Santals of Hazaribagh in ancient period
Santals of Hazaribagh in ancient period
Santals are the
most important people of India. Santals are mainly found in eastern Indian
states of Jharkhand, Bihar, Bengal, Odisha, Assam and Tripura. They are also
found in Bangladesh, Nepal, and Bhutan in abroad. Santals belong to proto
australoid group of people who are ethnically and linguistically similar with
Munda, Ho, Kharia, Kora, Mahali, Birhor and Asur people of India.
The name,
Santal, was given by others when forefathers of Santals were living in Saont
(in the area of Silda pargana in Medinapur district of Bengal) in ancient time.
According to Dr.
Suniti Kumar Chatterjee, Santal were called as 'Samantapal' in ancient time by
Bengali speaking people of Saont. Later on the word 'Samatapal' became 'Saontal'
in Bengali language. [Preface- Kherwal Bonsa Dhorom Puthi (1952) written by
Ramdas Tudu Reska].
Pt. Raghunath
Murmu has written in his sacred text, Hor Seren', that Santal word is derived
from Sant Hor (SA'O hO2), meaning men
of Sant (Saont). Following lines of above sacred text may seen for the same.
“Nalang Hor
dolang lebeda Sant do,
Nalang Hor
dolang disoma Sant do,
Sando dayage
Sant hor Santhor.”
[EALAS hO2 DOLAS LEBEDA SA'O DO,
EALAS hO2 DOLAS DISOUA SA'O DO,
SA'DO DAYAGE 'SA'O hO2' 'SA'OHOZ' U
[Hor seren'(2011),page-29, by Pandit Raghunath Murmu.]
Meaning:- We both will arrive at Sant. We both will settle at Sant. It is the
bless of Sun god that we are men of Sant, ie, Sant-hor.
[SAT + hO2 > SA'OBO2> SAOHO2 SAOHO2
>SAEOHO2>SAEOO2> SAEOA2]
[Note:- Once, a group of forefathers of Santals were
migrating from Hazaribag to Saont in ancient time. They were not able to find
out proper land for living there. Otey and Baley were two religious parsons
among them who were leading the people in search of land. They all prayed Sun
god for giving them proper place for their settlement. Sun god bless the
forefathers of Santals . They found the land of Sant.]
Santals are
currently also called Saontal by Bengali speaking people, Santhal by Hindi
speaking people and Santarh by Odiya speaking people. Santals call themselves
simply Hor (men). Manjhi is the general heading of Santals. In some places
Santals are also called Manjhi by others.
As per jomsim
Binti (Sruti of creation of earth and mankind) Thakurjiw (The creator) had
given the name of the human race as Kherwar.
Thus, from the
evolution of mankind they were called themselves Kherwar in Chae champa
civilisation in Hor Disom (Country of men/Santals) in Sosnok' jug (civilised
era).
According to
L.S.S.O'malley which have been mentioned for the same in Bengal District
Gazzetteers Santal Parganas , are reproduced bellow:-
"The Santals call themselves simply Har,
meaning man, and state that they were formerly called Kharwar. As a rule if
asked their name and caste by a stranger, they reply manjhi.”
Hor Disom is also called
Bir Disom (Country of forest) according to Santali folk lore. Santal call their
country in ancient time as Hor Disom or Bir Disom. In accordance with the
Santali myth and sruti, ancient Hor Disom was the part of Chatra, Hazaribagh,
Giridih, Ramgarh and Bokaro Districts of contemporary Jharkhand state where
ancient civilisation of Santals was flourished in civilised era.
As per the source of traditon of Santals, forefathers of Santals had
entered Hazaribagh firstly in time immemorial into the area of Chouparan block
of Hazaribagh and in the area of Itkhori block of Chatra District, when the
then undivided Hazaribagh district was fully covered with forests and jungles
and the area was no men's land. The area was known as 'Chae disom' at that time
as per the theological traditions of Santals, although, these theological
traditions of Santala are termed as folklore by some scholars.
Santals had built twelve forts for their twelve clans at that time
in Hazaribagh. The name of most important forts were Chae garh (Chae fort),
Maan garh( Maan fort), Champa garh (Champa fort), Koyenda garh (Koyenda fort)
and Badoli garh (Badoli fort).
