Context Order : I
Some Words About the Depiction and Outbreak of Pandemic
The term ‘pandemic’ literally means death of a large number of people due to the outbreak of deadly contagious and lethal diseases like cholera, smallpox etc. Whatever it may be, as far as it is known, it can be said that, in terms of the lethality, spreading from January 2020 today’s Covid-19 has taken so drastic turn in just six-seven months, that compared to this horrible image, I believe it would not be incorrect to say the impact of the earler diseases like plague- smallpox-dengue etc. simply negligible. And the fact is, since cholera is an old disease, it was possible to treat it accordingly by identifying the pathogen. But surprisingly, though the corona virus is detected by tests, no medicine or vaccine has yet been invented to treat the virus or to recover from its infection. So, it can be seen that this irresistible, destructive virus infection and its mortality rate are rapidly increasing. The truth is that the Covid-19 of ‘twenty-twenty’ (2020) seems to be burying thousands lives in the mound of the dead. Besides, all great scientists, doctors, researchers of the world, WHO (World Health Organization) also seem to be crying helplessly at the feet of horrible ‘corona virus’ and chanting – “trahimam, trahimam”; “don’t do anymore, don’t do”; “don’t kill anymore, don’t kill” …
Context Order : II
The Stratification of the Concept of Pandemic according to the Social Stratification
Needless to say, the practical thoughts, concepts, beliefs, rituals, form of the deities, social practices, social restrictions, social festivals, eating habits related to the means of livelihood in the social life of a group or community are the indicators of the social and psychological status of that group or community. And in this respect, it can be seen that the societies which are enlightened by the beams of education and science since long have become more developed as well as more realistic and overall, the mental status of the society has become more scientific. And the cultures of the societies are evolving always. As a result, if ever the impact of a disease in the society takes the form of a pandemic, then all these educated and advanced societies use modern scientific methods of treatment to protect themselves from the pandemic. This is an aspect of the world human society. On the other hand, it can be seen that there is another class of society in the world which is purely conservative. And because of this conservatism, the people of these societies have retained everything unchanged from the primitive way of life of their fore-fathers. Along with the primitive ways of life; customs, beliefs, thoughts, ideas etc. the cultures and civilization of all these societies are still in that primitive state. Although in this case, it can be said that whatever the reason is, the status of social mentality has remained uncivilized even today, as the light of education and science has not fallen here. And so, it can be seen that in all these underdeveloped, uneducated and unscientific societies, whenever the impact of a disease takes the form of a pandemic, the people in these societies hereditarily take the means of worshipping their rural deities as a way to protect themselves from the pandemic. At the end, it can be said that as much as the strata of these societies are developed, the lifestyle and mentality of these societies become equally developed and variable. On the contrary, as much as the strata of these societies are uncivilized, the lifestyle and mentality of these societies remain equally stable.
Context Order : III
The Social Status of Kurmi Community and the Concepts About the Pandemic
In the present day, the people of Kurmi community are the inhabitants of the undivided forested terrain of Bihar-Bengal-Odisha and great Chota Nagpur Plateau in the border region of Madhya Pradesh. They are mainly inborn cultivators and descendants of the people of Indus Dravidian Kurmi community who were expelled from the Indus Valley Civilization after being defeated by the invasion of the Aryans and came to the region as fugitives. And so, it can be seen that in every aspect of the life of the Dravidian, primitive, totemic, animistic and nature-loving Kurmi people, there is a primitive continuity of beliefs, thoughts and ideas of their Indus ancestors even in today’s era of knowledge and science. Contextually, about the social and psychological level of the Kurmi community, it’s important to note that even before this two or three ‘pirhi’ , countless people of Kurmi community were absolutely uneducated, ‘haler botadhari’ and illiterate. In terms of belief and religion, they are basically animistic, dependant on nature. As their livelihood farming is dependent in nature, their loyalty to nature is very strong in their way of life. Normally, there you see no self-confidence in their mentality. Since everything in farming depends on the activities of nature, from time immemorial they have been keeping their Gods and Goddesses in their heart as their near and dear ones. They believe, the Gods are to be relied on everything in their life whether good or bad. Therefore, their only duty is to live a social life by farming. And in this way, it can be seen that their way of life has developed with the real means of livelihood, the social communistic and concised practical thoughts, feelings and realizations. And this is how their so far agricultural society has been formed with various occasions, rituals, restrictions, concerts, folk songs, folk literature, art, philosophy, livelihood related practical thoughts etc. Similarly, on the practical and real basis; the agricultural, nature-depending intense religiosity and strong divine belief related mentality has been developed. And so, it is seen that they neither worship nor perform rituals in the puja of incarnated deities like Hindu Gods and Goddesses. All their Gods and Goddesses are non-Vedic, animistic and naturally evolved real stone, soil, mounds, hills, rocks, trees etc. And they themselves perform the worshipping of these deities. There you can see no brahmin priest in social and religious festivals of the Kurmi community.
