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.
Distress of kherwar people in Sitanala Disom tala
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.
Lita gosain came to Sitanala Disomtala
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.
Gae navo. gods and goddesses came to Luguburu
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).
Luguburu is the holiest place of 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].