Chaegarh (Chae
fort) and Maan garh (Maan fort) were situated in Chouparan block and Koyenda
garh (Koyenda fort) and Badoli garh (Badoli fort) were situated in Itkhori
block of Chatra district. Champa fort was situated at champanagar in Ichak
block of Hazaribag district. Champa Disom was located in Hazaribagh as written
in the book The Story of an Indian upland, "Champa seems to have been the name vaguely given to the
stretch of country in the north-west corner of Hazaribagh. They stay here was
the time of Santals' greatest prosperity which their descendants still love to
recall to-day....... ” [The Story of an Indian upland:
by F.B.Bradley Birt (An ICS
officer of British Government and a historian),
Published by Asian Educational Services, New Delhi/Madras-2001, pages-147]
These areas are the early residences Santals since pre-historic era.
Description of beauty of forts were depicted vividly which may be seen from the
following lines of Santali folk song.
'Chae chapma garh lili
bichi
Badoli koyenda likhon
garhan.'
[SA.ffi SACCA GAZ PIPIBISHI
BADQPI
bO'ffiOA P1b&00 GQZhQZ i ]
Meaning of the
above folk song is that Chae and Chapma forts are laden with trees and flowers
and Badoli and koyenda forts are beautifully depicted by writing, drawing and
painting.
These writing, drawing and painting of Santals were depicting the
earliest human civilisation of this area. Writing, drawing and painting of
Badoli and koyenda are, now, known as Sohrai Painting of Hazari bagh. These
traditions are also followed and developed by other Mulwasi people of this area
due to 'Hor Mitan' civilization and cultural assimilation.
Santals of India wherever they live, Sohrai Painting of Hazaribagh
is depicted in their walls of houses in the occasion of Sohrai festival.
It is important to mention here that 'Bidu Chandan' (A Santali
drama) is written by Pandit Raghunath Murmu in pursuance of ancient tale of
Bidu and Chandan, which was persisted among the Santals, on the plot of first
entry of Santals in Chae disom. Bidu and Chandan are two main characters of
drama. Message of their being in forest is passed through the engraved
depiction of OLs (Scripts) on flat stones. Later on, these some of OLs
(Scripts) are introduced in OL Chiki. The main conflict among the people of
Chae and Mangarh was for gardens in forest occupied by them. Gardens were
called Jara by the forefathers of Sandals in ancient period. Thousands of
gardens were occupied by the forefathers of sandals in ancient time in Chae
Champa disom. Due to the existence of thousands of gardens, Hazarbag is called
afterwards in local language of Aryan group of languages. It seems that name
Hazaribag is derived from Hazarbag.
Keredadi (Keredari), Tatijhari (Tatijharia), Peterbade (Peterwar),
Luguburu (Lugu parwat), Marang buru (Parasnath) and Rajrappa (Sangam of
Bhairavi river and Damodar river) are the Holy places of Santals.
It is the first
ever history of the Santals unfolded by F.B.Bradley Birt, an ICS officer of
British Government and a historian, what he has mentioned in his book (The Story of an
Indian upland: Published by Asian Educational Services, New Delhi/Madras-
2001,page-146) is reproduced as, “.. From Khoj khaman they (Santals) move to
chae, and thence to champa, both situated in
north-west corner of the Hazaribagh
district.......... but they had left behind them
traces to show that they once passed
that way. At chae an old fort still survives,
its ruined walls of earth and stones
enclosing a space
something like five acres in extent......................... Four miles from
Chae, at Maangarh, are the remains of another
fort, which presumably the same
period.............. Champa seems to have been the name vaguely given to
the stretch
of
country in the north-west corner of Hazaribagh. They stay here was the time of
Santals' greatest prosperity which their descendants still love to recall
to-day........................................................ ”
As per the
Binti (Sruti of santals), forefathers of Santals were living in peace with
great prosperity in Chae Champa Disom for more
than two thousand years. Main occupation of people of Chae Champa were hunting
and farming. They were familiar with making loin cloth and silken cloth. They
used to make their own clothing at their home by charkha and
tant. Their Suprem god Lord Marangburu was
farming silk worm for producing silk at Tatijhari
(now Tatijharia). At that golden era, forefathers of
Santals had their own
social system, custom and usages and their own rules of law. Their kings and
parganas were ruling the Chae Champa Disom.
There was a king from Kisku clan in Champa kingdom who was called
Kisku Rapaj (Kisku king). Some Birhor youths were working in the courtyard of
Kisku Rapaj. The main duty of Birhor youths was to look after the elephants and
buffaloes of king. One day at midnight all the elephants and buffaloes were
liberated themselves from the binding by breaking old ropes. King was very
angry by this act of negligence of Birhors. At very morning news spread that
elephants and buffaloes were liberated from the binding by breaking old ropes
which were made by Birhors. The king with his countrymen went to the forest
where Birhor people were living. All the Birhor people ran away in the fear of
Kisku Rapaj. A Birhor woman gave birth a male child during the fleeing. She
covered the child by some leaves and fled away.