And also, it is important to note about the mentality of Kurmi community that in this era of Modern Education, Science and Technology; in all perspectives, without the Vedic brahmins they have remained merely conservative, self-dedicated as well as totally detached from the outer world. And thus, you can see that the social strata and the psychological state of the Kurmi community have remained totally unchanged, stable and primitive. Also to note that the main cause of the misery is the lack of spreading educational values in their society. Contextually, according to the historical information, in this case it can be known that despite being defeated by the Aryan forces in the war of Indus civilization region, the independent Indus ancestors of the Kurmi people not only denied the slavery of the Aryans but also used to involve in the bloody clashes with the Aryans and this is because addressing them ‘bratya’ 3 (anti-Aryan bandits, enemies, sinners, outcaste etc.), ‘mridhyabachoha’ (rough, ignorant) etc., once the Rigvedic Aryans used to torture them brutally. In the same way, again in the Gupta Empire Age, under the influence of the Gupta emperors, the Aryan Brahmins, depriving the ancestors of the Kurmi community of all their human rights and classifying them as ‘illiterate’, ‘despicable’, ‘untouchable’, ‘outcaste’ beyond the boundaries of the three Brahmanical upper castes (Brahmin-Kshatriya-Vaishya), forced them to live disgusting lives as ‘labour-servant-attendant’. Even later, it can be seen that the Chuar Revolt is the best historical evidence of the inhuman brutality inflicted on the Kurmi community, addressed by ‘chuar’ (uncivilized, bloody, stubborn, bandit, robber etc.) as the people of this community led an armed struggle against the British empire under the leadership of Roghunath Singh Mahato, the first martyr of the Indian Independence Movement. And after that comes Santal Revolt, Munda Revolt. Though the British force ruthlessly suppressed the revolt, their situation became miserable (like a dying animal who can only chase flies by wagging its tail). In the end, the visionary British instead of pursuing a policy of repression; tempted the people of these communities by identifying the people in the area- ‘Santal’, ‘Munda’, ‘Ho’, ‘Kharia’ including ‘Kurmis’ as “Scheduled Tribe” and protected their property rights. But the matter of regret is even in this Post-Independence India, the ethnic identity of the Kurmis has been shredded. Today, the Kurmis are not at all the ‘Scheduled Tribe’, moreover in Jharkhand they are E.B.C (Extremely Backward Class), in West Bengal they are O.B.C (Other Backward Class) and in Orissa they are S.E.B.C (Socially and Educationally Backward Class). Needless to say, thus the social status of the Kurmi community as always deprived from education has remained stable and primitive. As a result, it can be said that their mentality has not changed at all.
Hence, from the above discussion, since the social and psychological status of the Kurmis have remained primitive, it’s easily inferential that they have remained as firm believers in the Gods and Goddesses as their ancestors in order to escape from the pandemic. According to their belief, in all aspects of life: good-bad, obstacles-disruptions, danger-disaster, disease- disorder, epidemic-pandemic etc., their Gods and Goddesses are the sole and omnipotent controller, regulator and supreme deities. And so, it can be seen that, whenever there was an outbreak of a disease or plague in the villages of Kurmi community, the laiya/naiya 5 went to the garam debdebi 6 of garam than to worship and vowed that goats-sheep-hens-pigeons etc. would be offered to satisfy the deities as soon as they were saved from danger. According to the byword, it is known that there would be no more outbreak of the disease after the worship. Contextually, it’s pertinent to note that, I myself am one of the members of Kurmi community and also as a laiya/naiya, sometimes I used to worship the garam dedebi in the garam than in need. However, all these are past.
