The many faces of Kali

Chamunda from Eastern India - 11th to 12th Century AD



Tara - 10th Century found at Sarnath




Kali - 9th Century found at Nolamba. Check out the teeth!




Kali Post Gupta period - 7th to 8th Century AD found in Madhya Pradesh

Kalkattawali

There is but one Kalkattawali.

And everyone has the number.

From a Calcutta telephone directory?

Open a telephone directory in Calcutta and you see page after page of Kalkattawalas or Calcuttawalas. Ever stop to think why the Kalkattawalis or Calcuttawalis are never listed?

Where are all the women?

Shakti in other lands

· Harappa: Seal No.279: Human figure with a foot on a buffalo’s nose, grasping a horn with one hand and thrusting a spear into its back.

· Nubia: Temple of Nagar – Goddess slaughtering a demon, with her raised sword, a lion in the background, a snake symbol over her head and winged angels above.

· Japan: Juneiti Kannon or cundi and Juntei Butsubo – the mother of millions of Buddhas – Sapta koti buddha matri.

· Tibet: She is called Dolma Do'ma, As to when her cult exactly developed is unknown. The Chinese pilgrim Huan Tsang who visited the north Indian region between AD 633 and 645 reports describing, a Tolo image in a temple near Nalanda Buddhist University to which the general population was particularly devoted.

· China: The cosmic union, is represented by the square in circle MANDALA, shown in YAB-YUM union

· Europe: Ireland: Tara - Pre-Vedic Savior Goddess, known from India to IrelandFrance: Nude female holding a buffalo horn in her upraised hand dating from 28000 BC found at Dordogne.Durga/Kali (death) among whose followers were the thugs - as Sara-Kali she was worshipped by gypsies in France as the Black Virgin or Virgin Mary..

· Israel: Shekina the Jewish Cabalistic version of the Hindu Shakti, who when joined to Her male counterpart forms the perpetual cosmic union the star of David which is the Tantric mandala of Shiva (the upward pointing triangle) and Shakti (the downward pointing triangle). The concept of Shekina appears in the medieval ages associated with the celebration of the Shabat.

What the Purans say about Shakti

Markandeya Purana – by Rishi Markandeya was documented in writing and granted its final form by 9th –10th Century AD. Its Devi Mahatmya or Chandi section comprises of 700 verses arranged within 13 chapters that have been devoted to the goddess – Mahishasura Mardini.

Skanda Puran:Skanda (Kartik) explains to Agastya Muni:

Durg, son of Ruru, obtained Brahma’s blessings and grew so powerful that he conquered the three worlds and dethroned Indra. The Brahmin’s were stopped from reciting the Vedas and their wives sang instead the praises of Durg. Rivers changed their courses and fire lost its heat. Mortally afraid, the earth put forward a generous and out of season harvest. Shiva appealed to Parvati. Many battles were fought but in the end the devi’s arrow pierced the demon’s breast. Parvati - the slayer of Durg assumed her new name – Durga.

Skand’s tale does not end here: Gauri descended from the Himalayas to meditate in the forests of Arunachal. She prayed in earnest for a brave husband. A spy brought the news to Prince Mahish. Mahish set about wooing the lady but accounts of his wealth; his exploits on the battle field – none of them were good enough. The truth dawned upon Mahish. To convince her he would have to engage her in combat.

Shakti is Mahishasura Mardini

Trident, discusShakti emerged and the pantheon of male gods came forward to arm her with their personal weapons:
Siva: Trident
Vishnu: Discus
Brahma: Earthen water pot
Varuna: Conch & a noose
Agni: Spear
Marut: Bow and arrow
Indra: Thunder bolt and a bell
Yama: Rod of fate
Prajapati: Necklace
Sun: Rays on her skin
Destiny: Sword and shield
Ocean: Garments, pearls & garland
Visvakarma: Ornaments and axe
Himavan: Lion
Kuber: Wine cup
Sesha: Serpent Noose

Life goes on

“Mantra Hinong, Kriya Hinong, Bhakti Hinong …….” Forgive me for I lack the words of prayer, for having failed you, for doubting you….yet I stand before you now your name upon my lips….

The chant throbs in the air. Generations have mouthed these words year after year, their hands cupped together holding leaves from the sacred bel and flowers brought for the daughter, the mother, the cosmic bride.

