The Chakmas believe in cure from illness with the help of a Vaitdya (physician). A Vaitdya uses trational healing method called Vatdyali. A Vaitdya believe that a person do not get sick without any cause. The causes are either attack by animal, worms or insects, planetary disorders, hold of gods, goddesses and spirits for offending them by tresspassing their habitations and also by human beings. So they generally use Mandars, Tālliks, Pujo, Khāng, Tābit, Āng, Tonā etc to cure a person. It is also believed that a person may be caused harm with Jādu, Tonā and Chāllān. They also resort to different methods to diagnosis to ascertain a disease like checking of pulses, physical examination, administration of mantra chanted materials, binding of talisman, ganānā (calculation), Dāban (a process in which manta chanted things like nail, a gheelyā, an Ānā (mirror) etc are asked to look at by a person born under the zodiac, Tulo Rajhi (scale), Khurhee Hādhānā, Bān Tulhee denā, application of magical writings called Āng, Mutdro Chumo, Sinān, etc. Apart from applying/administering medicines as per Tālliks, they also apply Mantras on thirty six important vital points called Chattrich Moghām. The number thirty six is very popular among the Chakmas. Their letters are thirty six in the alphabet, the Dujho Jāgās (haunting places) are thirty six, the Jabins (vital body points) are thirty six, Paddies are thirty six varieties, Deities of a Thān (place) are thirty six, the longest Tāngon (banner) offered is thirty six hands measured etc.
Apart from above, the Chakmas take finding of dead animals on any place as taboo and ill fated like Shambar, Deer, Monkey, monitor lizard, Tortoise, Snake Birds etc. For which they drive away the ill luck called Phee with the rite of Balā Kādā. There are also some other Phees like :- Balā phee( phee acquired on seeing certain things), Sigira Phee(on sitting by a falcon on the roof top), Chil phee (on sitting by a kite on the roof),Kugur Phee (climbing of a dog on the roof), Mhollha phee (sitting of a vulture on the roof), Mora Phee( on occuring death in the house), Biani Phee(entry of a mother in the house without purification rite/on giving birth of a child), Byah Phee (entry of newly wed couple without Byah Bur), Manei phee, Chang phee( on killing by an elephant from the family), Bāk Phee( on killing by a tiger from the gutthi), Mang phee (on entry of a king in common man house), Nāgā phee (on entry of snake in a house), Lo phee (on finding blood in a house), Ui phee (on entry of black termite in a house), Gui phee (on seeing a dead inguana lizard), Dur phee(on seeing a dead tortoise) etc totaling thirty phee.

The Chakmas traditionally believe that a human body is formed of five elements – water, earth, air, fire and ether. According to Vaitdyali, a human body is consist of : (1) Forty nine varieties of Bāyu or air, (2) Fifty two Bāzār of market, (3) Fifty three Gallis or streets, (4) Nine Darajas or doors, (4) Eight Gudhi or rooms, (5) Seven Tālā or locks, (6) Five Chābhi or keys, (7) Thirteen Khils or nails, (8) Eighty Khāmbhā or posts, (9) Seventy two thousand Nāri (pulses, nerves, veins, arteries) . Out of which ten are main, (10) Three Bichchans or beds, (11) Five main Muni or sages, (12) Five Prāna Bāyu or life air, (13) Seven Sāgar or seas, (14) Eighteen Maghām or abodes, (15) Nine Chanda or moons, (16) Three Tari or boats, (17) Kāmāni , (18) Bālhuch or pillow, (19) Mālum, (20) Nāngal, (21) Dogan or shop, and (22) Monurhā etc. And these elements are influenced by external forces like spirits, deities, gods, goddesses etc. from time to time. If our Cherāk, the lamp of knowledge is inactive, we get sick. If our lamp of knowledge is bright, we can avoid illness and save ourselves from the influences of spirits and deities. The Chakmas believe that the cause of all illness and harm are the act of a human, a deva or a spirits. So, to get relief from such harm one should try to cure it with medicines, or drive away the spirits applying mantras, get protection wearing Āng (Yantras) in the form of Tābit (talisman), get protection by binding or burying an Āng and medicine around the house or place of habitation or kill the disease causing spirits by calling and bind them in the process called Khāng (if it is with an egg) Tonā (if in other process), or appease them with Pujo and sacrifice of animals to release their hold.
A human may cause harm with Mandar (magical chanting), Jādu (administration of corrosive substances) or Tonā (applying black magic on the supposed body of a person in which portion of wearing clothes, hair, nail, soil from foot print or soil from place of urination is necessary), Chāllān (deputation of spirits) Bāān (releasing of Bāān, literally arrow in the form of black magic) etc.

