Traditional Dishes of Koch Rajbanshi Community of North Bengal

In this writing, I am merely reminiscing about a few fragments of my childhood memories related to the food habits of the Rajbanshi community of North Bengal. Although I was born in Cooch Behar town, our ancestral home was in a village. In the 1990s, after the annual school examinations, we used to visit the homes of our relatives to enjoy the traditional “Sakai” feast. However, with the advent of the liberalized economy, packaged and ready-made foods gradually reached every household in the villages. As a result, the unique traditional dishes of the Rajbanshi community slowly began to disappear. Now, after so many years, I often feel that it would be wonderful to taste those lost dishes once again—to relive the charm of those old days. It is worth mentioning that there are some phonetic differences between standard Bengali and the Rajbanshi dialect, and therefore, the pronunciation of certain words in this text may differ from conventional Bengali.

------::: BREAKFAST (Jalpan) :::------

Doi-Chura (Curd with Flattened Rice):

A traditional and hearty breakfast among the Rajbanshi community and other groups of North Bengal is Doi-Chura — curd with flattened rice. The chura (flattened rice) is made from “Bitri” paddy, pounded in a Dheki (wooden rice pounder) or Cham Gaine (a local rice-flaking tool). It is then mixed in an earthen pot with sour curd, date palm jaggery or sugar, and banana. According to taste, some also add salt and green chilies. Doi-Chura is also offered as naibedya (offering) during worship of various folk deities in North Bengal. In such rituals, the dish is served with Malbhog or Atia bananas, often presented on banana leaf cones (dhongol), but without salt or chili. Sometimes, for a tangy-sweet-spicy flavor, sugar candies (batasha) or jalebi are added.

Khoi-Muri (Puffed Rice & Popped Rice):

Many people prefer a light breakfast of khoi (popped rice) and muri (puffed rice) with a cup of tea in the morning. It is a simple and easy meal. Usually, after festivals like Lakshmi Puja, the leftover khoi is eaten in the following days as khoi-muri. Sometimes it is mixed with milk and sugar, while others enjoy it dry with grated coconut for a slightly sweet flavor.

Vur-vura (Chaal Vaaja / Fried Rice Grains):

This light breakfast is made by roasting raw rice grains in a pan — with or without a small amount of oil. The roasted rice is then mixed with sugar, grated coconut, and a pinch of salt to prepare a quick and tasty morning snack.

Gura (Chatu / Roasted Grain Flour):

Grains such as wheat, rice, and pahera (a long, white grain similar to wheat) are roasted in an iron pan without oil and then ground in a Cham Gaine (traditional grinder). If the resulting flour is very fine, it is called Gura; if slightly coarse, it is called Chapta Gura. Farmers traditionally ate Gura or Chapta Gura mixed with milk, banana, and sugar before heading to the fields in the morning.

Atkalai-Batkalai (Mixed Pulses Snack):

This snack is mainly eaten during Chaitra Sankranti, the Bengali New Year’s Eve. Atkalai literally means a mix of eight types of pulses, roasted together much like Dalmut or fried lentil mix. Some people prefer to lightly grind the mixture before eating.

Telani Cha (Chilee Tea):

Telani Cha is a traditional tea made simply with water, salt, and both dry and green chilies. Some people enjoy drinking this spicy-salty tea alongside their meal.

------::: SNACKS ITEMS :::------

Vaji (Fried Dishes):

Having any kind of fried dish (vaji) with rice adds a distinct flavor to the meal. Usually, “vaji” refers to fried items like potatoes, jackfruit seeds, ridge gourd, teasel gourd, spine gourd, snake gourd, eggplant, spring onion, ash gourd, and bottle gourd. Apart from these, a special delicacy is duck egg fried with mustard (soishar) flowers, which is simply exquisite.

Bora (Fritters):

To make bara, mix equal portions of rice flour and wheat flour (or refined flour), add a pinch of salt, turmeric powder, and dry chili powder, then whisk the mixture well with water to make a smooth batter. Next, dip thinly sliced vegetables like eggplant, ash gourd, bottle gourd, bokful (sesbania flower), or pumpkin flower into the batter and fry them — and it’s ready! Alternatively, a mixture of turmeric, onion, dry chili, green chili, and lentils (like black gram, mung bean, or split peas) can be ground together on a stone slab (shil-pata) and fried over a low flame to make lentil fritters. Popular varieties include fritters made from masoor dal (red lentils), khesari dal (grass peas), motor dal (yellow peas), and cholar dal (Bengal gram). Some people also make fritters using jute leaves, a leafy creeper called alangi, or crushed taro stems. One of my personal favorites is a fritter made from lightly crushed potato and pointed gourd peels, ground together on a stone slab and fried till crisp.

SHAK (Vegetable Fry / Soup):

In our daily meals, various kinds of leafy greens (shak) occupy an important place depending on the season. These greens not only aid in digestion but also help boost the body’s immune system. Moreover, since leafy vegetables are rich in dietary fibre, they help relieve constipation.

Dhekia Shak (Fiddlehead Fern):

Dhekia shak is an evergreen plant that grows throughout the year in shady and moist areas. It is a nutritious and delicious leafy vegetable. It can be eaten fried with salt and oil, or prepared as a spicy curry by cooking the tender tops of the fern with mustard paste and potatoes. The scientific name of dhekia shak is Diplazium esculentum. The vitamins and minerals present in it help prevent heart diseases, strengthen immunity, keep the skin healthy, control blood sugar levels, and improve digestion. Many people also prepare fritters (bora) with dhekia shak.

Bothua Shak (Lamb's quarters/ White goosefoot/ Fat hen):

Bathua shak (or Betho shak) is cultivated in wheat fields at the end of winter and becomes available in local markets at the beginning of summer. It also grows naturally as a weed along the edges of fields. This leafy green can be eaten either as a stir-fry or as a curry. However, a particularly delicious preparation is when bathua shak is fried together with eggplant and fish oil. Bathua shak is rich in iron, potassium, vitamin A, vitamin C, and fiber. Its scientific name is Chenopodium album. This leafy vegetable is excellent for boosting immunity and digestion. In rural traditions, it is believed that drinking bathua juice mixed with sugar helps dissolve kidney stones. Many people also believe that bathua shak is an effective remedy for leucoderma (vitiligo). For wounds, the traditional method is to heat bathua with sesame oil and apply it to the affected area. Chewing raw bathua shak is also said to heal mouth ulcers. However, excessive consumption of bathua shak may cause diarrhoea.

