The Folk beliefs, usage and customs among the Koch ...xajzkjdx.cn/gallery/337-april2020.pdf · Sholo Paita, Baro paita, Nay Paita, Kukur-Shiyal, Chordhora etc. Using of herbal medicine

The Folk beliefs, usage and customs among the Koch Rajbangshi community

regarding Birth, Marriage and Death: A critical study

(With Special reference to Kokrajhar District)

GOBINDA BAISHYA

Research Scholar,

Dept. of Assamese, Bodoland University

Kokrajhar, Assam, India

A brief introduction to the Koch Rajbangshi community, folklore and

the Geographical location of Kokrajhar District

The ancient book provides various informations about the Koch Rajbangshi community. Several

discussions on the origin of the word ‘Koch’ or ‘the Koch race’ have been put forwarded by the

Anthropologist. According to an ancient theory, the name Koch appeared for the fugitive

Kshatriya kings and Subjects, who escaped in fear of their life and look shelter on the lap of

Kamakhyadevi during the time of Parashurama’s Kshtriya slaughtering. The word Koch derrived

from ‘Kumbas’ or ‘Kubach”.

In Philip Grierson’s opinion, the Bodo people who avoided their ancestor’s religion and

language and then after adopted the Hindu religion are chiefly the Koch.

The ancient Kamrupa is the earliest residence to the Koch. The book Joginee Tantra

indicates that Kamrupa shared her northern boundary to Nepal starting from the mountain

Kanchanjangha to the south concourse point of the Brahmaputra, the eastern boundary from the

great Pilgrimage centre – the Dikshu river to the Punyotowa Karatowa as the western boundary

as well. The Ratnapeeth was situated to the western region of ancient Kamrupa. According to

Bhramari Tantra, the fifth son of king Vardhana named Paundra flew away from his kingdom in

fear of Nandi Sut and stayed at Ratnapeeth. Later on, he achieved his identity as Rajbangshi.

It is a matter of dispute among the scholars on the matter whether the Koch are

Mongoloid or Dravidian. In the views of H.N. Risely and Cornell Delton, the Koch are

Dravidian B.H. Hodgson and Cornel warvel opine that Koch are Mongoloid race.

Journal of Xi'an University of Architecture & Technology

Volume XII, Issue IV, 2020

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The Koch are Hindu in religion and they are living in various parts of Assam, West

Bengal, Bihar, Nepal, and Bangladesh. The Kshatriya movement in 1911, started under the

leadership of Ray Sahab Panchanan Barma, the Koch Rajbangshi gains two different recognition

- one is Koch and other is Rajbangshi. They worshipped ‘Shaiva’ and adorated nature, plants and

trees, hills etc – Koch are mainly agriculturalist.

The folklore of Koch Rajbangshi community–

The Koch Rajbangshi resides in almost every districts of Assam. The Koch Rajbangshi

folklore can be divided into four parts. They are:-

(a) Oral Literature.

(b) Social folk custom.

(c) Performing arts.

(d) Material culture.

(a) Oral Literature : The oral literature of Koch Rajbangshi society includes song of

Padmapuran, Bashipuran, Bhasan Yatra, Song of Sonaray Puja, song of Katipuja, Song of

Hudum puja, song of Sheetla puja, Song of Gorakh puja, song of Tista Burhi etc songs

related to various occupations are Nao-Khelar Geet, Barsheemara Geet, Jakhoi mara

Geet, Dhanbona Geet etc. Among the legendry tales – Moynamatee- Gopeechandra,

Beula-Lakhindar tale etc. Numerous myths and tales can be found in oral literature of

Koch Rajbangshi community.

(b) Social folk custom :- The Koch Rajbangshis are mainly agriculturalist. They observe

various occasions related to farming and cultivation. In the month of Bohag, (April) they

perform ritualistic devotion such as Bishuwa, Gram puja, Garjaa, etc. For the advent of

Rain they perform Hudum Puja. In the month of Kati, Kati Gasa is performed and on the

occasion of Pusuna, rice cakes and sweet meats taking is a traditional custom.

Many games are practiced in Koch Rajbangshi society. The games are Chakra Chal,

Sholo Paita, Baro paita, Nay Paita, Kukur-Shiyal, Chordhora etc. Using of herbal medicine in

Koch Rajbangshi society is a practice from a long time. Herbal medicines are prepared from the

plants and trees that are found in their places.