A deva or spirit may cause harm if their rules are violated or their habitation or place of dwelling is invaded by making jhum, garden, construction of house etc. or making dirty by easing urine, latrine etc on such place of habitation. In such a case they hold such a person and cause Ājhar (influencw/affect)to kill by causing illness. It is also believed that the spirits go for human hunting and if any one falls in their way, is said to be attacked by them with gulhee (pallet/shot/bullet). Therefore, the names of illness are sometimes named as Ājhar (shelter/affect), Gulhee (pallet/bullet) etc.

The Chakmas traditionally believe the hold of gods and spirits in every illness, accident, misfortune etc. Hence to free the body from the hold and influence of spirits they appease, worship the spirits and also apply Mandar, Dāru (medicines) and various form of magic in the form of Talisman, Āng (yantras), Tonā, Chāllān etc. They also use Jādu, Tonā, Chāllān, Mantra and medicines to destroy and control an enemy. A person who performs Pujo and appeasement of spirits is called an Ojhā and a person who prescribes medicinal Tāllik (medicinal formula) and apply Mandar (magical chanting) is called Vaitdya. A person may be bot a Vaitdya and an Ojhā.
The Vaitdyas are traditionally thought and trained by a Guru Thāghur (Master Teacher) who is a veteran and experienced Vaitdya. Vaitdyali is both Bhāledi (welfare) and Kubidi (destructive). The initial stage of teaching starts with Tālliks and Mandars. A Shichjhya or student apprentice is first taught Tālliks and the less important mantras. The teacher teaches the main course only when he has full confidence on the Shichjya (student) that he is faithful and he will not cause any harm to others without a legitimate cause. Since as per traditional belief, if a Shichjya causes any harm to others without a legitimate cause, the teacher also gets the share of the sin and one should cause harm others with full ability only if (1) Own livelihood is taken away, (2)Own land is grasped, (3) Own wife is taken away, (4) harm is caused to self, and family members and (5) Showing anus with humiliation is regarded as the most grave offence. A Shichjya should apply all his knowledge to harm such humiliator other wise all his teachers will also go to hell! On the otherhand, if a person does not apply the harmful knowledge to harm any body, he gains the virtue of looking after an Arhant monk. Earlier, while learning Vaitdyali, a Shichjya had to undergo meditation under the guidance of the Guru in the deep jungle where ‘Kabā patra ba nei, Dhinghi kilyā Ra Nei (where there is no sound of crow, sound of leaves and no sound of paddy pounding (people), at Sajhān Khalā (the cremation ground) and on Tāngyā Magadā (on a hung dead body).
The Guru teaches his Shichjya about the functions and locations of the vital parts of a body with the help of an anatomy chart called Mānāp(Anatomic chart). A Mānāp is said to be of two kind ie.Jedā Mānāp (live) and Marā Mānāp (dead). The vital points are known as Jāgā- Jabin and the most important or vital parts of the body and the Vaidyas (physicians) on which blow air chanting Mantras are 36 in number. These 36 points are also called Chhatrich Maghām. They are: 1.Tāllo (Crown of head), 2.Bāng Chokh (Left eye), 3.Dein Chokh (Right eye), 4.Kobāl (fore head), 5.Bāng Kān (Left ear),6.Dein Kān (Right ear), 7.Bāng Nāga Phalā (nostril), 8.Dein Nāga Phalā (nostril), 9.Mu (Mouth), 10.Thughurhee ( Chin), 11.Tadā (Throat), 12.Demi (below the neck ), 13.Bāng Kangadhā (end of Collar bone), 14.Dein Kongodhā (end of collar bone), 15. Bāng Bagal ( Arm pit), 16.Dein Bagal (Arm pit), 17.Bang Hadho gabhi ( End of left wrist (front), 18.Dein Hado gabhi (front end of right wrist), 19.Buk (Chest), 20.Bāng Dudho Mādhā ( Left nipple), 21. Dein Dudho Mādhā ( right nipple), 22. Gupta Dwar (Back, between two shoulder blades), 23. Bāng Dudhottole (Three fingers below the left nipple), 24.Dein dhago harho thum (End of right rib), 25.Lheplevi (Solar flexus), 26. Nābhi (navel), 27. Tal Pet (three finger below the navel ie. Abdomen), 28.Bāng Ādhu (Knee), 29.Dein Ādhu (knee), 30. Bāng Jam dwar (Between the Thumb and index of foot), 31.Dein Jam Dwar (between thumb and index of foot), 32. Bāng Thengha pit (Back of feet), 33.Dein Thenga Pit (back of feet), 34.Bāng Telodi ( ends of thigh), 35.Dein Telodi (end of thigh) and 36.Puno Tinjurhi Hār (cocynx). These are nothing but parts of the body according to their functions.