Kolmi Shak (Water spinach/Water morning glory):

Water spinach (Kolmi shak) usually grows in watery or marshy areas. It is typically stir-fried in a small amount of oil with dried chilies, onions, and garlic. Besides being cooked as a stir-fry, kolmi shak is also prepared as a lentil curry (dal) with shrimp or small fish. Some people cook it with eggplant as well. Kolmi shak is rich in vitamins and minerals. Its scientific name is Ipomoea aquatica. The presence of beta-carotene (a source of vitamin A) helps improve eyesight. Since it contains a high amount of vitamin C, eating this leafy vegetable boosts the immune system. The calcium in kolmi shak helps strengthen bones. Additionally, it is beneficial for reducing the risk of heart disease, maintaining a healthy liver, and improving digestion.

Pat Shak (Jute Leaves):

At the end of summer, jute (pat) is cultivated in the fields; hence, jute leaves (pat shak) are available during both summer and monsoon seasons. Pat shak is usually cooked either as a stir-fry or as a light curry. Since jute leaves contain a high amount of fiber, they tend to be comparatively tough. Therefore, the leaves are rolled by hand into small knots and dried under the sun — this is known as pat shaker gito. After drying in the sun for three to four days, the leaves become soft, a stage referred to as pat patar shukati. This dried form (shukati) is often cooked with lentils, especially masoor dal. Additionally, pat shaker gito is prepared as a chachchari (a semi-dry mixed dish) with potatoes and mustard paste. Sometimes, it is also cooked as chyaka using dhula (alkaline dust, discussed below) or edible soda. Pat shak is rich in vitamins, minerals, and antioxidants, which help prevent various diseases in the body. Its scientific name is Corchorus Olitorius. Being high in fiber, pat shak helps relieve constipation and improves digestion. It is also rich in calcium and magnesium, which strengthen bones and teeth. The vitamin C content helps protect against colds and coughs, while vitamins A and E keep the skin healthy and improve eyesight. Moreover, the potassium in pat shak helps regulate blood pressure, and its antioxidants reduce inflammation, thereby lowering the risk of diseases such as cancer and heart ailments.

Napa/ Lafa Shak (Mallow):

Napa Shak (or Lafa Shak) is now available in the market throughout the year, except during the monsoon season. Although it is essentially a winter flowering plant, it is widely used as a popular leafy vegetable. Among the Rajbanshi community, Napa Shak Palka (discussed below) is especially popular. Apart from that, Napa Shak is also eaten as a stir-fry, sour curry, or light broth. The scientific name of Napa Shak is Malva parviflora. It is rich in essential nutrients such as vitamins A, C, and K, along with calcium, iron, potassium, and dietary fiber. The calcium present in Napa Shak helps maintain healthy bones, while vitamin A benefits eye health. The presence of vitamin C boosts the body’s immune system. The fiber in Napa shak aids digestion and helps prevent constipation. Additionally, its potassium content helps regulate blood pressure. Many believe that regular consumption of Napa Shak helps control high blood pressure and diabetes. However, those who are allergic to certain vegetables should avoid or limit their intake of Napa Shak.

হাপ্পা হাপ্পা নাপা শাক, রসুন তেলানি।

দোলাবাড়ির পুটিমাছ, মুকোত আনে পানি।।

তাকজে খ্যায়া ঘেগী বুড়ি ঘ্যাগ উচিয়া নাচে ।

নয়া সাকাই আসচে বারিতে ।।

CHHYEKA (Digestive Vegetable Shoop):

Dhula:

The stem or core of an Atia banana plant (or mura, a banana pseudostem) is first dried in the sun and then burned. From the ashes, the fine and light ash is carefully separated. Then, a coconut shell or husk with a small hole is fitted with a kosta (a jute fiber plug). The fine banana ash is placed inside the shell, and water is poured over it. Gradually, alkaline water drips down through the bottom hole. This alkaline liquid is collected in a pot and was traditionally used for cooking chyaka (a local curry). The device made from the coconut shell is called a Potna.

Palka:

Palka is cooked in a similar way to Chyaka, but the main difference is that Chyaka requires tialani (tempering with oil/ Foron), whereas Palka is prepared without oil. Only three ingredients are needed to make Palka: green chilies, garlic, and salt. In a pan or a covered pot, water is boiled and chopped green chilies, garlic, vegetables, and salt are added and boiled together. The greens float on the surface of the water. When the water dries up, Palka is ready. Since the vegetables are not fried, Palka retains more nutritional value, and many people refer to it as a kind of soup. Palka tends to have a slightly slippery texture.

হুল্লুতে প্যালকা কাউনির চাউল

ডাউল দিয়া হইচে।

তাকে খায়া পানিয়ামরা

বাউদিয়া হইচে ।।

()

-----::: FISH ITEMS (FRESH) :::-----

I believe that fish-based cuisine is not something exclusive to any particular caste or community. This is because throughout North Bengal and Lower Assam, not only the Rajbanshi people but also many other ethnic groups live side by side — such as the Bodo, Rava, Nepali, Bengali, Assamese, Mech, Garo, and Santal communities. Due to the long history of coexistence among these diverse groups, there has been a rich exchange of cultural traditions. As a result, it is difficult — and not entirely accurate — to determine which group’s style of cooking fish belongs to whom. Rather, it is more meaningful to discuss the kinds of fish commonly eaten by the Rajbanshi people. For instance, baim fish is generally eaten by Muslims and not usually by the Rajbanshi community. Throughout the year, the rivers, canals, ponds, and wetlands of North Bengal are full of various types of fish — among the most notable are rui, katla, boirali, moa, chanda, chang, bhola, phali, shaul, and chitol. Depending on the season, these fish are often cooked in curries with potatoes and cauliflower, or potatoes and brinjal. Besides that, saati fish is cooked with kochu (taro) and lentils; small darkina or puti fish are cooked with potatoes and onions into a spicy chhachchari (mixed curry). Likewise, fried fish such as khalisha, puiya, khyata, gata, isla, bashpatari, chapila, and bata go very well with hot rice. Tangra fish is cooked either as a chhachchari or a light curry. Though telapuiya and koi fish have many bones, when prepared with hot spices they taste delicious. Some people cook kuchia (eel fish) with garlic in a meat-like style to increase blood levels in the body. For the sick, light broths of koi, magur, and shingi fish, seasoned with cumin, are considered highly beneficial. Those who own ponds or small tanks often eat fish like silver carp, grass carp, sarputi, and japani puti throughout the year. In addition to local fish, various traded (chalani) fish found in the markets include ilish (hilsa), pabda, aar, bhetki, golda chingri (giant prawns), and pomfret. Cooking and eating these varieties of fish at home largely depend on one’s purchasing power. Usually, such dishes are served at special occasions and feasts — such as weddings or annaprashan (the first rice-eating ceremony).