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Treatment is done through chanting Mantra or hymns in Koch Rajbangshi society. The

Koch Rajbangshi community has different place or sites for various God. The Koch Rajbangshi

community has outer site or place for Lord Shiva and Kaali, Griha Devata and Bisahari. Bastu

Devata’s place is inside the houses, a sacred site is there at the yard for Tulsi. Marriages, Hymns,

belief of Ghost or evil spirit etc are all included in social folk custom.

(c) Performing art :- Folk dance is constituent of dance, song or drama. Examples of

ancient Performing Art in Koch Rajbangshi society are Kushana, Chor-Chunni, Bisahari

song etc. Many mythical stories are told through these folk dramas. Remarkable folk

dances are – Kushana, Hudum, Kachika, Gowaleeni, Chandi etc. The famous folksongs

include Biya Geet, Naokhelar Geet, Barshimara Geet, Satyapeer Geet, Beula Lakhindar

Geet, Madan Kamdevar Geet and Nindalee Geet etc. The musical instruments such as

Harmonium, Khol, Taal, Flute, Kartal, Pepa (a pipe horn) Dhol (drum) sarinda are played

while these arts are performed.

(d) Material culture :- The Koch Rajbangshi people prepare their diurnal tools themselves.

The tools such as plough ( nangal) bullockart juwoli, hachini are used in agriculture. The

devices such as jatar (spinning wheel) mako (weaver shuttle), sereki are used in weaving.

The devices such as jaakoi, khaalloi ( fish storing wicker busket), barashee ( a fish hook)

sepaa are used for fishing. Morever, uraal ( mortar) dhekee(pedal operator mortar)

chalani ( sieve) , kalah ( pitcher) , ghati and various utensils are made by themselves.

Bamboo, wood, bet, kher( thatching grass) ikaraa are used for making houses. Male

wears dhoti, angchaa, gamocha etc. The females wear paataani, sari, mekhela sadar etc.

They use various ornaments of gold and silver. The cooking system and food habit of the

community depend on natural environment. They are either vegetarian or non vegetarian.

A recipe of fish called ‘sidal’ is their favourite dish. Different types of curry made of

‘khaar’ are taken. Pithas ( rice cake ).porridge, curd, chiraa (flattened parched rice) curd

laddoo are used as light repast.



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Folk beliefs and customs among the Koch Rajbangshi community regarding

Birth

The second Chapter represents discussions on the folk beliefs and customs and usage among the

Koch Rajbangshi community regarding Birth. A woman observes various customs and traditions

since her impregnation till delivery and the baby’s first grain initiation. These rituals and

customs are observed so that both the baby and the mother are in safe from any harm and

inauspicious and stay healthy. The folk beliefs and customs have been running traditionally.

After impregnation, the pregnant lady should obey various rules and prohibition. The

pregnant lady should not kill animals and see the dead body. It is a prohibition that the pregnant

lady must not get injured, cross a river, rope and taking food during the time of eclipse of the sun

or eclipse of the moon. The pregnant lady uses to keep amulet, iron tool and match stick so that

the evil spirit can’t do any harm. The mustard seed, garlic, split of nets are hung at the threshold

of the pregnant lady bed room. During five months of impregnation, a ritual called ‘Pancha

Amrit’ is performed. In this occasion, the lady is given various recipe to eat. A ritual called

‘Sadh’ is performed at the seven months of pregnancy. The pregnant lady is given various

foodstuff, fruits and curry to eat.

The foetus gains maturity on the tenth months ten days and gets ready to come to the

earth. Kochrajbangshi society calls the house ‘Chuwa Ghar’ (place which is impure) where the

baby is born. A nurse mother (Dhaai) is called in to get delivery of the pregnant lady. The mother

nurse helps in delivery along with experienced women of the village. If the pregnant lady

experiences much pains then chanting water from Kaviraaj (an ayurvedic practitioner) is given

her to drink for reducing pain. To get quick delivery, God Duwaree Thakur is worshipped. The

baby is to be born on banana leaf. The child is given five coloured marks (fot or Bindi) on its

forehead with the blood of umbilical cord cut. The umbilical cord of the baby is cut with the

sharp outer skin of bamboo. As soon as the baby born, the women utter urulee (a whistling sound

made by group of women) for five times if it is a boy baby and four times for a girl baby.

Rice is given on the banana leaf to the delivery lady for quick recovery. Salt, cumin and

garlic are given with rice to the delivery lady. After some days passed, curry of different fish

such as Shingi, Magur, Garoi are given to the mother to eat. Soup of a fish called kandhulee,



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green vegetables called kachu (edible leaf), daal, Bhedailata(edible creeper)and a curry leaf

called Narasingha are given to the mother to increase her milk.