She stands resplendent in her wedding finery with her right foot upon her lion’s back, her left planted firmly upon the demon’s shoulder. Her three eyes gaze upon her devotees, and her ten arms bear celestial weapons gifted to her by the male pantheon - her slender well-developed form wields them with athletic grace. She is dressed in red silk and ornaments of gold and white sponge-wood (Aeschymene aspera). Her skin glows with a golden sheen and curly black locks tumble down her back. The severed head of a buffalo lies on the ground and Mahish who has emerged from within brandishes a sword and shield.

Prince Mahish of the Chaitra dynasty ruled beyond the Vindhya mountains – that separated the northern part of India from the south. The mountain had submitted to the southern prince who crossed it at will to raid the lands of the Aryans. He battered down the doors of Indra’s kingdom. No one could stand up to him. Brahma, Vishnu and Shiva put their energies together. Parvati imbibed their powers – she would henceforth be known as Shakti and Mahishasura Mardini.

But the months that follow the harvest coincide with cosmic sleep. Who could have the temerity to invoke (bodhan) her at this untimely (akaal) hour?

Ram, prince of Ayodhya, had led his armies against the demon king of Lanka – Ravan. The battle was to begin on the Saptami but Ravan’s skill upon the battlefield was legendary. He was also protected by Shiva’s boon. Ram took care to keep Mahishasura Mardini on his right side. The recitation of the verses from the Chandi had begun two days in advance.

The battle begins and Ravan is proving to be invincible. The reluctant devi shies away from granting an audience. Desperate times call for desperate measures. A hundred and eight blue lotus blossoms are made ready. The chanting rises to a frenzied pitch and the blossoms are offered one at a time. But after the 107th there are no more. The goddess has removed the last one. The prayers will come to nought. Ram reaches out to gouge an eye from its socket. Mahishasura Mardini tests her devotee no further and on the moment of Sandhiskhan – the crossover period between Ashtami and Navami – Ravan is struck by a fatal arrow. He closes his eyes on the tenth day. The pyre is lit and victory celebrated – the Vijaya Dashami.

Notice how big strong men rush to her every time insurmountable trouble rears its head? Those that forget her once their demands have been met, and shamelessly return clamouring for aid when the need arises. Durga looks on ….sometimes with a benevolent expression at her errant brood, at times in mild reproach. Her expression softens with every passing day of the bodhan. The bond grows stronger …driving the devotees to tears when after a final meal together of curds and flat rice she is allowed to depart for her matrimonial home.

They have always troubled her. She has always been patient and forgiving. She who had been acknowledged by the dwellers of the Indus valley was discarded when a new generation appeared. They drove her from her land and the only devotees that survived lived to the south of the Vindhyas. The newcomers were led by Indra – king of their gods, Varun – the very air that we breathe and Agni – the god of fire. They were amenable to assimilation and Shiva found his place among the trinity. But his cosmic bride was rejected.

A travelogue dating from those early days – the Rig Veda – made no mention of her. But its tenth chapter, which had been added many generations later, was devoted exclusively to her – they called it the Sri Sukta. As to when it was composed no one can be certain but other texts – Samahita - that predated it continued to ignore her. Sri Sukta extolled Sri’s virtues and was followed by the writing of the Khilaratri Sukta that was devoted to Maha Lakshmi, Maha Saraswati and Maha Kali. Her name was no longer taboo.

The new Vedic way developing in the northern lands continued to sideline her until the age of the Yajur Ved. Its Shatpat Brahmin section has this to say:

The creator’s work is far from perfect. His creations will not multiply. Finally Shiva appears before him in his ‘ardhanareshwar’ form. He is conjoined with her, the body split down the center. Neither is complete without the other. Prajapati Brahma, the creator understands. He populates the earth with living creatures of every kind. Exhausted, he rests. Sri, in her divine beauty, issues from within him. The gods cannot withhold their envy. Kill her, they cry. Prajapati intervenes. He lets her live."

The Kena Upanishad, the addendum to the Sam Ved, said to have been composed in the 7th Century BC, at last restores her to her rightful position.

"The Brahman (the one and only supreme being) makes an appearance and is instantly challenged. The Brahman offers some straw. Agni is unable to burn it, Vayu, unable to blow it away. The king of the gods arrives. Indra is determined to learn the true nature of the power. He finds instead the sacred feminine, Uma or Himavati (Shakti). Humbled, Indra submits. Uma reveals to him the sacred knowledge."

