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Shakta Rash (ISO: Śākta Rāsa; Bengali: শাক্তরাস), also known as Rash Utsav, is an annual festival, celebrated uniquely in Nabadwip 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 Shaktism 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]
 | This article needs additional citations for verification. (July 2018) |
| 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 |
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][6] 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.[7] Cartoonist Chandi Lahiri said that the large scale of the clay idols differs from any other festivals, because the idols from Nabadwip and Dainhat are 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. Shakta Rash is totally different from that. In the beginning, idols were worshipped in Patachitra. During the time of Krishnachandra and mainly Girishchandra, Nabadwip Rash utsav became popular. Krishna Chandra and Girishchandra spent much money to popularise the festival and since then worshipping started through clay idol.[8]
Girish Chandra Basu highlighted the first glimpse of Nabadwip Ras. In 1853–1860, he was a daroga of Nabadwip-Shantipur and Krishnanagar. In his book Sekaler Daroga Kahini (published 1888 AD), he wrote various socio-cultural reports along with the geographical location of the Nabadwip of that time.[9]
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.[10] 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.[11][12]
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.
Documentation of early days of Shakta ras is very rare as flood and earthquake hit several times. Although Girish Chandra Basu and Kanti Chandra Rari gave glimpse of Shakta ras in early days.
Girish Chandra Basu, Daroga of Nabadwip-Shantipur-Krishnagar, wrote "Sekaler Daroga Kahini, where he described socio-cultural view of Nadia. He wrote,
During ras utsav people were gathered in Shantipur, similarly in Nabadwip lots of people came to see Potpuja and various cultural programme is being held. This Potpuja is famous in Nabadwip. Though its name is Potpuja but actually worshiping has done through making clay idol of various deity. Among them, Durga, Bindhyabasini, Kali, Jagadhatri, Annapurna were very famous. This idol are very light weighted. Five or six people can easily bear in the shoulder, even they can easily dance with it.
Girish Babu's description gives an idea about 19th century Ras utsav. Bindhyobasini was worshiped in Purangunge. This place is now ruined. In 1853-60 he saw Purangunge in right place. After that in 1871 Purangunge was ruined by Ganga due to erosion. Then Bindhyabasini deity transferred to Sribasangan. But due to some internal problem puja committee had split into two organising committees. And one committee worshiped Bindhyabasini in Sribasangan and other one started Gourangini puja near Jognathtala.
Historian Kanti Chandra Rari also wrote about Nabadwip Ras in his book Nabadwip Mahima. There he confirmed that Shakta Ras jatra had been celebrated since long year back. He wrote,
Superpower of Hindu mythology, Devi Bhagabati has been worshipped in different form in Nabadwip during Ras Purnima. Next day after puja, people from the nearest place came to watch idols. Also Maharaja of Nadia came to see and he encouraged this festival by giving award for making outstanding idol. For that purpose an organising committee brought there idol in Porama tala. There Maharaj judges the structure of idol, ornaments (called in Bengali as Saj, সাজ) etc and then decided the award to best one.
Cartoonist Chandi Lahiri said about the glory of the Mūrtis worshiped in Nabadwip Rash jatra,[13][14]
নবদ্বীপের মূর্তির বিশালৎবের মধ্যেও প্রতিটি অংশের সুষমা অক্ষুন্ন রাখা, বিভিন্ন দেবতার শাস্ত্রীয় কল্পনাকে মাটির সাহায্যে বাস্তবে রূপায়িত করা বিশ্বের যে কোন দেশের পক্ষে যুগপৎ বিস্ময় ও গৌরবের বস্তু।
Nôbôdbīpēr mūrtir biśālôtbēr môdhyē'ō prôtiṭi ônśēr suṣômā ôkṣunnô rākhā, bibhinnô dēbôtār śāstrīẏô kôlpônākē māṭir sāhājyē bāstôbē rūpāẏitô kôrā biśbēr jē kōnô dēśēr pôkṣē jugôpôt bismôẏ ō gôurôbēr bôstu.
Translation:- It is a matter of simultaneous wonder and pride for any country in the world to keep the balance of each part (of the Mūrti) intact even amidst the enormity of the Mūrtis of Navadwip; to make the Śāstra-conforming imagination of different divine entities a reality with the help of clay.
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