Both the mother and the baby are given amulet and Jaap (a chanting thread to be put

around wrist) are given bringing from the kaviraaj ( a practitioner of ayurvedic medicine) so that

they won’t get any harm from evil spirit. The baby suffers from Vomiting, diarrhea and even

leaves milk feeding when the mother comes in touch of bad wind (bad wind indicates here the

belief of evil spirit or Ghost) The baby is worn with a black coloured mark on his forehead

(bindi) on his forehead and given a gem called ‘Saatchauka’ to tie up around his neck or waist to

get rid of any harm by evil eye. When the baby suffers from pox, chanting water is brought from

kaviraaj and Bhog (a tray for divine offering) is offered to God.

After the fall off umbilical cord of the baby, Pastir Chuwa (impurity) is removed. On that

day the baby’s head is shaved completely by a barber. Monthly chuwa (impurity) is removed

after one month of the baby born. On that day, clothes and utensils of the house are washed and

cleared. The baby’s head is shaved by the barber for the second time. The baby’s hair is mingled

with cowdung and it is buried at the beneath of a banana tree called Athiya Kal. It is done to get

thick and black hair of the baby. On that day, all the home members get sanctification through a

Brahmin parson. A ritualistic devotion is offered to God wishing well for the baby. On the day of

Sanctification, the baby is named in Koch Rajbangshi Society. On the basis of the date of month,

tithi, time, movement of the stars and constellation, and day, names is given to the baby by a

Soothsayer. Earlier the names are given according to day, month, tithi in Koch Rajbangshi

society.

According to the month : If the baby is born in the month of Bohag then he is named by

Bahagee-Baishagu, If it is in the month of Ashar, then Asharu-Ashari and if it is in the month of

Kati, then Katiram, If it is in the month of Bhada, then Bhaduri-Bhadu respectively.

According to days of week : If a baby is born on Sombar (Monday) he is named by

Samara-Somaru. If it is Mangal Bar then names are given as Mangalu and If it is Bodhbar then

Budaru etc.

The name of Gods : Ram, Krishna, Ganesha, Durga, Lakshmee etc.



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According to Tithi (lunar day) : Purnima, Panchami etc.

Some of the lady’s infant dies again and again. Then the baby is named with odd names

such as Bangal, Badiya, Tema, Chika etc. Grain initiation of the baby boys is celebrated in even

month e.g. (six, eight) and for a girl baby it is celebrated in odd numerical month e.g. in the

month of fifth and seventh. The first meal of the baby is given by the maternal uncle. On that

day, grain initiation is done by offering a devotion to the God by the Brahman.

There is a proper time for a child’s teething. When it is not happened in proper time, the

roof of the teeth is pricked by the paddy skin taken by a sparrow. If the child is does not start to

talk at proper time, then the child is given puffed paddy and its husk is thrown at tiniali (where

three roads junctioned). Mother tempers oil taking the child on her lap or knee during cooking

curry when the baby becomes late to lisp. When the baby does not start to walk at proper time

then his mother rub his foothill with paddy husk and the husk should be thrown at the tiniali in

one breath.

The above mentioned folk belief and customs have been performing by the community

traditionally.

Folk beliefs and custom of Koch Rajbangshi community regarding marriage:

The conjugal life starts through marriage. It lasts for the entire life bearing the social, familial,

religious, traditional and worldly belief. The ancient indian scripture mentions about eight kinds

of marriage. They are brahma, daiva, arya, Prayapatya, Asura, Gandharba, Rakshas and Paishas.

Koch Rajbangshi society also mentions some of marriage. They are phul Biya (Prajapatya),

Dutuya Biya, Panisita or Panisarpan, Sanganee, Neowa, Chaturdaani Biya, Bhaujee Biya

(levirate Marriage), Danguwaa Neowa, Ghar Sondanee Biya, Bidhuwa Neowa, Parkhetree

Pasuwa, Gaogas Biya, Gharjeeya, Damdumiya Biya, Bahu Bibah. Some of these Marriage are

not in practiced at present indeed.