At last, the name Uma appears – one that is familiar to every Bengali.

Uma or Sati, the daughter of Daksha Raj, the king of the Himalayas, and Menaka chooses to marry Shiva much against her parents’ wishes. When the tiger skin clad son-in-law smeared in ashes arrives, the mother of the bride swoons. The bridegroom then takes on his celestial appearance and takes away his bride. Still very embarrassed Dakhsha Raj refuses to acknowledge him.
Uma gets to hear of a great yagna that is being organized by her father. Though her husband has received no invitation, Uma is determined to attend it. Shiva advises against it but his young bride longs for her parents. Kuber arrives and places his store of gold and jewels at her disposal. Uma spurns his offer and uses instead the wild flowers of the forest to adorn herself. Menaka pines for her daughter for no celebration can be complete without her. She is overjoyed to see her but Daksha Raj is incensed. Unable to stand the sight of his daughter and her sorry plight he rants and raves at her choice of husband publicly humiliating her. Uma is inconsolable and commits suicide.
A distraught Shiva cannot tear himself away from her body. The destroyer’s duties are neglected. The earth can no longer bear its burdens. Vishnu uses his discus to destroy Uma’s body. The pieces drop to the earth.

The aniconic forms of the mother goddess retain their great energy and the Shakti Peeths are created. With no physical body to mourn Shiva sinks into a deep trance.

Himavan, the mountain king has two daughters – the gay and carefree Ganga and the docile Parvati. Ganga is irresistible and is invited to live in heaven. Parvati, on the other hand prays seriously for a husband. She places flowers daily before the meditating Shiva. A watching Kaam Dev lets fly an arrow. Shiva and Parvati’s union is guaranteed but the unfortunate Kaam Dev is reduced to ashes by the Shiva’s rage. The widow Rati approaches Parvati who intercedes on her behalf. Kaam Dev wins his life back.

A number of names have been used down the ages but they all refer to the one and only mother goddess. As Vedic practice merged with that of ancient India, assimilation rather than rejection proved to be the norm. All female goddesses drawn from every nook and cranny were incorporated into one. They would now be referred to as her manifold forms. She continued to be worshipped both in the manner of the ancient Indians and in the new way of the Vedic people.

By the 2nd Century AD, the Bhakti movement was in full swing. The common man clamoured for a simpler system by which the deities, who had been entrusted with the responsibility of teaching us to recognize the Brahman within ourselves, would become more accessible. Every community chose a deity each - one they could love and cherish like a family member. Like Krishna who fulfilled multiple roles as an infant, son, lover and father, Durga was adopted by Bengalis both as a daughter and a mother.

With the documentation of Chandi section of the Markandya Puran the worship of the goddess was standardised. It was not purely the Vedic way for it incorporated many ancient rituals. There would be no further alterations to her image and her mantras would now be chanted unchanged by the generations to come.

Winter delicacies in Bengal

Janani tomar shubho ahobaan diyache nikhil bhubone Notun dhanne hobe nabanno tomar bhobone bhobone


Mother (Bengal) your propitious call has echoed through to the far reaches of the universe.

New grain cooked in your name will grace every home that holds you dear.




Cultivated rice, including all its numerous varieties, originates from a wild plant called Newaree that grows along the lakes in Bengal. It is also native to Australia and has been documented in China since 2800BC.

The end of winter coincides with the harvesting of rice and a time of celebration in Bengal. The ‘nabanno’ is cooked in every hearth and the wife judged by her ability to decorate her home with ‘alpona’ – traditional deisgns painted onto the walls and floor with rice flour paste – and her skill at making ‘pithe’.



This spirit of competition is immortalized in Thakurma’s Jhuli.



Queen Kanchan Mala left to bathe one day. She emerged from the river to find that her maid - Kakon Mala - had donned her ornaments and stolen her identity. Bemoaning her fate Kanchan Mala accepted her role as maid.