F.B.Bradley Birt, has written in the
legend in his book (The Story of an Indian upland) as
reproduced bellow. "The
Birhors were first hard pressed, and during the fight their women gave birth a
child, but such was their fear of their lord's vengeance that, unwillingly to
be further encumbered even to so slight an extent, they left the new born
infant on the road, hastily covering it with a few large
leaves............. the infant was a male child........ the king took compassion upon
its
helpless state. The day was already drawing to a
close, and abandoning the chase he returned home, taking the foundling with
him. The child was reared in the king's house, almost as the king's son, and
the name given to him was Madho
Singh........ "[The Story of an Indian
upland: by F.B.Bradley Birt (An ICS officer of
British Government and a
historian), Published by Asian Educational Services, New Delhi/Madras-2001,
pages-150]
Kisku rapaj found the new born male child covered with leaves on the
way of jungle. The child was alive. The king was very pity upon the child, so
he brought the child to his courtyard. He kept the child as his own son. Name
of the child was kept as Madho Singh. Madho Singh became a handsome youth after
twenty years. Madho Singh desired to marry with the daughter of king but the
king denied offering his daughter for the reason that Madho Singh was belonging
to Birhor community. After hearing disagreement from the king, Madho Singh
became very angry. He formed a group of arm forces of Birhor youths and
declared in the Champa country if daughter of king would not be offered to him,
he would rape all the girls of Champa country. The king convened a gathering of
countrymen. All the countrymen decided in the gathering not to offer a girl to
Madho Singh as Bongas (gods and goddess) would not permit to dilute the rule of
religion and traditions of kherwars. One day Madho Singh along with his troops
attacked the sovereignty of king.
All countrymen
along with the family of king came out from country of Champa to save the
religion and traditions of Kherwar people. They passed through two passes ,ie,
Bainh duar and Sing duar which are now a days seemed to be Barhi and Singduara
of
Hazaribagh. All people came near to Keredadi, a natural source of
water, (now Keredari ) and convened a meeting near Keredadi to review their
customs, traditions and religion. They sat for long marathon meeting and lastly
they came to Tore Pukhri Baha Bandela area.
Tore Pukhri Baha Bandela.
Tore Pukhri Baha
Bandela is situated on the top of Luguburu (Lugu parwat) near the source of
Sitanala river. Meaning of Tore Pukhri Baha Bandela in
Santali language is devine pond and pond of flowers. Many
folks songs are sung by Santals in connection with the Tore Pukhri Baha Bandela
in different occasions. Location of Tore Pukhri Baha Bandela is depicted in Hor
seren', a sacred text, written by Pandit Raghunath Murmu as follows:- “Torejala
chehel chepel ,
Baha darha bohel
tohel,
Sitanala gada
tala.
Bonga kora dak'
kin narub,
Bonga nayo dak'
doy luya,
Sitanala gada
tala.”
[OOZE JALA CEhEL CEPEL,
BAhA DARhA BOhEL OOhEL,
SIOA.EALA
GAdA TALA i BO'GA KOZA DAG LIE EA.RUB,
BO'GA EAYO DAG DOY LUYA,
SIOA.EALA GAdA OALA i ]
[Hor
seren'(2011),page-44, by Pandit Raghunath Murmu.]
Meaning:- Water of Torejala (divine
pond,ie, Tore Pukhri) is overflowing. Bahadarha (pond of flowers, ie,
Bahabandela) is overfull by water. These both ponds are situated adjacent to
each other and located in the median of Sitanala River. Two gods fetch the
water from Torejala and Bahadarha. Mother goddess fetches the water from the
same. [Note-These two gods are Moreko and Lita.
Mother goddess is Jaher ayo. These three gods and goddess are established in
Jaherthan. Santals worship them in different occasions in Jaherthan.]
Two more Dasain
songs may be seen in this regard which are given bellow for example.
(1).“Hay~re hay!
Tore Pukhri guru
ho,Natal baha do guru ho, Natal baha do,
Baha bandela
cela ho ,towa baha do.
“Ha~yre hay!
Nete talang guru ho,natal baha do,guruho, natal baha do, gochay
talang cela ho,towa baha do.”
