Based on the Vedic Dharma, the tradition and faith of the ancient society had evolved in the 4th and 5th centuries under which the practice of magic became apparent. In course of time in the 17th Century the different & etc of Buddhism got mixed with Hinduism .Such tradition got spread by taking Maa Kamakhya (the goddess kamakhya) as its centre. During that time the society has been tremendously influence by the supernatural activities of the Mahajani (one arrow of Kamdeua) marrau (the act of killing or striking) people got in vowed in such activities instead of performing their own religion such traditions and faith had developed among the people with the faith in supreme goddess maa- kamakhya. According to yogini jantra, the main place maa - kamakhya was hundred gorges (a distance of Nine miles) of length and thirty gorge of width. This means that the Mayang was contained to this particular area, In course of time, due to the increase of sustain, so a lonely and remote place in the cast era side, Mayang was chosen to perform such activities. The devotees continued such performances by erecting four idols of Lord Ganesha (son of Siva and Parvati) in four different sides, such practices of magic and necromancy of the past made mayang famous as a land of magic and necromancy (Jantra-Mantra).
It was believed that the influences of magic and necromancy had been tremendous. It recovered people from suffering of diseases could save from the attack of wild animals, form evil forces, devils and demons etc by applying Jantra Mantra. Even to save the selves form enemies and to beat the enemies, Propel used to apply Karati ; guaranty; Barkarati ; Panikarati; Sarba - dhak Karati, Pakshiraj mantra, Narasingha Mantra had been used. The magic and necromancy is believed to have performed many supernatural activities like making a fish from a leaf of trees, making the cooked fish alive the sitting pira (a stool) got attached to the guest etc. The fame of Mayang as land of Magic and necromancy is still alive which is famous not only in Morigaon but also in the country.
Jonbeel Mela is a folk festival of the community centred on ancient barter System with its distinctive features, the festival has been observed since ancient time of gobha kingdom it is held on the bank of junbeel (water area) which looks like a crescent moon. Beside Morigaon Jagiroad main road four kilometres north east of Jagiroad town and two kilometres of Jagibhakatgaon. It is held for three days just a week after the Sankranti of Assamese Puh month generally from Thursday to Saturday .the Magh Bihu festival of the Gobha Kindom is observed on the Saturday and Sunday of the Second week in the month of magh (January- February).
The beginning of the mela with the barter System its back ground is historical, Among the tiwa (Lalung) Kings,the Gobha King was the most powerful .With a view to ruling subjects efficiently, to Communicating his subjects, to integrating economically the hills and plains people, to establishing their relations, the King of Gobhga established community mart at phulaguri (only three Kilometres south to the National Highway,37 near nelli) to exchange their eventual commodities. Even the then Jaintia King and the offices of Ahom king assembled there to exchange their opinions. It was necessary to exchange the essential commodities as the Gobha King did not used currency in their Kingdom. In barter system is the consequence of the decision of Gobha king to be held on the bank of Jonbeel, a suitable place selected for ceremonial festival for exchanging their necessary goods, the neighbouring tiwa king Jayantia king were also invited to the mela and therefore a festive was set forth. Now, the mela has been transformed into a community market which transcends the differences of geography, religion Castes and genders.
The hills people bring with then items like sesame, ginger, turmeric, arum, potato, lac, chillies, cotton, cane and bamboo products, rice cakes of the plains tiwas, Such ancient barter system is still intact .the community fishing in Junbeel is also an integral part of the mela, now, the people outside Morigaon district also participle in the festival, Now the people outside Morigaon district also participate in the festival, particularly people from neighbouring Nagaon, Kamrup and Karbianglong district of Assam and many people from Meghalaya also participate in the Mela. The people of other parts of Assam also attend the Junbeel Mela which creates a good atmosphere among the people and helps to maintain unity and amity in the society. Thus, Junbeel Mela becomes a festival of communal integration and harmony.
Gosoin Uliwa Utsav is a particular type of Mela that is observed in different places of Morigaon and Nagaon District of Assam after the Bohag Bihu festival that continues to the last day of the Jetha Month.This festival is known as Gosoiuliwa or Bohagi Mela Firstly, it is organized in Jopakudi then it has been observing in different places like Barapujia, Charaibahi, Niz-Mikirgaon, Jarabari, Habiborongabari, Mayang etc. The last Mela of the season is held on the last day i.e. 31st of Jetha month at Doloisuba which is known as 'Bohagi Mela'. At present hundreds of such Mela is organized in different villages of Morigaon district irrespective of caste and community, people assemble there with enthusiasm and love. Guests from neighbouring village are invited to every household on the occasion of the Mela. Relationship among the people and Kith and Kin are refreshened and has merriment and enjoyment.
It is noteworthy here to the fact that, initially this folk festival was organized and institutionalized in the 16th and 17th Centuries under the patronage of the Jiwa Puwai rajas. Accordingly to hearsay Chalarai, the brother of the Koch King Naranarayan , was captured by the Nawab of Gour while going to attack his kingdom, in order to attack Gour king Naranarayan sought help and co- operational from the Jiwa Puwali rajas of Pachuraja and saturajas kingdom, incidentally, the Nawab's mother was bitten by a snake. The Nawab's mother was saved under the treatment of Chalarai. To show his gratitude, the Nawab released Chalarai with honour and dignity. So they did not need to fight. But Koch King Naranarayan showed his gratitude to the Puwali rajas of Jiwa Kingdom by giving gifts and honour to organized festivity, since then Mela was organized by Jiwa Puwali rajas where people dance with swords and shields of wars. According by Sridhar Kandaki Melas were organized as a mark of complimentary to 'phakua' (Holi festival) on the day of Namghars and temporal established on the pedestal under the temporally constructed 'rabhaghar' made of kalpat placed in the monikut ; Hearsay again informs us that when 'Damodar ataa' gave 'saran' to chetua, one of the Pachu rajas in order to propagate Vaishnavism, advised to organize Doul utssau .It is clear from the about hearsays that the Gosaiauiwa utsau emerged under the patronage of the Tiwa king. Now a day, it is 'Namghar' and 'Manikut' are cleansed. Khatula is constructed in hierarchically shaped wooden shelves where 'Gunamala' or 'Bhagawat' is placed in the same places, idols of Krishna or Bishnu or other is placed temporarily under the 'Rabhaghar'. The King and the other officials before the sun sets, the Khatula is carried to its original place. With the rhythm of the 'Barshul', the Baruotis dance with shields and swords, in this way, the Gosain Uliwa Utsav or Mela Utsav is organised after Rangoli Bihu festival in different places of Morigaon District.
Charaibahi is a historical Place, where trienmial komiti Bhawna of Charaibahi is observed once in a blue moon of three years with great enthusiasm and gaiety. Sinc 1858 A.D. people have been observing it by performing the noble creation of Naat-Bhawna of Sri Sri Sankarde.
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