Soon it was the festival of ‘pithe kuruli’ Women were expected to display their skills in pithe making and alpona. Whereas the false queen made blobs of alpona, Kanchan Mala decorated her room with artistic lotus blossoms, pots of gold and the feet of the goddess. Then the false queen cooked Ashke pithe, Chaske pithe and Ghashke pithe. Kanchan Mala busied herself with making Chandrapuli, Mohon Bansi, Kheer Muroli and Chandan Pata pithe. Her good taste proved her identity beyond doubt and Kanchan Mala was restored to her legitimate position.


All ‘pithes’ improve in flavour as they cool and mature over a day. They are often served with freshly extracted liquid jaggery made from the rising sap of the date palm – a winter product of Bengal.

Rosh Bora: Fried balls of urad dal paste flavoured with fennel and soaked in sugar syrup.

Gokul Pithe: (East Bengal) Crunchy crisp fried balls of grated coconut, khir (evaporated milk), raisins & flour. It is served coated in thick sugar syrup.

Patishapta (Pati = flat: Shapta = roll): (East Bengal) Thin rice pancakes stuffed with a filling of grated coconut and khir (evaporated milk) sweetened with either new jaggery or sugar & cardamom.

Chandrapuli: Grated coconut kneaded with khir (evaporated milk) cooked with powdered sugar and shaped into wafer thin crescents using the traditional Chandrapuli mould.

Pulir Payesh or Dudh Puli: Rice or semolina dumplings stuffed with a sweetened stuffing of khir & grated coconut served soaked in sweetened khir (evaporated milk) flavoured with cardamom.


Moonger Puli or Bhaja Puli; (West Bengal) Crisp fried balls of dry roasted & powdered mung dal stuffed with khir (evaporated milk) flavoured with cardamom. It is served coated with thick sugar syrup.

Shoru Chakli: Very fine rice pancakes to be eaten with freshly extracted liquid date palm jaggery.

Aloor Pithe: Fried elongated rolls of mashed sweet potatoe (shakkar kandy = sugar candy) stuffed with a filling of grated coconut, khir (evaporated milk), raisins, sweetened with either jaggery or sugar & cardamom. It is served soaked in syrup.

Poshano Patishapta: These dainty little patishaptas are served with a scoop of sweetened khir (evaporated milk).

Narkel Chitai Pithe: Steamed rice idlis stuffed with a filling of sweetened grated coconut. It is to be eaten with liquid date palm jaggery.

Khoi Puli: (East Bengal) Fried balls of flat rice kneaded with grated coconut sweetened with either jaggery or sugar. It is served soaked in syrup.

Kakra Pithe: A filling of grated coconut, khir (evaporated milk) and sugar is stuffed into rolled out balls of dough, shaped into crescents and deep fried till crisp. It is then soaked in syrup.

Malpua: A batter of flour and khir (evaporated milk) flavoured with raisins and fennel is fried into thick small pancakes. It is then soaked in syrup and served with sweetened khir (evaporated milk). It is offered to Sureshwar (Shiv – the destroyer who is credited as the lord of music).

Ashke Pithe and Ghaske Pithe: Balls of powdered rice kneaded with jaggery and milk are then deep fried and served piping hot.

Path Pithe: This is an interesting variation. Ripe mashed bananas are kneaded with jaggery and rice powder. A layer is spread over the inside of a banana leaf coated with oil. Folded into little parcels they are baked in a charcoal fire. The pithas, redolent of the fragrant banana leaf, are served with sweetened khir (evaporated milk).

Cholar Puli: (East Bengal) Crisp fried balls of powdered chana dal stuffed with coconut paste flavoured with cardamom. It is served coated with thick sugar syrup.

Associated Savouries: Kochuri Tarkari

Sweets: Sweets of the season use freshly extracted date palm jaggery - Sandesh, Payesh with rice and Jai Nagarer Moa.

Mazaa aa gaya

Happy Id …uh! Id Mubarak, I corrected myself.

Aapko bhi per aaj bhi kya Id hai…Mangalwar? Bakhra Id on a Tuesday? Kaise khilayen aapko…Bakhra kaun katega aaj?

Vegetarianism on Tuesday …a very north Indian Hindu concept ...one that has seeped into the psyche of those too long associated with the north. Can’t remember if men or children in Bengal are ever forced into vegetarianism unless they are in mourning.

Happy Id! I repeated the words to myself…listen to yourself speak; it stems out not restricting your thinking to one language.

I had been chastised only a couple of day before for chatting happily with Sunil Gangopadhyay.