-------::: DRY FISH ITEMS :::-------

Once, during the monsoon season, when rivers, canals, wetlands, and low-lying fields overflowed with rainwater, fish became plentiful. At that time, people would catch fish to their heart’s content using jakai, khalai, tepai, burung, and polo nets. Fishing then took on the spirit of a grand festival. The abundance of fish in those days is evident from the names of various places in North Bengal — such as Putimari, Moyamari, Chandamari, Falimari, Shaulmari, Changmari, Khalisamari, Ichamari, and others — all of which carry traces of that legacy. Since it was impossible to consume so much fish at once, preservation became necessary. It is believed that from this very need originated shutka (dried fish) and sidol (fermented fish paste).

Sutka:

The fish are cleaned by cutting open their bellies, washing thoroughly, and rubbing them with salt before being dried in the sun. After about ten days of drying, the shutka (dried fish) becomes ready to eat. Dried varieties of Khakila, Monbhola, Darkina, and Icha (shrimp) are especially popular among the Rajbanshi community.

Sidole:

After the monsoon, when the shallow ponds and waterlogged areas around the house dry up, fish caught from these places are used for making sidol (fermented fish ball). The fish are first rubbed against a rough bamboo strainer tray (chongoi) to remove their scales, and then the insides are cleaned thoroughly. Next, the fish are washed again and dried well under strong sunlight. Once completely dried, the fish are ground into powder using a cham and gaine (traditional wooden mortar and pestle). The powder is then sieved through a tekni (bamboo sieve). The fine powder that passes through is kept separately, while the remaining coarse bits — bones and pieces of fish — are ground again until finely powdered. If alangi (a type of edible root) is available, it is ideal; otherwise, mana (taro root or colocasia) are used by removing their skin and cutting them into thin slices. In the cham, the fine fish powder is mixed with the alangi or mana pieces, a little turmeric, and mustard oil. This mixture is then pounded thoroughly with the gaine. The pounding continues until the alangi pieces blend completely with the powdered fish. No water should be added during this process. After a long session of pounding, a dark-colored paste is formed. At this stage, it has no particular smell. However, after being dried in the sun for several days, when it begins to emit a strong odor, it indicates that the sidol is ready. To prevent insects or fungus from forming, the sidol is stored in an airtight container along with angra (pieces of charcoal). Sidol can mainly be cooked in two ways — Sidoler Chhyaka (a type of spiced stew) and Sidoler Auta (a thick paste or mash).

Sidoler Awta:

On a clay stove, with a small fire, first heat a little oil in an iron pan (Tasla). Then lightly fry some dry red chilies, chopped garlic, and sidol (fermented fish ball). After that, add a little water or rice starch (bhat’er Maar/ phaan), along with salt to taste, and let it boil well before removing it from the pan. It is worth mentioning that Sidoler Auta has a soft, mashed texture. When eaten with hot rice, nothing else is needed. Sidoler Auta is considered very important for restoring one’s appetite and enhancing taste.

Sidoler chhyeka:

Sidoler Chhyaka is quite similar to Sidoler Auta. However, in this preparation, dry red chilies, chopped garlic, and sidol (fermented fish ball) are lightly fried in a little oil first. Then, any seasonal leafy vegetable is added to it. Once everything is well fried, a small amount of baking soda is added. A light gravy is then made by adding a little water. In earlier times, instead of baking soda, Dhula (banana stem or banana root ash) was used. Dishes like Sidol-er Chhyaka made with napashak, puishak, or lau pata (various local greens) are not only delicious—like nectar—but also very good for digestion.

------::: MEAT ITEMS (MOSONG) :::------

Until the 1990s, in Rajbanshi society, the term “meat” usually referred to goat (patha), castrated goat (khasi), sheep, pigeon (koitor), duck, or pork. Good-quality meat was available in the village markets (haat), but those markets were held only once a week, and permanent marketplaces were few. When guests or relatives came to visit, people would buy meat through a system called bhaga (sharing). Three or four families would jointly buy and slaughter a goat or khasi, and the meat would be divided equally on banana leaves, ensuring everyone received a fair share of all parts. The goats from Baneswar and Kashiyabari markets were famous in the region, while the pork from Damanpur and Dodeya markets had a great reputation. In Rajbanshi religious rituals, chicken is never used. Most families did not rear chickens, as it was considered impure or inappropriate. However, later on, chicken became more common because it was cheaper. When I was a child, I saw many elderly people who wouldn’t even allow chicken meat to be placed on their plates.

দই এর আগাল, ঘোলের শেষ।

কচি পাঠা, বৃদ্ধ মেষ।।

()

Pata:

Using a fire made of dry twigs (khori), the meat and potatoes are first fried in an iron wok. Then water is added to make gravy, and once the mixture is cooked and softened, the meat is ready. The spices used are minimal — just a little cumin, ginger, and dry red chili paste ground on a traditional shil-nora (stone grinder). The freshly cooked meat and its gravy are entirely natural and healthy. In those days, people didn’t marinate the meat or wait for hours, nor did they overload the dish with heaps of powdered spices that upset the stomach. Only a small amount of turmeric powder was added. Nowadays, the authentic flavor of local cooking is being lost amid various types of packaged spice mixes. Incidentally, patha refers to a male goat. According to many, the goats found in North Bengal are comparatively smaller in size, with ears positioned at a right angle to the head. This breed is known as the West Bengal Black Goat. Goats from Bihar are taller, with drooping ears, and are often called Ram chagol (ram goats). Folklore says that if a male goat is black in color and roams freely, its meat tastes far better.