Needless to say, nowadays the idea of the Kurmi community about the Covid-19 pandemic is the arrangement to destroy the virus through worshipping their garam debdebi following the hereditary social customs. Contextually, after surveying, it can be known that, in the village under the Kurmi community where coronavirus is found, the laiyas are collecting puja items- butter, molasses, milk, sindoor, atap rice etc. from the houses of the villagers with a little pure water and arranging the worship of the village deities according to the customary practice. Contextually, it’s pertinent to note that, this kind of orshipping is as non-Vedic as unpretentious. These deities reside at the base of trees, in ancient rocks or mounds of earth under the open blue sky and under the cool shade of ancient sacred trees in the garam than. Contextually, it’s important to note that, the Indus ancestors of the Kurmi community were originally duelists: they worshipped the Supreme Sun as the ‘Agricultural God’-primordial God and the Supreme Mother Earth as the ‘Agricultural Goddess’-primordial Mother. And the continuity of these two deities is seen in the senses of Kurmi people. But in this case, to this Kurmi community, the primordial God and Mother become ‘Burhababa’ 8 Mahadev Shiva and ‘Burhimai’ Mahadevi Shivani or ‘jahirimai/jahiriburhi’ 10 respectively. Needless to say, these two deities have been called by Durga-Kali-Jagatdharti-Jagadeeshwar-Parameswar etc. in various Hindu scriptures.
But whatever it is, hence, in the context of the Kurmi community’s concept of pandemic, it’s worth mentioning that whenever there is a threat of pandemic in a village, the deity is worshipped in the garam than by the laiya and after offering jurir vog 11 , goats-sheep-hens are sacrificed. Then he prostrates himself at the feet of the deities and calls out from the bottom of the mind with deep faith-
“E burhabap! E burhimai! Mui puja-path tontor-montor kichui nihi janiye. Nijek gune doeya korike mor jotek dosle moke mafi daike ehe gaoek jotek lokke coronar
morok
le bacho e. Hey thakur,tohra kere asra, vorsa . bachoiao tohorai, moraoiao tohorai. Bachabe to bachob, ar moraobe to morob. Tuek doiya kore, bachoao …” or,
“Oh, Primordial God! Oh, Primordial Goddess! I don’t know anything about worshipping, chanting. Please forgive me for all my sins and save the villagers from the corona pandemic with all your goodness. Now whether we live or die, it’s up to your will. Please save us…”. Infact, there can be no stronger ‘mantra’ than praying to God with this deep faith from the bottom of the mind. However, the truth is the term ‘mantra’ derives from the Kurmali word ‘mon’(mind)+ ‘toro’(bottom)> mon-tor > ‘mantra’. And the etymological meaning of the word ‘mantra’ is ‘bottom of the mind’ or praying to the God from the bottom of the mind.
Context Order : IV
Appendix: Observed
Another Intrinsic Aspect of Minimalism of the Pandemic in Kurmi Community
In conclusion, it’s not my intention to argue whether the worship of garam debdebi recovers the outbreak of the disease in Kurmi community or not. However the truth will be ignored without saying the word that if at least any incarnationist educator wants to dispel this animistic intrinsic divine belief related to the agricultural based ethnographic astronomical casual theory of the Kurmi community simply as a ‘rustic superstition’, then it’s necessary to say him that the extravagant incarnationist Vedic sacrifices as well as all pagan, spiritual, meditative concepts are absolutely illusory, imaginary and confusing. Let’s stop this matter.
Henceforth, the two intrinsic and invisible causes behind the minimalism of the pandemic in Kurmi community-
Firstly, The Kurmi habitation in a healthy natural environment.
Secondly, Pure, healthy and natural eating habits.
1) The Kurmi Habitation in a Healthy Natural Environment
Contextually, in short, it can be said that, various innumerable rivers-canals-fountains, flowing out of the various hills-mountains-rocks; washed as well as shal-palash-piyal-mohul etc. various innumerable impenetrable forest-ridden vast diverse terrain of Chota Nagpur Plateau, in which the diverse group of Kurmi community inhabits, is limpid, open and life-giving. According to the byword of Kurmi community, the territories are –
‘Sikh-sikhar-nagpur
adhaadhi Kharagpur’
and
‘Sikh-sikhar-nagpur
atharo porgona Kharagpur’.