[(«). hAY~RE hAY !
OOZE CUK&RI GURU hO, EAtAL BAhA Do GURU h®,EAtAL BAhADo,
BAhA
BAEDELA CELA hO,OOWA BAhA DO i hAY~RE hAY !
EOOE OALAS GURU
hO, EAtAL BAhA DO GURU hO,EAtAL BAhADO, GOS&AY OALAF GURU hO OOWA BAhA DO i ]
[Collected
and published by Dr. Gumda Mardi. Name of book-Ayno Kajol (2010), page-36]
Meaning:- O my guru (spiritual
teacher)! There are flowers of water lilies in Tore pukhri (in divine pond). O
my cela (disciple)! There are flowers of milky lotuses in Bahabandela (in the
pond of flowers). O my guru! Give me the water lilies. O my cela! Keep the
milky lotuses in your bag of clothing.
(2).“Hay~re hay!
Tore pukhri re
guruho upal bahado,
Baha bandela re
guruho porayni baha do,
Upal bahado
guruho jenged-e-jenged,
Porayni baha do
guru ho poroye poroy.
Hay~re hay!
Sid talang guru
ho upal baha do,
Tiyug talang guruho porayni baha do.... ”
[(2) hAY~RE hAY !
OOZE CUb&RI RE GURU hO UCA.L BAhA DO,
BAhA
BAEDELA RE GURU hO, CORAYEI BAhA DO i UCA.L BAhA DO GURU hO JE'GED_JE'GED,
CORAYEI
BAhA DO GURU hO COZOYE COZOY i hAY~RE hAY!
SID OALAS GURU hO UCA.L BAhA DO,
O1YUG9 OALAS GURU hO CORAYEI BAhA DO i ]
[Collected
and published by Dr. Gumda Mardi. Name of book-Ayno Kajol (2010), page-42]
Meaning:- O my guru (spiritual
teacher)! There are flowers of water lilies in Tore Pukhri (in divine pond). O
my guru! There are flowers of lotuses in Baha bandela (in the pond of flowers).
The flowers of water lilies are bright. The flowers of lotuses are snow white.
O my guru! Please bring the flowers of water lilies. O my guru! Please bring
the flowers of lotuses.
Forefathers of
Santal were living with peace and prosperity near the Tore Pukhri Baha Bandela
in luguburu. The area was called Sitanala Disom tala (Country of Sitanala river
at that time) in Sosnok' jug. Due to prosperity people started breaking the
rule of religion and traditions. They neglected their religious practice. They
do not bother to practice the rituals during worshiping their god and goddess.
Their god and goddess left the country of Sitanala Disomtala. Due to absence of
their god and goddess people fell in distress. Later on, distress is
transformed into a great famine.
Once upon a time, a great famine continued for
several years. Forefathers of Country of Sitanala River did not get food in
jungles and forest. Farming of forefathers of
Santals was fully
ruined due to famine and starvation. In this connection, folk songs are sung by
Santals with the tune of sorrows.
“Ichak pir ichak
dada lok' kan lok' kan,
Janum pir janum dada lok' kan lok' kan Serma re raja chanwar lok'
kan Delang dada raja dorbar.”
[ICA.G PIZ ICA.G DADA LOG LAG LOG LAG,
JA.num piz JA.num dada log lag log lag,
SERQA
RE RAJA CAVAR LOG LAG DELAG DADA RAJA DORBAR i ]
Meaning :- O my brother! Area of
ichak trees are burning. O my brother! Area of Janum trees are burning. Above
the sky, meeting place of almighty is burning. O my brother! Let us pray to
God.
The same is
beautifully depicted by Pt. Raghunath Murmu in the sacred text, Hor Heren', as
follows.
“Ichak' dhund hon
ichak' lok' kan,
Janum dhund hon
janum lok' kan,
Rengej barij
sengel juluk'.
Desh cho lok' kan
delang durub,
Jiwi lok' kan
delang nachar,
Rengej barij
sengel nirij.”
[ICA.G DHU'DX hO' ICA.G LOG LAG,
jA.num dhu'dx ho• JA.num log lag,
REGEJ
BA.ZIJ SEGEL JULUG i DES CO LOG
LAG DELAG DUZUB,
JIWI LOG LAG DELAG GACAR,
REGEJ BA.ZIJ SE'GEL GIZIJ i ]
[Hor seren',(
2011), page-35,by- Pt. Raghunath Murmu]
Meaning:- Ichak' trees are burning.
