Bibhash Deva Nath
(bibhashdevanath@gmail.com)
Dashami, the tenth and final day of Durga Puja, is a sensory spectacle of emotional extremes. Across the Indian subcontinent and the global diaspora, the air is thick with the fragrance of dhuna (frankincense), the rhythmic beat of the dhak drums, and the poignant strains of mantras, songs and poems indicating “till next year”. It is a day that defies simple categorization; it is simultaneously a celebration of ultimate triumph, a poignant farewell, a moment of profound spiritual reflection, and a complex tapestry woven from diverse mythological threads or beliefs. While modern celebrations often emphasize the immersion of the deity’s idol and the joyous ritual of Sindoor Khela, the cultural architecture of Dashami rests upon a bedrock of rich, multilayered, and sometimes contradictory beliefs. By exploring these ancient narratives, we can unearth a deeper association - one that bridges the seemingly disparate worlds of cosmic warfare, domestic familial bonds, agricultural cycles, and the human psyche.
To understand Dashami, one must first confront the beliefs surrounding the immediate event it commemorates: the slaying of Mahishasura. While Maha Ashtami and Maha Navami are traditionally associated with the ferocious manifestation of Goddess Durga as Chandi or Mahishasuramardini, the final victory and the restoration of cosmic order are realized on Dashami. According to the Devi Mahatmyam (Markandeya Purana), Mahishasura, the shape - shifting buffalo demon, had terrorized the three worlds (heaven, earth, and the netherworld), having outsmarted the male deities who were rendered powerless by boons. Created from the combined divine energies (tejas) of Brahma, Vishnu, Shiva, and lesser gods, Durga engages in a fierce, multi-day battle. On Dashami, the climax is reached when she pierces the demon with her trident (trishula), beheads his buffalo manifestation, and extracts him from his illusionary human form, thereby re-establishing dharma (righteousness).
However, a parallel and equally powerful belief anchors Dashami in the Vaishnavite tradition: the victory of Lord Rama over Ravana, famously celebrated as Vijayadashami. According to the Ramayana, prior to his final battle with the demon king of Lanka, Rama performed Akal Bodhan (the untimely invocation) of Goddess Durga to seek her blessings. Tulsidas’s Ramcharitmanas and regional folklore recount that Rama worshipped the Goddess with 108 blue lotuses (neel kamal). When Lord Brahma tested Rama by hiding one lotus, Rama who was known as Kamalnayan (lotus-eyed) prepared to pluck out his own eye to offer to the Goddess. Pleased by this ultimate devotion, Durga appeared, stopped his hand, and granted him invincibility. Rama’s subsequent victory over Ravana on the tenth day cemented Vijaya Dashami as a universal symbol of the triumph of good over evil, light over darkness, and truth over deceit.
Beyond these epic narratives of martial triumph, Dashami is deeply entrenched in domestic and intimate beliefs, particularly in the cultural landscape of Assam, Bengal and Tripura. Here, Durga is not merely the supreme cosmic mother (Mahashakti); she is also Beti (the daughter) who has returned to her maternal home from her marital abode in the Himalayas with Lord Shiva. Accompanied by her four children – Lakshmi, Saraswati, Kartik, and Ganesh – she is a guest in her parents’ home for five days. Dashami marks the inevitable, sorrowful day of her departure back to Kailash. The ritual of Sindoor Khela where married women smear vermilion on the Goddess and then on each other begins as a festive farewell ritual, wishing for long marital lives and fertility, but it quickly dissolves into tears. The immersion (Visarjan) of the idol in rivers or water bodies is viewed not as a destruction of the divine, but as a ritual send-off for a beloved daughter returning to her husband. The belief is one of cyclical human migration, seasonal transitions, and the bittersweet pangs of separation inherent in family life.
There are yet other agrarian and sociological beliefs associated with the day. In ancient agricultural societies, Dashami marked the end of the harvest season and the worship of the earth and implements of labor. The display of Aparajita flowers and the exchange of Shami leaves (in Maharashtra and northern India) are tied to the epic of the Mahabharata, where the Pandavas retrieved their hidden weapons from the shami tree prior to the Kurukshetra war. The shami leaves, metaphorically equated with gold (suvarna), are exchanged as tokens of goodwill, prosperity, and reconciliation, symbolizing the shedding of past animosities - a ritual known as Lootna or the sharing of wealth. When we weave these diverse threads together, the cosmic annihilation of Mahishasura, the epic triumph of Rama over Ravana, the heartbreaking departure of a mortal-like daughter, and the agrarian rituals of peace and prosperity, a profound association emerges, Dashami is fundamentally the festival of transitional equilibrium and harmonized dualities.
The primary association established by these beliefs is the inseparable link between power (Shakti) and compassion (Karuna). The fierce warrior goddess who crushed the malevolent ego of Mahishasura is the very same loving mother who wipes the tears of her grieving human children upon her departure. This duality teaches that true strength is not merely destructive or domineering; it is protective, nurturing, and ultimately balanced by love.
Furthermore, the association bridges the macrocosm with the microcosm. The cosmic battle against external demons (Mahishasura and Ravana) is inextricably mirrored in the internal psychological landscape of the individual. Just as Rama needed divine grace and inner sacrifice (the offering of the lotus) to conquer Ravana, the human practitioner uses Dashami as a psychological threshold to slay the internal ari?advargas - the six inner enemies of the mind: lust (kama), anger (krodha), greed (lobha), attachment (moha), pride (mada), and jealousy (matsarya). The immersion of the clay idol on Dashami symbolizes the release of attachment to form, reminding the devotee that the divine is formless and omnipresent, residing within the human heart long after the external festivities have dissolved into the river. Various other beliefs are associated with the Dashami across the world.
In conclusion, Dashami is far more than a calendar date marking the end of a religious festival. It is a masterclass in philosophical synthesis. By holding together the roaring victory of epic battles and the silent tear of familial parting, Dashami establishes a timeless association: that life is a continuous cycle of struggle, triumph, separation, and renewal. It reminds humanity that every ending is a necessary prelude to a new beginning, and that true victory (Vijaya) is achieved only when external righteousness aligns with internal transformation.
(The author is a well-established civil engineer, priest, astrologer and vastu expert)