Death rituals of Kharia Tribe are mostly related to adherence and observation of specific rites and customs. For the Kharias death and disease are not natural phenomena; deemed to be caused by annoyance or malignancy of supernatural beings or spirits. A Deonra (spirit doctor), usually called upon when a patient is on death bed, places a wick on a handful of arwa rice and a little oil in an earthen lamp. A small amount of rice is placed on a winnowing fan while the Deonra chants mantras to appease the spirits. The sick man is cured if the spirit is appeased but death occurs if he fails to please it.

After death, the dead body is covered with a kafan and placed on a bier. A deonra and few men and women carry it to the Marghati (burial place). A winnowing fan containing Khana Dhan (paddy and maso or phaseoleus Roxburghii), small earthen pot containing oil, empty pitcher and some unbleached cotton are few of the important items essential for the death rituals. When a corpse departs from the house, a man closes the door of the room where the corpse had been lying spreading some ash on the floor.

The bearers take the corpse five times around the six feet long grave before placing it near the pit with its head towards the west. The womenfolk wash the head of the corpse with water, anoint it with oil and offer coins. Finally a husband or son in case of a woman, the son or brother in case of a man or a father in case of a child anoints oil mixed with powdered turmeric on the face of the corpse and later washes it with water. The corpse is then finally placed inside the grave. A piece of cloth of the deceased is kept for ceremonial use. The Deonra then lights a bundle of grass handing it over it to the Kama who places it inside the grave. The ritual of Matti dena i.e. throwing of five handfuls of earth into the grave is observed by the other members present during the ceremony. Few ornaments or utensils may also be thrown into the grave. A Mandra (a long reed) grass is planted on the head side of the corpse that is later pulled out during covering the pit with mud, so as to leave a narrow hole in it. After the grave is covered, a female relative fetches water in an earthen pot placing it by the head side of the grave along with small earthenware containing oil and an anargi (tooth-brush). The earthen pots are perforated so as to enable the content to flow down. Before finally departing from the burial ground one of the members stroke at a huge tree with a stick and addresses it as the guardian of the deceased.

Jibsong (First purification)
This sacred ritual is performed in case of natural deaths to eradicate fish taboo from the deceased`s family. The ceremony can be performed on the same day after the burial or on the day of kamawan (final purification). The people proceed to the river, tank or stream after the burial to take bath carrying with them a small amount of oil. One of the members catches a crab or fish, or both, while bathing. The part of the cloth of the deceased kept during the time of burial is soaked in water and is carried along with fish or crab to the deceased`s house. Upon arriving at the house the fish and the turmeric water is sprinkled all over to remove death pollution. A mixture is then prepared using water, cow dung, a Birni root or some tender grass shoots and the powder made out of fish and crab and is later sprinkled on the people Two small pits are dug and filled with water in the courtyard of the deceased`s house. A wick is made from the torn off cloth of the deceased that is later lit from the earthen lamp and established by the side of one of the pits. A Sian or Deonra performs certain rituals after which all the members excluding the deceased`s son and close relatives drink Sang-sangdea (turmeric water) and become free from death pollution.

Pejo-yona (Offering of daily meal to the deceased)
Until Tiljung is performed, the Kharia offers share of their daily meals to the deceased as it is believed that the spirit of the deceased searches of his/her house. Hence, if not appeased it might cause harm to the family. Thus, a portion of the food prepared is kept aside in a leaf cup at about hundred yards from the house on the road leading to the grave.

Longoe-di-bharna or Chhai-Bhitrana
This ceremony is performed during the death of a married adult. The rituals may be observed on the same night following the burial or on a later date. On the appointed day all the earthen cooking pots are discarded and the metal utensils are thoroughly washed. The ceremony is performed at about eight O` clock in the night. The house is smeared with cow dung by the elderly women of the family who then fetches a winnowing fan full of ash, spreading it over the smeared place. A group of males of the village march towards the north-east or north-west corner of the village carrying an earthen pot, four keund sticks, one egg, two sickles, and one Sal (Shorea-nobusta) leaf cup lamp having four corners for wicks. A lamp is lit upon arriving at the spot and the three keund sticks are tied together to form a tripod stand to support the earthen pot. The pot is then covered by a Sal leaf and bound by a cloth. A series of rituals are pursued after which they all return to the village.

Tiljang (final purification ceremony)
It is the final purificatory ceremony performed on the tenth day after the death of a person. On this day the house is smeared with cow dung and the earthen cooking pots in use are discarded. The family members and the guests assemble in the courtyard where the Paisari puja is performed by the Kalo to protect the guests from the attack of Chhitta, Ghardeota and Khunt Pat.

The family members and the guests proceed towards an anthill with Mati-Deonra (witch doctor) who carries with him a magical winnowing fan, arwa rice, lamp, five fowls and an axe. The Deonra facing the eastern side rubs his left hand on his magical winnowing fan containing rice and rapidly chants mantras. Five small heaps of rice is placed before the broken ant-hill. A white cock is made to pick up a few grains at the first heap of rice before its head is severed and offered to the Dharam. Its head is dropped on the first rice heap and the trunk is thrown aside. A red fowl is also sacrificed in the name of the spirit of the deceased following the same method. The blood is procured in a leaf cup and poured on the ant-hill. The third fowl is then sacrificed in the name of the spirits believed to be the companions of the deceased while the fourth spotted cock is sacrificed in a the name of Deonra`s familiar spirit. Finally, the black cock is sacrificed in the name of Khunt Pat spirit. After the commencement of the rituals the relatives take small amount of rice from the magical winnowing fan of the Deonra and place them within the hollow space of the broken ant hill. After the execution of few other rituals the members partaking in the ritual depart for bathing and assemble at the courtyard of the deceased`s house. The head of the sacrificed fowls are then cooked by the Deonra and consumed.

The Deonra then marches towards the room death took place to sprinkle some rice-beer procured in a leaf cup in the name of the deceased. The Deonra as the spokesman of the community ultimately instructs the family members to resume eating of meat from that day.