Kirat Rais Religious belief
2.0. Kirat Rais Religious Belief: An Overview
The traditional Kirat Rais religion, apparently predating Hinduism and Buddhism, is based on ancestor-worship[1], nature worship and the placation of ancestor spirits through elaborate rituals governed by rules called Mundum[2]or Thuturi Veda. The exact religious practices vary from group to group within the Kirat Rais.[3] There is no religious hierarchy.
Basically Kirat Rais are scattered through out the North East states of India, Darjeeling, Sikkim and eastern Nepal. As a result Kirat Rais do not have permanent religious shrine in particular place rather every eldest son of the Kirat Rais maintain the Kirat religious shrine in the form of Samkhalung at their home and continues the worship of Pitra and other rituals. In case if elder son is unable to maintain the Samkhalung. It should remain in parental house and other immediate family must do the worship of Samkhalung.
Kirat Rais don’t believe in heaven or hell hence all dead are given to Paruhang and Sumnima through elaborate Pitra Puja through ritual conducted by Mangpa. It is their belief that once a person dies, she he will go and reside in their Samkhalung. Hence, Rais worship the Samkhalung with great reverence.
Mr. Sai Bahadur Chamling Rai, a teacher by profession Tadong, Sikkim, says that the dead are given to Paruhang and Sumnima through the Pitra Puja where they practice offering of only fruits, flower and water in place of Arrakh, live cock and other items. They believe that by doing this, dead soul are emancipated and will obtain salvation by going to the Samkhalung.[4]
From the birth to bereavement ritual cow’s urinal (Hindu believed that cow’s urinal is clean and used for many religious ceremonies for purifying purposes) is not used instead specially made “Waloangwa” (clean water) is used to sanctify the house and family member.[5] While conducting Pitra Puja and other related ritual in the absence of Mangpa, Raipas initiates Pitra Puja by offering chewed Ginger on the Samkhalung during the season of Baisak and Aashoz month of Nepali calendar. Kirat Rais are nature worshiper as well as ancestors. Kirat Rais conduct nature worship two times according to season i.e. Wudhalee (Dongwang) in order to offer the first harvest and food grains and Wuvoulee (Donglasa) for well being of the family. In this occasion the traditional musical instruments, Dhol Zamta etc are used and collectively ‘Sakewa Silee’ i.e. Chandi or Dewa dance is performed in order to please “Nenamma” the creator.[6]
The Rais community celebrates Sakewa to invoke the blessing of goddesses Chandi for an abundant crop and favorable weather. Sakewa fall on Baisakh Purnay (fifteenth day of the fifth month on the Nepali calendar) coinciding with the sowing season. Sakewa can therefore also be interpreted as Bhoomi Puja. The Mangpa performs the prayer. One person beats the Honyken (drum) loudly. The Mangpa then dances to the single drumbeat. The Silis as the dance is called consists of hundred and eight characters of various animals and birds. After the performance of the Puja the worshipers partake to Wachipa[7]. The Rais also observe Sakewa in their homes.
2.1. Mythological Origin of Kirat Rais
Kirat Rais claim that their origin is from Marema (the daughter of the earth) and kirat Mahadeva (A roamer in the Jungle).[8]According to another mythology Paruhang and Sumnima[9] bore four children namely first Thorn, second Lion, third Bear and due to their wild nature Thorn and Lion stayed in the Jungle but Sumnima kept bear with her as she yearned from her heart a human son. At the last Sumnima gave birth to a human son and thus she died in peace. Hence, it is speculated that the present kirat are from the last child of Sumnima.[10]Kirat are known for their short tempers.[11]
According to one of the Holy books of Hindu called, “Yogeni Tantra” the inception of the tribes was as follows,[12]A maid from Cush[13] land had a favor from the Lord Shiva and she conceived. The born offspring became hunter, non-vegetarian and nomad thus his surname was given kirat.[14] As a result Kirat Rais have various religious belief based on ancestors and spirit worship.