Janum trees are also burning. Fire of starvation is glowing against prosperity,
thus, starvation came to people. Country is burning, let us sit for meeting.
Life is burning, let us think. Let us convene a gathering of people to end the
starvation.
Here, ichak' means good and morality. Janum
means sin and dishonesty. Immorality came to the minds of people, therefore,
they committed sin. For this reason, gods and goddesses did not save the life
of people; therefore, misery came to the people. There was no alternative for
survival. Under compulsion, they prayed for several days to Baba Dhormo
(Almighty) in mass to save their life. Baba Dhormo heard the prayer of people
from Sorogpuri (Heaven). He decided to see the distress of people because human
beings are created by Him to serve Him.
Baba Dhormo
(Almighty God) by incarnating Himself as a little boy came to Sitanala
Disomtala to see the distress of people. He played a Gangi Tiriyo (a divine
flute). Rhythm of
flutes chanted with echoes in the mountains of Luguburu and Ghantabari. People
saw the little boy. He was very innocent and handsome. They respected him and
desired to give him food but there was not a single piece of rice in the houses
of people. People saw him and fell tears from their eyes. The little boy was
called Lita who became the Supreme god later on among the Santals. Lita
returned to Sorogpuri (heaven) and explained the miserable conditions of people
of Sitanala Disom tala to Baba Dhormo.
Baba Dhormo
ordered Lita (God lita) to go to Hihiri (mountain where first couple of human
being were born) along with Moreko (god Moreko) for bringing Gae nayo (cow
mother). She has the power to end the distress of people. If she comes to
Luguburu, distress of people of Sitanala Disom tala will end forever.
“Gaye nardgo
hijuk' redo,
Gaye madang
nagyur redo,
Jaher neray nadgo
hijuk'.
Jaher neray
seg-pen' nado,
Marang deway
setejok' do,
Jiwi bugi satin'
n'amok'.”
[GA.YE AMGo hIJUG REDO,
GA.YE
mAMAF nA.GYUR REO0,
JAhER
EERAY EAZGo hIJUG i JAhER EERAY SEGPEQ QADO, mARAF DEWAY SEtEJFG DO,
JIWI BUGI SA.OIQ QAmOG i ]
[Hor
seren',( 2011), page 38-by- Pt. Raghunath Murmu]
Meaning:-If cow mother will come and if cow mother will lead, Jaher era
(Supreme goddess of jaher than) will come down to earth. Jaher era will
sanctify blessing for all. Accordingly Marang dewa (Supreme god) too will bless
all. By the blessing of Jaher era and Marang dewa people will accomplish peace
of life.
Lita, and Moreko
went to Hihiri to bring Gae nayo. These two gods face lot of problem to reach
Hihiri. There were many obstacles and evils in the way of Hihiri. Hihiri is the
mountain of stones erecting straight line towards the sky. Gae nayo (Cow
mother) resides on the top of the mountain. Gods arrived near Gae nayo after
completing long journey. They try to hold Gae nayo but each time they are not
able to hold Gae nayo. Ultimately, by the grace almighty Baba Dhormo they
succeeded to hold Gae nayo. A group of cows and oxen came to Gae nayo. Gods
brought Gae nayo along with a group of cows and oxen to Luguburu. In memory of
first entry of Gae nayo along with cows and oxen into Luguburu, Santals
celebrate Sohray festival every year. Sohray is the most important festival of
Santals of India and abroad.
Jouney of cows
and oxen from Hihiri to Luguburu is clearly depicted by Pt. Raghunath Murmu in
sacred text, Hor seren'. Some of the lines from the sacred text are quoted
bellow for ready reference.
“Sira gaye
mardang ado,
Jege gayko
panjayedo,
Nardgonako raile
raile.
Sira morndae
mardang ado,
Jege damkom
panjayeko,
Nardgonako raile
raile.”
[SIRA. GA.YE mAZAF ADO,
JEGE GA.Y KQ PA'JA YEDQ,
AMGQPA
KQ RA.YPE RA.YPE i SIRA. mQMDAY QAZAF ADO,
JEGE DAQKQm PA'JAYEKQ,
GAMGQPAKQ RA.YPE RA.YPE i ]
[Hor
seren',( 2011),page-42,by- Pt. Raghunath Murmu]
Meaning:-Principal
cow leads for journey from Hihiri to Luguburu. All cows follow the principal
cow. They descend from Hihiri to plain land by making herd. Principal Bull also
leads for journey from Hihiri to Luguburu. All oxen follow him. They too
descend from Hihiri to plain land by making herd in same way.