Khashi:

To make pithali, mix a small amount of turmeric, dry red chili powder, salt, water, and rice flour into a thick batter. Then, pieces of khasir tel are coated with the batter and deep-fried in hot oil. These khasir tel-er bora (fried fat fritters) are delicious. Similarly, a meal of meat, fat, and gravy served with steaming hot rice is simply exquisite. According to an old local belief, if a male goat (patha) becomes sexually active, its physical strength declines, and its meat loses much of its nutritive value and taste. To maintain the quality of the meat, the goat’s reproductive organs (testes) are either cut or crushed. Such a goat is called a khasi (castrated goat), and the process is known as khasia kora (castration). As a result of this procedure, fat begins to accumulate in the goat’s body within a short time. When it weighs around 10–12 kilograms, it is considered suitable for consumption. If a khasi weight exceeds 15 kilograms, it is no longer allowed to roam outside, as running or exertion might cause a heart attack. With proper care and feeding as a child, a khasi can grow up to 20–25 kilograms. Since goat meat contains a high level of cholesterol, obese people are advised to avoid eating it. Overconsumption of goat meat increases the risk of heart attack. The Khasir Mosong (meat) from the periodic markets of Hamiltonganj, Damanpur, Kashiyabari, Shikaripur, Nilkuthi, and Dodeya is particularly famous.

Suwar (Pork):

In the weekly markets of Kalchini, Mahakalguri, Damanpur, and Dodeya, good-quality pork is available. People generally prefer the badu (fatty layer) more than the lean meat itself. To prepare it, the meat is first boiled in hot water. Then, with the help of pliers, the thick bristles on the skin are pulled out. Some people, instead of taking the trouble, simply cut off the tough outer skin. However, by doing so, the characteristic “kach-kach” (crunchy) sound heard while eating the badu after cooking is lost. Like goat or mutton, pork is cooked by braising it well with onions, garlic, ginger, turmeric, cumin, and other spices. If not eaten while hot, the gravy thickens quickly as it cools. In our household, though the men ate pork, the women did not. Separate pans and plates were kept exclusively for cooking this meat. The young men of the family would sometimes cook it themselves — like a picnic — eat together, and then wash the utensils afterward. Since pork contains a high amount of fat, people often eat it with roti instead of rice. However, excessive consumption can lead to tapeworm infection and also increases the risk of heart attack.

Koitor:

One of the traditional delicacies of the Rajbanshi people is koitor or pigeon meat. It is usually prepared to honour special guests. The younger the koitor (also called kobitor or pigeon), the better it tastes. If an older pigeon is cooked, its bones make a hard, cracking sound while eating. The bird’s feathers are plucked, and the meat is slightly singed over fire before cooking. According to local belief, if too much talking is done while burning off the feathers, more new feathers tend to grow back. As pigeon meat is considered “cooling” in nature, it is generally avoided by those prone to colds or respiratory problems. During winter, when mustard is cultivated in the fields, pigeons feed on the mustard seeds, which make them fatter. At that time, a dish of koitor meat cooked with alangi (small taro roots), served with bhog dhan rice and fried jackfruit seeds, tasted simply exquisite. Moreover, when people make vows to deities, pigeons are sometimes sacrificed and offered as part of the ritual. However, in such offerings, onion and garlic are not used in the preparation. In many Kali temples, koitorer moshong (pigeon meat) is also cooked with Bengal gram (cholar dal) as prasad (sacred offering).

Hasha (Duck):

Usually, when a person’s vow or wish made to a deity is fulfilled, they offer a duck (haas) to the deity on the next auspicious date according to the lunar calendar. After the worship, the duck is cooked and eaten as prasad (sacred offering). This meat contains a high amount of iron and also fatty acids, which help in rapid weight gain. However, heart patients, overweight individuals, and those with allergies generally avoid eating duck meat.

Harital:

While ploughing the fields, various small creatures such as insects, worms, and grubs come out of the soil. These attract herons, and sometimes harital birds (a local species) also come to feed on them. They used to be hunted with slings (batul). People often said, “The harital is the food of kings.” I have never eaten its meat myself, but I have seen this bird many times in the fields. Nowadays, under the Wildlife Protection Act, catching or hunting them is completely prohibited.

Dauki:

The Dauki or Dahuk bird is the White-breasted Waterhen. Even today, this black-and-white bird can be seen in the rural areas of North Bengal — in fields, wetlands, and waterlogged lands. Its legs are long and yellowish in colour. To catch a Dauki, people used to set traps made from broken umbrella ribs and bamboo frames (bansher deli). When one bird was caught, its pitiful cries would attract the rest of the flock, and they too would get trapped one by one. The meat of the Dauki was cleaned, cut into small pieces, and cooked with simple spices until well-braised. Nowadays, because of the easy availability of chicken in the market, eating Dauki has almost disappeared.

Dura:

The dura is a small aquatic creature, much smaller in size than a turtle. Generally, there are two types of dura — dhyap dura and katua dura. Notably, dhyap dura used to be found in wetlands, low-lying areas, and ponds as the monsoon water receded. On the other hand, katua dura was found in higher, sandy riverbanks. Its meat is soft and tender. As late as 2002–2003, I myself saw dura meat being sold in the periodic markets of Boxirhat and Kashiyabarihat. However, if it was not cleaned and washed properly before cooking, it could cause poisoning. At present, under the Wildlife Protection Act, catching or hunting these creatures is completely prohibited.

-------::: DRINKS :::-------

Sarpes (Sharbat):

Cool water from an earthen pot is mixed with sugar and a pinch of salt. Once the sugar and salt dissolve completely, lemon juice is squeezed in — and the Sarpes (or Sharbat) is ready. For added aroma, some people use Gandharaj lemon, while others prefer Kakji lemon for a tangier taste. This drink not only cools the body but also replenishes the lost salts and helps prevent dehydration.

Ghol (Buttermilk):

Sour curd, sugar, a little salt, and water are whisked together using a ghutni (traditional wooden churner) to prepare Ghol. It helps keep the stomach cool and improves digestion. Some people add mint leaves and a pinch of black salt (beet lobon) to enhance the flavor.

--------::: MOUTH FRESHNER :::-------

The thing without which one cannot quite begin an intimate conversation, or bring forth words of joy and sorrow from the heart to the lips, is Paan (betel leaf) and Tambul (areca nut) — Paan and Supri (Supari). The supari of Dhupguri and the paan of Japaiguri and Maynaguri are renowned throughout North Bengal.