2.2. Kirat Gods and Goddesses
The most venerated god and goddess are Sumnima and Paruhang. According to mythology due to the five elements (Pancha Indria) of this universe’s reaction Paruhang and Sumnima were born. Then, come the ancestors’ spirits. Apart from this Kirat Rais believe in various deities such as 1. Aitabarey 2. Sikary 3. Aathaney 4. Naya 5. Buddheni 6. Yowa 7.Bhimsingh[15] 8.Orkhule Thokara 9. Sansari. The Kirat Rais perform various respective rites worshipping these deities. Sikatakhu Budo. Walmo Budi, Jalpa Devi among others also serves as Kirat deities. Apart from this Rais worship stones, woods, trees and other natural materials because Kirat gods created them all and they are a part of gods and goddesses.[16] Kirat Rais believe that the Sky, Air, Water, Fire, Soil will never cease to exist and keeping these all in mind they worship Paruhang and Sumnima.[17]
2.3. Kirat Rais Samkhalung, Stone Altar
The main shrine of Kirat Rais is called Samkhalung having three lungs (stones), which is installed, in the eastern side[18] of the house to make furnace where all the important religious rituals and rites are conducted. The three lungs have unique names,[19] which are as follows, 1) Suptulung 2) Taralung 3) Shakhalung. While conducting Pitra Puja in order to invoke the blessings of the goddess and ancestors a fire is lighted in the furnace and the names of the forefathers are called out loud while offering food, Millet, chewed Ginger, Aarkh and Water. Kirat also believe that all the souls of the dead Raipas and Raimas dwell here. [20] Except family members, others are not allowed to enter into the sacred kitchen, “Samkhalung” and partake of the food offered during Pitra Puja, even daughter or son-in-laws if they happen to be from other community.[21]
2.4. Form of Kirat Rais Worship
There is no written religious book of Kirat Rais. They solely depend on the spoken verses for religious rites performed by Mangpa. This oral narration is called “Thuturi Veda”. Hence, all the Rais worship and ritual are performed depending on oral tradition. Kirat Rais’ form of worship mainly consists of spirits and ancestral worship based on Thuturi Veda or (oral tradition), Mundum.
Kirat Rais have been performing Shikari Puja from time immemorial for successful hunting. Sakewa Puja is also performed for good harvest, timely rains, calamity free year in May-June, and Kirat Rais have been performing Shikari Puja from time immemorial for successful hunting expedition. Sakela Puja is performed for thanksgiving for good harvest, peaceful climate in Month of November/December and offered the new harvested crops and grains to Paruhang and Sumnima.[22]
2.4.1 The Necessary items for Pitra Puja[23]
The Pitra Puja or in other words ancestors worship is mostly done twice in a year according to the seasons i.e. Wudhalee (Dongwang) and Wuvoulee (Donglasa). The following items are must for the rites,
1) Bachu (Ginger)
2) Charimawasim (Mallet Arrkh)
3) Khose Wapa (Red Cock)
4) Lungbu (Clay Pitcher)
6) Charung (Rice Grain)
7) Wadima (Egg)
When all the items are ready the elder male of the family and Hoome,[24] Mangpa will perform the ritual chanting from the Mundum invoking the supreme God and goddess Paruhang and Sumnima and the ancestral spirits for their favor and well being.
2.5. The Ritual of Pitra Puja
The prepared Cock is sprinkled[25] with Water, Millet; Charung (rice grain) on its head for the purpose of offering sacrifice and Bachu (Ginger) is chewed and spitted on the sacred lungs while chanting from the Mundum. The Wadima (egg) is cracked with a knife. Afterward the Cock is sacrificed but the noteworthy thing is that the sacrificed cock’s blood[26] is not offered on the Samkhalung but only on the clay Kalash (pitcher) and the Sambalung Septelung (hanging Stage). Pitra Puja is mostly done in order to appease the ancestor’s spirit and for their favor for up coming events such as harvest, marriage, birth, well being of the family as well as to avoid war or enmity in between relatives and neighbors. Apart from this Pitra Puja is done also for Checheram Phoporam i.e. to avoid any unwanted relationship in between immediate relatives, cousin or with whom either distance or near blood relationship is established.[27] For the purpose of warding off unwanted relationship through Pitra Puja the following items are needed.
