Durga Puja is a celebration that stirs up the hearts and emotions of the people of Eastern India, particularly Bengalis. Goddess Durga is the most influential of all goddesses and is said to have lots of avatars. Some of her famous forms have been as Kalika, Shakamvari, and Uma who wedded Lord Shiva.
On the seventh day, i.e. mahasaptami, people wake up early and on an empty stomach, they present prayers to the goddess. After the prayers are over, mahasaptami Prasad is offered to the deity. During the lunch time, special meal of mahasaptami is served to all those, who assemble in the pandals. If you visit the pandals during the mahasaptami evenings, the view is very pleasing, as people with bright faces are dressed in colorful clothes. The stunning clothes and ornaments, fantastic lighting, beating of drums, whining of birds and chitchatting of people will set the mood for mahasaptami revels.
The mahasaptami rituals are the same as also the passion and shraddha with which the puja is performed. This is one time in the year when the whole extensive family gets jointly for five days. Even a family mahasaptami puja is a big affair, arrangements for which start around two months before.
The second day is mahasaptami, when the same pattern follows, the Devi is offered one bhog, which includes a piece of fish, and Lord Shiva and Narayan are offered a vegetarian bhog. The complete family dresses up in new clothes and participates in the mahasaptami arti performed by the purohit to the accompaniment of the dhak (beating of drums) and ringing of bells and blowing the conch shell. Meals are offered to a large number of visitors and also mahasaptami prasad which generally fresh fruit.
Mahasaptami is the first day of Durga puja. Kola Bow or Nabapatrika is given a pre dawn bath. This is an early mahasaptami ritual of worshiping nine types of plants. They are jointly worshiped as a sign of the goddess. The main mahasaptami Puja follows Kalparambho and Mahasnan.
With the first rays of the sun on Maha Saptami (the seventh day), a tree is dressed as the Goddess Durga herself in yellow silk cloth with a red border. The tree deemed to be the Goddess then becomes the spotlight attraction for the rest of the festival. The priest carries the tree in a grand procession to the Durga Puja pandal (big tent) accompanied by the drummers to welcome the Goddess. A platform is set up with an idol of Lord Ganesha already seated there.
The tree-goddess is then installed beside the God of good fortune and then worshipped. The Kola Bow or Nabapatrika receives a holy bath, which is performed well before the dawn, on saptami. In this ritual, nine types of plants are worshipped as a symbol of Goddess Durga. Kalparambho and Mahasnan are preceded by the mahasaptami puja.
Sasthi, the sixth day of the moon when Goddess Durga is welcomed with much fanfare and gusto. The 'Bodhon' rituals include the unveiling of the face of the idol. Bodhon, Amontron and Adibas are the important rituals of Sasthi apart from Kalparambho. (Beginning of the pujas):
The Process of Bodhon:
A stem of wood apple with 2 Bel (wood apples), Ghat (pot)/ Kundohari - An earthen bowl full of atop (a type of rice). 4 arrows, Green coconut with stalk, Gamcha-To cover the ghat a piece of cloth, A Dhoti for the wood apple tree. Many worship the wood apple tree itself, but we at Singhi Park perform this puja with 10 rituals which is also known as Dashopochar: A Sari for bodhon. 2 Ashonanguriuk (a finger ring made of kush), 3 bowls of madhupakka (a mixture of honey, curd, ghee, sugar for oblation) Panchapallab (5 leaves), Pancha ratna (5 gems), Panchashasha (5 grains), Panchagobbo (5 extracts of the cow), Tekatha- a triangular frame work of 3 pieces of wood. Til (Sesame), Horitoki (myrobalan), Flowers, Chandmala (dangler with circular paper decorations), Curd, Honey, Ghee, Sugar, 3 big noibiddos, 1 small noibiddo, Bhoger drobbadi (materials for the feast), Aaratir drobbadi.
The materials of Amontron:
Sari for amontron-1, 1 Ashonanguriuk (a finger ring made of kush), 1 bowl of Madhupakka (a mixture of honey, curd, ghee, sugar for oblation), Flowers, Big noibiddos-1, Small noibiddo-1, Til (Sesame), Horitoki (Myrobalan)-1 The constituents of Adibas:
Oil, Turmeric, River soil from the Ganges, Perfume, Stone, Grain, Durba (a typical 3 leaved grass required), Flowers, Fruits, 1 dozen bananas in one stem, Curd, Ghee, Sindur, Swastik Pituli, Conch Shell, Kajol (corrilium), Gorachana (cow urine), White mustard seeds, Gold, Silver, Copper, Mirror, Alta, Yellow thread, Iron metal, Chamor (a kind of fan, a fly-whisk made of yak's tail used for fanning), Prodips (Earthen Lamps), Arrows, Pancha pradip (for aarati).
