Published: 01:52 AM, 19 October 2026
The Inherent Significance of Bijoya Dashami
Babul Chandra Sutradhar
Durga Puja is recognized as the greatest religious festival of Bengali Hindus. Celebrated for ages, this festival has assumed a unique and universal character. Followers of the Sanatan Dharma (Hindu religion) worship Goddess Durga—the presiding deity of power, peace, well-being, and prosperity, with profound devotion. Durga Puja is organized with grand arrangement not only in Bangladesh and India but wherever followers of the Sanatan Dharma reside across the globe. Through the collective participation of devotees, the festivities create a magnificent blend of devotion, love, joy, and emancipation. Accounts regarding the identity of Durga are found in the scripture ‘Sri Sri Chandi’. King Suratha asks the sage Medhas, ‘‘Who is she whom you call Devi Mahamaya (Durga)? How did she originate, and what is the glory of her deeds?” In response, Sage Medhas says, ‘‘That Mahamaya is eternal and beyond birth and death; indeed, the entire universe is her vast manifestation. Although she pervades the cosmos and is eternal, she manifests in various forms. She appears from time to time to assist the gods and to establish the reign of righteousness.”
When joy intersects with spirituality, it transforms into supreme bliss. Even when mingled with sorrow, it can attain a sublime quality. Joy can sometimes bring tears to one's eyes, just as sorrow can occasionally become a source of joy. However, such joy or sorrow must be pure and benevolent—rooted in the welfare of others. When joy and sorrow revolve around the same focal point, they converge at the same ultimate peak. It is there that true joy resides—the enduring abode of well-being. A meaningful manifestation of this realization is observed in the various rituals conducted from the beginning to the conclusion of Durga Puja. Simultaneously, an eternal and profound message resonates: The truth is that neither happiness nor sorrow is permanent in the flow of human life. The joyous conclusion of the three-day worship gives way to a somber moment—the immersion of the Goddess—yet, as the year turns, the days of joy return with the worship of the Mother.
Our primary focus in this discussion is ‘Bijaya Dashami’, the day of the immersion ceremony of goddess Durga. Durga Puja concludes on the ‘Dashami’ (tenth) lunar day; I shall briefly explain why and how the term ‘Vijaya’ (Victory) came to be associated with this day. Indeed, various scriptures offer multiple accounts and details regarding this matter.
Firstly, through Brahma, the Creator, a mighty demon named Mahishasura obtained a boon ensuring that no male could kill him. Consequently, his arrogance grew to such an extent that he subjugated not only the mortal realm but the heavens as well. All the gods, including Indra—the King of Heaven—were forced to abandon their celestial abode. To oust Mahishasura and reclaim heaven, the gods pooled their collective powers, manifesting a force known as ‘Durga’. Thus began the mission to slay Mahishasura. After a fierce battle spanning the ‘Saptami’, ‘Aushtami’, ‘Navami’, and ‘Dashami’ days of the waxing moon in the month of ‘Ashwin’, Mahishasura was vanquished forever. As a result, Indra and the other gods regained their heavenly realm, and peace was restored to the earth. Having received the boon from Brahma, Mahishasura had believed that since no male could kill him, he was effectively immortal; it never occurred to him that he could be slain by female power. Ultimately, fate took its course. It is in commemoration of this story that the word ‘Bijaya’ became linked to the ‘Dashami’. This legend belongs to the ‘Satya Yuga’- the first religious period in Hinduism.
Secondly, in the ‘Treta Yuga’- the second religious period in Hinduism, Ramachandra—resolving to honor the command of his father, King Dasharatha—went into exile for fourteen years, accompanied by his wife, Sita Devi, and his brother, Lakshmana. While they were residing in the Panchavati forest, Ravana abducted Sita by disguising himself as a mendicant. To rescue his wife Sita, Rama arrived in Lanka with his army. A fierce battle ensued between Rama and Ravana. Seeking victory, Rama worshipped Goddess Durga and sought her blessings, which paved the way for his triumph. Rama slew Ravana and rescued his wife Sita; this event also took place on the ‘Dashami’ (tenth) day of the lunar fortnight. To commemorate this event, ‘Dussehra’ is celebrated with great enthusiasm in North and Central India. The word 'Dussehra' is derived from 'Dasha-hara,' meaning the removal or destruction of ten; it signifies the destruction of the ten-headed Ravana. It is believed that the destruction of the demon Ravana paved the way for establishing peace on earth.
Thirdly, during the ‘Dvapara Yuga’, the second religious period in Hinduism, the Pandavas went into exile—living incognito—for twelve years as a condition of a deceptive game played against the Kauravas. They spent this stipulated period in disguise after hiding their weapons in a ‘Shami’ tree. Upon returning to the kingdom, they retrieved their weapons and resumed their true identities and attire. This day also fell on the ‘Dashami’ of the waxing moon (Shukla Paksha) in the month of Ashwin. It was by using this weapon that they defeated the Kauravas in the famous Battle of Kurukshetra. Hindus believe this war was fought to establish ‘Dharma’ (righteousness) by eradicating unrighteousness, injustice, and oppression. The ‘Srimad Bhagavad Gita’— the foundational text of Hindu religious life emerged from the teachings derived from this war. This great scripture is a compilation of the words spoken by Lord Sri Krishna regarding the principles to be embraced and those to be shunned in various aspects of human life.
How remarkably three distinct events from the Satya, Treta, and Dvapara Yugas have aligned! Indeed, spiritual matters often transcend the realm of ordinary comprehension. The significance of these specific lunar days is vastly amplified because they mark events that occurred across three different eras. These narratives are essentially celebrations of joy. Various scriptures detail how and why elements of sorrow or grief became intertwined with them. Goddess Durga, also known as Uma, is the daughter of the mighty Himalayas; her husband, Mahadev, resides on Mount Kailash. She visits her parental home during the ‘Shukla Paksha’ (waxing phase of the moon) of the month of Ashwin and returns to her husband's abode on ‘Dashami’. Devotees are overcome with grief during the immersion ceremony, commemorating the poignant moment of a daughter's departure; at this time, the Goddess is perceived not merely as a deity, but as a beloved daughter of the household.
The worship of deities like Durga offers a remarkable example of the synthesis between the worship of the Divine with sakar (form) and nirakar (without form). Many perform worship without an idol. Even when an idol is installed for the specific ritual occasion, worship is directed toward the formless Divine during the rest of the time, although the mental image of the deity remains. Idols are typically crafted from clay, straw, wood, or metal. In ancient times, modes of worship primarily involved rituals such as ‘yajna’ (sacrificial fire ceremonies); religious observances were largely confined to the Brahmin community. Over time, deities were given physical forms so that ordinary people could offer worship with deep devotion. The theologian and philosopher Swami Vivekananda offered a highly rational perspective on the use of idols in worship; in his words: ‘‘Hindus do not worship an idol made of wood and clay; Beholding the Divine Spirit within the earthen form, I become lost in ecstasy.”
May the prayers of the devotees—seeking the destruction of evil, the triumph of benevolent forces, and the attainment of peace and emancipation—be fulfilled and established. May the vision of the Divine Spirit within the earthen image be true and profound. May all forms of conflict, bloodshed, and hatred come to an end. May bonds of brotherhood be forged among people. On this auspicious occasion, I pray that, by the grace of Mother Durga, our lives—as the supreme beings of creation—may find true fulfillment.
Babul Chandra Sutradhar is a
human rights activist
and a researcher.