‘My brother’s daughter!’ apologized my aunt to the celebrity writer of Bengal, ‘listen to her speckled Bangla.’

‘Natural progression,’ he smiled. 'I have heard it said in Raj shahi in Bangladesh ...ki mojar khabaar!...and have often wondered how food could be percieved as funny. It was all explained the moment I was told about the ancient trade route that entered from Bihar bypassing what is modern West Bengal. It all made sense. The East Bengalis were infact using the northerner's phrase to appreciate a good meal: Mazaa aa gaya.'

Ayurveda and Southern Hospitality

‘From where madam?’

Madam was past caring. The warm trickle of oil was making its way very slowly down the nape of her neck.

With firm brisk strokes the tide was stemmed as practised fingers worked the magic of the herbs into the skin, kneading here, teasing there …

‘Coming from?’

She was no more than 4 feet something dressed in the cream coloured sari of Kerala with its glittering gold border and a dot of sandalwood paste on her forehead. A diploma holder in Ayurvedic massage, she, along with a host of other young women, caught a boat daily to the Ayurveda centre.

Large flat earthen vessels of water with pretty flowers, freshly plucked, awaited them in their rooms. A cool job! The thought had come to my mind when I first saw the worker come to shake the flowering trees at the crack of dawn. Only the ones that refused to be knocked loose were chosen.

Fragrant steam arose as the poultice of herbs was applied on the sore spots along the neck. Sleep welled up in great delicious waves.

‘Delhi.’ The word was articulated with great difficulty.

‘Following doctor’s treatment madam?’

I shook my head unwilling to make more of an effort. I had paid a cursory visit to the Ayurveda restaurant. The young Malayali steward had shown me around and even showed me one of the diet charts before turning to a guest and switching to the most incomprehensible Germanische-sprache. Glenda; Female: 70 years; Sweden; permitted only lime juice, no tea; coffee; salt; onion; garlic….the list was endless. Needless to say the restaurant was a pure-veg one. Glenda appeared deprived of most of the Indian condiments too…Dear Dear Glenda did you have a clue before you signed up for this? I for one was on holiday: the sumptuous continental, north and south Indian buffet spreads, the seafood platters, the chicken liver curries, appams and stews supervised by the smiling conspiratorial stewards who aided the squirreling of muffins and cream doughnuts just in-case one managed to feel peckish despite the prompt room-service.

‘Done madam.’ The final light slapping invigorated the muscles. ‘No sleep now,’ was the final admonition as I headed out of the shower and made my way to the pool.

Thank you Glenda. Thank you for undertaking this journey to keep the great tradition of Ayurveda alive.

Incredible India

‘We were here the year the Tsunami hit. We had just reached Poovar when we got the news that the little fishing village we had been staying at on the Chennai coast had been wiped out. People we had spent the last few days with…they were just no more! They were poor you know…incredibly poor, living in shanties. And here we were in all this luxury…Here? Oh more than 3 months now. Coming in from the north this time. Caught a bus, a regular one mind you, from the hills to Delhi.’

‘The bus conductor had taken quite a shine to me,’ she grinned. ‘He insisted we sit right behind him!’

‘Probably so that he could look after you.’ I hazarded.

‘You think?’ The husband winked naughtily at me. Days of lying in the Poovar sun had bequeathed a thick spread of freckles that threatened to merge together into a uniform brown. ‘I was left behind at all the rest stops to guard the cameras while she was escorted to the toilets.’

‘I hardly need to describe them.’ She shuddered. ‘But you would know all about it.’

This British couple, in their late sixties, wintered every year in India experiencing the many faces of ‘real India.’ The chai for her was on the house but when the driver and the conductor opened their tiffin boxes and insisted she eat with them, she had declined firmly. Her husband who watched through the barred windows, keeping the poultry and livestock company, smiled at the gaggle of young village youths who had left everything to stand and gaze.

‘How much do you earn in England? … What could I say? If I told them … it would appear obscene. How could I explain buying power? I made some attempts but then the next question had me stumped… Have you had tea with the queen?’

The memory made him burst out laughing. ‘That village on the outskirts of Corbett was more British than Britain!’

‘But sharing food is very oriental. I for all my metro lifestyle find it very awkward to chomp away by myself with others present.’

‘And that is how it should be. Shouldn’t it? Sharing food … how we have lost the warmth!’ She sighed.