1) Three broiled eggs.
2) Two right legs of a wild beast.
3) Two types of birds.
4) Four parts or offal of a Red Cock.
When the Pitra Puja is finished all these items are cocked and eaten by family members only and the food prepared for this purpose are not provided to outsiders or other than family members.
Some times Kirat Rais blame Dewa, Sichey, Jugitra, Dogutrey (Names of Bad spirit) for headaches, nausea, vomiting. For this sort of ailments Mangpa or Bijuwa is summoned to appease those angry spirits, sometimes even scarifying a Cock or Hen. Bijuwa and Mangpa also perform Chinta (a king of Puja to ward off evil spirits) and Khargo Katnu (rite to transfer possible ill luck by sacrifice of Cock or Hen) Kirat Rais believe in ancestral blessing for the well being of the patients or sick.[28]
2.6. The Mangpa
The Mangpa or Bijuwa is the main priest of Rais and he performs all religious functions. But all the rituals pertaining to birth of Kirat Rais child is conducted by Raimas including naming of a baby. Senior Raipas and Raimas also conduct marriage. There is no major role of Mangpa in performing marriages but in the case of death the entire death ritual is to be performed by senior and versed Mangpa. Hence the death ritual is explained in brief here.
2.7. Bereavement Rites, Sanskara
The dead body is kept on the floor after cleaning the floor with a kind of herb leaves called Titepathy[29] (wild plant) and is covered by shroud[30]. A brass plate with a mana of rice and lighted Diya are kept near the deceased head. The dead body must not be taken for burial after midday. If the deceased has sons or if not relatives mourn separately without shoe, sandal and cap[31] along with well wishers. Before the body is taken for burial, the following items are kept ready 1) Three half burnt firewood with ember 2) An oddly woven basket in which water container, Arrakh, Hengma are kept. 3) Roast paddy 4) Unstirred cooked rice, which must be cooked in an earthen pot 5) Ginger and achata i.e. rice grains 6) A coin, and all the items, which were kept at the side of deceased’s head. The weapons and instruments for breaking stones, digging instruments and bamboo sticks are kept ready and rite of “Huwa”[32] begin. If the deceased is an old, his/her body is swept by broom three times and put into a brass vessel. When the dead body is taken for burial Laya[33] is scattered on the path. Meanwhile at home daughter in law must sweep the house with Titepathy.
The following items are needed for burial rite 1) Sishnu’s (Nettle Plant) three shoots. 2) Thorn’s three shoots 3) Thatch three shoots 4) Sattalle Lishnu ko shoot (a wild plant which has seven steps of leaves and branches). The Mangpa will chant from the Mundum while coffin is lowered into the grave. And when every things are ready, the items taken for the burial service is offered to the deceased saying, if you feel hungry take this rice, felt thirsty drink this water and in case any enemy attacks you, defend yourself with this Khukuri[34] and bow and arrows and in case felt cold take this fire and be warm. Thereafter the dead person is offered water by left hand and the son will pay last respect to the deceased by touching his/her foot. The deceased’s all the clothes and bottoms are unfastened. Afterward the grave is covered with mud and stone. This rite is done in order to impede the dead person in case if dead soul return back to the house in different form. When the mourners return from the graveyard they go cleansing ceremony by sprinkling water on the body and touching burnt coals, which will be kept in front of the bereaved family. At the same time the Raipas consult with the Mangpa regarding “Nun Tel Barnu”[35] (the abstain of salt, oil, chili) by the bereaved family. If the dead person is young the family abstain three meals eating of salt, oil and chili but in case of mature person five meals are abstained.
