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In October, as the cool winds of Ashvina blow through the narrow lanes of Puri, the entire city holds its breath in anticipation. The pious land of the Lord Jagannath shimmers with salty air and pulsates with a deep, mystical energy. The streets come alive with the hum of preparation for the upcoming festival. The ancient tradition of Gosani Yatra feels like the heartbeat of Puri itself. Puri, during this time, sings in a different tone and, time seems to flow differently. Although rooted in the same ethos of Durga Puja, Gosani Yatra feels uniquely its own, one steeped deeply in local folklore and a profound sense of the divine.
Walking through the narrow lanes, one could sense the anticipation growing. There is something almost tangible in the air, a pulse that matches the steady beat of the drums one can hear in the distance. Once in a while you will catch the sight of small thatched sheds. Here, the local artisans, or the Sutradhars are at a state of flow. These men are not just craftsmen, they are the guardians of ancient art passed down through generations. They are the mediums through which Maa Gosani comes alive in flesh.
Chamunda Temple (Baitāḷa deuḷa, 8th-century)
Chamunda Temple (Baitāḷa deuḷa, 8th-century)
Inside their sheds, the air is thick with a particular scent of clay and wet Earth. Under the soft flickering oil lamps, the hard work of the sculptor starts taking a powerful shape. In days to come, this murti will be revered as the goddess Gosani, a form of the goddess Mahisamardini Durga, the slayer of the demon Mahisasura. Some revere Gosanis as the shakti of the supreme goddess Durga. In the royal families of Odisha, daughters are called Jemamani and paternal great grandmothers are called as Gosamani. In this connection, local people believe the Gosanis as the saviour and nourisher of their locality and therefore, during Durga Puja festival they worship Gosani images in their respective Sahis, the neighborhoods where they are revered. Through the myriads of connotations, Maa stands tall as the protector, nourisher and provider of each Sahi of Puri.
The Gosani holds a complementary position of power within Vaishnavite tradition of Hinduism as a coherent whole. The uniqueness of which can be seen during Durga Madhav worship in the revered Jagannath temple. The fact that Gosani represents this form of divine feminine power is a testament to Maa Vimala and by extension Lord Jagannath’s protective functions. This narrative is related to the concept of Go Swamini, or the guardian or mistress of cattle. Cattle, being an emblem of wealth in an agrarian civilization, the Go Swamini is worshipped indeed as the mother goddess of wealth, food and sustenance. Thus her name rightfully captures the essence of being connected to Gopal(Vishnu) and Brushabhpati(Shiva) yet assets her independence and control over the resources. Gosani Yatra is thus a testament to the divine mother’s nourishing, protective yet independent existence. This beautifully captures her importance in both vaishnav and shaiv traditions.
The spiritual integration of Gosani Yatra in association with Shiva and Vishnu is an attempt to amalgamate two sects within the larger Hindu fabric which in a way set Gosani Yatra apart from the conventional world of religious festivals. It testifies to Puri’s talent to rejoice in the spirituality aspect of communal oneness so that it retails a living tradition to which all sects entitled to.
MAA BANADURGA GOSANI
This venerable jatra, traces its genesis to the 11th century, during the illustrious reign of King Anantavarman Chodaganga Deva of the Eastern Ganga dynasty. A devout follower of the goddess and an adherent of tantric worship, the monarch himself initiated this sacred ritual, establishing what is arguably the oldest public (sarvajanik) Durga Puja celebration in India. Since then the Gosani Jatra has been celebrated annually with resplendent splendor and unbridled enthusiasm, perpetuating its legacy for generations.
Along with the Gosanis Naga figures are also an important part of the Gosani Yatra. The Nagas interpreted as serpent-warriors in clay represent great significance. In the past, they symbolise both force and faith. During the earliest civilization of Puri the Jaga-Akhada rituals had prevailed where warriors wrestlers and martial advisors or guardians trained under Lord Shiva. Rather than just training grounds these Akhadas were actually places of both physical and spiritual worshipping. Nagas are a part of this tradition since they being the protector of the temple city has had their set of struggles with the invading mass. Their inclusion in the celebration of the protective mother is an ode to their long lasting legacy and sacrifices.
Each Sahi in Puri has its own Gosani, and each Gosani carries with her a distinct identity. Kakudikhai Gosani is amongst the most revered. Her eyes, wide and intense, fixed in a fierce gaze, locks in an unseen battle with Mahishasura. Her outstretched arms are ready to hold weapons, symbols of her power and victory. The artisans works in silence, their hands moving with practiced precision, carefully molding the clay into shapes that had been repeated for centuries. These Gosanis are different from the Durga idols in ways that they aren’t slim, polished, or refined. They are earthy, bold, and full of life, reflecting the ancient artistic style that had remained untouched by outside influences.