The History :
Mahalaya is an auspicious occasion that is observed seven days before the Durga Puja, and heralds the advent of Ma Durga, the goddess of supreme power. It’s a kind of invocation or invitation to the mother goddess to descend on earth – “Jago Tumi Jago“. This is done through the chanting of mantras and singing devotional songs. There is a special type of devotional bengali music called “Agamani” which praise Ma Durga.
Since the early 1930s, Mahalaya has come to associate itself with an early morningradio program called “Mahisasura Mardini” or “The Annihilation of the Demon.”This All India Radio (AIR) program is a beautiful audio montage of recitation from the scriptural verses of “Chandi Kavya”, Bengali devotional songs, classical music and a dash of acoustic melodrama. The program has also been translated into Hindi set to similar orchestration and is broadcast at the same time for a pan-Indian audience.
This program has almost become synonymous with Mahalaya. For nearly six decades now, the whole of Bengal rises up in the chilly pre dawn hours, 4 am to be precise, of the Mahalaya day to tune in to the “Mahisasura Mardini” broadcast.
The Story of “Mahisasura Mardini”
The story element is captivating. It speaks of the increasing cruelty of the demon king Mahisasura against the gods. Unable to tolerate his tyranny the gods plead with Vishnu to annihilate the demon. The Trinity of Brahma, Vishnu and Maheswara (Shiva) come together to create a powerful female form with ten arms – Goddess Durga or ‘Mahamaya’, the Mother of the Universe who embodies the primeval source of all power.
The gods then bestow upon this Supreme creation their individual blessings and weapons. Armed like a warrior, the goddess rides a lion to battle with the Mahisasura. After a fierce combat the ‘Durgatinashini’ is able to slay the ‘Asura’ king with her trident. Heaven and earth rejoice at her victory. Finally, the mantra narration ends with the refrain of mankind’s supplication before this Supreme Power:
RITUAL :
Mahalaya is observed on the Amavasi day in the Hindu month of Ashwin or Ashwayuja (September-October). Mahalaya 2009 date is on September 18. The last day of Pitru Paksha fortnight, the period sacred for doing rituals and offering oblations to the souls of the departed ancestors, ends on Mahalaya day. Durga Puja rituals also commence on Mahalaya day.
The rituals and rites on Mahalaya day are performed early morning on riverbanks or on seashore. The main offering made on Mahalaya Paksha to ancestors is food. It is believed that the offering made during this period will benefit all the departed souls. Charity in the form of food is also done by people.
Mahalaya also heralds the advent of Goddess Durga to earth. Mahalaya marks the beginning of ‘Devipaksha’ and the countdown to Durga Puja.
Chandipath narrates that She is the primeval source of power, all qualities reside in her. She is one and yet known by many names. She is Narayani, Brahmani, Maheshwari, Shivaduti and She is the fierceful Chamunda, decked with a garland of skulls. The Goddess Chandika is eternal. She has no birth, no definite physical form. She assumes a manifestation of majestic might only to restore the process of Creation from the terrible Asuras or evil incarnates. Mahisasura, the terrible king of the Asuras had defeated the gods and driven them out of Heaven. The gods, dejected and humiliated went to Brahma, the god of creation Vishnu, the God of preservation and Mahadeva, the God of destruction, to report their defeat. These three Gods projected their energy and evoked a new form of energy. This energy then crystallised into the heavenly form of a Goddess. She was Mahamaya, the Mother of the Universe. The emergence of the goddess was an auspicious moment. The Goddess then emerged in full battle array to combat Mahisasura. The Himalayas gifted Her the lion to act as her carrier, Vishnu gave her the Chakra , Mahadeva gave her the trident, Yama gave her the danda, Brahma gave her the rosary and the container of sacred water. Armed with weapons of all kinds, the Mother Goddess defeated the Asuras, thus ending the rule of evil forces. The occasion of Mahalaya, thus, always goes on reminding mankind of the divine scheme of things that the Evil may have had its say, but it is ultimately the Good that has the last laugh.