Gua Pan:

The financial condition of a household could often be gauged by looking at its paan bata (tray). It was usually under the care of an elderly woman of the house — the mother, grandmother, or great-grandmother. Every day, they would faithfully slice areca nuts (supari) with a small cutter (sottya or jāti) and neatly arrange them on the tray along with a few fresh betel leaves. A paan bata (tray) typically contained several small containers, each holding sliced supari, khoyer (catechu), gundi (flavored cardamom or nut preparation), and chun (lime paste). The container used for storing lime was called chuner khuti. Whether it was arranging a marriage alliance, an afternoon gathering of women, or an evening session of music and friendly chats among elders — paan and supri were always present. During such storytelling sessions, the master of the house would sometimes order his wife to prepare food. But if there was nothing in the kitchen, the irritated wife would sharply reply — what do you think she said?

মাইয়োর মা কুত্তি গেলু হা, আজি তুই ভাতো রান্ধিবু না।

আজি মুই কোনোয় রান্ধিম না,

দেখি তোমরা কি করিবার পান,

পাইছলা গেইচে চুনার খুটিত, তবু না ছাড়েন গান।।

()

Moza Gua (Fermented Areca nut):

On the other hand, ripe yellow areca nuts have to be plucked from the trees. Then a pit is dug in the ground, and the areca nuts are placed inside a drum, which is sealed and buried in the earth. During the rainy season, many people fill sacks with areca nuts and submerge them in ponds instead. After about 15 to 20 days, the nuts swell up, and their outer husks loosen. This fermented areca nut is known as “Moza Guya.”

Bhaja Gua:

Half-ripe areca nuts must be plucked from the tree. Then they are roasted in an iron pan without using any oil. Some people roast them with sand instead. After roasting, the areca nuts are sliced using a cutter (Sottya or jāti), and thus the roasted supri (supari) is ready. Many people call this variety “vaza supri" or "chips supari.”

Deshi Gaach Paan:

Usually, these paan trees grow by clinging to areca nut trees for support. The betel leaves are smaller in size, and their taste is stronger than that of other varieties. If one is not accustomed to it, chewing these leaves can cause dizziness.

Vaaga Paan:

With either fermented (moza) areca nut or raw areca nut, one can enjoy bhagapan — whether made with the local desi betel leaf or the refined chalani variety. The bhagapan roll (khili) is prepared using raw supari mixed with lime paste (chun). For those unaccustomed to it, chewing it suddenly can make them break into a sweat and even peel the skin of the tongue.

Priyankar Roy @ Protected Content ©

Protected Blog Page

Scroll and Enjoy reading safely!

Read More

PICNIC, OUTING AND TRAVEL IN NORTH BENGAL

 INTRODUCTION

The plains comprising four districts of North Bengal — namely Jalpaiguri, the plains of Darjeeling, Alipurduar, and Cooch Behar — are bounded on the north by the mountainous regions of Sikkim, Darjeeling, and Bhutan; on the south by the neighbouring country of Bangladesh; on the east by the state of Assam; and on the west by another neighbouring country, Nepal. Across this region flow several perennial rivers — such as the Mahananda, Teesta, Jaldhaka, Torsa, Kaljani, Raidak, and Sankosh — descending gradually from the northwest to the southeast. Along the banks of these rivers, nature itself has nurtured several wildlife sanctuaries, among which the notable ones are Gorumara National Park, Chilapata and Jaldapara Wildlife Sanctuaries, and the Buxa Tiger Reserve. In addition to these, countless tea gardens spread across the districts of Darjeeling, Jalpaiguri, and Alipurduar lend the region its evergreen charm. Around September and October, when the grassy fields bloom with white kash flowers, the northern hills appear vivid and lively under the clear blue autumnal sky. As a bonus, when flocks of unnamed migratory birds join this picturesque scene, how can people remain indoors? Therefore, when people, setting aside their daily work and busy routines, wish to spend at least a day in the lap of nature — cooking, eating, chatting, laughing, joking, and enjoying themselves in the open — such an occasion is called “banbhojon” in Bengali, or “picnic” in English.

AN OUTLINE OF PICNIC WITH BENGALI CINEMA

Bengalis are a people fond of imitation. Whatever they see, they wish to follow. In 1976, the Bengali film Pratham Kadam Phool, starring Soumitra Chatterjee and Tanuja, was released. In this film, singer Manna Dey performed the song “Ami Shri Shri Bhojohori Manna.” It can be said that this song laid down the ideal rules of picnic culture for Bengalis. It inspired people to go on picnics. Later, in 1971, the Bengali film Joi Jayanti, starring the matinee idol Uttam Kumar and Aparna Sen, was released. During this period, the song “Amader Chhuti Chhuti, Chol Neb Luti Oi Ananda Jharna” gave recognition to small, family-based picnics. However, while many consider the first song as representing the ideal picnic, others are unwilling to regard the second one as a true picnic song. The reason is that Aparna Sen was seen leaving home with the children carrying food — something that may be called an outing, but not exactly a picnic. The arrangements and preparations for cooking depend on individual capability and expertise, which may not be possible for everyone. Yet, one must understand that the real charm lies in spending time under the open sky, in the lap of nature.

MY CHILDHOOD AND PICNIC (1984 - 1990)

In my childhood, my idea about the picnic was simply cooking and eating together outside the room on a special day. By “outside,” I meant the open terrace of the house, the courtyard. In our family, picnics usually happen on special days of the year, such as December 25th or the night of December 31st. Some years, we even had picnics on the night of Mahalaya. The picnic equipment was very limited—just one pot, one pan, and our own plates and glasses. The contributions were whatever could be found at home: a bowl of rice, one egg, onions, or potatoes—that was the picnic fund. Since I was small, my duty was only to watch over things and guard them, while the elders did all the work. Being typical Bengalis, our picnic meals had to include rice, fried items, and curry. On December 31st, cooking would begin around nine at night, while Doordarshan National’s New Year celebrations played on TV. Finally, at midnight, after eating, we welcomed the New Year by bursting a few leftover fireworks from Kali Puja, thus ending the picnic. On those days, nearly four or five households in the neighbourhood would hold picnics in succession. And even after everyone’s picnics were done, the neighbourhood corner would still be buzzing with celebrations all night. From time to time, Hindi songs like “Ramba Ho”, “Zooby Zooby”, or “Jimmy Jimmy Aaja Aaja” would float through the air. Occasionally fireworks would go off, followed by bursts of joyful cheering. Before I knew it, I had moved up to Class Two. Our school, Sarada Shishu Tirtha, announced a picnic. As far as I can remember, the contribution was about five rupees. Early in the morning, dressed in my school uniform and carrying a water bottle, I reached school. They took us in a big bus to a paddy field near the Jhinaidanga Check post—that, they said, was the picnic spot. After sitting in circles according to our classes and sections, each of us was given an orange. Then, after playing various games, we sat in line and ate with our classmates—rice and egg curry, along with chutney, yogurt, and sweets. What joy! This was my first time going for a picnic by bus with my school. I also remember the following year when our school picnic was held at Madhupur Dham, in front of the Shankardev Temple. We went there in two big buses. In those days, the temple’s small zoo even had a deer. Anyway, the picnic menu was the same—rice with egg curry, chutney, yogurt, and sweets. As I grew older, the picnic menu also grew richer. Eggs gave way to fish, and then fish gave way to chicken. The older boys, who had returned from studying or working outside, introduced new techniques of cooking meat. I would sit and watch everything. They would soak chopped chilies in sugar water, fry the spices separately, and boil the chicken in another pot—technology! I would keep watch. Finally, we would eat rice with half-cooked spicy chicken, bringing the picnic to an end. At night, lying in bed, the analysis would begin: “Today’s dish didn’t turn out well because such-and-such spice was missing.” From the elders, I used to hear stories of picnic spots across North Bengal—Jhalong, Bindu, Chamurchi, Dalsingpara, Chilapata, Raimatang, Kalikhola, and so many more. Their picnic photos showed beautiful hills, rivers, and forests. And my picnic achievements? A paddy field, the rooftop, or the courtyard at home.