Marriage ceremony is arranged by a mediator in Koch Rajbangshi society since long. The

initial step of a marriage ceremony is personal meeting. In this personal meeting, the bride

groom family visits the brides home and the brides family visits the bridegroom home. The

heredity, lineage of both the groom and bride are examined. On the basis of both sides consent



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marriage is finalized. This process is called ‘Bakdaan’ or ‘Ashirbaad’. Baakdaan is followed by

‘Nireekhyan’ or ‘Joran’ (an occasion performed after finalizing marriages. During Nireekhyan or

Joran various gifts such as clothes, ornaments, foodstuff such as curd flattened parched rice,

betel leaf and betel nut are carried to the bride’s home by the groom’s family.

Any auspicious function is preceded by a prayer to goddess Subachanee Devi. The

female worships goddess Subachanee Devi just before the day of wedding. Goddess Bisahari or

Maroi are also worshipped along with Goddess Subachanee. Fasting is observed on the

preceding day of wedding. On that day, the Adhikari (a person who performs social rituals in

Koch Rajbangshi society) functions a ritualistic occasion which is called Adhibashi Sewa. Five

Bhairatee or Ayatee (a group of women singing biya naam) fetch water from a pond or river.

Both the groom and the bride are bathed with the fetching water. The Brahmin purohit worships

Surasha Matrikar Puja, Haragauree Puja and Kushandi Puja . Nandeemukh shraddha (a

remembrance ceremony for the peace of the departed soul) is observed by the both family-

Groom and Bride respectively.

Wedding is not happened without a Barandala or chailanbati (a winnowing tray made of

bamboo). Both the groom and the bride are welcomed with the winnowing tray. The winnowing

tray is decorated with paddy, Dubori (a kind of bend grass) an earthen lamp, turmeric etc. Water

is fetched from a water reservoir to get bathed both the groom and bride. This is called Jal Baran

or Sarag Panitola (heavenly lifting water). The Ayatee lift water from the river or pond

worshipping Goddesh Ganga Devi. This occasion is accompanied with various songs. After this

ritual, both the groom and bride are bathed with water. This called Ghaat Kama. Both the groom

and bride are bathed with the pastry of pea and turmeric. The Pastry is smeared on their body and

cleaned with the lifting water.

The groom carries two bhaar (gift baggage) to the bride’s home. One is Narad Bhaar and

the other is Lakhal Bhaar. The two gifts baggage contain betel nut, betel leaf and flattened

parched rice. The bride sits under the ceremonial shed at her yard to get married on the wedding

day. The bride is bestowed by her father or uncle. The Brahmin person chants Gaura Basana and

ties up the brides cloth with the grooms cloth. The brother of the bride raises puffed paddy on the

hands of the groom and bride which is called “Akhai Tula”. On the wedding of Koch



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Rajbangshi, the system of adopting adopted parents except their original one has been running

traditionally for a long time and still it is in continue.

After having finished Vaidik deeds, the groom and bride are taken inside the house

thereafter letting them to play Pashakhell, Karikhel, Anguthee Lukuwa Khel (ring hiding) etc.

The bride is accompanied with an old lady who is called an Aagrakhai. The stale marriage

(bahee biya) takes place at the grooms home. Both the groom and bride are given gifts on that

day by their relatives. Bou bhaat or feast after married is given at groom home. The people are

invited and provided ceremonial feast. An occasion called ‘Astamangala’ is performed within

eight days after married. The groom comes to the brides house along with his few friends or

people. After eight days of marriage the ‘Baran dala’ occasion comes to an end.

There are many reasons of divorce in the Koch Rajbangshi society. The reasons are (a)

When husband and wife are not agree to live together. (b) When husband or wife is lewd. (c) If

the mother is unable to give birth to a baby, separation occurs between husband and wife. (d)

When husband fails in providing well maintainance. Earlier divorced between wife and husband

was taken place through a process of tearing betel leaf or so called pansira.

Koch Rajbangshi society obeys various rules and prohibition regarding marriage.

Marriage with aristocratic family is prohibited. It is important to obey fourteenth forefathers

generations from father’s heredity and seven generation of mother’s heredity in wedding.

Folk beliefs and customs regarding Marriage has been continued since long. At present

many changes can be observed.

Folk beliefs and usage and customs of the Koch Rajbangshi community

regarding Death

The mysterious and unexpected thing in human life is death. According to Indian

Phylosophy of Spirituality soul is immortal, the soul has no death. The soul adopts new physical

body avoiding the old one. A number of traditional beliefs are in practiced in Koch Rajbangshi

Society. When the owl cries, the vulure sits on the roof of the house, falling teeth in dream,

dream about death are believed as the prior alarm to death. When a person experiences



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unsteadiness at the time of death, he is given water on his mouth submerged with gold, copper,

and tulsi leaf.

