Ultimate Guide to Durga Puja 2025 Dates, Rituals, and Events

As a Bengali, it’s hard to define what Durga Pujo means to us! Yes, for others, it can be ‘puja’, but we call it ‘pujo’. There’s no difference except its spelling but pujo sounds sweeter than puja to us! So, as a Bengali living in Kolkata (not in proper though, but can communicate to all parts easily), Durga Pujo is literally a ceremony of counting days, and it starts on the day of Bisorjon or Dashami of the previous year, what other parts of India refer to it as “Dusshera.”

Kolkata transforms into a live canvas of culture, colours, excitement, and devotion every year, and Durga Puja 2025 promises to be no different. It’s difficult to sum up what we experience during the puja days, from Mahapanchami to Mahadashami; you have to explore and discover it on your own. If you’re planning to do so and want to participate in this magnificent celebration, this guide offers everything needed—from festival dates to rituals, and practical travel tips—to experience the grandeur of Durga Puja 2025 like a true local. Come, have a read!

So, what is Durga Puja?

Durga Puja is not just a festival but an emotion deeply rooted in Bengal’s culture and spirituality. Celebrating the divine victory of Goddess Durga over the demon Mahishasura, the festival symbolizes the triumph of good over evil, strength, and compassion. The legend of mahishasura mardini story connects devotees to the power of the goddess and her protective spirit.

At its heart, Durga Puja is a blend of religious rituals, artistic expression, and community celebration, showcasing vibrant Bengali Durga Puja traditions that draw millions every year.

History and Significance of Durga Puja

This celebration has deep roots. Passing through centuries, it’s grown from a religious rite into a cultural landmark. The festival is a mirror reflecting our shared past and collective identity. Kolkata’s Durga Puja, in particular, stands as a beacon of artistry and social unity, so much so that UNESCO has recognized it as a heritage treasure.

Why Durga Puja Happens in Bengali Sharat Kal

Durga Puja happens each year in the period of sharat kal—Bengal’s autumn. In the Hindu calendar, this falls in the month of Ashwin (September–October), after the monsoon’s retreat. That’s when Bengal’s skies are clear, the air is fresh, and white kash flowers bloom in the fields. The timing isn’t accidental. 

According to lore, it’s called ‘Akalbodhan’—the “untimely awakening” of the goddess. Traditionally, Goddess Durga was worshipped in the spring (Basanti Puja). However, Lord Rama, as per Bengal’s own retelling of the Ramayana, invoked Durga during autumn before battling Ravana. That act set the stage for autumn’s Durga Puja, a period of special access when the goddess visits her homeland, and her devotees prepare to welcome her back each year.

Origin and Evolution of Durga Puja Festival in Bengal

Medieval Origins and Early Documentation

Durga Puja in Bengal has its roots in the medieval period, with the earliest documented references dating back to the 11th-12th centuries CE. The worship of Goddess Durga as Mahishasuramardini (slayer of the buffalo demon) can be traced to ancient times, with the 5th-century Sanskrit text Devi Mahatmyam containing the foundational story of the goddess. By the 8th century CE, the Mahishasuramardini cult was established throughout the Indian subcontinent.

Surviving manuscripts from the 14th century provide detailed guidelines for Durga Puja rituals. The 11th or 12th-century Jain text Yasatilaka by Somadeva mentions an annual festival dedicated to a warrior goddess celebrated by kings and their armed forces, with descriptions that mirror attributes of Durga Puja. Medieval manuscripts such as Durgotsavaviveka, Durgotsava Prayoga, Vasantaviveka, and Kalaviveka from the 11th and 12th centuries provide evidence of established ritual practices.

Transformation During Muslim Rule

According to scholarly consensus, the worship of the fierce warrior goddess Durga gained particular prominence in Bengal during and after the medieval era marked by Muslim invasions and conquests. The significance of Durga and other goddesses in Hindu culture increased after Islamic armies conquered regions of the Indian subcontinent. Some scholars argue that the marginalization of Bengali Hindus during the medieval era led to a reassertion of Hindu identity, with Durga Puja emerging as a social festival publicly celebrating the warrior goddess.