Most of the above bodily parts are located on the crown ear, nose, eyes,throat, back of throat, shoulder, between shoulder blads, elbow, chest, nipples, solar flesus, below the left nipple, naval, cocynx, thigh end, back of knee, joint of feet, feet wrist joint, skin etc. The Vaitdyas generally blow air on these parts with magical chanting called Jhārhānā to cure and protect a patient.

The Guru also teaches his students as to how to identify the cause of illness whether it is Mānei Karam (caused by humanbeing) or Deva Karam (caused by spirits. If it is caused by Manei, it can be cured with Mandar (magical chanting) and Dāru (medicine). If it is Deva Karam (caused by spirits), identifying its power, the hold is released with Mandar (magical chanting) and appeasement with Pujo (worship), Dāli (sacrifice of animal) amd Dāru (medicine). An experienced Vaitdya is supposed to diagnosis an ailment by touching the nerves of a patient. He also applies the following methods to ascertain the cause of illness:
(a) Tābit Bānhi Denā:In this method, a talishmen is bound on the patient and who is supposed to disclose the cause of illness.
(b) Dāban Chānhā: In this process, mantra chanted oil is applied on a gheelyā, nail or a mirror. A person born in the zodiac of Tulā (scale) is only supposed to see the cause on the mirror, nail or Gheelyā.
(c) Dāru Bānhi Denā: In this process, certain medicine (mantra chanted) is bound on the patient and who is supposed to disclose the cause in sleep.
(d) Khurhee Hādhāna: In this process a tulā rāshi man is possessed with spirit and he is supposed to go to the offending place where the spirit held the patient.
(e) Bān Tulhee Denā: In this process a Tulā Rāshi born man is possessed with spirit and he is supposed to disclose the cause of illness while under the possession of the spirit.
(f) Mralā Chānha: In this process, a bamboo stick is chanted with mantra and the stick is measured every time asking question. If any difference is found in the measurement, the cause is ascertained.
(g) Ganānā: It the process of calculation observing certain sign and symbols.
(h) Tel Parhā, Nun Parhā, Pānhi Parhā: In this process, oil, salt, water etc are chanted with Mandar (magical chanting) and the patient is asked to taste it. The cause is ascertained with the feel of taste by the patient.
(i) Badā Tonā : In this process, an egg is chanted with Mandar and the egg is broken. The cause is ascertained on seeing certain spot, colour etc on the yolk.