Makrapara 1998

PICNIC AND MY AGE OF EXPLORATION (YEAR 1991 – 2000):

Although Bengali is our mother tongue and Hindi isn't our colloquial language. But everyone, young and old could understand some words of Hindi by watching Durdarshan Chanel on Black and White TV. During 1991, one of the songs from the Amitabh Bachchan-starrer film Hum used to blare loudly during street corner picnics. During picnics at home, we had to be careful while selecting songs, because if we played “Jumma Chumma De De” at home, not a single beat would miss its target! In that time, unlike today, there was no YouTube that taught us new recipes hands-on. In Cooch Behar town, there were only two restaurants — Mitali and Trishna — and their signature dishes were Aloo Paratha and Mughlai Paratha. We had to learn everything from newspapers and magazines. There was no chance for a retake. We learned to cook Jeera Rice, Basanti Pulao, Hyderabadi Biryani, Fried Rice, Malai Chingri, Ilish Bhapa, and Chicken Chaap all by ourselves, cooked them, and ate them. If the food turned out well, we earned praise; if not, we got our fair share of taunts and teasing. In those days, there were a few hit songs perfect for picnics, and one of them was “Tu Cheez Badi Hai Mast Mast” from the 1994 film Mohra. During this time, the standard of food at our family picnics has improved greatly — the menu includes salads, snacks, and full-course meals. Some might even call these gatherings as “feasts” rather than picnics. Whatever you call it, the fun remains the same! 

PICNIC IN MY HEROIC AGE (2001–2011)

Between 2001 and 2010, a major transformation took place in my life. In 2001, while studying in class twelve, I went for a picnic to Gosanimari Rajpat with my private tuition group. This historic site lies about 25 kilometres south of Cooch Behar town. It holds the ruins of the capital of King Kanteshwar of the Khen dynasty and the temple of Goddess Kamteshwari. Although the place is not rich in natural beauty, it is quite suitable for school students. In the next three years during college, I again visited Rasikbil and Kunjanagar—both places I had already been to before, so I did not feel much excitement. In 2004, while studying in the first year at North Bengal University, we went for a picnic to Jhalong. As far as I remember, it was inside some forest area with tea gardens and a small river flowing by, and hills in the background. I think I was the only person there from our group—no other picnic party was present. The picnic memories used to be captured through film-roll cameras. One roll could take about 34–35 photos. Some students used normal free focus cameras like Kodak KB10, Primer, or Yashica MF2. Later, they would develop the negatives and get the photos printed at Dolphin Studio in the Shivmandir area. The next year, 2005, when we were in the second year, it was decided that we would go to Murti. This time, as second-year students, we had the responsibility of planning and organizing everything for the picnic. I was assigned the duty of finding a cook (Bamun). I thought Bamun meant a priest, so I directly went to the temple priest in the Shivmandir area of the university. The priest not only corrected my misunderstanding but also helped me find a good cook. We bought all necessary items from Kadam Tala market according to the list. On the previous night, we boiled eggs and kept curd and sweets ready. We even smelled the bread occasionally to check if it was getting stale. Everyone was serious about their responsibilities. To prevent theft, some stayed awake all night guarding the goods. The white bus we hired for the picnic was named “Shri Krishner Chandan Yatra.” However, much later during the journey, we discovered that the gas cylinder had been left behind in the VK hostel—and that became another unforgettable story! During that time, picnics were synonymous with Himesh Reshammiya’s songs, especially “Jhalak Dikhla Ja, Ek Baar Aaja Aaja” and “Dil Nashi Dil Nashi.” In 2005, the song “Kajra Re, Kajra Re, Tere Kaale Kaale Naina” from the movie Bunty Aur Babli was a huge hit. In 2006, after joining Rajarhat High School in Cooch Behar as an assistant teacher, I went on a picnic to Jayanti–Hauda with the entire school staff in December. As far as I remember, cooking on the Jayanti riverbed was still allowed then, though playing loud music was banned. During that trip, some of us walked all the way to Chhoto Mahakal. Another hit Bengali song ‘Dayal Baba Kala Khaba, Gach Lagaya Khao’ was quite popular among the picnic parties during this year. The next year, 2007, the Rajarhat School organized a picnic to Totopara. The Toto tribe is North Bengal’s only endangered indigenous community, with a very small population. They were traditionally porters, who carried oranges from the Bhutan hills into India. We had already heard that the place suffered from a severe water shortage. Our bus kept moving further uphill across dry riverbeds of sand and pebbles, in search of water—but to no avail. The intense sunlight made the distant trees appear as if shimmering in a mirage. Those who had climbed onto the bus roof to enjoy the view were unrecognizable afterward, covered in dust and sand. Although we had carried a few drums of water, there was hardly enough left to wash the utensils after eating. I still remember that a coal mine near the Bhutan border was visible from there. In 2008, songs like “Mauja Hi Mauja” from Jab We Met and “Desi Girl” from Dostana were the perfect choices for picnics. In 2009, the Bengali song “O Tunir Ma, Tomar Tuni Kotha Shone Na” gained equal popularity and rivaled contemporary Hindi hits. That same year, after joining Kholta High School in Cooch Behar, my first picnic there was to Fashkhawa. The following year, in December 2010, we went to Raymatang—and thus ended another memorable chapter of my picnic-filled heroic age.

