Durga Puja is one of the biggest festival of Bengali Hindus. This worship is associated with every Hindu family in memory. In the history of Durga Puja, the story of the beginning of the worship of Kolkata Kendra is not known in detail in the case of Bangladesh. There are many stories about how this worship started in Bangladesh.
The first Durga Puja was introduced in Rajshahi, Bangladesh There are various opinions about when Durga Puja was first started in Bangladesh. According to some, in the fifteenth century, King Ganesh of Srihatta (present Sylhet) started the first Durga Puja. However, nothing is known in detail. However, according to the writings of various researchers, King Kang Narayan introduced the first Durga Puja in the Taherpur area of Rajshahi in 7 AD. King Kong Narayan was one of the twelve Bhuiyanas of Bengal.
At that time, King Kong Narayan became the owner of the land. He organized this puja to increase his social status among the then kings. It is known that he spends about eight lakh rupees as a time in this worship.
In the spring of that same year, King Jai Jagat Narayan of Vaduria of Rajshahi organized the Basanti worship in a grand manner. He spends about nine lakh rupees on that worship to support Kang Narayan. Various writings are found in the eighteenth century that Durga worship was performed at the Navaratna temple at Mathbariya in Kolaroa in Satkhira.
During the reign of Nawab Salimullah, Durga Puja was first introduced in Dhaka city. In his autobiography, economist Bhavatosh Dutt points out that the biggest Durga Puja was organized in the house of Nandalal Babur Maisundi, a businessman from Sutrapur area of Dhaka, about 5 years ago. However, it is not known how much the worship cost, but the statue was almost two feet high.
During the Sepoy Revolution in 4, the Durga Puja was widely known in the Raja Brothers estate of the fortunate zamindar house of Bikrampur pargana and the zamindar house of Balihati of Saturia police station. At that time, Siddeswari Zamindar’s house and Bikrampur house were also organized in glorious Durga Puja.
The worship of Zamindar Srinath Roy’s house in Armanitola was also very famous in 1222-20. The worship of Dhakeswari temple of Lalbagh police station is also very ancient. It is to be noted that many historians think that Dhaka is named after Goddess Thakeswari, another form of worship worship fort of Thakeswari temple.
From the seventeenth century until the nineteenth century, the Durga Puja began to be organized mainly to show the influence of the zamindars, feudal kings, as well as to show their influence. Even then this Durga Puja could not become everyone. Durga Puja takes many more years to get the form of universalism.
At the beginning of the twentieth century, Durga Puja in Bangladesh was confined to the wealthy and elite Hindu families of the society. Durga puja became its universal form at the end of the last century and the beginning of this century. It was quite expensive to worship alone after the partition of the country. At this time, the influence of elite and wealthy Hindus began to decline.
As a result, the practice of universal worship was started from the single Durga puja all over Bangladesh and then the universal worship. Ever since it became public, Durgobas have become a national festival of Bengalis. Ever since the introduction of universal Durga Puja, the attraction of this worship to people of all levels has increased.
Changes to the contents of the statue and the porch The participation of people of all religions in the past few decades is quite noticeable. The number of worshipers is increasing every year in Bangladesh. This year, more than thirty thousand puja mandals are being organized in Durga Puja all over Bangladesh.
The diversity, traditions and traditions of these pavilions continue with various themes of Bahari. There is a thousand two-handed goddess Durga somewhere. Somewhere or just a thousand. Violence towards women has taken place somewhere in the worship of the theme, and again the rumors of violence against Rohingya refugees have come up.
The only red-colored Durga deity of the subcontinent is worshiped at Panchagaon in Rajnagar upazila of Moulvibazar. This puja is about 3 years old. Many visitors from all over the country and abroad rush here to see Durga Thakur in red.
Many Durga Puja in Dhaka and its surrounding areas still bear witness to ancient traditions. In addition to the traditional worship of Thakeswari Temple, Siddheshwari Kalibari, Ramakrishna Mission, Ramna Kalibari and Jagannath Hall of Dhaka University, Kalabagan, Uttara and Banani worship are a wonderful addition to modernity. These pavilions have become a gathering of people of all faiths from different parts of the country.
Other places of worship are also organized in other places of worship. Old Dhaka worship means a little different than all the other places of worship. The veneration of the weaving and shakhari bazaars of old Dhaka is quite unique and varied from all other places of worship in the country. The roads of Shankhari and Tantai Bazaar are not as wide. Big Ten-Fifteen-Foot Road. On top of that road, a variety of temporary pavilions are constructed of bamboo and wood. There are twenty to twenty-five places of worship.
There are not so many places of worship organized in one place in Bangladesh. The pavilions are built high above the road. Bahadur Shah has to enter a ten-foot-wide lane from the front of the park. The walkway of the visitors under the porch. Various musical sounds, including drums and drums are going on all around, and the rhythm of the music is still pausing somewhere. There is no difference of religion or caste among the visitors. Many visitors do not want to miss the chance of seeing one worship after another forty to forty yards away. The fair is also surrounded by this huge event.
Subject or theme worship has spread widely in Rajapukur Lane, Chittagong, Nalapara, Terri Bazar, Hazari Lane or Ekta group of Agrabad or Barwari puja ponds of Gosidanga. The worship of that theme is also very diverse.
Somewhere in the form of Maa Durga, social problems somewhere, the theme of some puja pond is ‘Save the tree, save the people’ and there is the story of the mystery of this universe. In this way, the worship of the subject-based worship has begun in various sections of the city, district, upazila or village worship.
The worship of the past is different
Jatrapala, Kirtan, Kabiyal song or palagan were the main mode of entertainment at Shardi Durgot before and after the partition of the forty and for the eighties in independent Bangladesh. He used to travel in different pavilions at that time. From the seventh to the ninth, after the twilight of the evening, the jatapala or sala began to take place. And people from all walks of life gathered to watch the event.
Jatrapala Emperor Brajendra Kumar Deo (1-5) wrote a memoir on Jatrapala on Durga Puja,
“The turn of the evening started. In the morning, the crowds would call. The turns were too long. When someone started lecturing, he would not leave easily.”
Jatrapala and Jatraga in Durga Puja are a glorious tradition of our culture. Distinguished historian Dr. In the article titled ‘Durga Puja’ by Muntasir Mamun, he told about the tradition of Durga Puja in this area,
“The main attraction was the Durga Puja which was held in the Muktagachha of Mymensingh and the house of Gauripur zamindar in the forties of the last century. From the seventh to the ninth, the pilgrimage would sit for three days. Along with the domestic voyage, Kolkata parties were also brought to the fore. ”
In the sixties, Ramdia and the neighboring Baharapur village of Rajbari district, Pal Para Para village in Dhaka’s Caravan Bazar used to travel all night like worshiping in Barwari Durga.
At the time of the mass uprising in the 5th, the first revolutionary turn to ‘Durga Puja’ took place on ‘Sa Pa’ in the house of RP Saha. From the British period to the independence of Bangladesh and during the post-independence period, the Yatra songs used to be worshiped in the Howrah region of Sylhet and the Durga Puja in various tea gardens.
After the eighties, this trend of rural people’s entertainment began to change. Instead of traditional cultures like Jatrapala, Pala song, Kabiyal or Kirtan, Bengali cinema songs and modern Bengali songs are replaced. Now in the city, even in the countryside worship can be heard playing loud music in Hindi or Bangla rock and band music. As a result, those historical journeys, poets or kirtans have gradually become lost in the culture of Bengal.