Dinhata Durga Puja: In the northern reaches of West Bengal, where the plains of Cooch Behar merge with the pastoral edges of Assam, stands Dinhata, a small yet vibrant town that has kept alive one of the most remarkable stories of India’s pluralistic culture. The Dinhata Durga Puja, known locally as Burima Ban Durga Puja, has turned 141 this year, carrying forward an unbroken tradition that transcends religion, caste, and community lines. What makes it extraordinary is not only its antiquity but its heart — it is a festival jointly organized by Hindus and Muslims, a living symbol of communal harmony in a world often divided by faith.
This Puja, held every year in Putimari village, about 25 km from Cooch Behar, embodies the ethos of Bengal’s inclusive spirituality. Its message — that faith and humanity can coexist peacefully — resonates far beyond Dinhata, offering a model of unity at a time when social polarization and sectarian narratives threaten to erode such harmony across the subcontinent.
The Legend That Started It All: A Dream and Divine Command
The story of the Dinhata Durga Puja begins not with temples or priests but with a dream. Over a century ago, three royal servants — Asmat Bakshi, Hemanand Roy Bakshi, and Srinath Roy, who were employed under the Cooch Behar royal estate, had travelled to Rangpur (now in Bangladesh) for tax collection duties. During their stay, all three men reportedly saw a vision of an elderly goddess, whom they later came to call Burima — the “old mother.”
The dream urged them to return home and establish a place of worship in her honour. When they came back to their native village, they gathered the community and narrated their shared vision. The villagers agreed to create an idol of the goddess as seen in their dream. But a new challenge arose — no local potter knew how to sculpt the goddess in the form they described.
According to local oral history, the goddess appeared once again in a dream, instructing that Naren Malakar, a potter from Baladanga village, be summoned for the task. Following the divine message, Malakar crafted the first idol of Burima, marking the beginning of a spiritual and social journey that would last well over a century.
The first Puja, held under a thatched shed, drew both Hindus and Muslims from nearby villages. From then on, the festival grew organically, with the entire community — irrespective of faith — participating in its rituals, logistics, and celebrations. The dream of the goddess became a dream of unity.
A Gift of Land and Love: Building a Shared Space
The continuity of this Puja owes much to a unique act of generosity. After the death of Asmat Bakshi, his son Yakun Uddin Miah, a devout Muslim, donated around 1.5 acres of land for the annual worship and fair. His contribution cemented the festival as a symbol of inclusive devotion.
This land, still used for the Puja and the adjoining fair, has been managed by a committee comprising both Hindu and Muslim members for generations. Their collaboration stands as a powerful rebuttal to the notion that religion divides — in Dinhata, faith unites.
Today, the site not only hosts the Puja and fair but serves as a permanent temple where the goddess’s idol remains throughout the year — a rare feature in Bengal’s Durga Puja traditions, where idols are typically immersed after the festival.
Burima: The Old Mother with a Modern Message
Unlike the fierce, warrior-like Mahishasuramardini Durga worshipped in Kolkata and elsewhere, Burima is portrayed as an aged mother — serene, nurturing, protective. Her image carries white hair, a gentle face, and often a child on her lap. She holds a stick symbolizing both wisdom and guardianship rather than aggression.
This softer, rural interpretation of Durga captures the maternal compassion of the goddess rather than her martial prowess. In a community defined by agrarian rhythms and interdependence, this symbolism resonates deeply. The Burima temple is therefore not just a shrine; it is the beating heart of Dinhata’s collective identity.
For devotees, she represents a protector of harmony. Locals often say: “Burima doesn’t belong to any one religion; she belongs to all who seek her blessings.”
The Festival: When Faith Becomes a Fair
Each year, during the month of Ashwin, preparations begin weeks in advance. Bamboo frames rise, pandals are decorated, roads are lit up, and artisans arrive to shape the new idol. The festival begins on Ashwin Sankranti, and thousands of people from Dinhata, Mathabhanga, Tufanganj, and surrounding areas gather to witness the rituals.
The Puja is accompanied by a large fair (mela) that transforms the village into a hub of colour, music, and commerce. Local farmers sell their produce, artisans display their crafts, food stalls fill the air with the aroma of sweets and snacks, and cultural troupes perform folk songs, bhajans, and jhumur dance.