The Zamindar Era: 16th-18th Centuries

Early Aristocratic Celebrations

The 16th century marked a crucial turning point when Durga Puja began developing into a Brahmanical deity whose worship as a public festival gained visibility. The most frequently cited early celebration was organized by Raja Kangsanarayan of Tahirpur (present-day Rajshahi, now in Bangladesh) during the time of Emperor Akbar in the late 16th century. This was conducted as a substitute for the Vedic horse sacrifice when he succeeded to his zamindari in 1583.

In 1606, Bhabananda Majumdar of Nadia, an ancestor of the famous Raja Krishnachandra Roy, organized another significant Durga Puja. The first recorded Durga Puja in Kolkata was celebrated by the Sabarna Roy Chowdhury family at Barisha in 1610, started by Lakshmikanta Gangopadhyay Majumdar and his wife Bhagawati Devi. This family was instrumental in Bengal’s history, as they later transferred rights to the three villages of Sutanuti, Kalikata, and Gobindapur to the East India Company in 1698.

The Company Era and Colonial Influence

The Battle of Plassey in 1757 became a watershed moment for Durga Puja celebrations. Raja Nabakrishna Deb of Sovabazar Rajbari organized a grand Durga Puja in 1757 to celebrate the British victory over Nawab Siraj-ud-Daulah. The popular origin story, though historically questionable, suggests that Robert Clive attended this puja after Nabakrishna invited him to offer thanks to Goddess Durga, as the only church in Calcutta had been destroyed.

During the 17th and 18th centuries, as the Nawabs of Bengal broke ties with Mughal rulers, a class of Hindu zamindars arose who became little rajas in their own domains. Company rule brought unprecedented economic opportunities, creating big mercantile families such as the Tagores and Mullicks. For these nouveau riche products of the East India Company’s trade, Durga Puja became a grand occasion for display of wealth and hobnobbing with the sahibs.

Raja Krishnachandra Roy: The Great Patron

Raja Krishnachandra Roy of Nadia (1728-1782) emerged as one of the most influential figures in popularizing Durga Puja. He issued orders to zamindars under him to start the autumnal festival and even offered financial help to those who could not afford it. His elaborate celebrations at Krishnanagar featured 108 elements in all rituals – 108 maunds of clay for idols, 108 dhaks (drums), 108 lotuses, and 108 goats for sacrifice.

The Krishnanagar Raj Rajeshwari Durga Puja, started by Maharaja Rudra Roy in 1683 and continued by Krishnachandra, has been celebrated for over 300 years. This puja was consciously designed as a “sarbojanin” (universal) festival dedicated to the people of Nadia, with prayers for the well-being of all subjects.

The Akalbodhan Tradition

Bengal’s unique contribution to Durga worship is the Akalbodhan tradition – worshipping the goddess during autumn instead of the traditional spring season. This practice is mythologically attributed to Lord Rama’s worship of Durga before his battle with Ravana in the Ramayana. The term “Akaal Bodhan” literally means “untimely awakening” of the goddess.

Community Celebration: The Barowari Movement

Origins in Guptipara

The transition from exclusive family celebrations to community festivals began in Guptipara, Hooghly district. The first community Durga Puja was organized there either in 1761 or 1790 (sources differ) when twelve friends were barred from participating in a family puja. They formed their own celebration, leading to the term “Barowari” – from “baro” (twelve) and “yaar” (friends).

The Sarbojanin Revolution of 1926

The most significant democratization of Durga Puja occurred in 1926 when Atindranath Bose, a freedom fighter and associate of Bagha Jatin and Aurobindo Ghosh, organized the first truly “Sarbojanin” (universal) Durga Puja at the Simla Byayam Samity in Kolkata. This celebration was consciously designed to allow participation irrespective of caste, creed, and religion.