PICNIC IN YEAR 2011 - 2020:

Every academic calendar, as soon as the annual exams ended — usually in the first or second week of December — plans for the picnic would begin. In 2012, we went again to Murti, along with a jungle safari at Gorumara National Park. In January 2013, while on deputation for my B.Ed. course, we all went on a picnic to Chamurchi. That particular picnic added a special dimension to my life. After working for about ten years in a school, I got the chance to be a student again — and joined that picnic with my college and university seniors, friends, and batchmates. Almost everyone had a good-quality digital camera, so the photo sessions were endless. Two buses were arranged from the Tanganmari B.Ed. college. After earning my degree, I returned once more to school life. In December 2013, all the school staff went on a picnic to Sevoke. That time, a large bus was driven right down onto the Teesta riverbed. Mutton, fried fish, salad — there was no shortage of delicious dishes. In the afternoon, a local home guard came and warned us that water would soon be released from the Kalijhora barrage near about 4 pm — we should leave quickly. By evening, all our belongings were loaded onto the bus. As the vehicle started moving along the riverbed, Bimal Da was dancing behind it to the tune of “Main Naagin Naagin, Nagin Dance Nachna.” Behind him, the river waters followed — it looked as if Bhagirath himself was leading Mother Ganga! Thankfully, everyone returned safely that day. Another memorable picnic took place in 2014 — at Sakam. In the following years, depending on the situation, we sometimes hired a bus, sometimes a smaller vehicle. Often, we would fix a picnic spot in advance, but if it didn’t feel good after reaching there, we’d move to another. For instance, we might have planned to go to Kalikhola near Kumargram, but on a change of mind, ended up heading toward Falakata instead. After enjoying breakfast of dalpuri and chhola batora at Falakata’s famous sweet shop Sweety, we even held a vote to decide the final picnic destination! All this was possible because of our ever-smiling driver, Utpal Da, who  never said “no” to anything. In this way, in 2015 we went to Gorubathan, then to Paprakhoti, and finally reached Lava. The sight of those towering mountains completely changed everyone’s idea of what a picnic could be. The next year, in 2016, we all went to Delo, and in 2017, to Bindu.

SHORT CHRONOLOGY OF PICNIC IN NORTH BENGAL: 

Long ago, employees of various government and private offices, as well as educational institutions, used to go out once a year for a picnic with their families. The picnics were well-planned and organized, making them high in quality. Separate chefs were taken along for cooking. Breakfast typically included boiled eggs, bread, jam, butter, tea, bananas, and biscuits — a truly royal affair. The children of the families would perform recitation of poems, dances, songs, and recitations, bringing wide smiles to their parents’ faces. Often, some sports items like tennis balls, badminton sets, or footballs were also taken along. Lunch consisted of rice, dal (lentils), fried brinjal, fish fry, and mutton, followed by chutney, curd, and sweets for dessert. In the earlier days, banana leaves were used as plates, but by the early 1990s, plates made of sal leaves became common. Initially, these sal-leaf plates were stitched together with small sticks, so if one mixed the rice with mutton curry too forcefully, the plates would tear. The women of the house carried betel leaves (Pan), areca nuts(Supari), and lime with them. Before returning home, the bus would stop somewhere for another round of tea. Meanwhile, various community clubs, Associations also organized picnics. In most cases, the arrangements were good, though in some instances, the clubs’ mismanagement was quite noticeable — a “have oil but no salt” kind of situation. And if one or two drunkards joined in, it added fuel to the fire. Gradually, sturdier sal-leaf plates sewn with fine thread appeared in the market. A few years later, around 1995, the use of thermocol and paper plates began. In winter, the oranges produced in the Bhutan hills were primarily transported by Bhutanese porters from Chamurchi–Samsing, Totopara, Jaigaon–Funtsoling, Pana, Raymatang–Adma, and a place called Hauda situated on the bed of the Jayanti River. They packed the oranges into wooden crates and loaded them onto Indian lorries. At that time, the India–Bhutan border was almost like an open field. Occasionally, border posts could be seen, but there were no barbed wires or walls. Therefore, during picnics, even if cooking was done in dry riverbeds, enthusiastic people could cross into Bhutan without restrictions, traverse the narrow hilly paths, and visit local villages at higher elevations. On the way back, they would bring some oranges for a small price from local villagers. Around 2001, India gradually started deploying Sasastra Sima Bal (SSB) forces along its Bhutan border. Furthermore, during this period, in the northeastern part of Alipurduar district of West Bengal—covering areas like Kumargramduar, Sankosh, Raidak, and Bhutanghat—the activities of the KLO (Kamtapur Liberation Organization) and ULFA (United Liberation Front of Asom) increased. As a result, on 15th December 2003, the Indian Army and the Royal Bhutan Army (RBA) jointly launched Operation All Clear against KLO, ULFA and NDBF (National Democratic Front of Bodoland). As a result due to security issues, consequently, several picnic spots in this area, such as Yamduar (Assam), Kalikhola, Kumargramduar, Newlands, Turturi, and Dhoompara, Sankosh were closed. To reduce the pressure of increasing population, some picnic spots such as Rasikbill, Kunjanagar, Rosomati, Khukshia Park, etc., were developed. These were mostly forested areas near reserve forests. People started visiting these picnic spots in groups using buses, trucks, or small cars. As far as I remember, until around 2004, cooking on a picnic  using firewood was common. In the small settlements of the Terai and Dooars regions, shops selling firewood could be found nearby. Often, in the forest hamlets located just before the picnic spots, stacks of firewood were kept ready for sale. People coming for picnics would buy the required amount of firewood from there, measuring it by weight before taking it along. A problem was that if the fire wasn’t properly extinguished, it could start a forest fire. Beside this, excessive crowds and uncontrolled disposal of waste, especially non-biodegradable plates and glasses, increased pollution, covering the natural beauty of the picnic spots with scattered plastic waste. During this time, local self-help groups were formed. They provided drinking water, cleaned up garbage, and monitored picnic areas for a small fee. Due to strict forest department regulations, around 2005, cooking with gas stoves and ovens became mandatory at picnics in forest areas. Those traveling in small cars brought kerosene stoves for cooking. Picnic activities were allowed in the Jayanti River bed until around 2007–08. Subsequently, following Green Tribunal rules, picnics were prohibited in Buxa Tiger Reserve and its surrounding forests. New picnic spots were developed as substitutes, including Poro Basti, Kodal Basti, Sikia Jhora, Paitkapara, Dalsingpara, Garuchira, etc. Self-help group members also began collecting parking fees from buses, small cars, and other vehicles entering picnic spots to earn something more. As a result, picnic activities that were previously scattered along riverbeds became centralized in designated parking areas. Some local people set up temporary stalls selling tea, chowmein, momos, thukpa, and even hard drinks that feel like small rural fairs instead of natural picnic spots. What was once a peaceful retreat into nature for relaxation and entertainment has now become noisy, with loudspeakers, chaos, and commotion. Quarrels, drunkenness, and occasional fights have become an inseparable part of the picnic experience. What was once called Daina now has a new name—Lal Jhamela Basti. Some people, to avoid the crowds, travel further into the hills in small vehicles. Popular spots include Dudhia, Balason, Rohini, Madhuban, Sevok, Mongpong, Paparkheti, Riang, Kalijhora, Paren, Sakam, Samsi, and Kumai. On 1st January 2010, the Gorkha Janmukti Morcha (GJM) blocked NH10 near Sebok Bridge demanding a separate Gorkhaland state. A few months later, on 15th May, without prior notice, they blocked NH 31 at Malbazar, leading to the closure of picnic spots in the western Dooars. In 2013, the issue escalated when the proposed Gorkhaland included Malbazar, Chalsa, Banarhat in Jalpaiguri district and Kalchini, Madarihat, Jaigaon in Alipurduar district. Conflicts between Nepali-speaking communities in the hills and tribal communities in the tea plantation areas of Jalpaiguri and Alipurduar created further tensions, discouraging people from visiting the Dooars region for picnics in subsequent years due to security issues. During this time, people began avoiding trouble and preferred to go for picnics at places like lower Murti, Dhupjhora, Gajoldoba, Ramsai, Panbari, Duramari, Khuklungbasti, Nathua, Jalpesh, Jamalda, Gosanimari Rajpat, Rajabhatkhawa, Dima, Moner Manus, Panijhora, Nararthali, and Tiyabari Ghat on the banks of the Raidak River. As the state government managed to reach a satisfactory settlement regarding the Gorkhaland issue within a short span of time, the picnic spots of the hills and the Dooars once again regained their charm and beauty. In January 2016, the Bengal Safari picnic spot in the forests of Sukna was inaugurated. Due to the construction of a barrage on the Teesta River, several picnic spots such as Sevoke, Riyang, Kalijhora, and Tribeni were closed down. After some time, other picnic spots like Bandapani, Huntituku, Ultabari, Rangbahadur Basti near Dalsingpara, Mahua, and Lankapara reopened. Most of these places are amusement parks built by local residents, located either in forest areas or along the banks of mountain rivers.

