every caste has its own original costume. We have been wearing this costume since ancient times. Earlier, they used to wear different types of home-made clothes from wool, wool and yarn of sheep and goats. Later, different types of ready-made clothes started to be found in the market, after which home-made clothes stopped being used. The old household sewing and weaving materials such as Sajo, Reita, Charkha, Dhunneto, etc. have almost been abandoned. It is very difficult to transfer those artistic knowledge and skills to the new generation. Now people who know how to use and play with those old household items are disappearing. No matter how many modern types of rags cover the market, the costumes that reflect our ethnic identity are as follows. A black cap on the head, or a woven lace in the costume worn by men. Durbuli in the ear, Bhoto in the waist, Kandali in the waist, dhoti tied with the kandali, Kachar outside, Kannani of Mendu, Kannani tied to the waist, Khukuri in the Kannani, grass, puva koth mat when going to firewood, color fun, fair, flower mat when worshiping, topeso or goat tobi (made from goat hair) on the shoulder when going to the forest. The clothes worn by men are ragi pakhi on their shoulders, men wear ragi pakhi on their shoulders, chopna on their hair, phuli on their nose, tukki, ring on their ears, baruli, chepte sun, yarling, muga on their neck, green pote, nine gedi jantar, cholo on their legs, blue kannani on their waist, petticoat on the inside below the waist, gune on the outside. As it is easy to carry ansi, bariu, arni parni, food found in the forest, it is customary for the women of Pun caste to carry the forest, forest, grass, firewood.
Pun castes also have their own clan gods. Among the nine brothers and sons of Lord Karbake of the Karpakeli religion of the Pun caste, we have been considering the eldest Ramchan and the younger clan as clan deities since ancient times. They are our ancestors. In pun caste, if possible, the total puja is performed on Manseer Purnima or on the bright Tuesday of other months every three years. In other months, Baisakh, Jeshta and Manseer months are considered suitable for Kula Puja. In the house, it is customary to serve (worship) the clan in the year when a son gets married as a marriage part. It is believed that if they do this, they will be happy and bless the new couple as well as predict marriage, birth, auspiciousness, inauspiciousness, etc. It is obtained through the communication between gods and humans through the medium of Zhankri’s Deu. Each caste of other castes has its own clan, while again, all the castes of a caste have the same clan. Again caste types have their own bio. It is believed that whatever religion one follows, no matter what he does, if he is not able to please his clan and family, then no religion is perfect. If the sons of the same house are divided and live separately, they build a new house and move, after observing the day by the jankri, on a bright Tuesday, bring the new incense according to the jankri to the house, put it with the muldhuri of the Bhanar, put the Jor flag and burn the incense and establish the clan. Then that house has its own clan. A separate worship should be done. It is called a brother separated from the axis. If there is a vow to any other goddess, deity, Bharani, Ayo Bio of the Kundal that he is following, then the clan is worshiped only after taking that vow first.
Bhume Puja is the main festival of Pun Jati. Every year, on the day of Jeshti Purnima, all the big Bhumes of Kundal are worshiped by ram bulls, Bharanis, Goddesses, Mandala, Mandali, etc. This Bhume festival is a tradition that has been going on since ancient times. Since the land of origin of Pun Jati is located in the highlands, it was not possible to plant rice. This caste, which lives on corn, millet, potato, barley, wheat, papar, etc. throughout the year, had to wait for Bhume Puja just like the poor had to wait for Dashain to eat rice. It is an old tradition that each house Kuria collects rice based on the number of his family, cooks rice in one place and eats the meat and rice offered as prasad to the Bhumes.
Each caste has its own Shirou baayo. In other castes it is called clan. But again, the clan deity is generally considered to be Jetharamachan and the younger clan. The offering of Shiru Bio Puja worshiped by one caste is not eaten by another caste. It is a tradition that if you eat it, you will be infected. It is customary for all the brothers and sisters of the same caste to perform Shiru Puja and gather together in one place and worship together and eat and have fun.