Connection to the Freedom Movement

Nationalist Symbolism

The late 19th century saw Durga Puja becoming integral to the burgeoning nationalist movement. Bankim Chandra Chattopadhyay’s novel “Anandamath” (1882) popularized the phrase “Bande Mataram” and introduced the concept of the “mother” nation. Goddess Durga, revered as “Ma” (mother) Durga, came to symbolize the nation and its potential savior from foreign rule.

The Swadeshi Movement

During Lord Curzon’s Partition of Bengal in 1905, which fueled the Swadeshi Movement, Durga Puja became a platform for nationalist activities. Leaders like Subhas Chandra Bose used the large gatherings during Durga Puja to advocate for boycott of British goods and promote locally made products. The festival underwent transformation with advertisements promoting indigenous products and festivities emphasizing indigenous values.

Revolutionary Activities

Atindranath Bose’s 1926 Sarbojanin puja featured exhibitions depicting India’s freedom struggle from the Battle of Plassey to the Sepoy Mutiny through puppets and posters. Prominent freedom fighters including Netaji Subhas Chandra Bose, Sarat Chandra Bose, Bhupendranath Dutta, and Upendranath Bandyopadhyay were associated with this celebration. The British authorities recognized the nationalist intent and eventually declared the Byayam Samity illegal in 1932.

Key Figures Responsible for Prominence

Medieval and Early Modern Period

• Raghunandana Bhattacharya (1520-1575 CE): Codified Durga worship rules in Bengal through his influential text “Durgapujatattva”
• Raja Kangsanarayan (late 16th century): Organized elaborate public celebrations during Akbar’s reign
• Sabarna Roy Chowdhury family (1610 onwards): Established the oldest continuous Durga Puja in Kolkata

Colonial Period

• Raja Nabakrishna Deb (1757): Brought British officials into Durga Puja celebrations, setting a trend for wealthy families
• Raja Krishnachandra Roy (1728-1782): Most influential patron who systematically promoted and funded Durga Puja across his domain

Modern Democratic Era

• Atindranath Bose (1926): Introduced the concept of truly inclusive Sarbojanin celebrations
• Bankim Chandra Chattopadhyay: Connected Durga worship to nationalist identity through “Anandamath” and “Bande Mataram”

Centuries of Prominence

Durga Puja gained prominence in Bengal through distinct phases:

• 11th-12th centuries: Early medieval documentation and ritual codification
• 16th century: Systematic patronage by zamindars begins
• 18th century: Peak of aristocratic celebrations under Company rule
• 19th century: Integration with nationalist movement
• 20th century (1920s): Democratization through community celebrations

The festival evolved from a domestic ritual of wealthy families to a public celebration that transcended class, caste, and religious boundaries, ultimately becoming the most revered festival of Bengali Hindus through the patronage of zamindars, colonial-era prosperity, nationalist sentiment, and the democratic community movement of the early 20th century.

Surprising and Unique Facts about Durga Puja

• Community Roots: Though it began in royal and zamindar homes, the first “barowari” or community puja took place in Hooghly in 1790 and was later popularized in Kolkata in the early 1900s. This shift from private to public worship made Durga Puja everyone’s festival.

• Chokhu Daan: The goddess’s third eye is painted in darkness by idol-makers, observed in complete silence and devotion—a mark of spiritual power and artistry.

• Nishidho Polli Ritual: The first handful of clay for the idol is traditionally collected from a “forbidden” part of town, often a brothel. The act symbolizes the inclusivity and absolution offered by the goddess, embracing all sections of society.

• Kolkata Wasn’t the Beginning: The earliest Durga Puja recorded wasn’t even in Kolkata but in Malda district—Kolkata became the hub only later, growing into today’s capital of the festival.

• UNESCO Recognition: In 2021, “Durga Puja in Kolkata” was accorded Intangible Cultural Heritage status by UNESCO, recognizing its unique blend of art, community, and spirituality.