The vaidyas also believe in the hold of spirits if a patient does not get cured within stipulated time and also after application of Bājeiā (Time tested) medicines as per Tāllik (medicinal formula). Medicine is prescribed after the symptoms and signs of the patient are found to be identical as is written in a Tāllik.

The followings are the terms used in Vaitdyali:
1. Tāllik: It is the traditional medial formula preserved in Chakma script. It contains the name of the ailments, symptoms and complications. It also contains the names of medicines and how to apply it and what other simalteneous food, drink, medicines should be taken with the main medicine and what should not be taken with the medicine. The medicines are two kinds, Banājā (fresh plant, shrub, herbs) and Pājārhi (preserved herbs, seeds and chemicals). The simultaneous food, drink and medicines are called Unumān and the prohibition is called Bājhā. In the Chakma system of treatment a patient is generally prohibited taking of turmeric, chillies, sour material, greasy and oily materials and sometime meat and fish. It is only in case of Rangā Pirā (jaundice), sour vegetable and crabs are encouraged to take.

Example of typical Talliks:
1. Tallik Ranga Pirar: Lakkhyan : Jar hai, Halattya gurhi Mudey, Bal parey, Chokh holottya hai, Ghum ejhe. Tār Dāru: Rohn- sāt kājhā, Gul murich- sattwa, Sobona sindur, Magardhwaj, Bobo Turing sāt āgā. Iyanhi bādi sāttwa buri bānei ekkwa ekkwa garhi diney tin bār modhu di khāi.
-Formula for jaundice. Symptoms: Fever, Urine becomes yellow, weakness, Eyes become yellow, Feels sleepy. Medicines: Seven cloves of garlic, seven nos of black peeper, swarna sindur, (a chemical), Makardhwaj (a chemical), seven shoots of Bobo Turing (a shrub). Grind it into a pastge and make seven balls and dry in the sun. Take one ball at a time thrice in a day with honey.

2. Tallik – Disti= Behajami. Lachkhyan: Hajam na hai, Nābhi cheirho kittyā suloi, pirā garhey, Pet dum dhochsya hai, Ghana Ghana hagey, Hāgānhā heel na hai, bech haley khengedhā hai, Nittwa pet purey, Kai-ekkhān tyan kheley bech hai. Daru: Rohn sāt kojhā, Gul murich sāttwa, Mengani pādā sātthān, Nāgo ruborādi gulo sāttwa, Kumochsyā ludi sāt chāgā, Ādā sāt chāgā āā Kettrāngā sāt chāgā. Ei dārunhi nighuch garhi bādi sāttwa buri bānei ekkwa ekkwa garhi dine tin bār tyana jhullhoi khāli pede khāi. Tyāna jhul na pelhey garam pānhi di khāi. Je tyānhān kheley bech hai se tyana jhullhoi kheley gam. Bājeiā.
– Formula for indigestion. Symptoms: Cannot digest food properly, feels ache and pain around the naval, forms gas, passes stool frequently without satisfaction. In chronic cases losses body weight, Craves for eating frequently. Stomach gets irritated on taking certain food. Medicines : Garlic seven cloves, Black peper seven nos., Mengani(centelia asiatica) seven leaves, Nāga rubo-rādi gulo (grass balls, literally nose ornament ball) seven nos, Kumachsyā ludi (a thorny shrub, literally crocodile tailed creeper) seven slices, Ādā (ginger) seven slices, and Kettrāngā ( a ginger like bulb) seven slices. Pound all these medicines into a paste, make seven balls and dry in the sun. Dose: Take one ball at a time in empty stomach thrice in a day with curry soup. If soup is not available take with warm water. It is advisable to take it with such curry soup on which intake the stomach irritates or upsets. In case of minor, the dose should be decreased. Timetested.
Note: According to traditional belief one gets indigestion with the evil vision of craving by a human or spirit. Such evil vision is called Disti. And if there is an evil vision, such food if taken remains undigested in the stomach causing tumour and other ailments. It is therefore advised by the Chakma elders that before taking any food one should keep aside or throw away some portion of the food to be taken with the wish to ward off the evil vision or Disti and with the prayer to immunity to such evil look and the human or spirit should satisfy with the thrown away/kept aside portion.This Tallik is time tested and it is found to have expelled undigested food which was taken three to six months earlier and to cure the patient completely.