Lita directs
the way for walking of cows and oxen. He also leads Moreko in the way. Cows
walk with great passion. Similarly oxen also walk with great passion. Lita God
played the divine flute which echoed from earth to sky. Jaher ayo (Mother
goddess) heard the tune of flute from heaven. She also descended on Luguburu
bearing paddy on her head. Mother god became glad, thus, human beings also
became glad. Cows and oxen also became glad. They all entered into Luguburu.
Other gods and goddess also descended to Luguburu from heaven with great
passion.
After entry of
Gae nayo, cows, oxen and Mother god into Luguburu, climate of Luguburu changes
immediately. It rains in Sitanala Disomtala. Sitanala River flooded with water
sounding haday-haday. Description of flooded Sitanala River may be seen from
the following line of Baha song.
“Serma dak' ge
mutule mutule, Sitanala haday haday.”
(SERQA DAG_GE CIPOPPE-CIPOPPE SIOA.nAPA hAZAY hAZAY) Meaning:- It
is raining from sky, therefore, Sitanala river is flooded with water sounding
haday-haday.
“Suyek leka
dereng do tay,
Kawd leka benged
do tay,
Gaye nayo bonga
sohod.
Chiro choroy
towayado,
Dhunbak' dhumbak'
daheyado,
Gaye nayo bonga
dare.”
[SPYEK LEKA DEREQ DQOAY,
KAWED LEKA BE'GED DOOAY,
GA.YE
EAYO BOGA SOhOD i SIRO SOROY OOWAYADO ,
G&b'BAG GGb'BAG-E DAhEYADO,
GA.YE EAYO BOGA DAZE i ]
[Hor
seren',(2011 ),page-44, written by- Pt. Raghunath Murmu]
Meaning:- Horns of cow mother are like the pointed needles. Eyes of cow mother
are like seeds of kawed. Cow mother is
blessed by mother goddess. Cow mother gives plenty of milk and curds. Thus, she
is treated as mother. She holds the power of goddess.
It is also clearly depicted regarding beauty of Cow
mother in the following lines of Baha song.
“Suyek leka deren' do, kawed leka benged do,
Gurij hon gurjj sari, dak' hon tay dak' sari,
Chiri choroy towaya, dhumbak' dhumbak' e daheya.”
[SbYEK LEKA DEREQ DO, KAWED LEKA BEGED DO,
GbRIO hO• OAY GbRIO SA.RI, DAG hO OAY DAG SA.RI,
GIRO SOROY OOWAYA, GGb'BAG G&b'BAG-E DAhEYA i ]
Meaning:-Horns of cow mother are like
the pointed needles. Her sight of eyes are like seeds of kawed. Cow dung is sacred. Her urine is also sacred. She gives plenty of
milk and curds.
Cow mother is
called respectfully by Santals in different occasions as Gae ayo, Ayni gae,
Baeni gae, Sira gae and Sugi.
“Badijak' koy jok' gidiya Gele biliy jok' dipil do Bonga nayo tire
jonok'.
Tokoy dare barij suk'sur Tokoy dila sengel juk'jul Bonga nayo rap do
juluk'.”
[BA.ZIOAG KOY OOG GIGIYA,
GELE BILIY OOG DIPIL DO,
BOGA
EAYO
OISE OOEOG i OOKOY DAZE BA.ZIO SbGSbR,
OOKOY DILA SEGEL
ObGObL,
BOGA EAYO RAP DO ObKLbG i ]
[Hor
seren',( 2011), page-45,by- Pt. Raghunath Murmu]
Meaning:- Mother goddess clears the rubbish of immorality of people. She holds
the evil and immorality in her head. She keeps the broom in her hands to clear
the rubbish of immorality and sin of people. Nobody dares to lit the fire of
immorality and sin. She is herself divine fire. Her divine light spreads
everywhere.
Due to presence of Jaher ayo, moreko and Lita at
Luguburu, other gods and goddesses came down to Luguburu from heaven to serve
the Kherwar people. Mother goddess serves the people like her sons. She serves
the cows and oxen. She blessed the
country to be rich with fruits, crops and
minerals. Mother goddess had brought the seeds of paddy crops from heaven, thus
farming is started again in Sitanala Disomtala.
