The change in the form of ancient Aryan deities in terms of space, time and ethnicity is a very normal phenomenon. For this reason we can see that the chief goddess described the Vedas have become a minor, and the other minor deities became chief. Again, with the change of place and time, the number of gods and goddesses in connection with Buddhism, Jainism and various ethnicities has been increased. Besides, due to the reasons for living for a long time and for their own needs, many non-Aryan gods and goddesses have taken place with Aryan gods.
It should be remembered here that even though non-Aryan gods have taken place along with Aryan gods, they are still living in a very low level from Aryan gods. In other words, apart from the gods, the caste system has existed. So many deities are influenced by the lower castes only. Therefore, the importance of gods like Vishnu, Brahma, Mahamaya, Lakshmi, Ganesh, among the higher classes, such as Brahmin, Kshatriya, and Vaishya class, are of much importance to the goddesses like Shiney Deities, Village Deities, Bhairab, Dharamraj, Manasa etc. among the Shudras. Another noteworthy thing is that the lives and greatness of these gods are as rural and straight as the lower classes. And for this reason, Radha Banganga, especially in the Bankura Purulia Nature area, where the lower population lives more, there is more splendor of these Sinni, Bhairab, Village God, Manasa etc.. Of course, the influence of Manasa in these folk goddess Rarabangla is maximum.
Manasa is basically the leader of the childhood and sometimes the goddess of childish desire to change the place. She is on a high level from other synagogues. That is why other Sina deities are located under a tree or under the open sky or in a thane (a roofless roof above the head), but Manasa lives in a raw or permanent temple or house.
There are many different types of issues related to the birth of Manasa. Sometimes she is Shiva’s Manas Putri and sometimes she is the sister of Nagaraj Basuki. Of course, in all the places he is the sister of the protagonist. There is a detailed description of Manasa Mangal Kavya. According to Manasamangal poetry, after the worship of Chand Sodagar, after Manasa Puja, there was a great deal of expansion and spread in Bengal. There are idols in some places in Manasa Puja, but in most places puja is more by establishing faces on pots. Manasa Puja Every year, Saturn and Tuesday’s majesty is high, and once a year, celebration of festival on the occasion of Manasha’s bathing begins. This bathing starts in the Shukla Dashami Tithi (Ganges day of the month) and ends in Naldaka Sankranti. Various rituals and ceremonies exist on the occasion of this festival, such as the Manasamangal Song, Fan Dance, Gangapuja, Fire Sannyas, Jhapan (the government is inadvertently forbidden). Bathing etc. There are a number of other customs in place. Let’s talk about one such practice today.
One of the places where festivals are celebrated on the occasion of Manasa Puja in Bankura district, is one of the dashahara festivals of Ayodhya village on the north bank of the gate of Dwarikeshwar near Bishnupur, one of the mallabhoomhas. Today, due to various reasons, other celebrities lose weight, but the dasahara of Audhya is still able to retain its status. Dashahara festival is either a holy or auspicious month of the month of Shinkle tithi (day of the Ganges Puja). There are 15 to 20 days before this Dasahara festival on Tuesday or Saturday, there is a festival called Ginnipalan. Today’s talk about this festival.
The festival is 15 to 20 days before the date of the year, but in some years the rule of this rule occurs as in the year 8th Ashar and Ginnipalan 28th jaistha, ie 12 days before this year. This ginnipalan festival is known to be anywhere except Ayodhya and some adjacent villages Not in. Here is the beginning of the festival of Ayodhya, which is the beginning of the festival.
The festival of Ginni is primarily a festival of women centered around a mythical marriage. There is no access to male and virgin women, only the married woman and the widow can join. The common ideas among the beginnings of the installation are: Mother Manasa once In the disguise, Ginni Ginni came to play with the girls of the village. After that, she sabaiyat and several guns Very secluded place near the southern bank of the Darakesbarera idera dream catai the (corpse cremation) ginnira with the introduction of this style of play is asenaseitheke review asachepuro festival balyakrira still low in the behavior noted above.
After determining the days of celebration of Manisha Sevaiyat (Dome) Ginni 3-4 days ago, Ginni, who has long been known for going from house to house, has been invited to celebrate Ginni’s house. The 65 year old poem Malla plays the role of Ginni. .
Then, on the day before the appointed day, the vegetarian meal was eaten by eating a bar of beer. After this, after the work of the house in the morning of Ginniphan morning, after bathing in the morning, wearing new clothes, such as garbage (big bowl), ghat, Bamboo, oil, turmeric, lotus, abatea, new towel, fruit, sweet, confectionery, chira, etc., by burying itself, Bhairab and Kutara Dharmathane ginnira was gathered and she came out of the temple drum drum followed ginnira rows karenaprasangata she traveled to the temple from the time of ginnidera is no caste. However, the Ginnis worshiped one at Manasa temple. Then, with the permission of the man carrying flowers to Manasa (imposing on the head of Manasa, if the flower drops on the floor) and the permission for the permission of flowers and sweet flowers, sweet,
Here it is necessary to say about the king’s poem. King Ginni is the representative of the local zamindar bandyopadhyay. Only if the zamindar dynasty is a grandson of birth, then he is worthy of the king. And he guides the whole of Ginnipalan episode. Srimati Ganga Rani Mukhopadhyay (70) plays the role of Raja’s Ginni.