3. Tāllik Jdu bich tulanhee/Bhach garanhi. Dāru:Dein Kurhee, Jhari Pachchyā Changarā sing, Mukta sing, Tuttyā, Bāngorhi Bhāngā Kher. Iyānhi bādi sudhobiji pramān buri bānei diney 2/3 bār pābhi di khāi.
– Formula for poison adjuvalent/digestion of corrosive. Medicines: Dein Kurhi (a sea snail) fallen horn of sambar, copper sulphat, Bāngorhi bhāngā kher (a herbal grass literally broken bangle/churi grass). These medicines be pounded into a paste and made cotton seed sized balls and taken one ball at a time 2/3 times daily with water.

4. Tāllik Purush Tulonee/Mardāni jur garanhi: Dāru – Rwahn, Pārā, Prāngā, Kājā Gulmurich, Lang, Pibai, Tuttyā, Udho Naksa, Sigirāsik, Chhatti Māresh, Karengā, Tech Madan, Dānā Kābhur. Ei dāru udho naksa bharey jaghā di chinhi di bādey, kāpāch dānā promān pramān buri bānei ekkhwo ekkhhwo garhi diney 2/3 bār chinhi di khai.
– Formula for vitality : Medicines – Garlic, mercury, pranga (a herb), green peeper, clove, nutmeg, pipul, copper oxide, otter pizzle, sigirasik (a herb), Chhatti marech (a herb), star fruit, Tech madan ( a preserved herb), camphor cube. These medicines should be taken in otter fizzle weight and pounded with sugar and made cotton seed size balls and taken one ball each 2/3 times a day with sugar.

5. Tāllik Pāgal Kugure kāmārlye: Daru – Bhādho māchsyā āgārbwā puk -sāttwa, Bānāch kābara chhei, Rwahn, Gulmurich, Jāllyā morā, Khāidye midhyā, Sudo biji dānā, Ānnhwa, Muli. Iyānhi bādi kāpāch dānā pramān buri bānei gārām pānhi di khāi. Kāmrenei sāt din haley teh khābāi. Patthame tinwa ek laghe khābāi, jere ekkwah ekkwah khābāi diney tin bār. Dāruye dharily, tughut tughut hāgey, mudey.
– Formula for rabbit dog bite: Seven nos of Āgārbwa Puk (a Spanish fly like insect which causes blister), ash of Bānāch Kābar (a synthetic cloth), garlic, black peeper, spider shed, jaggery, kernel of cotton seed, carbon of chimney and yeast. Pound it and make cotton seed sized balls and take with worm water. Medicine should be started after seven days from dog bite. First three balls should be given at a time. Later, one ball each 2/3 times daily. If the medicine works, the patient will have frequent loose motion and urination.

6. Tāllik hār bhāngā: Dāru – Kujhi kurho hār, pubho sāmugha chha, badā rāngā kujhum, Ulu sigon, kijing sinā pādā, dhingi shāga murho. Iyānhi nighuch gurhi bādi, garam gurhi, um um bānhi thoi.
– Formula for bone fracture : Medicines – Bones of small chicken, snail lings of round snails, yellow yolk of egg, jelly of Ulu ( elephant apple), Kijing Chhinā Pādā (a shrub) and roots of Dhingi shak ( a fern). Pound these minutely and heat it in plantain leaves and bind luke worm on the affected part.

7. Tālik Sālābāndhā : Daru : Sāmuk, Bātbāttyā shāk, Jhārbwa bei shāk, Lājāri pādā, Bāngarhi bhāngā kher. Iyānhi bādi banhi thaih. Formula for phimosis: Medicine – Snail, Bātbāttyā shāk (vegetable herb), Jhābwa bei shak (a vegetable herb), Lājāri pādā (a shrub), Bāngarhi Bhāngā kher, ( a herb, literary broken churi grass). Pound these and bandage.

