Baishakh through the ages: How the Bengali New Year became the heart of a nation

Illustration: TBS

Emperor Akbar once summoned the renowned astronomer Fatehullah Shirazi with an important task: to develop a brand new calendar. The reason behind this royal command was quite practical—farmers across the empire were struggling to pay taxes in a timely manner because the existing lunar Hijri calendar didn't align with the agricultural seasons.

The mismatch made it difficult for farmers to manage their finances, especially since crop cycles followed the solar year.

Shirazi took on the challenge and set to work. The result was an innovative calendar system that cleverly blended elements of both the lunar and solar calendars. This new system aimed to bridge the gap between the religious calendar and the seasonal realities of agriculture.

Although the calendar was officially introduced in 1584, it was retroactively dated from the year 1556—the year Akbar took the throne. Interestingly, that same year, the Islamic month of Muharram overlapped with Boishakh, a month from the traditional solar calendar. 

Based on this coincidence, Boishakh was chosen as the first month of the new calendar year, and Choitro was placed at the end. Initially named the Fasli Shon (meaning "Harvest Calendar"), it later became more popularly known as the Bongabdo, or the Bengali calendar.

Under this system, the last day of Choitro came to symbolize the year's farewell, while the first day of Boishakh was celebrated as the beginning of a new year. It became a festive and meaningful time for both landlords and farmers. 

On the final day, taxes were paid. On the first day of the new year, landlords would express goodwill by treating farmers to sweets and other delicacies.

The celebrations extended beyond economic matters and turned into a beloved tradition. Village fairs were organized, bustling with stalls offering everyday household items, colorful toys, delicious puffed rice treats, and fun rides like swings. The day was filled with excitement, especially for children, who waited eagerly for this festive occasion all year long. Traditional games like kite flying and pigeon racing added to the joyous atmosphere, making it a cultural event cherished by all ages.

From farewell to festivity 

With time, the end of the year came to symbolise the banishment of evil, and the beginning of a new year, the arrival of good fortune. New customs gradually became part of the celebrations. It became auspicious to eat well, dress well, and live well on this day. Housewives would clean their homes thoroughly and cook special meals. Children would wear new clothes. At that time, a good meal meant freshly steamed rice—as most of the year was spent eating panta bhaat (fermented soaked rice). So, on Pohela Boishakh, steaming rice was the true delicacy. Ironically, today's trend of eating panta bhaat on New Year's Day has left many experts puzzled—it's seen more as an urban fashion statement than a traditional custom.

One lesser-known tradition involved soaking atap rice the night before. On New Year's morning, a tender mango twig would be dipped in the water and sprinkled on family members while the soaked rice was shared among them—all done with wishes for their well-being. Sisters would also perform a ritual called bhaichhatu, wishing their brothers prosperity.

New ledgers, old accounts 

According to Dr Mizanur Rahman, former Vice-Chancellor of Jagannath University, the Mughal Subahdar of Bengal, Islam Khan Chishti, inspired by Agra, would celebrate Pohela Boishakh with his subjects by distributing sweets and hosting festivities in front of his residence. The celebrations included tax collection, ledgers being balanced, as well as cultural events such as music, bull fights, and kabaddi.

As noted in Banglapedia, Bangladesh's national encyclopedia, Pohela Boishakh is the most inclusive folk celebration of the Bengali people. The day marks renewal and hope. Historically, the centrepiece of this festival was Hal Khata—a thoroughly economic ritual. Merchants would close old account books and open new ones. Customers were invited, sweets were shared, and shops were decorated with coloured paper and incense. Jokes and laughter flowed between shopkeepers and clients. This tradition began in the medieval period and, though less widespread now, is still observed.

Fairs, folklore, and folk songs 

The heart of Pohela Boishakh has always been the Boishakhi Mela (Boishakh Fair), filled with entertainment and colour. Folk singers and dancers from across the country perform Jatra, Pala Gaan, Kabigan, Jari, and Gazi songs. Tales of Laila-Majnu, Yusuf-Zulekha, and Radha-Krishna are dramatised. Puppet shows, drama, ferris wheels, and circuses add flair to the festivities.

The celebration of the Bengali New Year remained a staple throughout the Mughal period. But with the arrival of the British and their adoption of the Gregorian calendar, they began promoting the English New Year instead. In reaction, the people of the Indian subcontinent began celebrating their own New Year as an act of cultural resistance. Thus began the grand tradition of Bengali New Year celebrations during British rule.

Pohela Baishakh and nationalism 

The first modern Bengali New Year celebration was hosted at the Tagore family estate in Jorasanko in 1864. The women of the house wore white saris with red borders and specially designed blouses. In 1309 Bongabdo, Rabindranath Tagore officially arranged a celebration with dance and songs. He even wrote several songs for the occasion, one of which—Eso He Boishakh, Eso Eso—became synonymous with the festival.

Several Indian states also celebrate the first day of Boishakh under different names: Vishu in Kerala, Bihu in Assam, Puthandu in Tamil Nadu.

During the First World War in 1917 and the Second in 1938, Pohela Boishakh was celebrated with the hope of British victory. However, it is assumed these events were not widely supported and were largely efforts to appease the British.

A day of protest and identity 

In 1951, in the newly-formed Pakistan, the Lekhok-Shilpi Mojlish, a group of journalists, scholars, and intellectuals, revived Pohela Boishakh. The celebration soon became crucial to the language movement of 1952. During the Pakistan era, Pohela Boishakh emerged as a strong symbol of cultural resistance. The West Pakistani ruling class branded it "un-Islamic", but Bengalis rejected that notion. People from all walks of life demanded it be declared a public holiday. The denial of that demand only fuelled their determination.

As folklore researcher Shamsuzzaman Khan wrote, "Thus, the Bengali New Year and its celebration became closely tied to the formation of Bengali nationalism and identity."

In 1954, after defeating the Muslim League in East Bengal's general elections, the United Front government under the popular leader Sher-e-Bangla A. K. Fazlul Huq declared Pohela Boishakh a public holiday. He extended New Year greetings to the nation—a significant victory for the Bengali people. But it was short-lived, as the Pakistan government suspended the United Front and imposed martial law.

Symbol of cultural defiance 

Even during martial law, unofficial celebrations of Pohela Boishakh continued with great enthusiasm. Among the key organisers was the cultural organisation Chhayanaut, which famously defied the ban on Tagore songs by organising New Year events under the Ramna Batamul, performing Rabindra Sangeet. These events came to symbolise the Bengali spirit of resistance. To this day, Chhayanaut's Pohela Boishakh celebration begins with a Tagore song.

In his writings on the Boishakhi fair, Shamsuzzaman Khan remarked that after Hal Khata, the fair is the second most important part of Bengali New Year festivities. Some fairs, such as those in Nekmarad of Thakurgaon's Ranishankoil and the Buddha Purnima fair in Chattogram's Mahamuni, are centuries old. Although they have lost some of their former grandeu r, their legacy endures.