Children whirl on Ferris wheels, women exchange homemade sweets, and elderly villagers sit under trees discussing past Pujas. For many families, it is also an annual reunion — a chance to reconnect with loved ones who have moved to towns or cities for work.
In a digital age, this fair retains its earthy simplicity. There are no celebrity performances or commercial sponsorships; everything is locally managed, funded by community contributions and small donations. The Burima Puja Committee operates through collective volunteerism — a model of grassroots organization that has endured for generations.
Unity Beyond Religion: Hindus and Muslims Organize Together
What truly sets this Puja apart is its joint organization by Hindu and Muslim villagers. Both communities share responsibilities — from pandal construction and idol installation to security, crowd management, and accounting.
The Puja Committee president, Kartik Roy, calls it a “festival of the soil.” In his words,
“This Puja is not about religion. It is about belonging. We all call Burima our Mother. Here, no one asks who you are — only that you come and celebrate.”
The vice-president, Abdul Latif, echoes him:
“My grandfather helped set up the first wooden frame of the pandal decades ago. Since then, our families have been part of it. Burima protects everyone — Hindu or Muslim.”
Such unity has endured even during times of communal tension elsewhere in Bengal. Locals proudly recall that no incident of religious conflict has ever marred the festival in its 141-year history. Even during India’s turbulent partition years or more recent political unrest, Dinhata’s Burima Puja stood unshaken — a rare continuity of trust.
Cultural Significance and Broader Impact
The Dinhata Puja has evolved into more than a ritual — it is a social institution. Local researchers describe it as an example of folk religion blending with rural secularism — where divinity, community, and identity intersect.
Sociologists often note that rural Bengal has long preserved forms of syncretism — shared shrines, overlapping festivals, and interreligious participation. The Burima Puja stands among the finest living examples of this continuity.
It also has a subtle economic dimension: the annual fair supports local livelihoods, small vendors, and artisans. The cultural performances attract small-scale tourism from neighboring districts. Many visitors describe it as a refreshing alternative to the urban pomp of Kolkata’s Puja pandals.
For young people, the festival provides a bridge to heritage. “We grew up hearing stories of Burima,” says Tanmoy Roy, a college student. “She is not just a goddess — she is our identity. When we decorate the pandal together with Muslim friends, we feel proud that our village sets an example.”
Voices of the Community: Testimonies of Faith and Friendship
Lal Mia, a shopkeeper who sells sweets during the fair, says he never misses a year.
“My father used to make jalebis here when I was a boy. People from both communities come to my stall. No one sees religion — only smiles.”
Mina Barman, a homemaker, adds:
“Burima is like our grandmother. We talk to her as if she were alive. My Muslim neighbours bring flowers and prasad. Sometimes, they even light incense at the temple.”
Such testimonials capture the living nature of the Puja — not frozen in history but continuously renewed through everyday gestures of coexistence.
Dinhata’s Gate of Harmony and Pride
Earlier this year, Dinhata received a symbolic facelift: a decorative gateway and selfie zone were installed at the town’s entrance, combining artistic icons from different faiths. The arch features traditional motifs of Ma Durga alongside a replica of the Taj Mahal, and a heart-shaped frame bearing the slogan “I Love Dinhata.”
This creative fusion — financed by the North Bengal Development Department — has become both a tourist attraction and a civic statement. It visually mirrors the philosophy of the Burima Puja: celebrating diversity without erasing identity.
Urban designers have praised the initiative for promoting inclusive cultural tourism and reviving regional pride. The gate’s inauguration was attended by local MLA Udayan Guha, who called Dinhata “a model of peaceful coexistence and heritage pride.”
A Minister’s Reflection on Harmony
North Bengal Development Minister Udayan Guha, who also represents Dinhata, highlighted the Puja’s legacy during a recent address:
“Burima Puja is not just a religious event. It is a shining example of communal harmony. For over a century, Hindus and Muslims have worshipped together here. Such traditions remind us of Bengal’s true soul.”
He further noted that the state aims to promote the site as a heritage tourism circuit, connecting it with nearby attractions like Madan Mohan Temple in Cooch Behar and Rasikbil Lake, to boost rural economy while preserving cultural integrity.
Beyond the Festival: Year-Round Devotion
One of the most distinctive aspects of this Puja is that the idol is never immersed. Instead, it remains in the temple throughout the year, allowing devotees to offer prayers on ordinary days. Each year, on Ashwin Sankranti, a new idol is installed beside the old one, which is respectfully removed.