Durga Puja Dates 2025: Key Festival Days

Mark your calendar carefully. Timing is everything in Durga Puja.

(We are really grateful to Mr. Debkanti Mahadani, who gave us his valuable time and elaborated the rituals of his own house’s puja. He is now the main person behind his ancestral house’s Durga Puja.)

Mahalaya (September 21): The day when the goddess is invited home with songs stirring the soul. Every year, we never forget to hear ‘Mahisashurmardini,’ a 90-minute radio programme broadcast by All India Radio at 04:00 AM in the morning. It’s an audio montage of recitations, devotional songs, and classical music. Its narration is famously performed by Birendra Krishna Bhadra, and his sonorous voice has made the broadcast an essential cultural tradition for Bengalis worldwide. And for us, this is the beginning of Durga Puja.

Maha Panchami (September 27) & Maha Sashthi (September 28): Basically on Panchami, the art is installed from different workshops of Bengal (especially Kumortuli or Kumartuli, a reputed workshop where idols are made) in the place where puja is done.

On Maha Sasthi, ‘Kola Bou’ is decorated with fruits, saree etc. Most people think Kola Bou is the wife of Ganesh, but it is actually the ‘tree form of Durga Idol’, which is also called ‘Naba Patrika’.

In Barowari Puja, on sasthi, the idols reveal their faces, and the city bursts into life.

Maha Saptami (September 29): On this day, in the early morning, when the sun rises, Kola Bou is taken to the waterbodies and it is bathed with several items. It is then established at the left hand side of the Durga idol. Pujo starts with arati and other rituals after ‘Dnar Boli’, sacrifice of a goat. 

Maha Ashtami (September 30): Referred to as the main day of the Durga Puja, Ashtami Pujo happens during a particular moment, called ‘Khyan’ or ‘Khon’. The moment when Nabami starts is called Sandhyi Pujo and the rituals of Ashtami starts three hours before Sondhyi Pujo. It takes lots of time for the preparation; bhog and noibedyo everything is prepared carefully and thoroughly.

After the rituals of Ashtami, Sondhyi Pujo starts to initiate Maha Nabami, the ninth day of Puja.

Maha Navami (October 1): On this day, যজ্ঞ (Yoggo), which refers to a Hindu sacrificial ritual or offering is done.

Vijaya Dashami (October 2): Dashami marks ‘Ghot Narano’ and feeds fish to the idol. This is actually called the ‘Bisarjan’ when Ma takes her patron and returns to Kailash.

The bittersweet goodbye, with Sindoor Khela and idol immersion, sealing the festival’s magic till next year.

Major Rituals and Events to Experience in Kolkata Durga Puja 2025

Each day brings a new layer to the celebration. The opening rites summon the goddess, building anticipation. Sondhyi Puja, performed at the junction of Ashtami and Navami, is a lightning strike of spirituality—intense and brief. Pandal hopping remains the heartbeat of the public festival—wandering through themes that range from mythological marvels to modern social commentary. And then there’s the street food, the chatter, the colorful crowds. Being there means walking through art, devotion, and joyous chaos.

Kolkata Durga Puja Pandal Hopping Guide

What Does Pandal Hopping Mean to Us?

Pandal hopping is our annual rite of passage. It’s the joy of walking all night with friends and family, bursting into laughter, sharing street food, marveling at art, and soaking in the city’s energy. Each route, each pandal is a living memory—childhood stories retold under fairy lights and dhak beats. For Bengalis, it’s exploration, nostalgia, pride, and that magical rush of belonging all at once.

Why Experience Durga Puja in Kolkata?

Kolkata is Durga Puja’s beating heart. Nowhere else do artistry, tradition, and scale come together with this much soul. Over 3,000 pandals, age-old barir pujos, and the city’s contagious festival spirit—it’s a living, breathing spectacle. From heritage lanes in the north to glitzy clubs in the south, the whole city feels like one wide-open invitation. If you want the real thing, this is where it happens.