Amavasya, or the day of the conjunction of the sun and the moon, occurs once every month and it is a day considered by the hindus to be specially set apart for the offering of oblations and the performance of religious ceremonies to the Pitris or the spirits of the departed ancestors. Such being the general beliefs, what is the reason for the Hindus paying greater attention to the Mahalaya Amavasya, or the new moon day of the month of Kanya when the sun is in the sign virgo? The Itihasa, a great authority on the religious rites of the Hindus, says that the moment the sun enters the sign Virgo (Kanya) the departed spirits, leaving their abode in the world of Yama, the Destroyer, come down to the world of man and occupy the houses of their descendants in this world or as it is said in Sanskrit, Kanya yate surye pitaras tishtanti sve grihe. Therefore the fortnight preceding the new moon of the month of Kanya is considered as the fortnight which is specially sacred to the propitiation of the Manes or departed spirits. Dine dine gaya tulyam - The ceremonies in honour of the Manes performed during each day of this fortnight are considered to be equal to the ceremonies performed in the sacred city of Gaya. But instead of performing these rites on each of the days of the fortnight, most Hindus do so only on one of the days. Orthodox Hindus, however, perform ceremonies on every one of the days of this fortnight. These ceremonies terminate on the Mahalaya Amavasya day, which is therefore observed with greater sanctity than other new moon days. If, through unavoidable causes, any Hindu is not able to perform his Mahalaya rites during the course of the fortnight preceding the Mahalaya Amavasya, he is allowed as a concession to perform the same in the fortnight succeeding this new moon, because it is said that the Manes continue to linger in his house, expecting him to perform the ceremonies, till the sun enters the sign scorpio (Vrishchika), i.e. till about the next full moon day. If even by that time a Hindu has not performed these ceremonies to the Manes they are said to become disgusted with him and return to the world of Yama after cursing their descendants in this world. Vrishchika darshanat yanti nirasa pitaro gatah.
Such is the belief about the Mahalaya Amavasya and the two lunar fortnights which precede and succeed it. The month of Kanya is thus reserved for the worship of departed spirits and the most propitious portion of the month for such worship is the fortnight preceding the Mahalaya Amavasya. Generally speaking, every Hindu strictly observes his Mahalaya. If he is careless about it, he will find it difficult to have a peaceful time with the old ladies in his house.
Posted on Sunday, September 13, 2009
by GOUTAM ROY
In Bengal, this festival is a great holiday of the year, shared by Christians, Muslims and Hindus alike. It is connected with the autumnal equinox. Nominally, they commemorate the victory of Goddess Durga, wife of Lord Shiva over a buffalo headed demon (Mahisasur). The form under which she is adored is that of an image with ten arms and a weapon in each hand, her right leg resting on a lion and her left on the buffalo demon. This image is worshipped for nine days following on the sixteen sraddhas of the Pitri Paksh and then cast into the water.
It is conjectured that this pooja began in Bengal in approximately 12th century. Goddess Durga Pooja is chiefly a festive occasion. The fame and development of this Pooja are related to the prosperity of medieval feudalism of Bengal. Due to the festive character of this pooja, Goddess Durga has not been able to establish herself as an object of meditative cults. Kalika manifestation of Goddess Durga in that sense reigns supreme over the hearts and minds of Bengalis. Kali Pooja is being described later. Goddess Durga is not one of the Vedic deities. She is one aspect of Mahadev shakti, who manifests herself in different forms as Prithvi, PSrvati, Sati, Uma, Chandika, Kalika. The lion mounted Goddess Durga is the warrior goddess. Goddess Durga, fully armed, was created out of the breath of the most powerful gods of Hinduism. She has a beautiful feminine shape whose splendour over spread the three worlds. Each deity contributed his best virtue and weapon to create and arm her. Lord Shiva's trident, Agni's fire dart, Indra's thunderbolt, Varuna's conch shell, Visnu's discus, Vayu's bow, Kuber's club, Yama's iron rod, Vasuki's snake, Surya's shield and sword invested the devi's ten arms. In this aspect, she is worshipped during Goddess Durga pooja. Devi proceeded to the Vindyas and demolished Mahisasur, in spite of the latter battling her in many guises.