Many folk beliefs, usage and customs are observed in Koch Rajbangshi society after

death. The dead body is covered with white cloth. Eyes are covered with the Tulsi leaf. The

villagers make bedstead with bamboo to take the dead body to crematorium. Koch Rajbangshi

society performs many custom and usage after death. The dead body is wrapped up white cloth.

Eyes are covered with Tulsi leaf. The villagers make bedstead with bamboo to take to the dead

body crematorium. Functioning some social practices, four men set out to crematorium lifting

the bedstead along with others. During the way to crematorium, songs in praise of god are sung

or called Sangkirtana. The bedstead of the dead body proceeds by putting small flags on the way.

Women and girls are prohibited to crematorium. Crematorium generally situates at the river band

or pond or water reservoir. Preparation of funeral pile is started by a person called Kamdhara (a

person who performs activities regarding cremation). The Kamdhara put the firewood upon the

funeral pile. The funeral pile is covered with a white cloth called an awning (chandrataap). Either

the elder son or the youngest son of the dead person applies fire to the face of the dead body.

Applying fire is also functioned by the brother of the dead person or by the nephew if the dead

person has no son. Either the father or the brother applies fire to the face of the dead son. The

person called Kamdhara applies fire at the funeral pile with a lighting bundle of jute stick and

moves round at least five or seven times. After the body has half burnt, Aasthi or so called burnt

bone is collected from the part of the head. After the cremation over, the funeral pile is cleared

and offers ‘Habis’ (boiled rice without oil or spice) to the dead person. The Kamdhara wears a

sole piece of cloth from that day. The wearing cloth should be wet and dried up on his body and

vice versa. The crematorium goers, after returing from the crematorium, get foment in the

outside before entering their house. They get sprinkle of water submerged with gold and silver

and enter into their houses.

The collected burning bone has kept hidden in the boundary till to the tenth day after death. On

the tenth day, the bone is purified by the Brahmin parson and kept at the beneath of a Tulsi Plant.

Asthi or the burnt bone is immersed in the sacred river Ganga. Aasthi or the burnt bone should

be immersed within a year. Shraddha (a ritual performed in the remembrance of the dead person)

of premature death is performed after four days. It is believed that the soul of the premature



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death does not get liberation or emancipation if the ritual pinda or offering food to the departed

soul is not offered at Pretashila at Gaya. After four days of death, a ritual called Saturtha is

observed. The ritual called pinda (offering food to death person) is functioned by the daughter

and Son-in-law, nephew or niece with the help of Brahmin parson on the fourth day or so called

Saturtha. On the tenth day after death, daha - a ritual in remembrance of the dead person is

observed. It is done on a bank of river or water reservoir. The Brahman, the village people and

the person called kamdhara together worship Bhairav puja by establishing a small pitcher at the

bank of the river. Pinda or offering food to the departed soul is offered. The twelfth day after

death is called kheur. The sons of the dead person get shave their heads. On that day, the sons

wear new dhoti leaving the old clothes.

Rajbangshi society performs shraddha,( ritualistic practice performed to remember the death

person) on the thirteenth day of death. Shraddha is functioned through traditionally and

according to veda. Sometimes shraddha is performed by the brahmanas or through the manners

and customs of the owner. The invited people, relatives and creamatory goers are feasted with

flattened parched rice, curd and jiggery. The family offers pinda to the departed soul after the

shraddha (a ritualistic practice performed in the remembrance of the dead person). Through

social convention, the family is allowed to take fish. This is called Matsyamukhi. From that day

onwards, the deceased family can use oil, turmeric etc in cooking. Some of the people in Koch

Rajbangshi society offers ‘Paishachik Aahar’ with a view to the dead person on the performing

day of Matsyamukhi. The dish offering to the departed soul contains half cooked rice, curry and

smoked fish. After the completion of Matsyamukhi, the village people consign clothes to the

man called kamdhara since he wears a single cloth from the day of death. From that day

onwards, he can put on the other dress instead of dhoti. After the customs of Matsyamukhi all

related functions regarding impurity are completed.

After one month of the dead, monthly ritual is performed. Monthly ritual is performed is

performed by the Adhikari and deceased family as well. Death anniversary is observed after the

one year. The kamdhara gets shaved his head. The ritual pinda (offering food to the dead person)

is performed by a Brahmin parson. Kamdhara is prohibited to go to any temple or mandir.



