As we celebrated Durga Puja, the legend of the soil used for moulding the idol resurfaced. Time and again, we take pride in boasting of our hollowed sense of equality as we venerate sex workers for a day. It is a little-known fact that the statue of the ten-armed goddess is incomplete without the soil ‘begged’ from a brothel. Over the years, several rationalities and myths have emerged that tell us why this practice has transmuted into a hollow tradition. However, no matter the reason, the patriarchal hypocrisy inherent in the practice cannot be veiled by the glitz of the festivities.

The reference to the practice is laden in pop culture as well. Sanjay Leela Bhansali’s Devdas being a prime example. In the film, Milind Gunaji’s Kalibabu belittles Aishwarya Rai’s Paro for celebrating with Madhuri Dixit’s Chandramukhi, a prostitute. In response, Chandramukhi reminds him of the age-old practice, commanding much-deserved respect.

There are several legends that discourse on the practice. The most popular and commonly believed reason being that of the ‘punya mati’ or pure soil. As per beliefs, the soil from the forbidden roads, the ‘nishhidho pali’ is taken because it is pure, ‘punya mati.’ It is believed that when a man enters a brothel to satiate his lust, he leaves behind his virtues, purity, and sanctity, on the doorstep of the sex worker, making the soil pure. Therefore, the soil is obtained for the completion of the statue of Shiv and Shakti. However, this soil simply cannot be taken, it must be begged for, either by a priest or a kumhar. Only when the soil is a gift from the sex worker, it can be rightly used to carve the idol of the goddess.

Also Read: South Kolkata: Must-visit pandals this Durga Puja

The irony here is that, while these women are ostracised the whole year round, they are venerated only for a day, and that too for our own greed. Moreover, these women and their children are prohibited from entering the pandals because of their ‘immoral’ and ‘unvirtuous’ occupation. On the other hand, the men who light up their alleyways with their lust, are never removed from the ‘civil society’. The question here arises- since a man leaves his virtue on the doorstep of a prostitute, what makes him ‘virtuous’ enough to be eligible to enter the pandals? Given that the woman providing him service is still hailed immoral and denied entry? Somehow, the soil a man walks upon is superior to a woman trying to make ends meet.

Additionally, it is also believed that procurement of soil from a sex worker is a way to treat her equally. It makes her a part of the celebrations, and is a way to purge her of her sins. While it does make her a part of the puja, but only on the surface. By giving her respect for a few moments, we compensate for our flawed sense of equality and virtue. We continue to shun her.

Another legend is that as per ‘Shaktism,’ men and women are equal, and women represent the divine feminine. Therefore, the ‘navkanyas’- women from the nine classes must be revered and served to celebrate Durga Puja. The soil from the ‘navkanyas’ doorstep must be obtained to sculpt the statue of the divine goddess. These ‘navkanyas’ are- Vaishya (sex worker), Gopala (milkmaid), Nati (dancer), Shudra (lower-class woman), Brahmini (upper-class worker), Rajaki (washerwoman), Malakara (female gardener), Napita (female barber), Kapalika (skull-bearing worshiper of Shiva).

Moreover, as per mythology, during Maa Durga’s fight with Mahishasur, the buffalo demon tried to besmirch the honour of Durga. Enraged, the goddess used all her strength to prevent him from dishonouring her, triumphing over evil. Therefore, the soil from outside the abodes of prostitutes is collected to create the statue of the ‘Mahishasur-mardini.’ It is believed to be a way to revere women who have been downtrodden, celebrating the power of women.

However, despite the roots of the practice being in good faith, it has become hypocritical over the years. It has become a hollow tradition we blindly follow, despite actually respecting the sex workers. What is pitiful is that, once we looked at these women as bearers of culture. When the courtesan culture flourished, the nawabs sent their heirs to learn manners and art from these women. However, as we boast of modernity, we relegate them to the margins. We have reduced them to traders of pleasure.

What remains ironic is that we consider these women immoral and unvirtuous, forgetting that their trade exists because of the so-called ‘virtuous men of the society’. The world of commerce is governed by the principle of give and take, demand and supply. Somehow, the supplier of pleasure is stomped upon while the receiver walks with his head high. Additionally, these women are ostracised because they sell their bodies. In that aspect, we all are selling some part of ourselves- be it our brains or skills.