According to Chandi Purana, Mahisasur, the buffalo headed demon, by his austere meditation compelled B'rhma to grant him the boon of invincibility. Brahma announced that the demon would die at the hands of a woman. Deeming this an impossibility, Mahisasur terrorized earth and heaven. Vishnu and Shiva were enraged. Goddess Durga was created to massacre Mahisasur. On the advice of Brahma, Rama of Ayodhya, undertook an elaborate and dedicated worship of devi Goddess Durga. At the climax of the pooja, one out of 108 lotus flowers for pooja, was found missing. Rama offered to pluck out his eye to make up the missing flower. The goddess appeared and granted him victory over demon king Ravana. The victory day is thus celebrated as Dussehara and as Goddess Durga pooja, both festivals on the same day (Vijaya Dashmi). This festival creates a conviction that evil has been vanquished and a benevolent deity Trinayani Goddess Durga (Three eyed Goddess Durga) smiles upon the world. In this dew fresh season, the human soul bursts into celebrations.
It is possible that in ancient times, a deity like Goddess of vegetative abundance was worshipped, who emerged into the Puranic Goddess Goddess Durga, the concept of Uma/Parvati, the wife of Kailaspati Lord Shiva. This fierceness of Goddess Durga has been overlaid by wifely and maternal tenderness, creating a complex image of the Goddess.
Goddess Durga pooja or Nava Ratra (nine nights), commencing on the 1st and ending on the 10th day of the light half of Ashwin (September-October) are celebrated in various parts of India, specially Bengal. In Assam, the great festivity to invoke the blessings of Goddess Durga, the Mother goddess in her most benign and protective aspects, is celebrated with great I ceremony. Illumination, beautifully painted clay images of the deity, dances and plays, keep thousands entertained over the pooja holidays, until, the images are taken iri procession and immersed in the great river.
Animal sacrifice used to be an obligatory requirement of Goddess Durga pooja (worship of warrior goddess Goddess Durga). This practice is now defunct all over India. At the poojas, now, symbolic slashing of pumpkins and sugarcane, is done.
Formally pooja begins with the dawn recitation from the Chandi Puran on Mahalaya. The creation of Mahisasurmardine in these days is broadcast resoundingly over AIR and Doordarshan at 5 a.m. on shasti, the next day the goddess is invoked in bodhan ceremony. From saptami onwards, for three days, fasting worshippers offer pushpanjali.
In the evenings, an elaborate aaarti is performed. After the aaarti, young men perform dhunuchi nritya before the goddess. Holding aromatic smoking censers in each hand, they dance to the beat of dhak drums. The deep percussion of the dhak, embellished sometimes with long white or multi-coloured feathers, and rhythmic movement of the dhakis, is inseparable part of the pooja celebrations. More solemn but less public is the sandhi pooja.
In the afternoon, the bhog offered to the goddess is distributed amongst the faithful. Since community paarticipation and enjoyment have been integral to this pooja, bhog is often partaken in the pandal or a hall out of leaf plates, where all sit together on the floor. On ashtami, households send specially offerings in the name of the householders to be offered to the Devi.
On dashami, it all ends with the aforementioned sindoor khela and baran or aarti of the devi. Then, in a crescendo of shouting and dancing, the image is carried by bullock carts or trucks to the nearest river or pond and immersed. The worshippers return to the pooja pandal for shantijal, without which no religious ceremony is complete. Cultural activities during Goddess Durga pooja consist of Jatras, plays, songs and variety programmes to cater to needs of the modern public. Night entertainments are norm. Show of films and videos on the occasion, has beeb discarded.
The common people, in great distress have inevitable been drawn towards the source of life and enei the universal mother, Shakti Durga, who had delivered earth from Mahisasur, is worshipped increasingly to insp courage for the struggle against forces of evil. Devi Durga appears once in a year, to share her force and hearten her devotees to endure another year, till she descends from Kailash again.
Posted on Wednesday, September 2, 2009
by GOUTAM ROY
Durga Mantra
Goddess Durga is a form of Shakti and is believed to be the deity of vengeance and victory. In Sanskrit Durga means as the one who is indomitable and cannot be conquered. The origin of goddess Durga is related to the terror of demon Mahishasura. It was to end this demon that goddess Durga incarnated and received great weapons and powers from all the gods. Many a times the goddess is hailed as the mother of the Universe. Given below are few mantras dedicated to the goddess.