8. Tāllik Bich Bāt: Lachkhyan –Pet Pirā garhey, Suloi, Parāi. Dāru – Beich tengā, Tadegā jwil shāk, Chidirā bei shāk, Chhāgala kān shāk, Kādā māreich, Chigan Tenga, Kāngārhā gheeluk shāk. Iyānhi ujhi khāi, guli dey. Formula for Bich Bāt (Gastritis?): Symptoms. Stomach pains, aches, burns. Medicines- Beich tengā (literally 22 coins a parasital herb), Tadega jwil shāk (literally parrot tongue leaves, a brahmi like shrub), Chidirā Bei shak ( a herb, literary mixed colored leaves), Chhāgala kān shāk (literally goat’s ear leaves), Kādā māreich ( a thornygree amaranth), Chigon Tengā ( literally small coin, a parasital shrub), Kāngārhā gheeluk shāk (literally crab’s fat l;eaves). Take these after boiling and massage the water.

9.Tāllik :Jwjar haley, dharā thāghiley. Dāru: Phejerā khajā, Dubo meloni, Kādā marech, bhul kajai, todega jwil shāk, barsi āl ludi. Iyānhi chumot ujhi gudei khāi.
Formula for fever with body ache : Medicines – Phejerā Kajai( a shrub), Dubo meloni ( a herb) Kādā Mareich( a thorny vegetable), Bhul Kajai (a shrub), Tadega jwil shāk (literallt, parrot tongue leaves), Barsi al ludi ( (literally fish hook spur creeper). Boil it in bamboo tube, pound it and have it.

10. Tāllik: Dāda sehrey udho serhey jwil udilhey. Dāru– Jwal, Gul Murich, Tuttya. Iyānhi Bādi bajhei de.
-Formula for tumour between the teeth/between lips and gum. Medicines – Jwal(jamal gota), clove and copper oxide. Pound it and apply on the tumour.

11. Tāllik sat bajānhi. Dāru– Ek chilly marā gāch, Barmhā jāl, Renigkhang ghādu, Cheir chattā, Tāngmhāng ghādu, Sirchindhyā. Iyanhi ghahji khāi, Ujhi gādhey, Ghaji guli de.
– Formula for sensiblity. Medicines – Half dead tree, Barmhā jāl, Reingkhang ghādu, four kind of Chattā, Tāngmhāng ghādu, and Sirchindhya. Boil the leaves and branches and take bath, struck the roots on stone and make syrup and take, struck the roots and make a paste and apply on the affected part.

12. Tāllik Mumbal : Laskhyan(symptoms) –Outside of throat swells, Root of ears swells, Cannot swallow, Throat pains, Root of tongue swells, Erruption at the root of tongue. Tar Daru (medicines) – Alla pada, Pagra kot, Jei Phal (nutmeg), Piboi (peepul). Pound these tith the juice of Kangarha ghiluk shak or Deino Hat Pa and do mum (keep in the mouth).
2. Jādu: It is drugging of an enemy with corrosive poison or other substance to cause harm. Typical Jadu: 1. Administer this Āng writing on a Pān leaf and the enemy will go mad.

3. Tonā: It is spelling magic on certain object, taking it to be a supposed spirit or enemy to cause inactivate or cause harm. By doing so, it is believed that the cause of illness will be destroyed or driven away and the enemy will be harmed, destroyed. Tonas are named as Beng Tonā (applied on frog), Mukti Tonā ( applied on idol), Samuk Tonā ( applied on snail) etc. A Khāng with an egg is also a Tona.
. Typical Tona: 1. Take urinated soil of an enemy. Bundle it with the leave of black Dhatura and put it inside an egg of a black hen and chant the Mantra on it. Bury it for a week. Take it out after a week. If you dry it fuelling on the oven, the enemy will dry up. If you dip it in water, the enemy will swell into a giant. (The mantra is not given here as it is not permissible to teach a harmful thing except to a disciple; from the Vaitdyali point of view.)
2. Take one Gārbo Sāmuk (a big snail), take seven nos of Mwan Kādā (thorn of a thorny tree), chant the Mantra on it for five times. Pierce the thorn around the mouth of the snail to cause bleeding to the enemy.

