Shakta Rash
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| Shakta Rash | |
|---|---|
 Dumureshwari Mata in Nabadwip Rash Jatra | |
| Also called | Pot Purnima, Rash-Kali Puja, Rash Jatra |
| Observed by | Bengali Hindu |
| Type | Hinduism |
| Celebrations | Puja, Boli (Animal Sacrifice) in some places, Processionals, Immersion of idols |
| Observances | To make idols of gods and goddesses with clay and to pay obeisances and worship Shakti in Kartik Purnima |
| Begins | Kartika Purnima |
| Ends | After Rash Purnima or Kartik Purnima with celebrating immersion named Arong[1] |
| Date | 15 November (2024) 5 November (2025) |
| Frequency | Annual |
Shakta Rash (ISO: Śākta Rāsa; Bengali: শাক্তরাস), also known as Rash Utsav, is an annual festival, celebrated uniquely in Nabadwip and Santipur of West Bengal. The festival is observed in the month of Kartika in Kartika Purnima (the full moon day of Kartika month) of Hindu calendar, which corresponds to November in the Gregorian calendar.[2] After the grandeur of Durga Puja and Kali Puja, Rash festival is celebrated as a continuation of devotion of Shakti traditions of Hinduism. While Durga Puja focuses on the worship of Goddess Durga—the embodiment of strength, protection, and cosmic balance[3]—the Ras festival emphasizes devotion to Shakti, the divine feminine energy that manifests in various forms, such as Durga, Kali, Lakshmi, and others.[4]
The main features of Shakta Ras are to make large clay idols (murtis) to worship Shakti. The craftsmanship involved in creating the clay idols of the Shakta deities, their religious connotations, and the artist's perfect portrayal combine to give this festival a unique character.[5] Nabadwip's Ras is not just a religious event, but also a cultural celebration, where art, spirituality, and tradition come together in an extraordinary blend. Each idol seems to evoke a powerful invocation of energy, instilling a sense of peace and strength deep within the hearts of the people. Every idol has an artistic design, a variety of imagination, religious discourse, and deep understanding of the scholars, which help entertain innumerable people.[6] Cartoonist Chandi Lahiri said that the large scale of the clay idols differs from any other festivals, because the idols from Nabadwip is shapely and symmetric despite their light weight and enormous proportions.
Ras festival mainly part of Vaishnavism. During the time of Chaitanya Mahaprabhu, Rash Yatra was started in Nabadwip as a Vaishnava festival. While the Ras festival primarily centers around Vaishnavism, commemorating Lord Krishna's divine play, the Shakta Ras reflects a unique integration of Shakta (Goddess-centric) traditions within the Ras celebrations. This syncretism is evident in the worship practices, where deities from both Vaishnava and Shakta traditions are honored, and in the transformation of the festival over centuries. Over time, the Shakta elements gained prominence, showcasing the coexistence of Vaishnava and Shakta beliefs in the local culture.
In the introductory phase, the Ras festival was celebrated through the worship of pot (painted scrolls). Because of this, Raas Purnima became known among Shaktas as "Pot Purnima".[7][8] But as potters from other regions—especially under the patronage of local royalty, such as Maharaja Krishnachandra, settled in Nabadwip, clay idol worship gradually took root.[9] However, Mohit Ray has mentioned, "The potters of Krishnanagar flourished under the patronage of British officials."[10] Over time, after the period of pot worship, the practice of clay idol worship gradually emerged. This led to the creation of massive and highly detailed clay idols, including both Krishna and Kali figures, with the latter earning the festival name “Ras Kali” puja in popular language.
Kali puja and Ras festival
Before the beginning of the Shakta Rash Utsav, several Kali idols were already being worshipped in Nabadwip. According to various schools of Shakta tradition, Bengal has historically been a center for Tantric practices. As the influence of Brahmanical culture grew, oppressed people began embracing Tantra closely. From the 12th to 13th century, Tantric practices expanded widely across Bengal. During this time, accomplished Tantric practitioners devotedly worshipped the goddess, following strict rules and principles. According to tradition, idol worship hadn’t become prominent in Bengal back then. In the 17th century, after the renowned Tantric scholar of Nabadwip, Krishnananda Agamavagisha composed the Brihat Tantrasara, the worship of Kali began to spread in Bengal.[11] However, from the ''Kālīsaparyāvidhi'', a text written in 1768 in the mid-18th century, it refers that Kali worship had not yet spread widely in Bengal. Under the direct patronage of Maharaja Krishnachandra, the widespread expansion of Kali worship took place in this region.[12][13] Krishnachandra introduced at least three Kali worship rituals in Nabadwip during his reign. These include the Alaniya Kali, Baro Shyama Mata, and the Bhadra Kali mata of Charichara Para. Later, his grandson Ishan Chandra initiated several more Kali worships, such as Bhadra Kali of Harisabha Para, and Nritya Kali of Byadra Para. Initially, these Kali goddesses were worshiped on the Amavasya (new moon) night of Dipanwita Kali Puja. However, with the beginning of Shakta Ras, these Kali pujas also started being celebrated on the Purnima (full moon) night of the month of Kartik. These pujas lend antiquity to the Shakta Ras festival of Nabadwip..[14]
Conflict with Vaishnavism
In the early 16th century, some Vaishnavite scholars started the Vaishnavic movement. So it was an obvious conflict with Shakta followers who were worshipping Tantra.