That means, the Kurmi territories are- ‘sikhvum’ or Mayurbhanj in Orissa, Parashnath Hill centred ‘sikharvum’ state, Nagpur state in Chota Nagpur and eighteen parganas of Kharagpur and Midnapore. They are living densely in every agricultural region. And as aresult of living in such a unique environment for a long time: lifelong breathing pure air refined by various medicinal plants, drinking mineral water, consuming various healthy and energetic fruits-flowers, tuber-roots from forests, roaming in pure natural environment, relentless physical working in animal husbandry and agricultural field etc.; the sun-burned black short bodies of the Kurmi people have become so strong, energetic and immune that they are less likely to get the diseases.
2) Pure, Healthy and Natural Eating Habits
i) Normal Eating Habits: Contextually, it is important to note that like any person, the people of Kurmi community also take carbohydrates, starch, vitamin, proteins, minerals as well as rice, bread, lentils, vegetables, meat, fish, egg, milk, butter, fruits, edible flowers, roots etc. according to their own choices to build healthy, wealthy and strong body as well as to boost their immunity power. Actually, the truth is that, they don’t eat these foods sometimes, but they take these in a regular basis. Because in the case where most of the people have to earn money to buy these types of food,the people in Kurmi community does not need these to buy. The reason is they are farmers by profession and they don’t need to worry about the agricultural food just as they are non-vegetarians, they keep their pets like goats-sheep-hens-pigeons etc. for meat and eggs and at the same time they fish in small and big rivers, dams dug for the convenience of consumption. Simply, all kinds of vegetarian and non-vegetarian foods are within their reach, so malnutrition like rickets is almost non- existent. As a result, the body remains normal, healthy. Needless to say, the mentioned eating habits are their common eating habits.
ii) Unique and Varied Eating Habits: At first, except any basic foodstuffs, as they are farmers, while roaming around the fields-farms-forests daily, the people of the Kurmi community are accustomed to eat all kinds of fruits, herbs and shrubs which are so rich in nutrition and medicinal properties that they have become more energetic than others and as a result, the outbreak of any disease can’t take the form of an epidemic or pandemic in this society. Some important parts of these diets are as follows:
1) Rice Water: In their day-to-day life, the favourite food of the Kurmi people-rice
water is mainly-
a) Highly calorigenic/energetic,
b) anti diarrheal,
c) thermoregulator (maintains body temperature),
d) a source of carbohydrates.
2) Fermented Rice: The favourite breakfast of Kurmi people fermented rice is
mainly-
a) anti-bacterial,
b) anti-cholesterol cum anti-heart-attack,
c) anti-virus,
d) blood purifier (anti-atherosclerotic),
e) immunity booster,
f) a source of vitamin-C.
3) Marsh Barbel or ‘kuila kharha’ (Hygrophila auriculata): This shrub of marshy
place is mainly-
a) good source of iron,
b) good source of iodine,
c) physical and mental growth enhancer.
4) Tamarind leaf powder or ‘palua’: It is eaten with starched rice in Summer. Very
delicious. Full of medicinal properties-
a) the immunity booster,
b) anti-ulcerous (resists contaminated wound),
c) anti-gastritis,
d) anti-cancerous,
e) increases white blood cells and destroys germs and fungi in the body,
f) a source of vitamin-C
5) Glinus (Glinus oppositifolius): This subshrub herb with a bitter taste prevents
mainly-
a) malaria,
b) diabetes,
c) cancer,
d) gastritis,
e) ulcer.
6) Neem: In Summer, fried neem leaves are eaten with oil, salt and pepper like
chutney or fried with brinjal. Its medicinal properties are similar to ‘glinus’.
7) Gandhari Leaves (guiha gandhari shak): Wild creeper with small leaves/
astringent in taste/ nerally in case of cold and flu it is eaten by mixing ghee with
broth. It is-
a) a good source of iron and blood vigorous,
b) increases haemoglobin, red blood cells (R.B.C),
c) oxygenates the body,
d) strengthens muscles.
8) Green chiretta or ‘kalmegh’ (Andrographis paniculate): Shrub, very bitter in
taste/ it’s eaten on an empty stomach every morning to destroy the intestinal
worms.
9) Moringa or drumstick flowers, seeds and leaves: This tree is usually the identifying
tree of the Kurmi family. Because the tree is found in every family of Kurmi
society. The tree is very beneficial and full of medicinal properties. Such as –
a) source of good iron, blood vigorous, increases haemoglobin, R.B.C,
b) anti-virus (microscopic transmissible microbial disinfectant),
c) anti-ulcerous,
d) anti-cancerous,
e) anti-gastritis,
f) blood pressure regulator and anti-heart-attack,
g) immunity booster.