3. Muk Jari Tona:Ung hung kar, phalanar (name of the patient) muk jari, kut jati, bich jonyo, bisha sarpa, chat pira, bak jal, oghoi jonyo, mu pira, ei bich korlyum nirbich. Ung swaga pwo. It is a mantra for mouth ulcer. Tela Nādā (oil soaked cotton) is applied pn it with this mantra after Nijhi Dinei (making prayer hovering it on the patient) then hanged it above the oven. It can also be done by taking seven measure of Ābedhi Sudho (cotton string spun by a small girl who has not attained puberty and regarded as secred). The oiled cotton and the strings sould be chanted with the mantra and it should be knotted with this mantra and hung above the oven. ‘ Ung Hung Kār, Phalanār (such and such) Panja Prān Rakkhyā Jār.
4. Chāllān: It is the process by which spirits are deputed to a certain enemy or place to cause harm to enemies.Typical Chāllān:

1. Jam Chāllān: (Deputing Yama, the god of death to cause death of the enemy). Procedure: Collect the Charrha (Piece ofbroken earthen pitcher shell) from a dead body burning place. Write the following Āng (magical design) on it. Sacrifice a Sonnyo Kurhwo Chha (just shell out chick who has not yet touched the eart) on the writings chanting ‘Ung Hung Kār, Phalanā Hai Jama Sangār” (Ung hungkar, let such and such is killed by Yama). If you want to do it against one family it should be buried at the root of the middle king post of the enemy’s house. If you want to do it against the whole village, bury it at the middle of the village along with the sacrificed chicken, chanting the mantra. While doing it the doer must know his protection in the form of binding a talisman, on his body, or bind protectional medicine or set off from his house chanting protectional mantras. Otherwise the spirit may cause harm to him instead of the enemy.

2. Jannyo Chāllān: Take seven finger length of Midingā bamboo tube. Write the mantra on it. Take the skin of a Khachsyo frog and fill it with (a) urinated soil of the enemy, (b) Ludi Mwan Chattā, and (c) Gach Mwan Chattā. Put it inside the tube and chant it with the mantra. Also write the mantra on tender plantain leave and put it as a lid on the bamboo tube. Dip it in Cheikcheguli (dirty soil). Mantra: Ung jhing jhing, Ee jhi jhi, Alim Khar Bibi podei, Ung jhing jhing Ee jhing jhing khar bibi podei. The enemy will get herpes on his organ. For givin relief, break open the tube and flow it in the river.

3. Phrāngi Chāllān: Take soil from a Hājā (salt forming streamlet) chant it with the following mantra and throw it on the place where the enemy washes his face in the morning. The enemy witll get Phrāngi (leprosy). Mantra –“Ung Simei Pudi, Kanjan Pudi, Tumhi Sāt Pudura ma, Ut pudura Ut, Dhar Pudura Dhar Phalanāre (such and such ie. name of enemy) māri mui jam ghar. Dwāi Simei Pudi Kānjan Pudi! Mā Bajhampudi Sākkhi.

