The Umrao puja: One of the Traditional festivals of the Bodos

This picture has been used for Representative purpose only

The Umra puja is celebrated as a replacement of the Gurza puja. This puja is celebrated in the month of Jeth of the Assamese month. The Umrao puja is also known as Boroma puza. This puja is celebrated for protection of the villagers from bad winds.

The Bodo people beliefs that these bad winds bring bad deities and as a result of this the villagers could suffer from various diseases like diarrhea, cholera, chiken pox, etc.

So to protect the villagers from such sudden and dangerous diseases the Umrao Puja is celebrated. Though there are people from various religions in the Bodo villages at present this puja is celebrated unitedly through traditional methods, it is celebrated one time in a year.

The preparation for Umrao Puja:

Before the puja the Gamibwrai (village headman) convene a general meeting to discuss about the puja in the village. In this meeting all matter relating to the puja is discussed, puja committee is formed as per need and the budget is fixed. The required money for the budget is either collected from the families of the village or bear from the village Somobay or fund.

The chikens, pigeons, eggs and the other necessary materials for the puja are purchased from market. Previously one pigeon and one chiken from a family along with a little money as required and estimated expenditure for the puja were collected.

But now almost all the villages collect necessary estimated money from each family equally and purchase all the required necessary materials which are purchasable with the collected money.

Though women are not allowed to participate in the Umrao puja, the wife of the Douri has to prepare special pure rice beer (Zou Gwthar) a week before the festival.

For preparing the special pure rice beer the wife of the Douri has to take bath and the rice meant for the pure rice beer is cooked herself and the powder or the medicine known as emao (a kind of medicine use for preparing the rice beer) is mixed with the cooked rice and put it in two small earthen jars closing its mouth with the banana leaves and tied with white threads.

It is also said that a few rice which was collected from the Nasina maginai (nasina begging) by the village ladies in the last day of the Bwisagu from the seven villages taking flowers and cotton on the ears and vermillion on the forehead and gonsa (a kind of small stick use in weaving) in the hands are also mixed with the rice meant for rice beer before cooking.

These two jars containing the raw rice beer are kept very carefully inside the granary or the Ising of the Nomano of the Douri. In the day of Umroa puja after starting and inviting all the deities of the Umrao Puja in the Bafhou altar of the Douri's house the special pure rice beer containing jars is taken to Mwdaisali by decorating the jars with flower garlands along with few necessary materials carried on the shoulder by the Douri.

The attendants of the Umrao Puja :

The attendants of the Umrao Puja are Bathou in the middle Songraza, Lakhi or Mainao, Boromani, Thakhurani, Bwrai Raza, Siva Thakhur, Gurukhia Gossai, Domorguri, Mohadeo, Swrgwsri Bima, Bamwn, Sathgao Raza and Musolman in the north and Dosimali Garza, Lakhi Garza, Atharo Garza, Bosumoti, Mao Mwnasi, Bhogoboti Bima, Zol Thol Khungri, San, Harai Harai, Gonsa Gonsi, Bag Raza, Sokhor, Khubir, Dangthora Mathadora and Behela Gods in the south side of Bathou³

Introduction of the Umrao Puja Materials:

The Oza along with the guardians of the village starts first zagainai (starting) of the Umrao puja in front of the Bathou altar of the Douri's house selected for the year where the special rice beer was prepared one week ago.

For this Bathou altar of the Douri is cleaned with soil and water, if possible newly fenced, few prasads and the pair of betel-nuts is offered in 5 phathalis.

Here some of the materials collected for puja like betel-nuts bundles, flowers, special pure rice beer, basil leaves, incense sticks, etc. are taken in two different baskets. All these materials are first introduced in the Bathou altar of the Douri by the Oza, Douri, Phanthol and the guardians of the village.

The Douri sacrifices one chicken with the chanting of mantras by the Oza or Zanaguru and where the village guardians become witnesses.

The mantras narrated by Oza in this time is like the information to the Bathou about the Umrao puja and introduction of the materials necessary for it and request to make the puja successful by accepting all the offerings of the puja happily.

Here the introduction about the Oza, Douri and the phanthal is also made to Bahou altar

In the pujasali or mwdaisali (place of puja) the other villagers remain busy in arranging various materials necessary in the puja like packing the pieces of betel-nuts in khusra leaves, making Laizams (akind of platehaving five angle with banana leaves), collecting materials like grasshopper, mwibrung (a kind of water grass), fern, cleaning jungles at least 25/30 feet long and 3/4 feet breath like the English letter U shape from north to south facing towards north-east-south for offering puja, etc.