10) Khet Leaves or Sak/Kantha sak: After Winter, the paddy fields like - ‘bohal’,
‘kamali’ etc. are usually covered with small soft green vines with small leaves. As
it grows in the field or khet, it is called ‘khet’ sak or leaves. And the Kurmi people
calls it ‘kantha sak’ as it is too soft like a ‘kantha’ or blanket. It is taken by mixing
cereal grains and fried after boiling. These leaves are full of medicinal properties.
Such as –
a) good source of vitamin-A, enhances vision,protects skin and tissue,
b) good source of iron and increases haemoglobin, red blood cells (R.B.C),
c) source of lactic acid, stress reliever and energy booster,
d) anti-hepatitis,
e) prevents jaundice (yellow skin caused by the build-up of bilirubin in the
blood),
f) prevents anaemia.
11) Nuina sag: In summer, this soft salty creeping herb is eaten. Full of medicinal
properties. Such as-
a) acts as a source of hydraulic minerals,
b) prevents kidney stone,
c) cleans and washes blood circulatory system, kidney and heart.
12) Kana sag: In the rainy season, these leaves like small ears grow on the farms and
the surroundings of the huts. It’s-
a) anti-jaundice,
b) a source of iron, increases haemoglobin, red blood cells (R.B.C),
c) saliva producer,
d) anti-gastritis.
13) Green Myrobalan: These pieces (young, dried pieces) are commonly chewed
after eating to expel bad odour. Its medicinal properties are-
a) source of vitamin-C, strengthens bones and teeth,
b) source of iron, blood vigorous, increases haemoglobin, red blood cells (R.B.C),
c) source of vitamin-E, fertility booster,
d) source of vitamin-K, anti-haemorrhagic,
e) improves immunity power.
14) Velua/ velpaka or Semecarpus anacardium/ marketing nut tree: It’s full of
medicinal properties-
a) anti-biotic,
b) anti-tetanus,
c) prevents sepsis.
15) Amloki/alua/ Indian gooseberry: Its medicinal properties are-
a) source of vitamin-C,
In terms of medicinal properties, it’s similar to ‘palua’, ‘snail’, ‘fermented rice’ etc.
16) Snail: Full of medicinal properties. Such as –
a) source of vitamin-D, resists malnutrition,
b) anti-biotic,
c) anti-virus (microscopic transmissible microbial disinfectant),
d) anti-tuberculosis,
e) improves eye-sight,
f) source of iron, blood vigorous, increases haemoglobin,
g) source of iodine.
17) Khapra saag: Easily found around the houses. Its medicinal properties are-
a) anti-jaundice,
b) good source of iron, blood vigorous, increases red blood cells (R.B.C),
c) anti-ulcerous,
d) anti-cancerous.
18) Solonti saag:
a) good source of iron, maintains haemoglobin and R.B.C.
19) Asayira fruit: Every year on 13 th Jaistha, every people of the agrarian Kurmi
community nevitably takes this fruit with some milk at night after ‘Rohan’ 12
which holds on every family. According to their firm belief, since the Agricultural
God Fonivusan Shiva arrives at the auspicious moment of Rohan, so many
poisonous snakes come along with his group of ghosts. And so, even if a snake
bites in the field, there is no harm, for which everyone takes this fruit as an anti-
dote. However, its medicinal properties are –
a) anti-dote,
b) anti-biotic,
c) anti-sepsis,
d) anti-tetanus
e) anti-ulcerous,
f) improves body formation.
20) Dried mango: In summer, it’s taken with broth. Its medicinal properties are-
a) Good source of vitamin-C. Its other properties are similar to ‘asayira fruit’.
21) Koirhkakuchi saag: Full of medicinal properties. Such as-
a) good source of iron, blood vigorous,
b) maintains haemoglobin level and R.B.C,
c) saliva producer,
d) anti-ulcerous,
e) anti-cancerous,
f) anti-gastritis.
22) Mahuwa fruits: Medicinal properties-
a) source of vitamin-C,
b) strengthens teeth.
Other medicinal properties are like ‘asayira fruit’ and dried mangoes.
23) Mahuwa flowers: Medicinal properties are-
a) highly energetic,
b) controls osmoregulation (as it has alcoholic properties, it controls the regulation
of body fluids and purifies the contaminated fluids.)
24) Banyan Fruit: Its medicinal properties are –
a) good source of iron, maintains haemoglobin and R.B.C,
b) good source of protein.