As one would continue watching, the artisans apply bold yellow on the face of the goddess as it represents life and energy; the color on Mahishasura would be blue for chaos and darkness. The colors are quite vivid and visible with successions as if they too are components of goddess’s force. The following parts are more descriptive; The decoration is highly detailed with crowns and jewelry constructed out of sola, paper like spongier material, and zari, thin strips of shiny metal coloured toothed or fringed strips. But before the clothes are placed on her, one portion of the process remains, considered to be more holy than the rest. The artist depicts goddess Durga making an appealing Devi Yantra on her chest - a weapon representative of power. It is possible to have a sensation that one is actually inside an age – old story, that this moment somehow ties this place, this scene up with all the generations of crafters who once were standing in that spot and doing that.
Maa Kakudikhai Gosani
Maa Harachandi Gosani
Janhimundia Gosani
Maa Gelabai Gosani
Maa Shunya Gosani
Maa Hadabai Gosani
Maa Barabati Gosani
Maa Chakrakot Gosani
As the days pass, the Gosanis across the town take shape, each one with her own story, her own identity. Kakudikhai, the supreme of all the Gosanis, fierce and watchful, stands in Balisahi is revered as the embodiment of goddess Vimala, the consort of Lord Jagannath. Her ten arms hold a variety of weapons which pulse with strength. Her one foot is firmly placed on the shoulder of buffalo-headed Mahishasura, while the other rests on her lion mount. The protector of the people, a divine force watching over the Sahi, starts taking a full form. Somewhere else, Barabati Gosani, the largest of the Gosanis, dominates the landscape. Towering at nearly twenty feet, her presence is impossible to ignore. Her eight arms hold weapons like conch, sword, bow, all symbolizing battle, while Mahishasura cowers beneath her. The people of Harachandi sahi take great pride in her size and strength, seeing her as their personal protector, standing guard over their homes.
Each Gosani has her place, her role in the community. Janhi Mundia gosani is worshipped in Dolamandapa Sahi with the same powerful gaze, locked onto Mahishasura. The stories of these goddesses, passed down through the ages are woven into the daily lives of the people, into the very air they breathed.
As the day of the Gosani Yatra approaches, the streets fill with the sounds of preparations, drums beating in rhythmic patterns, conch shells blowing, and voices chanting hymns in praise of the goddess. The air becomes thick with the scent of marigolds and incense, and the anticipation seems palpable. The Gosanis, now fully dressed and decorated, are ready for the main procession through the streets. At the night, the Gosanis are carried high on wooden platforms, moved through the streets like living goddesses, their vibrant colors glowing in the torchlight. Kakudikhai, her ten arms outstretched, seems to float above the crowd, her gaze fierce and focused, while Barabati, towering over the buildings, looks as though she could crush Mahishasura with a single glance. People line the streets, hands raised in reverence as their faces light with awe and devotion.
But it isn’t just the goddesses who fills the streets that night. Alongside the Gosanis were other figures - giant clay Nagas, symbols of heroism and valor, and figures from local folklore, like Sampati, the mythical bird, and Ravana, lifting Mount Kailash. These figures add a rich layer of narrative to the festival, connecting the present with the ancient past.
As the processions wound through the narrow lanes, they converge at Simhadvara, the Lion’s Gate, in front of the Jagannath Temple. Here, all the Gosanis gather in a magnificent display of unity and power. There commences the revered Deva sabha and Agyana Mala is received from the lord of the universe that directs the Gosanis towards Visarjana. As the night wears on, the Gosanis are carried to the rivers for the visarjana, the immersion ceremony. A bittersweet moment for the townsfolk, it reminds them that the Goddess which resides in the heart of Puri must now renounce her physical form. These idols, which had been so carefully crafted and worshipped, now return to the Earth from which they came. The clay dissolves into the water, symbolizing the cyclical nature of life, death, and rebirth. Yet, even as the physical forms of the Gosanis disappears, their presence remains. For the people of Puri, the goddess is eternal, her protection unwavering, her spirit alive in the hearts of those who worship her.
Deva sabha
The Gosani Yatra, a celebration of Puri’s unique cultural identity, is a testament to the resilience of tradition in a world that is constantly changing. It is a reminder that faith is not static, it is alive, growing and evolving with the people who practice it. And every year, as the Gosanis are crafted anew and the streets of Puri come alive with the sounds of celebration, the ancient stories of gods and demons, of heroes and monsters, are brought to life once again.
In those moments, standing amidst the people of Puri, watching the Gosanis as they towered over the streets, as an Odia, one feels coming back home, not to a place, but to a tradition, a story that had existed long before we have arrived and would continue long after we were gone. The Gosani Yatra breathes part of the town, while celebrating art, faith, and community that transcend time. And as long as the festival continues, that ancient connection to the divine would remain, a vibrant thread weaving through the fabric of Puri’s rich history.
~ Srishti Tripathy & Hariomm Pati
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