This puja is performed once a year on Ujeli Tuesday. In this puja, the congregations that have been accepted by the caste are worshiped with a sheep bull or a goat. On the day of Mandali Puja, the milk of the whole village or the cowshed is collected and cooked in kheer or aalung. The villagers all gather together and eat meat and kheer or aalung (a dish made of wheat flour cooked in milk) as prasad. Puja is celebrated with joy. Congregation worship is also worshiped individually. For that, three priests perform the puja by sacrificing a bull or a goat. There is no need to take milk, rice or flour during personal puja. There is no group eating. Puja is done at the place of the church and brought home and eaten at home.
The religion of Pun Jati is Karpakeli religion. We consider Karpak Baba as our God. Karpake Baba is a Mahanava (Siddha Purusha) of Satya Yuga. The meaning and guidance given by him is important for the salvation of all beings. The deceased ancestors (dead souls) who appear as Vayo deities with supernatural powers are considered three supernatural powers. There is a great difference between living man and that supernatural power. This relationship is communicated through jhankri based on tantric lore. There is a vast interrelationship between living people. The communication of which is done through Tantric knowledge. These jhankris account for the past, present and future of man based on tantric lore. Lord Karpake Baba’s guru mantras, visions and principles have shown the true depiction of what people should do, what they should not do, what they should eat, what they shouldn’t eat, etc. while they are alive and what they will have to experience after death.
Shravane Sankranti is another festival celebrated by Pun caste. On this occasion, Puri Selroti is cooked at home in the evening of Ashad Masanta. Children are allowed to play with wheat flour horse, manchi, animal and bird toys by dipping them in oil. This is called making a horse. Roti puri is eaten with new potatoes and tusa vegetables. The next morning, on the day of Shravane Sankranti, she went to Pandhero, bathed in Pandhero Bhumeni, offered curd, Akshata, Dhwaja, bread and fruits to her dead ancestors and came home. Fruits are worshiped with Dhupdeep and leaves are spread on Namlo and Akshata, bread, fruits are offered and placed in Dalin. This is called Baayo offer .
Mansir Purnima is the day when the Puns especially perform Kula Puja. If the day of Mansir Purnima falls on a Tuesday, many people will perform Kul Puja, saying that there is a lot of yoga, so on that day, Jhankris are not allowed. If the day of Mansir Purnima does not fall on a Tuesday, some people perform Kul Puja on the bright Tuesday of the month of November. Among the nine brothers and sons of Lord Karpake, the eldest son Ramchan and the youngest son are considered as the clan deity of Pun Jati, while the son of Maila Lato is considered as Bhume of the aunt. But the remaining six brothers and sons were wicked, sinful and conspiratorial, so Karpake Baba cursed them and burnt them in the fire. They are not worshiped, sacrificed or remembered anywhere. A week before the day of Puja, Chhema (housewife) cleans the house and keeps it. Three days before, the gharmuli pujare (pare) is placed. The day before the puja, the three priests of the pure house cut the beulis in the courtyard and prepare the pooja inside. In the middle of the night, after bringing Karpake Baba from Pandhero so that no one will know, three priests should be able to eat the meat of the rooster and three manas of rice. Early in the morning, on the first day of Dudhechari, the younger clan should be worshiped by the sheep bull and offerings of the heart, liver, etc. are made and it is called Hepachi. By that time Chhema (female priest) should come to the place of worship with the necessary material. After Chhema performs the puja, the other invited people perform the puja and take the Hepachi’s offering. Through Zhankri, the appearance of the deity is described throughout the day. It is known as the clan’s distance. During the journey, clan deities and household gods descend in the middle. When the deity descends, the communication between the people and the deity takes place through the Zhankri. The gods give the necessary knowledge and predictions for the human race or the family. It should be followed carefully. Throughout the whole day of Kul Puja, visitors are served food and the chanting of jhankri is heard. After the end of Jhankri’s Okha, the members of the family tie the white cloth for three years and pick up the clan’s trunk. The families happily dance around the drum of Jhankri’s dhengro to celebrate the completion of the puja. done
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