Cows and oxen
spread their numbers rapidly. Lita and moreko are the custodian of all cows and
oxen. Cows and oxen graze in Sing bir (sing forest) and rest in Madey bir
(madey forest). Both Sing bir (Sing forest) and Madey bir (Madey forest) are
located in Luguburu.
Mother god
fetches holly water from Sitanala River. She washes the floor with milk and
curd. Thus, she turned entire Luguburu to a sacred place for all gods and
goddesses.
Kherwar people started their faming by the bless of god and
goddesses. They became rich again and started living normal life. All the
Bongas (gods and goddesses) of Kherwars are re-established in Jaherthans by
Kherwars (Santals).
Santals believe
that luguburu is created by God for living place of gods and goddesses who have
been empowered by Baba Dhormo (Almighty God) to end the distress of Kherwar
people (Santals) and to maintain their cultural heritage and religion. Luguburu
is the heaven of gods and goddesses in the earth. Santals also believe that
Luguburu is an Eternal Mountain. It cannot be destroyed by earthquakes, floods
and cyclones. In this holy mountain, their Bongas (gods and goddesses) and
family of Lugubaba are residing from the period of Sosnok' Jug (Civilised era)
.
It is believed
by Santals that Soil of Luguburu is sacred. Sacred soil of Luguburu is taken by
Santals for the use of holy work. They mixed up the soil with building
materials when they build their new houses and when they build new muddy oven.
They mix up the sacred soil during flooring of paddy keeping place.
Sendra or
hunting festival is not performed in Luguburu. Birds and animals of Luguburu
are not killed by men. It is believed that all the birds and animals of
Luguburu are pets of Lugubaba. People can take leaves, fruits and woods for use
of household.
It is believed
by Santals that water of Sitanala is divine. Sitanala River is flowing between
Luguburu and Ghantabari hills. Water of Sitanala River is compared with cow
milk. The water itself is sacred. If a man or woman drinks the water, he or she
will be free from all ailments. If horses drink the water, they will be charged
with energy. If a cow drinks the water, she will give much milk than normal.
For this reason, Santals collect the sacred water of Sitanala for use of
performing their rituals.
Name of
Luguburu is named after Lugubaba. Lugubaba was the spiritual teacher of Kherwar
(Santals) in ancient period of civilised era. It is believed by Santals that
Lugubaba is the incarnation of god. He lived with his family in Dhirigorh Sini
(Stony Cave Hall) which is situated on the top of Luguburu hill. Incarnation of
Lugubaba is to teach the Kherwar people for preserving their cultural heritage.
Thus, he is the guru of Kherwar people.
Once,
forefathers of Santals of Sitanala Disomtala feel that their cultural heritage
and religion which were coming through oral traditions within the community
from the time unknown to them became adulterated. Their ritual was not definite
for which their Bongas (gods and goddesses) were not served properly. That was
the time to save the cultural heritage and religion for the sake of social
unity among Kherwar people.
As per Santali
Binti (Sruti), forefathers of Santals started marathon meetings in search of
truth of religion. Their first meeting was convened under Peterbare tree (under
banyan tree). It is pertinent to mention here that
Current Peterwar is named after Peterbare. Meeting under Peterbare goes
in vain because no fruitful result came out. Meeting is not blessed by Bongas.
Thereafter
continuous gathering are organised under the Ere Atnak' tree, LepejTtiril tree
and Khode Matkom tree. Omen is not found under the above mentioned trees.
Thereafter, they
came to the foothills of Luguburu under Sari Sarjom tree (Sacred Sal tree) near
Sitanala River. They started marathon meeting under
the leadership of Lugubaba. The marathon meeting was continued for
twelve years. All the existing rituals of birth, wedding and death, way of
worshipping Bongas, festivals, medicine and connected folklores, customs,
traditions and socio-administrative systems are reviewed for the betterment of
lifestyle of Kherwars. New systems of all the above mentioned items were
codified for furtherance to community. Nobody can remain alone away from the
community. Accordingly, coming generation of Kherwar people can remain united
in future. The place where meeting was held at Ghantabari
near Sitanala River in Sosnok' jug is called Darbar Chatani.
After completion
of meeting, all the people entered into the Tore
Pukhri Baha Bandela. Women came out from the Tore Pukhri Baha Bandela
under the ichak' tree and men came out under matkom tree. Surprisingly, their
clothing's were not wetted. Due to this reason, they believed that they had
rightly codified the systems. They extend gratitude to all the Bongas of
Luguburu and Lugubaba. People declared and promised from Hilltop of Luguburu that
from that day they will follow the codified systems all the times wherever they
live after that day. From that day codified systems are followed by Santals of
India and abroad. As such, all members belonging to Santal community of India
and abroad wish to visit Luguburu once in their life time.