North Kolkata Pandal Hopping Guide: Dum Dum Area

Start at Dum Dum and follow this trail:

• Tala Prottoy
• Arjunpur Amra Sobai Club
• Dum Dum Park Tarun Sangha 
• Dum Dum Park Tarun Dal 
• Dum Dum Park Bharat Chakra
• Dakhshindari Youth

Route Suggestion:

Start at Tala Prottoy, then move northeast covering Arjunpur and then clockwise through the Dum Dum Park pandals. It can be completed by auto, walking, or quick taxi hops if you’re organized.

North Kolkata Hatibagan Area

• Hatibagan Sarbojanin
• Md. Ali Park 
• Chaltabagan Lohapatty 
• Sovabazar Beniatola
• Sikdar Bagan Sadharan Durgotsab

Route Suggestion:

Start at Hatibagan Sarbojanin and weave toward Sovabazar/Sikdar Bagan, finishing at Chaltabagan. The area is compact, walkable for pandal followers.

North Kolkata Sovabazar Area

• Sovabazar Rajbari
• Sovabazar Beniatola (listed above)
• Pathuriaghata Khelat Ghosh Bari
• Jorasanko Dawn Bari

Route Suggestion:

Start with Rajbari, head to Pathuriaghata, then Jorasanko—plan one TukTuk/auto or try the heritage walk for immersion.

North Kolkata Bonedi Bari Puja

• Sovabazar Rajbari
• Rani Rashmoni Bari
• Laha Bari 
• Mullick Bari

Route Suggestion:

This is a heritage loop—you’ll see older-style puja with family rituals. Move between mansions by rickshaw or by foot.

South Kolkata Kasba Area

• Kasba Bosepukur Sitala Mandir
• Kasba Shakti Sangha

South Kolkata Gariahat Area

• Ekdalia Evergreen
• Hindustan Park
• Ballygunge Cultural

South Kolkata Rashbehari Area

• Deshapriya Park
• Tridhara Sammilani
• Chetla Agrani

South Kolkata Behala Area

• Behala Notun Dal
• Barisha Club
• Barisha Nabami Sangha

South Kolkata Jadavpur Area

• Naktala Udayan Sangha
• Jodhpur Park
• Santoshpur Lake Pally

Expert Tips by Peeky Traveller for Pandal Hopping in Kolkata

• Start early, especially in North Kolkata, as crowds swell post afternoon.
• Use the Metro to leapfrog traffic pockets and reach central routes effortlessly.
• Carry bottled water, light snacks, and a phone with Google Maps pinned to all the above locations.
• Cluster pandals by neighborhood—don’t try to zigzag across the city.
• Sample phuchka, jhalmuri, and bhapa sandesh on the go.
• Always check closing times for heritage houses and exclusive barir pujos.
• A power bank for mobiles is a must—photos and route-checking drain battery quick.
• Let traditions lead you—spare time to watch local rituals, Dhunuchi Naach, and soak in the voices and laughter of Kolkata.
• Enjoy your pandal hopping adventure in Kolkata—the city where Durga Puja truly comes alive!

Durga Puja 2025: Beyond Kolkata

Kolkata may be the heart of Durga Puja, but its beat resonates far beyond. Across Bengal, and indeed globally wherever Bengalis live, the festival adapts yet stays true. Every community adds its rhythm, its color, but the essence remains unmistakable.

Conclusion: Why Durga Puja 2025 is a Must-Experience Festival

Here’s the truth. Durga Puja 2025 isn’t just an event to watch—it’s a feeling to live. It wraps you in tradition, art, and emotion like no other. Whether you spend three days or a full week in Kolkata, this festival promises moments that stay with you for life. Check back soon for our Kolkata itineraries tailored to make your Puja journey unforgettable. Step in, dive deep, and feel Durga’s embrace.