‘Have you been to London?’

I nodded smiling inwardly …people, no matter from which part of the world, were no different.

‘Loved it.’ I said.

‘Really!’ was the incredulous response. ‘What could you have loved about it?’ She splashed her legs and gazed up. ‘I for one could do with more sun.’

‘Looking for a house.’ Her husband chipped in. ‘Would like to settle in India…’ he shot me a glance. ‘But not in Delhi.’

The room with the best view

It wasn't until the morning of 10th Nov that we had realised how we had been pampered. My repeated calls to the resort reiterated the fact that a wheel chair would be required and we needed to be as close to the dining area as possible.

Room No. 201: The first glimpse as we raised the blinds.

The room was fabulously positioned.

Steps led past our room to the swimming pool and dining area.

The foreign guests lounged on deck deckchairs reading, tanning themselves periodically entering the pool for a couple of lengths before settling for a beer at the sunken bar.

Non of the other rooms could boast of a view like ours.

Tiffins - the dining area overlooked the pool.

Lastly the floating cottages by the jetty.
The sun set upon Poovar and the kite whistled overhead.

A splash of an oar and a father and his boys make their way home for dinner.

The Swedish group on their 2 month Ayurveda adventure end their day with yoga. The chant of 'Satya satya satya' and fragrance of sandalwood fill the beach front.

Back from Paradise

‘I zink zis is paradise?’

It was a statement not a question but with a dare in it. Could I disagree? Sapena rested her bronzed arms on the edge of the pool. The water lapped luxuriously about her body as she contemplated the blue of the sky framed by the fresh green of the coconut and the darker fronds of the palm. A white-breasted fishing eagle wheeled high above. It was time for the fishermen on the sandbar to draw in the catch.


Paradise.

Poovar was truly a paradise nestling in God’s own land – Kerala. All thoughts of dry dusty Delhi with its garbage heaped along the roads had been driven away. I sank further into the silky water. A four- hour flight had brought us to the southern most part of India and the first realisation as we emerged from the aircraft was that it had been pouring until moments ago. A resort taxi had whisked us through the dark sleepy lanes of Trivandrum through little towns fast asleep. Old crooked men waited hunched over sticks, crones with dogs by their side sat just beyond the reach of the headlight beam. Eerie and mysterious they waited until we flashed past turning into benign walls or posts in the wink of an eye. The heart thudded and then quietened as a light appeared. In a little gazebo, dressed in white and pale blue, sat the Madonna smiling down at her infant. The fresh fragrance of the rain washed earth swirled deliciously around. An hour … it had seemed much longer … and we were climbing down a thickly forested path towards a light. There were steps but the guard ran down and firmly grasped my mother by the arm. We picked our way carefully down to the Neyyer River where a motorboat waited. The engine chugged to life and we were on our way through the pitch dark waters which turned a jade green along the sides of the boat. The dark curvy silhouettes of the coconut palms fringed the banks of backwater some tilted at almost impossible angles stretched flat along the surface of the water. A pale moon, round but not quite full, turned the tops silvery. A faint plop sounded. The gleam of a fish, or was it a frog, skipping along caught the eye. I stopped myself from reaching into the water. Did I hear the slap of a reptilian tail? Amitav Ghosh! Thank you very much.

The waterway widened. We had been travelling for over half-an-hour. The sea appeared to open up in front of us. There was an island in the distance. Nonchalantly I had turned to the boatman. ‘That is Poovar?’

‘No madam. To your left.’
Miraculously lights had appeared to the left. The shapes of the floating cottages could now be quite distinctly made out and bright lights shone in what appeared to be a jetty. A reception committee was waiting. In the arc of the light, straddled on a vessel of two coconut palm trunks held together with twine was a fisherman, his lungi bunched about his knees, examining his net. It was alive with silver.

The Way We View The World

Sandhi Puja - Click on Poster to enlarge

Shashti

The sixth day after the new moon. Today the invocation will begin... a precedent set byLord Ram. He was the first mortal to have invoked the Devi waking her from the atumnal sleep - akaal bodhon...untimely awakening.

Today all mothers will fast and pray to Shasti - the maternal aspect of the Devi.

Today is a day of fasting... light and crisp luchi with cauliflower and potatoe dalna, chane ki dal with fried bits of coconut and raisins.