It is believed
that Lugubaba and his family are residing in Dhirigorh Sini (cave hall) on the
top of Luguburu mountain from the period of Sosnok' jug (civilised era). There
are two cave halls which are located nearby to each other. One cave hall is
called Dhirigorh Sini and another is called Dhirigorh Kapat. Another cave hall
is located near waterfall at Ghantabari which is called Ratan Kanwar or Ratan
Karhar. In this regard, location of all the cave halls is depicted beautifully
in the following Santali Dasain song. (1)“hay~re hay!
Timin san'gin' re guruho Luguburu do?
Timin san'gin' re guruho Ghantabari do?
Buru buru parom
celaho Luguburu do.
Gelbar buru parom
celaho Ghanta bari do.
Hayr~e hay!
Luguburu rema
celaho Dhirigor Sinin' do,
Ghatabari rema
celaho Ratan Karhard do.”
[hAY~RE hAY !
Oimin sa:giq re guru ho puguburu do ?
Oimin sa:giq re guru ho ghazhaba.zi do ?
BURU BURU CAROC &EPA hG PUGUBURU DO i hAY~RE hAY !
PUGUBURU R2CA &EPA hG
DHIRIGOZ SIZIQ DO,
GHAZtABA.ZI RECA &EPA hG ROOOZ KARhAZ DO i ]
[Collected
and published by Dr. Gumda Mardi. Name of book-Ayno Kajol (2010), page-47]
Meaning:- O my guru (Spiritual
teacher)! What is the distance of Luguburu from here? O my guru! What is the
distance of Ghantabari from here? O my cela (disciple)! Lugubaru is located at
the end of several mountains. O my cela ! Ghantabari can be arrived after
expedition of twelve mountains. O my cela ! Dhirigor
Sinin' is located in Luguburu. O my cela ! Ratan Karhard is located in
Ghantabari.
(2)“hay're hay!
Dhirigor Sinin',
Dhirigor Sinin', notey Dhirigor Sinin'.
Notey Dhirigor
Sinin' hayre notey Dhirigor kapat.
Hay~re hay!
Jhije rema renred
renred notey Dhirigor Sinin',
Landak' rema
ruyule~ ruyule~ notey Dhirigor Kapat.
[hAY~RE hAY !
DHIRIGOZ SiniQ, DHIRIGOZ SIZIQ, ZOOE DHIRIGOZ SIZIQ, nOOE DH2R2GO2 SIZIQ hAY RE ZOOE DHIRIGOZ KACAt i hAY~RE hAY !
I0H2I0E RECA REMED REMED ZOOE DHIRIGOZ SIZIQ,
PAdAG RECA RUYUPE RUYUPE ZOOE DHIRIGOZ KACAt i ]
[Collected
and published by Dr. Gumda Mardi. Name of book-Ayno Kajol (2010), page-47,48]
Meaning:- Stony closed door of cave
hall, Stony closed door of cave hall, Stony closed door of cave hall is
located. One Stony closed door of cave hall is located at this side. Another
Stony closed door of cave hall is located at that side.
When the former
Stony closed door of cave hall is opened half, it sounds renred renred (clunk).
When the next Stony closed door of cave hall is opened fully, cold wind blows
(ie, called ruyule~ ruyule~in Santali) .
[Note:-Meaning of sinin',ie. Sini in Santali is
closed door. This word is very popular in theological literature of Santals.
Karhard or kanward is called bigger door in Santali. Ratan ponda is the name of
a god of Santals. Ratan Karhard or Ratan kanward is named after this god.]
It is believed
that Ratan kanward (cave hall located at Ghantabari) is the entry and exit
point of Luguburu for gods and goddess. It is also called Chatka (courtyard) of
Lugubaba. It is believed that Ratan kanward (Cave hall located at Ghantabari)
is connected through divine tunnel with Dhirigarh sini of Luguburu and Raj
Rapak' (Raj rappa). God and goddess of Luguburu visit the country side through
these divine tunnels. Santals of India immersed the bones of their deceased persons
in the Sangam of Damudar (Damudak' gada) and Bhairabi (Bheda nai) rivers from
the time unknown to them. Thus, Rajrappa is the holy place of Santals.
[Note-This document is arranged on the basis of Santali
Binti (Sruiti) and Santali sacred texts].
