Kanya Pujan as a Bhartiya Tradition of Revering the Daughters

    Whether referred to as Kanya, Kumari, or Kanjak, each Indian state reveals distinct expressions of reverence for the girl child, yet the underlying spirit remains unified and profound. From the creative force of Shakti marking the origin of existence, through the nurturing presence of Laxmi, and the destructive image of Kali, womanhood is honored and cherished throughout every dimension of life. Even today, the birth of a daughter is celebrated by greeting her as Lakshmi. Instead of delving into these foundational and enduring qualities of Indian civilization, which have been prevalent for ages, contemporary discussions frequently shift toward serious concerns such as rape and abuse against young girls. The issue does not lie in addressing such serious matters, but rather in the timing and the recurring focus on Hindu festivities. Why is it that each significant festival becomes a focal point for critiques, overshadowing the spiritual and cultural aspect?  In this article, the aim is to explore the deeper significance of the daughter through the tradition of Kanya Pujan by tracing its roots in scriptures, and challenge the negative narratives that often cloud the divine spiritual celebration of Navratri.

The Tradition of Kanya Pujan

    Navaratri is dedicated to the deity Durga as a destroyer of evil and misery. These auspicious nine days are celebrated all over India, with the nine forms of Goddess Durga. Shailaputri, Brahmacharini, Chandraghanta, Kushmanda, Skanda Mata, Katyayani, Kalaratri, Maha Gouri and Siddhidatri are worshipped each day. In India, people celebrate Navaratri by worshipping the idols of deity Durga. In Bengal, decorative pandals are made, where devotees visit for the blessings of goddess Durga. In Gujrat, the nine nights of this festival are celebrated by performing Garba. In South India, during this festival ‘Golu’ is celebrated in which various kinds of clay dolls are decorated on the nine steps. There are various traditions attached with Navratri in different states but there is one common ground between them, which is worshipping young girls as a part of Kanya Pujan.

    It is believed that a girl child is in a higher state of energy before puberty. She is the Swaroop of young Durga Devi and it is easy to approach her and please her as she is in her innocent avatar. Once they attain puberty, their energy levels get channelized for reproduction. Every stage in a woman’s life is a form of Durga and holds great significance. The traces of this practice could be found in Devi Bhagwat Maha Puran, under the 3rd Book and 26th chapter: 

Everyday he should sleep on the ground and worship the Kumaris (young girls) with sweet meals and beautiful clothings and ornaments. Everyday one girl should be worshipped or increased by one, two, or three every day till nine young girls in all the days respectively are to be worshipped. One should perform worshipping this Kumari Puja for the satisfaction of the Devi. The Kumari, aged one year, is not to be worshipped for they are quite ignorant as to the smell and taste of various delicious things. The young girl aged two years is named the Kumari; aged three years is named the Trimurti, four years is called the Kalyani; five years, Rohini, at six years, Kalika, seventh year, Chandika, eighth year, Sambhavi; ninth year, Durga; and a girl aged ten years, is called Subhadra. Kumaris aged more than ten years are not allowed in all ceremonies (Verse 37-43).

    While reading the entire verses till Verse 48 Vyasa rishi guides Janmayjay by telling the importance and the significance of worshipping each girl right from Kumari to Subhadra and how they bring peace and prosperity to the worshipper. Religiously speaking, Devi is essentially a worship of the great feminine. In Kanya the great feminine potential is at its peak. Having developed into a girl of a certain age and before attaining puberty, a female child is considered the most auspicious, most jagrata, and the most clear minded and clear souled individual. While invoking the parashakti in such a form the purity of mind, body and spirit is required and is fulfilled by a girl child of the said age of 8+ before reaching puberty. Such a female child is indeed Devi, who in her later life takes the roles of Parvati as a wife and mother Lakshmi as a housewife, Saraswati as the first Guru of her children, Durga as the destroyer of all obstacles for her family, Annapurna as the food provider through her cooking, Kali as the punisher to bring the members of the family on the right track, etc. According to Bhavisya Puran and Devi Bhagabat Puran on the last day of Navaratri Kanya Puja is essential without which the Navaratri Sadhana is incomplete and fruitless as it honours the divine feminine energy. 

Shifting the Approach- Traditional Insights for Contemporary Challenges

    As conversations around Navratri and Kanya Pujan gain momentum, the news cycle simultaneously shows up the stories of violence against girls. The issue is not the reporting of such incidents, for awareness of these realities is crucial for a progressive society. Yet, one cannot ignore how closely this surge of negative narratives coincides with the Hindu festivals. The women crime rate is alarming in many other developed countries as well but constantly showing the negative aspects of Hindu festivals, sets a fishy tone. It brings a question: Is the sanctity of our traditions being overshadowed, or is there a deliberate attempt to curb these cultural celebrations?

    While the world puts its attention to the worship of divinity represented by the young girls during Kanya Pujan, media and activists tend to shift the narrative, highlighting the negative cast on womanhood. The focus moves from reverence to outrage, from spiritual reflection to societal critique. This pattern is not limited to Navratri alone. Across Hindu festivals right from playing with the water in Holi to bursting firecrackers in Diwali, the headlines are filled with discussions of the negative impact of Hindu festivities in the society. Why is there such synchrony between festival times and these discussions?

    Certainly, the voices raising alarms over mistreatment and exploitation deserve a platform every day, not just on the auspicious dates. What is needed is a genuine concern for reform and protection of the girl child throughout the year, not just a seasonally inflamed critique of tradition. By all means, address the atrocities, but let us also preserve, celebrate and understand the ancient wisdom that places girls on the highest pedestal, honors them as living forms of Shakti, and imbibes in society the values of nurturing and respect.

    As we move forward, one must ask: Are we truly serving the cause of womanhood by spotlighting horror stories only during these sacred times, or is it time to reshape the narrative and reaffirm the spirit of reverence, protection and empowerment that Kanya Pujan instills? Is the current feminist discourse around publicizing child rape cases during festivals a path to genuine progress, or does it risk diluting the very essence of the traditions that have, for centuries, taught us to honour, uplift, and protect the daughters of our civilizational spirit?

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