After cleaning the jungles all places is cleaned with mixing water and soil by the Douri under the guidance of the Oza and the phanthol (specially the phanthol is the helper of Douri who had become Douri in the previous years and have experiences about all the offering). He also sets altars for Different Gods and goddesses.

The altars in the Umrao puja :

In the middle of the English letter U shape facing towards east is Bathou altar. Here two lighted Alary (it is further sorrounded with the banana sheets giving hole in burning points) five phathalis or Laizams with one pair betel-nuts in the middle phathali after pasting basil leaves and water), two banana fruits, in the middle and one banana in other pkathalis and one packed goi-khili phathwi khili in every other phathalis are offered. Here one egg is also offered. Here in the above of the burning alary two rice beer containing jars are kept in two sides and above of these jars the biban having two baskets with the singkai and baokha were kept. The north of the Bathou, the altars meant for various deities in serial are as follows:

Setting Altars and Offering:

1. In the north of the Bathou altar, it is the altar of Songraza facing towards east. It has five phathalis. Here also one pair betel-nuts, one pair banana fruits, one egg, one earthen lighted lamp, Prasads, etc. are offered after pasting two basil leaves on earth. In other four phathalis one packet of goi khili phathwi khilli, prasads, one banana in every phathalis are offered.

2. In the next to the Songraza towards north facing towards east, it is the altar of Lwkhi or Mainao, It has three phathalis. Here in the middle phathali one lighted earthen lamp, one pair betel leaves, one pair banana fruits, prasads are offered along with one egg. In another two phathalis same materials are offered like Songraza phathali in two sides of the middle phathali.

3. In next to the Mainao phathali it is the altar of Boromani phathali.It is same as the phathali of Mainao. Here the egg is not offered.

4. In the next to the Boromani altar it is the altar of Thakhurani. It has 9 phathalis. The offerings are same as per the Boromani phathali.

5. In next to the Thakhurani it is the altar of Bwrai raza. All the offerings is same as Thakurani.

6. Next to the Bwrai Raza altar, it is the altar of Siva Thakhur, It is same as Mainao but no egg is offered here.

7. Next to the Siva Thakur altar, it is the altar of Gurukhia Gossai.It has 12 phathalis. The offerings are same.

8. Next to the Gurukhia Gossai altar, it is the altar of Domoguri. It has 7 phathalis. The offerings are same to others.

9. Next to the Domorguri altar, it is the altar of Mohadeo, It has same phathalis and offering like Domorguri.

10. In the next to the Mohadeo altar, the altar of Swrgwsri Bima is set, It has same offering and phathalis as Mohadeo.

11. Next to the Swrgwsri Bima altar, it is the altar of Bamwn. It is same as of Swrgwsri Bima.

12. Next to the Bamwn altar the altar the Sathgao Raza is set. It has phathali and offering like that of Bamwn.

13. Next to the Sathgao Raza altar, it is the last altar of Musolman god facing towards north. Here the thatch is made like trunk of an Elephant in size. Here 7 phathalis is offered. The offerings are same.

There are altogether 15 (fifteen) altars from the Bathou altar in the south facing towards east. They are serially set from the Bathou altar as follows:

1. In the first it is the altar of Dosimali Garza. It has seven phathalis. The middle phathalis is offered one lighted earthen lamp at the top, one pair betel-nuts, one pair banana fruits, prosads, one egg, etc. The offerings to other side Phathalis are same as the Gods of north.

2. Next to the Dosimali Garza Phathali, it is the altar of Lakhi Garza, It has seven phathalis. The middle and the side phathalis are offered like the offering made to Lakhi Garza altar.

3. Next to the Lakhi Garza altar, the altar of Atharo Garza altar is

set. It has 18 phathalis. The middle and the side phathalis are offered like the offering made to Lakhi Garza altar.

4. Next to the Atharo Garza alter, the altar of Bosumoti altar is set.It has three phathalis. The offerings are same.

5. Next to the Bosumoti, altar, it is the altar of Mao Mwnasi or Aie Mwnasi. It has nine phathalis. The offerings are same.

6. Next to the Mao Mwnasi altar, the altar of Bhogoboti Bima or

Bhogobothi Aie is set. It has total 18 (eighteen) phathalis. The offerings are same.

7. The next altar of the Bhogoboti Bima is the altar of Zol Thol Khungri. It has 9 (nine) phathalis in total. The offerings are same.

8. Next to the Zol Thol Khungri altar, it is the alter of San (Surjya) altar. It has total three phathalis. The offerings are same.

9. The next to the San altar, it is the altar of Harai Harai. It belongs to the Harai god. It has 7 (seven) phathalis. The offerings are same.