25) Pipal: Its medicinal properties are similar to banyan fruit.
26) Fig:
a) highly energetic,
b) anti-biotic,
c) anti-sepsis,
d) anti-virus.
Other medicinal properties are like banyan fruit and pipal.
27) Turtle meat: Its properties are-
a) good source of calcium,
b) good source of iodine,
c) anti-virus.
28) Water lilies: Roots (round shaped) and seeds (like mustard seeds) of water lilies
are full of medicinal properties. Such as –
a) good source of iodine,
b) energy booster,
c) prevents typhoid fever,
d) anti-virus.
29) Stalk and seeds of Lotus:
a) good source of iodine.
30) Tulsi/ Holy Basil: Medicinal herb. From the roots to leaves-flowers-seeds, it’s so
rich in medicinalproperties that the villagers take to recover from various diseases.
Its medicinal properties are-
a) prevents various diseases,
b) good source of energy,
c) maintains health and strengthens the body.
31) Mushroom: In the rainy season, different types of mushroom are found in
everywhere. The medicinal properties are-
a) good source of vitamin-B and vitamin-D,
b) good source of potassium, copper and iron.
32) Butter Milk: It’s delicious when mixed with hot-rice. Its medicinal properties are
like fermented rice.
33) Kadya: Slightly reddish grains larger than mustard seeds. Peeling the squash, it’s
taken in stead of rice. Its medicinal properties are-
a) good source of vitamin-A, vitamin-C, vitamin-E and vitamin-K,
b) energy booster.
34) Gudli: This grain is similar to ‘kadya’. Its also taken like ‘kadya’.
35) Morua: Though this grain is somewhat like ‘kadya’ and ‘gudli’, it’s cultivated like
paddy in the fields. It’s also taken like ‘kadya’ and ‘gudli’. Its medicinal properties
are-
a) good source of vitamin-A, vitamin-C and vitamin-D,
b) good source of calcium.
36) Papaya: Its medicinal properties are –
a) boosts energy,
b) increases W.B.C. (White Blood Cells).
37) Thankuni Saag: Its medicinal properties are-
a) destroys hook worms,
b) anti-diarrheal.
38) Turmeric: Full of medicinal properties. Such as-
a) anti-sepsis,
b) anti-infective,
c) blood vigorous.
And thus, at the end, it can be said that as according to the belief of Kurmis, their deities are the primordial God of good and bad and so due to the firm belief of surviving from the pandemic through the worshipping of deities and the strong immune system of the Kurmis, the effects of the disease are rarely seen in the society. Contextually, it’s important to note that, apart from the habitation in a healthy natural environment and pure- healthy-natural eating habits, there is another reason for some diseases that are commonly seen in urban life are not merely present in the Kurmi society. The competitive excitement and dissatisfaction among the urban people effect various types of diseases like blood pressure, diabetes, insomnia etc. As a result, their bodies are easily infected by the diseases. But as the people of Kurmi community are instinctively simple, their attitude is also uncompetitive. There is no dissatisfaction for car- house-money in their minds. And thus, for innate satisfaction, the body is healthy and anti-infective. And sometimes though the infection occurs, it cannot take the form of a pandemic.
WORD NOTES
• 1. pirhi: Kurmali word. In English, it means ‘generation’.
• 2. haler botadhari: In English, ‘hal’ means ‘hull’ and ‘bota’ means handle. Here it means,
in need they use only ink signature.
• 3. & 4. ‘bratya’ & ‘mridhyabachoha’: Aryan words.
The words are taken from the book ‘The Dravidian Language’ by Bradriraju
Krishnamurti. Chapter-1.7.1. Page-36.
• 5. laiya/naiya: Kurmali word. The village non-Aryan Priest’. It comes hereditarily.
• 6. garam debdebi: Kurmali word. Village deities.
• 7. garam than: Kurmali word. Sacred place of the village deities.
• 8. Burhababa: Kurmali word. The oldest God-Father.
• 9. Burhimai: Kurmali word. The oldest Goddess-Mother.
• 10. jahirimai/jahiriburhi: Kurmali word. The Goddess who creates everything on Earth.
Ref. ‘The origin and development of the Kurmali Language’.
• 11. jurir vog: Kurmali word. A mixture of atap rice, milk, butter, molasses etc. without
water. It is served to the deities.
• 11. Rohan: harvest festival in Kurmi community.