That very day the Mangpa will predict through bereaved rite and rituals regarding the deceased soul, whether she/he will go to Samkhalung or not if Samkhalung line is seen or predicted food has to be offered daily on the grave of the deceased till the cleansing rite. When the Pancha replies, “Toktinaka Ane” or yes you can with one voice, the bereaved family along with all the relatives offer food to the deceased by their left hand, three times and bamboo twigs are counted.[36] After this rite all the deceased’s son along with son-in-law accompanied by Kanya (virgin girls) will go to stream and son-in-law will trim and save all the sons hair. When the Pancha grants permission to do so the son-in-law is given gifts of one Chindo, arrakh and Rs 10. This rite is called ‘Tangkhama’. As the last rite of bereavement, the Kirat Rais Mangpa will guide and lead the dead person to ancestral path through chanting of Mundum in bereaved house’s Samkhalung.
2.8. Some of Kirat Rais Significant Religious Belief
Kirat Rais are animistic by their traditional religious belief based on verbal tradition, culture and customs. They have their own supreme creator, gods and goddess besides their Pitra of ancestors’ spirits. They have high reverence for their, ‘Kul Devata’ as a guardian of the community, family and household as well. Let me discuss in brief the significant religious belief of the Kirat Rai people.
2.8.1. God as Creator
Kirat Rais believe on their gods and goddesses Paruhang and Sumnima. According to mythology they were created through the frictional reaction of the five elements of this universe hence they can’t be creator God. Kirat Rais believe in God the creator though the existence of creator is hazy.
2.8.2. God requires Propitiation
Kirat Rais have ritual of offering blood to their ancestors at least twice in a year. In some cases the ancestor’s worship may be conducted more then twice in a year in order to propitiate sins or offenses done unknowing or deliberately. Hence, in order to propitiate and to ask favors and well being of the family the ancestors spirits are worshiped with blood, food, fruits, intoxicating drinks and flowers.
2.8.3. Three stone Altar
The three stone altar, called, ‘Samkhalung’, is a sacred ritualistic symbol of Kirat Rais. Fire must be lit here daily and the sacredness of it must be maintained with annual Pitra Puja and offering the ancestors required items and blood in stipulated season. Besides the immediate families members, other outsiders are not allowed to enter into the Samkhalung alter.
2.8.4. Verbal Praise as form of Worship
Kirat Rais religious worship is mainly based on ‘Sashi-Mundum’ i.e., Thuturi Veda or verbal tradition. All the ritual from ancestor’s worship to birth, marriage to newborn babies name giving and death rites and rituals are done through chanting of Mundum. For all the rites and rituals chanting of Mundum is done invoking the presence of the ancestral spirit and asking their favors.
2.8.5. Offertory
During the ancestral worship Kirat Rais must offer red cock’s blood, egg, ginger, newly harvested food grain, flowers and intoxicating drinks etc. While conducting ancestral worship red cock’s blood is sprinkled while chanting from the Mundum and chewed ginger is spitted on the stone alter. For the entire religious rituals banana leaves are extensively used and Kirat Rais have the practice of hanging new grown bazra (some thing like wheat) at roof for next year’s ancestral worship.
2.8.6. God as comforting spirit
Paruhang and Sumnima are most venerated gods and goddesses of Kirat. Besides them ancestral spirit other deities come. As long as they are worshipped these spirits annually twice or more the family will enjoy prosperity and well being without any sickness and aliment. But when Kirat Rais fail to do so they will be severely inflicted by various sickness and ailments. These gods and goddesses are comforter as well as inflictor if they are not properly appeased.