Post Covid Picnic and Outing (Year 2021 - present):

The years 2019–2020 were the period of the COVID pandemic. For nearly two years, we were almost entirely confined to our homes. On social media, some ultra learned personalities even claimed that drinking alcohol could prevent COVID! This pandemic, while socially distancing us from people, also made us give more priority to our own families. After COVID, people tried to avoid public transport such as buses and trains and arranged personal vehicles or bikes whenever possible. As a result, the pattern of picnics changed somewhat after COVID. Unlike earlier, when large buses carried entire neighborhoods, now those with personal means prefer to travel with their family alone. Be it a bike or a four-wheeler, enthusiasts now buy folding chairs, tables, portable gas stoves, fishing rods, tents, etc., from various e-commerce platforms, becoming self-sufficient for their trips. So, whether it’s a small group of four or five friends or a family, most people now travel to different places using their personal vehicles. Although some still consider such trips as “one-day outings” rather than picnics, especially since in many cases people rely on roadside hotels or dhabas instead of cooking themselves. New picnic spots during this time include Gorubathan, Dhoompara, Bandapani, Lankapara, and so on. Every day, buses come here in large numbers from Jalpaiguri, Cooch Behar, Alipurduar, Mathabhanga, Dinahat, and even Tufanganj. Those coming in small cars often go a little higher up the hills rather than stopping at Gorubathan, to places like Paparkheti, Lava, Laligorash, Rocky Island, Sakam, Paren, Jhalong, Bindu, and others. The joy of going on a picnic by bus remains the same as before. For those in small cars, cooking for the whole day is given less priority. Those who do not want to cook at all can try the mutton at Raju Da’s Hotel in Malbazar, Bandana Hotel in Fatapukur, or Boudir Hotel in Lataguri. By evening, seeing the crowd of small cars or big vehicles returning from the picnic, one can understand why Telipara’s tea is so famous. The hit songs of these picnics—songs that could be heard if one stood for about ten minutes at the Falakta bus stand—include “Porom Sundori” from the 2021 movie Mimi, “Jhume Jo Pathan” from the 2022 movie Pathaan, and “Nachu Nachu” from the movie RRR. In my opinion, whether it is a bike or a four-wheeler, the thrill of driving oneself up the hills or along narrow paths through broken forest terrain takes precedence. After gaining more experience and courage in this way, one eventually sets out on long drives to reach farther destinations.

CONCLUSION:

Picnics, outings or travels — all are delightful as long as they remain within control. The joy turns bitter when picnic groups get into quarrels or even physical fights over loud music or reckless overtaking on the road. Nowadays, during the picnic season, if you glance through the daily newspapers, you’ll often come across reports of accidents or clashes among picnic parties. If you look for the reasons behind these incidents, you’ll find the unrestrained obstinacy of young boys and girls who have just stepped from adolescence into youth and refuse to be disciplined. Another contributing factor is the mushrooming of liquor shops everywhere. Today, alcohol consumption is freely at all kinds of social events like funerals, weddings, rice ceremonies, birthdays and even devotional gatherings. So how can picnics remain untouched? The administration has tightened its grip — in many places, there are checkpoints and Breathalyzer tests for drivers, and heavy fines are imposed. The “Safe Drive, Save Life” campaign is also practised actively. Yet, who listens to the voice of reason? Thus, like Tom and Jerry, a game of hide-and-seek continues endlessly.

Priyankar Roy @ Protected Content ©

Protected Blog Page

Scroll works normally. Enjoy reading safely!

Read More