10. The next to the Harai Harai altar is the altar of Gonsa Gonsi. It belongs to the Gonsa Gonsi god. It has 7 (seven) phathalis. The offerings are same.

11. The next to the Gonsa Gonsi altar is the altar of Bag Raza. It belongs o the Bag Raza god. It has 7 (seven) phathalis. The offerings are same.

12. The next to the Bag Raza altar is the altar of Sokhor. It belongs to the Sokhor god. It has 3 (three) phathalis. The offerings are same.

13. The next to the Sokhor altar is the altar of Khubir. it belongs to the Khubir god. It has 9 (Nine) phathalis. The offerings are same.

14. The next to the Khubir altar is the altar of Dangthora Mathadora. It belongs to the Khubir god. It has 3 (Three) phathalis. The offerings are same.

15. The next to the Dangthora Mathadora altar is the altar of Behela. it belongs to the Khubir god. It has 18 (Eighteen) phathalis.

The offering are same. Here one big Behela or the raft like the boat is made with the banana sheets and decorated with various human like art with the vermillion and garlanded it with flower garlands. Inside the raft total 18 phathalis are offered like on the earth.

After setting all the altars and offering all the materials necessary for the Gods and Goddesses, the Oza with the Douri and the phanthol along with village guardians starts the puja which is called by them Raisongnai or raisongzennai (chanting or first chanting for the puja).

The Oza, the Douri with the holy water in the lotha (water pot) and the guardians of the village bow down the altar of the Bathou. The Oza chants mantras regarding the gathering at the place, inform about the puja and request the Bathou Bwrai to make the place holy by sprinkling of the holy water.

After the end of the chanting the Douri is to ove three times fro right to left taking one egg and few rice in a banana leaf to every altars first to Bathou altar then to the north side of it and then to right side of it which is called Neosinai by them and then sprinkle holly water in all the altars.

Then the materials used for the neosinai i.e. rice, egg and banana leaf is thrown towards southern side, a few distance from the puja altars. They believe that by doing so the places become holy and the altars are ready for puja and the various deities are ready to accept all the offerings. It is also called phwtharnai (making penance).

The Main Puja and Offerings:

After few while of penance, the main puja starts from the Bathou altar. In the Bathou altar the Oza, Douri and the guardians of the village bow down after sprinkling holy water by the Douri.

The Oza chants his mantras saying that as per the yearly tradition this year also the 80/87 families of the village altogether gathers here for offering the puja with pure heart and the Bathou Bwrai and other deities have to accept the puja and help in making the puja a success.

The Oza request on behalf of the villagers to accept all the offering to all the god and Goddesses specified in the altars and make the villagers happy, prosperous and diseases free in coming days. The guardians who become witness supports the saying or mantras of the Oza. The Oza narrates the names of various God and Goddesses given sits in the altars of the puja. The Douri sacrificed a red colour male chicken washing its legs by cutting y viod ad to sail fang its neck in the Bathou altar during chanting of mantras by Oza.

The head is kept in the middle phathali and the blood is splashed in all the phathalis and the quils are offered in side phathalis during the chanting of mantras by the Oza. The juices of pure rice beer from a earthen jar is also given in the dona (a pot like object made with banana sheet) in the name of Bathou God. After sprinking of holy water the body of the chicken is thrown to the east side.

Then the offering and chanting of the Oza is made to north side of the Bathou altar serially. The next offering is made for Songraza, Along with the previously given offering one chicken is also offered to Songraza in the same way as offered to Bathou.

The Oza calls the name of the God and request for blessing for leading happy, prosperous and diseases and accident free in every works in future lives for the families of the village. Then the same kind of offering is made for the Lakhi Goddesses like Songraza. In the Mainao goddesses the Oza and the public request the Mainao for providing kind blessing any gift 5 10 201 kind blessing and wealth to all the families of the villagers, shish to brus, in hod od bo od The sacrifices along with previous offering to Boromani altar is one pair pigeones. The two pigeons are cut by neck in one single blow with the long sword by the Douri during chanting of Oza and the headsare offered in the middle phathali and the blood is splashed in all the phathalis and the quils are offered to side phathalis.

Then offering in the same process along with other previously offered materials is made serially by calling one after another to Thakhurani, Bwrai Raza, Siva Thakhur Gurukhia Gossai, Domorguri, Mahadeo, Swrgwsri Bima, Bamwn and Sathgao Raza. To all these Gods two pigeons to each gods are sacrificed the pegions by the Douri with two palms and the death pigeons are kept on a clean banana sheet covering it with another banana sheet and a few soil is kept over it.

At last towards north of the Bathou altar it is the altar of Musolman God facing towards north. It has a lover be 22 nosib Jensitib structured like elephant trunk made with thatch.