2.8.7. General quest of the believers
The Kirat Rai people mostly worship their ancestral spirit in order to get favor and prosperity and protection form all the unwanted disease, sickness, and unwanted relationship in between immediate family members. After death of dear one they perform bereavement rites with elaborate rituals so that their dear ones soul might go to the Samkhalung lines. Kirat Rais religious belief is a quest for the truth to be emancipated from sins, as they believe that their soul merges with the souls of Raipas and Raimas in Samkhalung after death and merges with the Kirat gods and goddesses Paruhang and Sumnima.
[1] Chaplakom Yak an editorial by Jok Chamling Rai in Kirat Redum (Darjeeling: Kirat Khambu Rai Sanskritik Sasthan, 2005), VII.
[2] Mundum or “Thuturi Veda” is Kirat Rais religious norm and rules concerning Kirat Rais religious ceremonies and rituals, which is in oral tradition. All the people are not well versed in Mundum so only old Raipas and Mangpa are adept in it. Mundum is used almost in all Kirat Rais religious ceremonies.
[3] Kirat Rais are nine lakhs in Thar, clan and Subclan. Hence their traditions, culture may differ but follow the same origin and same creator gods and goddess, Paruhang and Sumnima.
[4] Sai Bahadur Chamling Rai and some of their family are vegetarian and don’t believe in offering of blood and use of alcohol in Kirat Rais religious ceremonies.
[5] Chaplakom Yak by Jok Chamling Rai, Op.Cit VII-VIII.
[6] Ibid. VIII.
[7] Wachipa, is a dish made of Chicken offal and feathers. When a cock is slaughtered the feathers are not pluck up instead it is burnt and the ashes are collected and sieved and while cocking cock’s offal the ashes are mixed up. The taste is something like bitter and of meat.
[8] Bom Bahadur Rai. Pouranik Kirat Itihas (Diktel: Kul Bahadur Chamling Rai. 2062 (Bikram Sambad)), 1.
[9] Paruhang and Sumnima are Kirat Rais chief God and goddess besides them Kirat Rais believes in other gods and goddesses also.
[10] Bom Bahadur Rai. Op.Cit. 1-3.
[11]Kirat Rais are basically calm and quite but once they are provoked they don’t bother for the consequences. It is my conjecture that may be they are like this nature’s because of their first siblings i.e. Thorn, Lion, and Bear.
[12]Iman Singh Chemjong. Kirat Itihas, (Darjeelling: Akhil Bharatiya Kirat Chumlung Sabha Association, 1982), 10.
[13] Cush Island is in the northern part of country Kabul, in Kirat Itihas by Iman Singh Chemjong. Op.Cit.11. It is also found in the Bible in the book of Esther 1:1 Cush or Ethiopia, i.e. the upper Nile region in Holy Bible New International version (Hyderabad: International Bible Society-South Asia 1973), 354.
[14] Iman Singh Chemjong. Op.Cit.10.
[15] An article, Sanskar-Sanskriti: Bartaman Pariprachapma, by Amrit Khaling Rai in Kirat Redum edited by Jok Chamling Rai Op.Cit. XVII.
[16] As shared by Sai Bahadur Chamling Rai Tadong, Sikkim, Dated 11th may 2006.
[17] Chaplakom Yak by Jok Chamling Rai Op.Cit.VIII.
[18] As told by Shri Aantare Chamling Rai, dated 17th May 2006, Gairi Gaow Thongsong, Darjeeling. (Usually elder son in his house must keep the Samkhalung in order to continue the worship of Pitra and other rituals as the practice of joined family is not prevalent in Kirat Rais community and in case if elder son is unable the Samkhalung should remain in parental house and this tradition continues).
[19] Rajesh Verma. Sikkim A Guide and Hand Book, Gantok: P.73, 137. (Jitman Songdale Rai Kallej Valley, Darjeeling, gives the lungs names as follows 1.Sarulung 2. Suptulung 3.Pukhulung and Aantare Chamling Rai gives the lungs names as follows 1.Wakhalung 2. Pakhalung 3.Makulung).