This practice creates a sense of temporal continuity — Burima never “leaves” her devotees. For many, this permanence makes the goddess more personal, more accessible. The temple becomes a space of solace for villagers during illness, hardship, or family troubles.
Devotees often walk miles from neighbouring areas like Sitalkuchi, Mekhliganj, and Tufanganj, bringing offerings of rice, fruits, and flowers. Unlike major urban temples, no priestly hierarchy dominates here — anyone can make offerings or seek blessings.
Dinhata Durga Puja: Preserving Harmony in Modern Times
Even as the world around Dinhata changes rapidly — with social media, political mobilization, and rising religious nationalism — the Puja remains firmly rooted in inclusivity. However, local elders express concern that younger generations might forget the deeper message of unity amid modern distractions.
To counter this, schools and local clubs have started hosting essay competitions, drawing contests, and folk music workshops during the Puja week, encouraging children to learn about the festival’s history and meaning.
Efforts are also underway to digitally document the festival through photography and oral histories, ensuring that the story of Burima and Dinhata’s harmony reaches future generations. Initiatives by heritage bloggers and regional culture platforms like Incredible India and West Bengal Tourism have started spotlighting the festival in recent years, giving it wider recognition.
Communal Harmony in the Broader Context
Dinhata’s model is part of a larger tapestry of syncretic religious traditions across India. From Ajmer Sharif, where Hindus and Muslims alike offer chadars to Khwaja Moinuddin Chishti, to Velankanni Church in Tamil Nadu frequented by devotees of all faiths, such spaces continue to nurture India’s pluralism.
In Bengal itself, several rural temples, like the Baba Bhuteshwar shrine in Jalpaiguri or the Satkhira Madanmohan Puja in Bangladesh’s border villages, have similar cross-community participation. The Dinhata Puja stands proudly among them as an enduring symbol of unity and resilience.
As sectarian politics often dominate headlines, such grassroots traditions quietly resist polarization. They remind the nation that secularism is not just a constitutional ideal — it is a lived reality in India’s villages.
Challenges and the Path Ahead
Despite its success, the Dinhata Puja faces challenges in maintaining financial stability and generational participation. Rising costs of materials, lighting, and logistics often strain the committee’s modest budget. Organizers rely on community donations rather than corporate sponsorships to preserve the festival’s integrity.
Climate unpredictability, including heavy rains and floods in North Bengal, sometimes disrupts fair activities. Moreover, as younger villagers migrate for education or work, finding volunteers has become harder.
Yet, optimism remains strong. Plans are being discussed to create a Burima Cultural Museum, chronicling the festival’s evolution through photographs, oral histories, and artifacts. If realized, it could serve as both a heritage archive and a local tourist hub.
Lessons from Dinhata’s 141-Year Tradition
The Dinhata Durga Puja offers timeless lessons for modern India:
- Faith Can Unite, Not Divide
Religion, when rooted in compassion, fosters community rather than conflict. - Grassroots Traditions Sustain Pluralism
Real unity thrives not in slogans but in everyday cooperation — like building a pandal together or sharing food at a fair. - Culture as Resistance to Division
In times of polarization, folk traditions like Burima Puja quietly preserve India’s secular DNA. - Heritage as Hope
Preserving such practices ensures that future generations inherit not only rituals but also the values behind them — tolerance, empathy, and respect.
A Festival that Belongs to All
As Dinhata’s fields shimmer in the autumn sunlight and conch shells echo through the air, villagers once again prepare to welcome Burima — not as a goddess of conquest, but as a mother of coexistence. Her serene face looks down upon a crowd that knows no religious barriers, only shared reverence.
For 141 years, this humble festival in a corner of Bengal has kept alive a promise — that unity is not an ideal to be preached but a way of life to be practiced.
In the words of an old villager, gazing at the temple lights flickering in the dusk:
“When Burima smiles, the whole village smiles — Hindu, Muslim, everyone. That is our biggest blessing.”
External References
- West Bengal Tourism – Heritage and Festivals
- Incredible India – Cultural Harmony and Festivals
- UNESCO – Intangible Cultural Heritage of India
- Ministry of Culture – Communal Harmony through Festivals
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