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Features, characteristics and changes of folk beliefs, usage and customs

among Koch Rajbangshi community and its relevance

Common features of folk beliefs and customs regarding Birth

In Koch Rajbangshi society a woman abides by various folk belief and folk customs since her

impregnation. The becoming father also obeys many rules and regulations. The kaviraaj or

practioner of ayurvedic medicine gives amulet the new born baby so that the baby does not get

any harm. Iron tools ,fire and mustard seed are kept with the mother so that the evil spirit can not

make any harm. The folk belief such as not crossing river and rope of animals is strictly obeyed

by the pregnant woman.

Both vedic and local practice can be seen regarding the folk belief relating to birth. After

impregnation, a ritual called Panchamrit and sadh is observed. On this occasion the pregnant lady

is fed with delicious food. It is a vedic customs too. Delivery is done at home in earlier. There

was an separate house for delivery. The village nurse (dhaai) helps in delivery. The baby’s head

is shaved two times, after falling its umbilical cord and after the dispelling impurity. The mother

and the baby are given medicine, chant water, chant thread bringing from the kaviraaj at the time

of their sickness.

Changes undergoing in customs regarding Birth:

A vast change is observed regarding the folk belief and folk customs in the present society.

These changes are mainly for the development of education, spread of medical science, scientific

influence on human mind, urbanization and industrialization etc.

Now a day the pregnant lady’s health is taken care by registering her name in the medical.

Delivery is also done at the medical. No one is eager to get delivery at home unlike earlier. The

rules and practice of burying placanta, cutting umbilical cord of the baby, striking against wall

have been ceased due to get delivery in medical. The folk belief regarding ghost and evil spirit is

about to cease due to the least amount of jungle. Doctor’s advice is taken when the baby is late in

toeing and out toeing, teething and lisping. Most of the people are not interested in preserving or

holding the beliefs and customs as a result of globalization.



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Some features and customs regarding marriage:

Koch Rajbangshi society observes folk beliefs and customs starting from the time of visiting the

bride’s home till the Aastamangala after the marriage. Earlier physical structure of a girl gained

importance. Many changes are seen nowadays. The lineage and heredity of both the bride and

the groom are examined and Subachanee puja, Manasa puja, Bisahari puja and Hara gauri puja

are performed so that the occasion marriage completes in ease. The practice of marriage such as

Prajapatya or Phool Biya is higest in Koch Rajbangshi society.

The rules and manners regarding love marriage become flexible. A vast change can be

seen regarding race, heredity, religion, community which prevailed earlier. Change also can be

seen in the occasion of Bouvaat (a system of feasting among the villagers and relatives at

groom’s house after marriage). Pomp and glory of the ceremonial shed and music gain

importance at present days. Most of the people arrange marriage at wedding hall (Vivah

Bhawan) due to lack of suitable place. The groom wore Angsa, dhoti and a turban (fali paguri),

but he wears Punjabi now. The bride wore five coloured Patanee. Now a day, the bride wears

saree, Mekhela-Chadar, and new modeled Patanee. New designed ornaments and jewellary are

worn by the bride. Earlier, Curd, Flattened parched rice, Puffed rice were taken to the bride’s

home by the groom family, but now a days – sweet meats, Biscuits gain importance. The practice

of Mitor Dhora (a marriage connection) is subsiding gradually.

Features and characteristics and changes of folk beliefs and customs

regarding Death :

Man is mortal. Koch Rajbangshi society practices various folk beliefs. When an owl sits on the

roof of the house, tooth break in dream, it is believed to be someone’s death. After the burning of

the dead body at crematorium, if there are abundant of firewood, then it is thought that the dead

person’s had more longevity. It is a folk belief that the soul does not get peace if it is premature

death. The Kamdhora (who prepared the funeral pile) is not to be seated on high seat. ‘Habis’ or

the (oilless, Spicelles food) has to be taken before the sun sets. Shraddha (observed for

remembering the dead person) is observed on the fourth day in case of premature death. Songs

called Marfela are sung on the way to crematorium, which seems to be lost now. The beliefs

relating to ghost or evil spirit is getting reduced at present time. Shraddha and Pinda are

performed at the same day.



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Conclusion

Though the folk belief and customs get changed, the rural area tries to preserve the ancient

manners and customs. Education system plays a vital role in undergoing a change in the folk

beliefs and customs. Advancement in education, scientific temper, development in medical

science leads to remove superstition from the society.

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