Ginni ji from Ganesha, traveling from the Temple of Manasa, traveled towards the hot water of the Baisakh or the holy afternoon on the hot sand of the old holy place, to the chaat enclosed by the other side of the Kali jam, Kend, bamshhh. The enthusiastic people who come with the Ginnyis have to go back to the people’s ghat. With the help of the girls, only some of the supporters of Dakki and Ginni crossed the river. After reaching the middle of the river Ginni, the Ginnias from the south-western side of Churuikur village of the other side of the river also proceed to the same destination.
It should be mentioned that at this point, at the same time, the Ginnis of Panchkurura, east of the village of Ayodhya also traveled, but for an unknown reason, they ended their journey in the middle river, and there, they cut the large cistern (sand in the canal) and followed it with the custom of ginnipalana. However, the neighboring villages of Bidra, Pandurhati, Bamun Pukur, Ginni, in the north of the jungle, in the north, a kutara is observed in the city. On the other hand, Ginni of western part of village of Ayodhya and the village of Loaarara village on the west side celebrates at the banks of Barapukur in Lohara village.
However, we came back to celebrating the main event. When we reached Ayodhya and Chinnukur Giniis Chaiti, we cut two wells. For a mother Manasa, the other needs their own needs and baths. However, the boys of the nearby village, Bendera, helped the people of this work. Then, one of the Guinhis, from the quarrel, made a pooja from the quarrel and poured the scarf and worshiped it as Manasa. This worshiper has done the work of Shrimati Poetry Mall (Dakya Ginii). Ginnis, according to the Ginni of the King, conveyed his desire (vow) mother to Manasa, and if any previous wish was fulfilled, the mother would give various confectionery, pots, hundred palmfool to Manasa. The confectionery is distributed among all as a whole. Nowadays, no one can take home from any of the festivals (except home or apartments) from here. Associate people or dhakio is no exception.
When this puja episode is celebrated, it is the marriage of the King of Guinness from Ramdas and the customs of the Karmakar according to the customs and marriage is given to him. Srimati Nandrani Karmakar (75), currently plays the role of Sita. It should be mentioned that Sita’s mother must be a widower of both workshops. Srimati Chapa Karmakar (65) is now the mother of Sita. Some of the present guinars provided the girls with a chin with a chin, a lotus necklace, an ear made of lotus flower, and a crown of jam leaves to the tenes. This work has been done by SMT Laxmi Kar (55) and many others. Other casual rituals of marriage, such as malabsal, bundle, Donation etc. However, the marriage was done by someone from the tribe of Kurukkur. In addition, the daughter of the actress is entitled to donation only. As a gift, the mother of the bride is to give five bamboo and five bowl (definitely worth the return) to the mother of the bride.
Nine widows, Ginni Ram, orphan and jam trees are circulated nine times, when the marriage ceremony is completed with the help of the girls’ cloak. After returning to Dhaka, the Ginnites started to enjoy themselves with joy, mocking, dance and singing. There is no fundamental song of Ginnipalana, but it can not be ascertained whether it was possible to find out whether it was Shakta, Vaishnava, or the goddess goddess, because of Manasa Mangal’s song, Bhaktagaiti, Shyama Gita, Ramayana, Tushu, Rama kata, Rama or Krishna Kirtan. There is no distinction. However, once this episode is completed, the Ginni recites the meat again, and then the bath is taken between the Ginnis and the other Royalism Ginnis again worshiped Manasa again and again after bathing, the water of the cucumber in his jamabati drinks the face of the akuradake face and came to him by the side of the side leaving Ram Sita and left for the school adjacent to the ghat. Become a partner from the midway
However, due to the fact that the festival has become more elegant, the band party, drum sania, and dozens of drums are turned on. Ginnis appeared with thousands of visitors to the bot near the shore. Here again, the 9 pu circulars of the bot, and the banyan tree is celebrated (Ram Sita’s marriage ceremony). After this, the Ganesha temple was started for its purpose. In the meanwhile, every temple and kutta kutara, Bhairab Thana, the Ginni poured water and returned to the bowl. Ram Sita Gituli was opened by entering the temple of Manasa and it was announced that the marriage ceremony of Ram Sita was concluded here.
Then the Ginnis got away from the temple of Manasa and returned home with water in every area. Gulsi’s boy waits at the entrance to the temple and the lamp in the house, while lighting the lamps inside the house: the youngest daughter or daughter When he entered Ginni, he was pushed to his house with water feet. When he entered the house and asked to sprinkle the water in the house, “Why is light in the house?” Younger people will answer, “Keeping the house tidy up, the rest is good”. After that, the Ginni bath will be a ginni of the house and after listening to the songs of Manasamangal that started at Manasa temple in the night, the year ended with farewell to all the Ginni like that year.
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