Eat light today. Eat simple. Finish with a rice paish ... fragrant gobindobhog grains in lightly sweetened milk that has been thickened to creamy texture over a slow fire.
Raisins, cardamom powder and bay leaves add to the aroma.

CLICK PHOTOS TO ENLARGE

Mantras and Food

Panchami 4th October 08: the fifth day after the newmoon - the best day to eat and make merry. The images have arrived but remain behind a veil.

Anandomela: men and women; old and young; slave over hot stoves and display their culinary skills.

Paromita's mangshor cutlet - crisp on the outside and a juicy meaty tenderness within.

Perfection: Dilip Kaku's Sandesh served on banana leaf platters.

Mukherjee Dida's Radhaballabi stack ... paper thin and transparent delicately flavoured with asafoetida and stuffed with dal

Aloo dum - potatoes with cumin and coriander seeds simmered on a slow fire.

And her famous Gokul Pithe ... she smiles but will not give out the recipe.

Chingri and rice

Gopa's fish cutlets: a spicy carp filling and an outer coat of golden mashed potatoes.

Nandini di in action ... sandesh, maacher chop, mangshor cutlet... the porotha and kosha mangsho remains just out of the camera range.

Proma's spicy baby potatoes with squeeze of lemon, a sprinkling of coriander and crisp sev ...

Ashtami

Sri Sri Durga Sharanam

Shudhi:
Nomo Vishnu, Nomo Vishnu, Nomo Vishnu
Nomo Apobitro, Pobitroba, Shorbo Bosthang Gotho-ho Piba
Jah Shoret Pundori Kakhang Shobha-jhyo-bhontarang Suchih.
Nomo Madhobo Madhobo Baachi, Madhobo Madhobo Hridi
Smaranti Shad hobo Shorbey Shorbo-karjeshu Madhobom
Nomo Shonkho Chokro Dhorong Vishnung Dvi Bhujang Pito-bashonam Prarombhe Kormonang Biproh Pundorikong Smare Dharim.

Anjali 1.
Nomo, Ayurdehi Joshodehi Bhagyong Bhagwati Dehimey
Putrandehi Dhonongdehi Shorbaan Kamang-scho Dehimey
Nomo Bhogoboti Bhoyo-chheydey Bhobotarini Kamodey
Shankari Kaushiki Tvanghee Kattayani Nomostutey
Nomo Prochondey Putro-dey Dit-tvang Shupritey Shuro-na-i-key
Kulo-dwo-kore Devi Joyong Dehi Nomostutey
Esho Shochondono Gondho Pushpanjoli
Shayu-dho-bahono Poribaar Shohito, Sri Sri Bhogoboti Durga-oi Nomo

Anjali2.
Nomo Durgot-tarini Durgey Tvang Shorba Shubho Nibarini Dhoromartho Mok-khodey Devi Nityang-mey Boroda Bhobo
Nomo Durgey Durgey Moha-bhagey Traahimang Shonkoro-priyey Mohisho-sring Modon Mot-tey Pronoto-hoshmi Proshidomey
Nomo Shorbaa Baadha Prosho-monong Troi-Iokyo-sha Khilesh-shori
Ebom Ebo Tvo-ya Ka~o Mosh-mod Boiri Binashanong
Esho Shochondono Billo-patran-nito Pushpanjoli
Shayu-dho-bahono Poribaar Shohito, Sri Sri Bhogoboti Durga-oi Nomo

Anjali3.
Nomo, Horo Paapong, Horo Kley-shong, Horo Shokong, Horae Shubhom Horo Rogo, Horo Kshobhong, Horo Maari, Horo Priyey
Nomo Kali Kali MohaKaIi Kalikey Paapohaarini
Dhoromartho Mok-khodey Devi Narayani Nomostutey
Nomo Ayur-do-da-tumey Kali Putrandehi Shoda Shibey
Dhonong Dehi Moha-mayey Noroshinghi Josho-momo
Nomo Mohish-agni Mohamayey Chamundo MundomaIini
Ayur arogyo Bijo-yong Dehi Devi Nomostutey
Esho Shochondono Gondho Pushpanjoli
Shayu-dho-bahono Poribaar Shohito, Sri Sri Bhogoboti Durga-oi Nomo

Prarthonaa:

Nomo, Montro Hinong, Kriya Hinong, Bhokti Hinong, Shureshori
Joth Puji-thong Moyadevi Poripunong Toda-stume
Nomo Grohitung Sharodi-pujang Mortho Mondolo Shong-sthitham Chandike Tvang Nomaa-myodo Shoyo-mor-ghyong Pro-gri-hyo-taam Nomo Ka-ye-no Monosha Baacha Totto Nan-nyo Gotir-no-momo
Onto-scha-reno Bhutanang Droshti Tvang Poromeshori

Pronaam:
Shorbo-mongolo Mongoley Shibey Shorobartho Shaadhikey Shoron-ney Trombukey Gauri Narayani Nomostutey
Srishthi Stithi Binasha-nang Shakti-bhutey Shonatoni
Gunasroy Gunomoyey Narayani Nomostutey
Shorona-gotho Deenarto Poritraney Porayoney
Shorbo Shyarthey Horey Devi Narayani Nomostutey

Saptami

Sri Sri Durga Sharanam

Shudhi:
Nomo Vishnu, Nomo Vishnu, Nomo Vishnu
Nomo Apobitro, Pobitroba, Shorbo Bosthang Gotho-ho Piba
Jah Shoret Pundori Kakhang Shobha-jhyo-bhontarang Suchih.


Nomo Madhobo Madhobo Baachi, Madhobo Madhobo Hridi
Smaranti Shadhobo Shorbey Shorbo-karjeshu Madhobom
Nomo Shonkho Chokro Dhorong Vishnung Dvi Bhujang Pito-bashonam
Prarombhe Kormonang Biproh Pundorikong Smare Dharim.

Anjali 1:
Nomo Ayurdehi Joshodehi Bhagyong Bhagwati Dehimey Putrandehi Dhonongdehi Shorbaan Kamang-scho Dehimey
Nomo Bhogoboti Bhoyo-chheydey Bhobotarini Kamodey Shankari Kaushiki Tvanghee Kattayani Nomostutey

Esho Shochondono Gondho Pushpanjoli Shayu-dho-bahano Paribaar Shohito
Sri Sri Bhogoboti Durga-oi Nomo ....

Anjali 2.:
Nomo Durgot-tarini Durgey Tvang Shorba Shubho Nibarini Dhoromartho Mok-khodey Devi Nity-ang-mey Boroda Bhobo
Nomo Durgey Durgey Moha-bhagey Traahimang Shonkoro-priyey Mohisho-sring Modon Mot-tey Pronoto-hoshmi Proshidomey

Esho Shochondono Billo-patran-nito Pushpanjoli Shayu-dho-bahono Poribaar Shohito
Sri Sri Bhogoboti Durga-oi Nomo




Anjali 3.
Nomo Horo Paapong, Horo Kley-shong, Horo Shokong, Horaa Shubhom
Horo Rogo, Horo Kshobhong, Horo Maari, Horo Priyey
Nomo Kali Kali MohaKali Kalikey Paapohaarini
Dhoromartho Mok-khodey Devi Narayani Nomostutey
Nomo Ayur-do-da-tumey Kali Putrandehi Shoda Shibey
Dhonong Dehi Moha-mayey Noroshinghi Josho-momo
Prarthonaa:
Esho Shochondono Gondho Pushpanjoli
Shayu-dho-bahono Poribaar Shohito
Sri Sri Bhogoboti Durga-oi Nomo
Nomo, Montro Hinong, Kriya Hinong, Bhokti Hinong, Shureshori
Joth Puji-thong Moyadevi Poripurno Todo-stume
Nomo Grohitung Sharodi-pujang Mortho Mondolo Shong-sthitham
Chandike Tvang Nomaa-myodo Shoyo-mor-ghyong Pro-gri-hyo-taam
Nomo Ka-ye-no Monosha Baacha Totto Nan-nyo Gotir-no-momo
Onto-scha-reno Bhutanang Droshti Tvang Poromeshori
Shorbo-mongolo Mongoley Shibey Shorobartho Shaadhikey Shoron-ney Trombukey Gauri Narayani Nomostutey
Srishthi Stithi Binasha-nang Shakti-bhutey Shonatoni
Gunasroy Gunomoyey Narayani Nomostutey

Narayani Nomostutey

How Green is my Valley