[20] Ibid. 137.
[21] Jok Chamling Rai, Kirat Redum Op.Cit. VIII.
[22] As shared by Aantare Chamling Rai and Jet man Songdale Rai.
[23]The items mentioned may vary according to the seasons. For good health and better future and general well being kirat Rais perform Pitra Puja and other worship of deities.
[24] The Hoome is not Mangpa but next to him, who is well adept in performing such rituals assisting older folks or Mangpa as told by Aantare Chamling Rai.
[25] It is believed that when Cock react while sprinkling with water it is said to be a good omen if not it predicts bad omen, said by Aantare Chamling Rai, dated 17th May 2006, Gairi Gaow Thongsong, Darjeeling.
[26] Shri Sai Bahadur Chamling Rai of Tadong Sikkim is of opinion that it is believed during a war between Yalamber and other kings of other community than Kirat, Yalamber defeated them all. Hence, the looser party conspired against him and deployed a spy in Yalmber’s army in order to know the source of king Yalmber’s power. The spy very soon discovered that king’s source of power was sacred Samkhalung cleanliness as Samkhalung was not made impure by offering of blood and from this power king Yalamber used to make all the soldiers who are dead in war front alive and double. If his Samkhalung cleanliness is made dirty with offering of blood and other things the king Yalamber will be powerless. Hence the enemies sacrificed around 2000 bulls whole night in Samkhalung which made Yalmber’s power to diminish and he was defeated but he could not be capture as he tuned himself into a stone in order to take revenge in due time. As a result till today the Kirat Rais don’t offer blood to Samkhalung while performing the Pitra Puja.
[27] As told by Aantare Chamling Rai dated 17th May 2006, Gairi Gaow Thongsong, Darjeeling.
[28] Sikkim unpublished article Op.Cit, 4.
[29] The Titepathy is a kind of herb plant, which can be used for medicine purpose as well as for religious cleansing rituals.
[30] From the same shroud cloth small three pieces are cut off for the purpose of head cover or to make cap for deceased’s sons and to wrap the laya and to make small flag for funeral procession.
[31] This is actually not a ready made cap but loose shroud cloth is wrapped around the saved head by the sons those are mourning for their father’s or mother’s death staying in seclusion for stipulated days.
[32] Huwa is a kind of alcohol which is given to the deceased by all the relatives by left hand’s little finger on the mouth. Then the present Pancha along with Mangpa will chant from the Mundum, “Demmuma, Khanaah Lakhane. Vieene, aisham a chapda raicha, aumminma mantukda nulok lamda khara, khana aam phalanaoh huwa puyangohne”.
[33] Laya means Paddy grain and some coins, which is carried on shroud cloth for the purpose of scattering on the path to the cemetery. During olden days Kirat Rais regions was covered by vast jungle and to find the returning path easily Laya was scattered on the path.
[34] Khukuri is Kirat’s traditional knife, which is carried, always girded on the waist and used whenever it is needed for the purpose of cutting and for self-defense also.
[35] For the ‘Nun Tel Barnu' rite the bereaved family abstain from eating meal for stipulated days. In case the deceased is father the sons will save their moustage, beard and hair, and for mother brow is saved and abstain from taking milk for five days or longer according to son’s wish. One important aspect is that the sons must spend their stipulated time of seclusion in the same place where their mother or father’s dead body was kept before burial. During this time of seclusion the son-in-law will cook the needed meal for all the bereaved sons and they are required to eat their every meal on banana leaf with out salt, chili, oil and meat. This rite is observed till last rite i.e. 5 or 6 days.
[36] During the olden days Kirat Rais were illiterate and were not familiar with mathematic so for the records of the malamee or funeral party they used to keep exact numbers of twinges in order to know the numbers of people went to cemetery. Philip M. Steyne, Gods of Power Houston: Touch Publications, Inc. 1989, p. 36
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