festivity symbolise specific moments shared by groups of people which are expressed through various traditional gestures and customs. In phrase of R.J. Smith, “festivals are the recovering moments of particular significance celebrated with festivities and rejoicings by the members of any society”. Festivals promote unity, friendship and integrity amongst people of a society. Similarly, the festival of Bihu imagines the joy of spring into each and every household of Assamese people. Bihu is a harvest festival and is solely affected to the social life of the peoples thus generating their mindful participation with deep cheer and merriment. There are three example of Bihu dedicated in the state of Assam. Rongali or Bohaag Bihu, Kongali or Kati Bihu and Bhogali or Magh Bihu. The most pretentious and the one that arouses the festive fervor amongst the people is the Rongali Bihu, which is considered the most important of the lot. This great springtime festival of Assam usually falls in the middle of April. The importance of spring for its power of creativity is universally raised all over the globe and Bohag Bihu brings the spring gaiety along with it, thus its name Rongali which means Happiness and celebrations. The Bohag Bihu of Assam has been admitting associated with fertility belief and paddy cultivation. As from rudimentary period people affected on agriculture and nature, the people of Assam since ages had depended on nature like the monsoon rain, which is vital for good harvest. The spring moment Bohag Bihu is dedicated in mid- April after the seeds of Ahu paddy are sown and before the seedlings of Sali paddy are transplanted (Sarma, Essays on Folklore of Northeast India). Spring season indicates the onset of monsoon rains and thus to pay a homage and awaken the mother goddess for fertility and to receive a good harvest these people started the custom of celebrating Bohag Bihu. With the outbreak of Bohag it is also the time of recent Year in Assam. The native folks inspect the Assamese New Year on the first day of Bohag month and many rituals are associated with this day. On this occasion, ritual are advised for the wealthy being of the family, the young people ask for blessings from the elders and gifts are exchanged. New clothes are worn by all on this day. The favourite allegory socialized with the celebration of Rongali Bihu is ‘Bordoisila’ who is supposedly the daughter of Assam and is married to a distant land. It is explained that she discussion her mother once a year during the advent of the spring time Bihu. And to this date it is assumed that the first grim storm of spring announces her coming to her mother’s home and the other storm at the end of Bohag denotes her leaving. There are other interesting myths which people of Assam believe related to the origin of Bihu and Bihu dance. There is even a tradition behind of the word Bihu, it has actually arrive from the Dimasa word ‘Bishu’, meaning ‘to ask for prosperity’ from the ancestral God. The phrase ‘Bihu’ is actually the misled version of ‘Bishu’. There are also other rationale of the origins of Bihu which is supposed to have stemmed from etymological investigations. In the hallowed Hindu vocabulary Atharvaveda (900 BCE) and the Aitareya Brahmana (c.600 BCE), the Sanskrit word ‘Bisuvan’ occurs, suggested to the day of fire worship for obtaining better crop. This practice is believed to have been practiced to this day as Bihu (Goswami, 1996). Goru Bihu Rongali Bihu is observed mainly for 7days, on the eve of Bihu the womenfolk cleans the house, prepare multiple delicacies specially eaten during Bihu like pitha, laru, etc out of rice, coconut and til. The menfolk arranges recent shelter for the cattle, extracts the leaf of Tara tree, to prepare the ropes to tie the cattle with. They also gather various herbs and vegetable required for the coming Bihu days. The first date of Bihu is ethical to the cattle. As the festival is affected solely with cultivation thus, worshipping and taking care of the cattle comes first in the agenda. Therefore, the first date of Bihu is appoint as ‘Goru Bihu’ (Goru meaning cow). The bathing of the dismay takes place on the first day of the festival. The beef are introduced down to the close river and thoroughly washed. The past noose are shed aside in the house, and new ones are put on the cattle. The cow’s mind and horns are sanctified with a paste prepared from dark gram, raw turmeric, roots of black zedoary, rice etc. mixed up with mustard oil and red turmeric, and the animals are given cakes to eat. In some vicinity many plants are sprinkle on the path leading to the cowshed or gurughar, and in all cases a fire is lit in front of the shed. People make bamboo sticks which are adorned with pieces of bengena (brinjal), jati lau (gourd), halodhi (turmeric), bor thekera (Garcinia Mangostana). In some places, these section are fixed by a string of tender bamboo. soapy ashes are also employed as a paste for rubbing cattle. The youthful youngster happen great joy in this unique tradition of showering the cattle with these items, a vigorous merriment can be seen in the field early in the morning on the Goru Bihu day. absence of certain trees namely dighlati (Litsea polyantha) and Makhiati (Flemingia strobilifera) are employed to beat the cattle to ward off any cattle disease as these trees are believed to have medicinal value. During the place the cowherds croon this favourite phrase “ Lau kha, Bengena kha Bosore bosore barhi jaa, Dighlotir dighol paat Makhinumarey jaak Jaak Maar horu Baaper horu Toi Hobi Bor Goru” (The term speaks that, ‘eat the gourd, eat the brinjal, and grow year after year. The long plate of dighloti fing drive away the swarm of flies. Both your grandmother and father are little but you fing grow to be a big cow’). For the rest of the seven days dancing and merriment go on unabated. The cattle are moved to roam about freely for that day in any pasture they want. In the dusk when they return home the cattle fastened with recent ropes (pogha) made from the Tara leaves. Their asylum are sanitized and the leaves of dighloti and makhiyoti are hung around their shelter to ward of insects. The householders then give horai (a lofty pedestaled Assamese artifact made of brass-metal) and prokhaad (Prasad/ offering given to god) to the cattle. On that date in every household jaak is prepared, which is a bonfire failed from straw, chaaf etc, to get rid of unsought insects and mosquitoes. Thus, result the first day rituals of Rongali Bihu. A traditional belief which is practiced in some places is the indication of occurrence of flood or favorable weather for agriculture in the New Year according to the standing postures of the cows (Gogoi, p 13). Manuh Bihu As the word Manuh connotes man or human, this day is specifically ethical to the people in general. Since archaic date this day was revels by the farmers and community members who had spent days to bring the harvest home. Early morning people bathe themselves and wear recent clothes.
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