Ya Devi Sarva Bhutesu Maa rupena samsthitaa I Ya Devi Sarva Bhutesu Shakti rupena samsthitaa I Ya Devi Sarva Bhutesu Buddhi rupena samsthitaa I Ya Devi Sarva Bhutesu Laxmi rupena samsthitaa I Namestasyai II Namestasyai II Namestasyai II
II Namo Namah II You are the divine goddess who is the mother of the universe looking after her children. You reside in the form of Shakti which is the ultimate power and energy. O mother you reside in the form of wisdom and also in the form of wealth. We bow to you the greatest mother and continuously do so.
Jagdamb Vichitramatra Kim Paripoorna Karunaasti Chenmayi I Aparadha Parampara Param Na Hi Mata Samupekshate Sutam II
O mother of the world Jagdamba, you are the one who looks after her children. Your love and kindness towards me is no surprise O mother goddess. Being a mother you forget all our sins and correct us without abandoning your children.
Greetings to you O mother Durga, you are the one who brings all the downtrodden under her shelter. You look after the interests of the distressed by taking them in your refuge. Namaskar to you O Devi who removes the afflictions of everyone.
Aapatsu Magnah Smaranam Tvadeeyam Karomi Durge Karunarna Veshi I Naitaccha Thatvam Mum Methah Kshudhartrisharta Jananim Smaranti II
O kindhearted goddess Durga, please forgive me if I recall your name after facing afflictions and not before it. Do not consider me a deceitful rogue as all children call out to their mothers when they are hurt and troubled.
Durga Puja is celebrated with joy all over India, especially West Bengal in worship of Goddess Durga. Singing, dancing, sweets & gaiety are an integral part of the Durga Pooja Festival. People send Durga Puja Gifts to dear ones and express good wishes.
According to Hindu mythology a demon named Mahishasura, earned the favor of Lord Shiva after a long and hard penance. Lord Shiva, impressed with his devotion, blessed him that no man or deity would be able to kill him and that only a woman can kill him. Mahishasur was very pleased with this boon as he thought that a woman can never defeat him. Arrogant Mahishasura started his reign of terror over the Universe and people were killed mercilessly. He even attacked the abode of the gods and conquered the heavens and became their leader. The Defeat Of Gods
After their defeat and humiliation at the hands of Mahishasur, the gods took refuge under Lord Brahma, who took them to Lord Shiva and Lord Vishnu. The only solution left was the creation of a woman who possess the ultimate power to fight and defeat Mahishasur. Pure energy blazed forth from Brahma, Vishnu and Shiva - the trinity forming the pure energy of Godhood, all concentrating at one point that took the form of Goddess Durga.
Culmination Of Energies
Her face reflected the light of Shiva, her ten arms were from Lord Vishnu, her feet were from Lord Brahma, the tresses were formed from the light of Yama, the god of death and the two breasts were formed from the light of Somanath, the Moon God, the waist from the light of Indra, the king of gods, the legs and thighs from the light of Varun, the god of oceans and hips from the light of Bhoodev (Earth), the toes from the light of Surya (Sun God), fingers of the hand from the light of the Vasus, the children of Goddess river Ganga and nose from the light of Kuber, the keeper of wealth for the Gods. The teeth were formed from the light of Prajapati, the lord of creatures, the Triad of her eyes was born from the light of Agni, the Fire God, the eyebrows from the two Sandhyas,ie, sunrise and sunset, the ears from the light of Vayu, the god of Wind. Thus from the energy of these gods, as well as from many other gods, was formed the goddess Durga.
Power Of Weapons
The gods then gifted the goddess with their weapons and other divine objects to help her in her battle with the demon, Mahishasura. Lord Shiva gave her a trident while Lord Vishnu gave her a disc. Varuna, gave her a conch and noose, and Agni gave her a spear. From Vayu, she received arrows. Indra, gave her a thunderbolt, and the gift of his white-skinned elephant Airavata was a bell. From Yama, she received a sword and shield and from Vishwakarma (god of Architecture), an axe and armor. The god of mountains, Himavat gifted her with jewels and a lion to ride on. Durga was also given many other precious and magical gifts, new clothing, and a garland of immortal lotuses for her head and breasts.