Along with previous offering one male chicken is sacrificed to the Musolman God without cutting its neck fully but like the process of the Musolmans jobo system during chanting of the Oza by the Douri Juodi bodo vs to bidda) The body is keep below the altar on a banana sheet and covered with another banana sheet and little soil is kept over it.

The offering to the south side of the Bathou altar is made after offering to the north side completely. Along with previous offerings one chicken is sacrificed to Dosimali Garza by cutting its neck by the Douri during chanting of mantras of Oza and supported by the public.

The head of the sacrificed chicken is kept in the midlle phathali, the blood of the chicken is splashed in every phathalis and quills are kept in every side phathalis. The same way sacrifices are serially made to Lakhi Garza, Atharo Garza, Bosumoti, Mao Mwnasi, Bhogboti Bima, Zol Thol Khungri, San, Harai Harai, Gonsa Gonsi Bag Raza, Sokhor, Khubir Dangthora Mathadora and Behela Gods.

"It is to be mentioned here that the chicken sacrificed for Khubir is cut into pieces by removing the skin and all the meats are distributed in all phathalis and the intestine of the chicken is kept on the phathalis fromeast to west. The altar of the San any be on the top net of a bamboo piece.

The altars from Bag Raza to Behela god are set facing towards south. Inside the raft same offering is made as per the altar at soil. Another chicken is not sacrificed there. But one chicken and one pigeon in life is given inside the raft before floating it in the nearby river or strean.

The Bodo people believe that different deities are responsible for different diseases and have the power to bless different kinds of blessing.

So the Oza chants mantra accordingly and request deities for blessing the villages for peace, prosperity, diseases and events free lives anywhere and everywhere in the coming years like the previous happy years.

After offering everything to all the deities, set in different altars the Oza, Douri, Phanthol and the public rest for few while. Then the Engao (a kind of curry cooked without giving turmeric, mixing water snail, crabs, mwibrung (a kind of grass grows insde water) and fern is distributed to every altars, especially in the middle phathalis by the Douri.

Then Khobdang are given in every middle pathalis of the alters where the chicken were sacrified. The khobdang means offering of one hip of chicken by toasting it.

The Joy bidwi (juice rice beer) along with Ophri (rice beer dust) are also offered to all the middle phathalis where the chickens were offered. The Joy bidwi means the juice of pure rice beer which was kept in two jars in front of the Bathou altar.

Then Phog is offered to all the middle phathalis of different altars. The Phog is the mixer cooking of chicken meat, rice and banana stem called by them phosla without turmeric. It is said that a few rice collected fro the Nasina begging is also mixed in the Phog.

The raft is then floated away taking it on the head in the nearby river or steam by a person. The raft has all the offerings in the name of Behela God along with one live chicken and one live pigeon inside it.

It is believed that if the raft floats away downstream without problem then all the villagers will be disease free in the coming days, the god has become happy, etc. otherwise not. The person who floats the raft is latter sprinkled with holy water when he comes back.

After offering everything the Oza, Douri phanthol and the public come in front of the Bathou altar and bow down, the Oza inform about all the offering and sacrifices to all the deities. He requests to bless all the villagers for their peace, happiness, prosperity, accident free, etc. He request to make the villagers free from any diseases in the coming days of heavy works in cultiviation, labour services, etc. whatever they do and wherever they lives. Then some of the villagers eats the remaining meats and drinks rice beer.

At last in the name of Salami one red male chicken is sacrificed in the Bathou altar which signifies the ending of the puja. Then all the participants in the puja have to go back to their respective houses happily along with their articles of cooking, drinking, eating, etc. After bidding good bye to all the public the Oza sacrifices one chicken in the street so that the bad deities cannot go along with the villagers. This is known by them as Lama Gathenai meaning side tracking of the way.

Conclusion: It is said that the Bodos have various types of traditional pujas, Such kinds of pujas and festivals has not been modernized yet and scattered around the villages. The villagers keep faith on their traditional faiths and belief. It is time to bring them together and modify some of them to cope up with modern outlook.

Words by Bipul Chandra Basumatary

Notes and References:

1. Informant-Thaneswar Basumatary age- 56 years, Vill-Badulipara, P.O.-Borobazar, Bijni, Dist-Chirang.

2. Informant- Barendra Basumatary Vill-Badulipara, Oza age-75 years, P.O.

3. Borobazar, Bijni Dist.-Chirang Informant-Barendra Basumatary Oza ge-75 Vill-Bhadulipara, P.O.-Borobazar. P.S. Bijni, Dist-Chirang, BTAD, Assam (13/06/2016, Monday)