Karam puja, the most vibrant and significant festival has been observed for centuries, with its origin tracing back to the agrarian lifestyle of tribal people of many states in India. In the state of West Bengal, districts like Purulia, Jhargram and Bankura have a significant population who celebrate this annual tribal festival.
Karam Puja is usually held in the month of Bhadra of the Bengali Calendar, which usually falls in the months of August or September of the Gregorian Calendar. Though presently with the rapid change in agricultural cycle due to various factors like Climate change, but traditionally the month of Bhadra is the month when harvesting season would arrive very shortly. These tribal groups are in belief that Karam Raja (God), under whose dictum and blessings they can earn a good harvest.
Unlike the mainstream Hindu rituals and festivals that revolve around idolatry and temples, Karam-Jawa festival represents the indigenous traditions, conducted in open spaces, forests and other natural surroundings.
Folklore tied to the festival
Prof Abhijit Sarkar mentions three different folklores associated with these festivals, however two dominant legends that are usually told by tribal priests of different regions, during their sermons of the festival. Both the narratives bear resemblance, everywhere the misdeeds of the tragic heroes revolve around Karam tree or any insignia of Karam Thakur, leading to misery by the curse or wrath of Karam Thakur. At this juncture, faith and stability is maintained again with the acceptance of wrongdoings and reestablishing the Karam Thakur. The two narratives are described below:
. The story of Seven Brothers
During a particular harvesting season in History, these seven brothers worked tirelessly in the field all day, only to be relieved by the food brought to them by their wives. Suddenly a day emerged when the food did not reach them, enraging the brothers when they came to know that the women were involved in dancing, playing around the Karam tree. Angry brothers returned home and frantically insulted the Karam tree, causing the wrath from Karam Thakur. As a result, they were thrown into poverty and endless poverty and sufferings, only to be rescued by a priest who advised them to worship “Karam Thakur” and earned his blessings.
. The story of the Merchant
A merchant returned home after a long successful sea voyage, but his relatives could not reach the dock to welcome him as they were grossly involved in the rituals of Karam Puja. The merchant became angry, uprooted, and threw the Karam tree away. Consequently, the curse of the God fell on him, resulting in the sinking of his ship that was docked in the harbor and the loss of entire property. An astrologer suggested him the search for Karam Devta, after long struggle he was able to acquire the blessings of Karam Devta. Since then, it is believed that the festival of Karam Devta is observed.
Rituals and Celebration
. Karam Puja
The core ritual of Karam Puja revolves around the Karam tree (Mitragyna Parvifolia), the most sacred item of the ritual. The lead role of the main ritual is taken by a young unmarried girl or group of women, referred to as “Karam Nachni.” The chosen girl or the group enters the forest to cut a branch of the Karam tree, singing songs and the entire process is strictly observed. Once collected, a branch or twigs of the tree is placed in the middle of the performer’s house, the place is known as Daltola, which is the Centre of so called Akhra. The most essential items for the worship are the leaves and twigs of Bel (Aegle Marmelos), Hortuki (Terminalia Chebula), leaves of paddy, twigs of Sal (Shorea Robusta) etc. The performers are known as Parbotias, performer of Parbonia.
There is no formal code restricting boys to take part in the Karam rituals and performances but the chief protagonists are usually girls, contrary while performing Jawa rituals, there are restrictions for boys to participate.
. Jawa Puja
A circular shaped basket made up of bamboo is filled up with sands, mud and multi grain seeds, is kept inside the house and nurtured with water and turmeric and worshipped daily with holy sticks called “dhup.” This basket is popularly known as Jawa dali, the dali is kept under sun rays daily for a certain period. During the performances of rituals, the Jawa dali is kept in daltola beside the Karam God offerings. The local customs indicate the Jawa Dali as a replica of an agricultural field as well as a replica of life in the Universe.
Both Karam and Jawa festivals are indivisible, daily prayers usually starts at Daltola where both Karam and Jawa have already been implanted, garlanded. The priests along with Parbotias must fast until midnight, when the rituals are concluded.
Dance and Songs of Karam-Jawa festival
Apart from the religious rituals, these songs and dances are the most prolific features of the Karam puja. Karam dances have different names in different regions of Bengal, such as Danr dance, Panta dance or Pantshaliya dance and Jhumur dance etc. The dancers draped in traditional saree and Dhotis, garlanded with flowers and local twigs, dancing to the tunes and beats of the Dhamsa and Madol. The performances depicted on the day of the festival is carefully curated and usually are practiced by the participants over a period of one months or more.
Karam songs, whose lyrics are primarily written by the local village women, are an integral feature of the event. Along with their tale of everyday struggles, romance, and life’s everyday reality, the songs’ topic is typically linked to appreciating Karam Thakur. Romantic portrayals of lovers and love, women’s self-adornment with flowers and indigenous twigs, and their emotions of adventure and solitary trip in the woods all attracted them in such a way that they dreamed of the scents of flowers and the natural world.
Conclusion
In today’s rapidly industrialised economies, where the environmental degradation and unsustainable agricultural practices threatening nature, Karam-Jawa festival reminds us our connection with nature and the necessity of living an eco-conscious living.
The festival also represented the delicate bond between humans and nature, emphasizing the importance of ecological balance and natural farming.
References:
- https://share.google/BWhB9fhOmOvGc7GvD (Title- Karam Puja: A Festival of Nature, Harvest, and Cultural Identity- Ki Hikila )
- https://share.google/KFt8CgQdQhIVDuGz (Title- History and Legends- Karam Puja History, Legends of Karam Puja, History of Karma Festival)
- Sarkar, A. (2016, August). KARAN-JAWA PUJA OF PURULIA: A SOCIO-CULTURAL REVIEW. https://www.oldhistoricity.ibp.world
- https://images.app.goo.gl/hZtpVKx6t7TNqqvn9
- https://www.google.com/imgres?q=mitragyna%20parvifolia&imgurl=https%3A%2F%2Fd2seqvvyy3b8p2.cloudfront.net%2Fb97f9d59415bf149d570a91161aed636.jpg&imgrefurl=https%3A%2F%2Fpowo.science.kew.org%2Ftaxon%2Furn%3Alsid%3Aipni.org%3Anames%3A756300-1&docid=gqypmdEJTXu2RM&tbnid=zya2J71ltEFxJM&vet=12ahUKEwjSrcL706qOAxV6b_UHHeKDOU8QM3oFCIYBEAA..i&w=1600&h=1200&hcb=2&ved=2ahUKEwjSrcL706qOAxV6b_UHHeKDOU8QM3oFCIYBEAA
- https://www.google.com/url?sa=i&url=https%3A%2F%2Fwww.facebook.com%2Fmaatikaghar%2Fposts%2Fhappy-karma-puja-karma-puja-one-of-the-most-popular-festivals-of-jharkhand-is-re%2F2041766379468380%2F&psig=AOvVaw0ZwDgvDdUwforH3XYkRNu-&ust=1751974582860000&source=images&cd=vfe&opi=89978449&ved=0CBUQjRxqFwoTCLDOqIPUqo4DFQAAAAAdAAAAABAE