The beautiful Durga, bedecked in jewels and golden armor and equipped with the fearsome weaponry of the gods, was ready to engage in battle with the fierce and cruel Mahishasura. Mahishasura and his demon allies found their attention drawn from heaven to Earth, as Durga's power moved its way towards heaven. Though confident of their power and control in heaven, the demons could not help being awestruck. The Battlefield
As Mahishasura's armies were struck down effortlessly by Durga, it became obvious to him that he was not as secure in heaven as he had thought. No demon could fight her and win. Her breath would replenish her armies - bringing back to life all of her soldiers who fell. The demons were in chaos and were easily defeated and captured. Mahishasura was shocked and enraged by the disastrous events on the battlefield. He took on the form of a demonic buffalo, and charged at the divine soldiers of Durga, goring and killing many and lashing out with his whip-like tail. Durga's lion pounced on the demon-buffalo and engaged him in a battle. While he was thus engaged, Durga threw her noose around his neck.
Mahishasura then assumed the form of a lion and when Durga beheaded the lion, Mahishasura escaped in the form of a man who was immediately face to face with a volley of arrows from Durga. The demon escaped yet again and then having assumed the form of a huge elephant, battered Durga's lion with a tusk. With her sword Durga hacked the tusk into pieces. The Victory
The demon reverted once more to the form of the wild buffalo. He hid himself in the mountains from where he hurled boulders at Durga with his horns. Durga drank the divine nectar, the gift of Kuber. She then pounced on Mahishasura, pushing him to the ground with her left leg. She grasped his head in one hand, pierced him with her sharp trident held in another, and with yet another of her ten hands she wielded her bright sword, beheading him. At last he fell dead, and the scattered surviving remnants of his once invincible army fled in terror.
Mahalaya
Mahalaya ushers in the aura of Durga Puja. The countdown for the Durga Puja begins much earlier, from the day of 'Janmastami'. It is only from the day of Mahalaya that the preparations for the Durga Puja reaches the final stage. The midnight chants of various hymns of 'Mahishasura Mardini' reminds one of the beginning of Durga Puja.
Mahalaya is an auspicious occasion observed seven days before the Durga Puja, and heralds the advent of Durga, the goddess of supreme power. It's a kind of invocation or invitation to the mother goddess to descend on earth - "Jago Tumi Jago". This is done through the chanting of mantras and singing devotional songs.
The day of Mahalaya is also the day of remembrance. On this day, people offer 'tarpan' in memory of their deceased forefathers. The banks of River Ganga becomes a sea of humanity. Priests are seen busy performing 'Tarpan' for devotees in groups. The rituals start from early down and end during the midday. Devotees and worshipers buy clothes and sweets to offer to their forefathers. 'Tarpan' is to be performed in empty stomach. After offering 'tarpan', people eat at the same place.
The festival of Durga Puja starts with Mahalaya, the first phase of the waxing moon in Aswin. Thousands offer prayers to their ancestors at the city's river banks, a ritual called Tarpan. The inauguration of the Goddess idol starts on Mahashasthi. The main puja is for three days - Mahasaptami, Mahaastami, Mahanavami. The puja rituals are long and very detailed and complicated. Three days of Mantras and Shlokas and Arati and offerings - needs an expert priest to do this kind of Puja. Because of these facts, the number of Pujas held in the family has reduced and Durga Puja has mostly emerged as a community festival.
Mahashashthi On this day Goddess Durga arrives to the mortal world from her heavenly abode, accompanied by her children. She is welcomed with much fanfare amidst the beats of dhak. Unveiling the face of the idol is the main ritual on this day. Kalaparambho, the ritual performed before the commencement of the puja precedes Bodhon, Amontron and Adibas.
Mahasaptami Saptami is the first day of Durga puja. Kola Bow or Nabapatrika is given a pre-dawn bath. This is an ancient ritual of worshiping nine types of plants. They are together worshiped as a symbol of the goddess. The main Saptami Puja follows Kalparambho and Mahasnan.
Mahaastami The day began with a recital of Sanskrit hymns in community puja pandals as thousands of devotees offered anjali to the goddess. Kumari Puja or the worship of little girls as the mother goddess was a special part of the rituals observed in a number of traditional and household pujas. As the day wore on, it was time for the important Sandhi Puja, which marks the inter-linking of the Maha Ashtami and Maha Navami.
Mahanavami This is the concluding day of Durga Puja. The main Navami puja begins after the end of Sandhi Puja. The Navami Bhog is offered to the goddess. This is later partaken as prasad by the devotees.
Dashami After the three days of Puja, in Dashami , in the last day, a tearful farewell is offered to the Goddess. Most of the community pujas postpone the farewell as long as possible and arrange a grand send-off. The images are carried in processions around the locality and finally is immersed in a nearby river or lake. Vijaya Dashami is an event celebrated all over the country.
