1.7-Rites & Rituals-the Bengal connection and Cultural legacy that we can’t ignore

Research & Compilation by Dr Pawan Vaidya; 2/2026

Like any Hindu community, Mandials too follow Vedic ways of rites & rituals but even if followed now, may not be in very traditional way. Elaborate rituals, once essential for community cohesion have reduced in complexity and stand altered due to bilingual use of mixed native mother tongue-Mandiali and the regional multiple language influence in their daily conversation. Drawing from collective memories & material the rites/rituals have been twisted beyond comprehension to trace elements of originality. 

While daily time-intensive rituals are fading, major life-cycle rituals only 

remained with their core spiritual, symbolic and simplified ways. Thus rites of Birth (Janam/Janmo), Initiation (transitioning from childhood to adulthood), Wedding (Biye/Bibah) and Antyeshti (Dah-sanskar/Daho sanskaar) still have significant continuity. 

Look at some of the above ceremonies and the associated terms, tone & tenor that have retained feel of Bangla style pronunciation. At child birth the terms such as Proshuti ghar/Prasav ghar for delivery room; Naamkarano/Naamkaran for naming & Annaprasanno/Annaprasan-first solid food offered to child, all are quite commonly used. Similarly the ritual of Jarolan-Budarn is another important event that derives itself from Bangla culture. Word Jarolan is derived from Jara for janeu & dharan/varan for wearing, and pronounced together as ‘JAROLAN’. While word ‘Budarn’ for Bur-meaning bridegroom & Baran or varan meaning accepting, together pronounced as ‘BUDARN’. Both are essential pre wedding rituals in communities. 

Most of the wedding (Biya or Biyah/Vivah) terminology too has stayed quite close to Bangla style. Weddings are elaborate and very traditional involving pre wedding, wedding and post wedding rituals. However with modernisations, many rituals have been dropped, diluted or discarded in favour of their short versions. 

Wedding discussions begin with a term ‘Biya Bari’ in Bangla vs ‘Biyah-Butr’ in mandiali, meaning to look for prospective ‘Bur & Bau (bridegroom & bride). First formal step to explore suitable families, the term used is ‘Dekh Sun’- in mandiali vs ‘Paka Dekha’-in Bangla and if found appropriate to seal-known as ‘paka’ in both bangla and mandiali. Both communities don't have wedding usually between middle of December to middle of January (Poush), middle of March to middle of April (Chaitra) and middle of August to middle of September (Bhaadra). Marriage usually is in the evening, in the presence of a priest and at the house of the bride. 

The commitment kicks in exchange of gifts - ‘Adaan Pradaan’; picking up auspicious timings - ‘Laganotri or Lagan patrika’; finalising ‘nimontron-r card’ (formal invitation); identifying sacred room/chamber for puja in the house where a kind of wall painting -called Kohra - in Mandiali vs Kohbar-in Bangla is made or displayed; collecting must have symbolic items such as Durmut & Ukhal set(Mortar & Pestle) - signifying food prosperity; ‘Kataar’- a ceremonial, non-sharp decorative dagger held by groom from the Sehra-bandi until the rituals are over; ordering Loshti/makol (red earth/white lime powder)-for purification rituals; small banana tree stumps-Kele r tham for mandap/vedi; mango leaves - to hang strings on entry doors; Mangal ghot/garbi ( a copper pitcher shaped vessel/Kalash) and buying special attire-the Banarasi sari & silk kurta pajama etc for bride & groom. All these items signify secred hope for a prosperous life of the new couple.

With this begins the formal pre wedding rituals. Loshti(sometimes referring to makol) is applied on floorings, main entry gates, and inside the home and create decorative, rhythmic, and large circular patterns on floors, thresholds & courtyards. 

Family women get togather to sing traditional light hearted, humorous, folk songs adding joy and entertainment to the festivities before the formal wedding rituals begin. 

Wedding ceremony begins with Satyanarayana Katha to invoke blessings for a prosperous union. 

On the wedding day, ‘haldi Tel’ in mandiali and ‘Gaaye halud’ in Bangla is held in both the houses. This ceremony is preceded by ‘Char Char’ (often pronounced Chaar Chaar in Bangla) wherein the ladies go to a nearby river, pond or natural spring to invite "Ganga" and bring water for the wedding bath. The ceremony of ‘Tel’ involves the application of a mixture of raw turmeric, mustard oil on the bodies of the bride or groom, usually on the morning of the wedding. The turmeric paste is mixed with mustard oil (tel) and applied to the groom first. The remaining mixture is sent to the bride’s house in a decorated tray with gifts-the ‘Chhad’ along with a new saree. The ceremony is followed with a community Bhaat or Dham. 

In the evening the wedding party moves to brides place in a procession called ‘Bujatr’ in mandiali vs ‘Bur Jatri’ in Bangla for lagan (Lagno) ceremony usually at bride’s house. When the bridegroom's procession reaches, exchange of garlands, ‘Bormala’ (garlanding the groom-Bur) or ‘mala badol/Jaimala takes place. The bride wears Banarasi sari and the groom wears silk Dhoti & Kurta for Lagan. During ceremony the loose ends of the bride and groom's dresses are tied in a knot called 'jor bandha' or 'gat bandhan,' or ‘Ghathbandhan’ followed with Sampradan (Sampada or Sompani) - the most sacred ritual in which finally the hand of bride is given in hand of the groom. Then comes the Saat Paak or saat phere - taking seven steps around the sacred fire. Next comes the Mukho dekhe or Muh dikhai when the bride finally removes the veil from her face and they see each other. At this time the ritual of family gold ornament-the Shona kangan - Sanangan (kangan made of gold) -is passed on to the bride as symbol of prosperity and responsibility towards the family. Also, close relatives give gifts of clothes (bostro) and ornaments (gahne) to the Bur/Badhu in special festive baskets adorned with red velvet, gold embroidery (zari), and multi-colored tassels to look festive. The marriage ceremony concludes with Bidai or Biday the emotional moment when the bride bids farewell to her family. 

Next day the bride’s family organises a community feast called Janittr-‘Jana’ means community members and ‘ahar’ the food, pronounced as ‘Janittr or Janitt’. A few post wedding rituals of‘Fera-Ghera’ vs "Fira-jatra" and Pag Phera etc are performed, where in the Bor - Badho, the new couple visits between the bride & groom’s home.

Life has other not so happy but sad important occasions such as Death - the rituals around Antyesthi ceremony. The specific few common terms still in practice are: Daha sanskar or Daho sanskaar - the cremation process; Bamaan-the bamboo pier to carry the dead body; Asthi Sanchayan /Asthi sinchana- curing the remains after funeral and Asthi Bisarjan (or Asthi Pravah) - immersing ashes in holy river, an essential step to ensure the soul's liberation. A 13-day mourning period is observed and immediate family sticks to Dahoashoucho for one year and do not celebrate any function. Close family members & relatives bring ‘Baro’ or Baroyari(বারোয়ারি) a contribution of money or raw materials (rice, vegetables) to help the bereaved family cover the costs of the funeral and post-death rituals. On 13th day -Terahvi Kriya is performed including rituals of the Paag-Bandha or Pagadi Rasam (turban ceremony) and shouk bhango or sog bhanana-the breaking of mourning period. The ceremony concludes with Purification rituals and a meal served to family, neighbors, and community members. To guide the soul into heaven periodic shraadh Mahiki/Masika-monthly; 1 year -

Bochorik or Barski- annual and chobarkha or Chouthe Barsakrit - 4 yearly are performed for continued blessings.