4. Pet Pirā Chāllān: Challan for causing colic. Take a Kurhi Kurhwa Āl (spur of a hen) and chant ‘Oong NāPattwa Tāli, Phalanā Grang Gri. Ung Swā Hā’ on it and twist it. The enemy will get colic.
5. Purhuch Mārei Dyani (to cause irrectile disfunction): Search for a shoot of Kumachsyā Ludi (literally crochodile creeper) and chant ‘Oong Namo Brahmha Mārang Bich, Phalanār Āng Purujhat Mārang Khil, Chal Mā Barmha Chal. Ā Ee Hung Kār” on it and twist left side, chanting for five to seven times.
6. Gangā Chāllān: Write This Āng on the Kum Bhāngā, a piece of broken earthen pitcher of a dead burning ghat. Take a Pāllyāng (a bamboo tape plaited tray meant for Pujo). Above the Pāllyāng spread a Tala Chānnwa (the lower canopy made on the burning place of a dead), above it put the Āng written on the Kum Bhāngā. Now sacrifice a chicken to Gongā, the water goddess with the prayer to cause harm to the enemy. Now take out the Tala Chānnwa and place it on the roof of the enemy. The enemy will die of water born diseases like diarrohea, vommitting, cholera etc.

5. Bāān: Bāān is literary an arrow. It is spelling of mantra on an enemy to cause harm.
Typica Bāān: 1. Hāgārhā Bāān (to cause diarrhea). Take the first wax of fly bee and chant ‘Krekra Krekri Kritol Sra Si Sree,Har Bich Har,Ei Mum Porhāi Phalanār Bich Angge Dhar’ on it. Administer it in a hooka. The enemy will get diarrhea.
2. Kāch Bāān (causing cough): Take stool of cat and chant –‘Kāch Chhila Kāchswa, Phalanārhe Mārilung Sugheyā Jugini Chāllān. Phalanārhw Mārilung Kach Bāān. Kār Gyān? Sitdhi Sri Rāmar Gyān. Oong Swāgā Phwā” on it and administer. The enemy will get chronic cough.
3.Galā Kādā Bāān : Done to a singer. Chant –‘Surjya Mukkhe Jabang Kadhā Rājā Mukkhe Het Mādhā, Māllyung Thādhāl Bhāngilo Jwil, Phalanār Mukkhe Mārang Bachjra Khil. Ooong Swāgā Phwā’ and cry a Reing. The singer will not be able to sing anymore.
Chant –‘Oong Hoong Ānji Guru Oong Kung Ring Hari Hari. Oong Khā Ling Ling Swā’. on a glass of water and drink it. It will cure Galā Kādā. Clove may also be taken chanting this mantra.
4. Chandra Haran (to cause change mind). Chant –[‘ Oong Oong Nirbān Nirbānu Phalanir Apta Chandrā Āi Ma Sidhu’. Āi’. take long breath and swallow. The girl/woman will only like you.
5. Majarā Bāān. Chant –‘Oong Samakhāng Krimāng, Kāi Ling Srā Ling Phalanā on the left little finger or Ludi Bandor Tālā and twist to left side. The enemy will get twisted.
6. Sapda Bāān (stoppage of sound): Take first rice, from the cooked pot and chant –‘Oong Ānā Siā Nā Si Gu Khāng, Hillā, Phalanār Rā Bandh Hillā Hill. Dwaii Dharma. and administer to the enemy. He will not be able to make sound and go mad.
6. BAND is the rocess of binding with mantrato sread further or to stop further action. Tyical band : (1) Take wet lime and chant –“ Ung Sri Rame banela kundali, Lakkhane dilho dak, ei kundlai Barho bajhar sang thak. Juni ei kundali bhangi jach, Sri Ramar madha khach”. Now aply it on a boil circling the lime around chanting the mantra in every circle. The boil will not sread any more.
(2) Peduli band (to stop delivery of a pregnant woman): Chant –‘Dumey buney kedhā, Chānāle Bune chei, Phalanir pwa ujoni Jai’ on the belly of the pregnant woman upward and she will not be able to deliver her baby.
Chant –‘Dumey buney kedhā, Chānāle Bune chei, Phalanir pwa Lāmani Jā’ on the belly of the pregnant woman downward and she will be able to deliver the child. This is done in enmity with the pregnant woman by the maid.
6. Āng: It is the megical pattern called Yantra in Hindi and Bengali. It is used in talisman and for protection from Tonā and Chāllān and from the spirits.

Typical Āng: 1. Jum Mara Ang.
This Āng is meant to drive away spirits from a offending Jhum. Write it on slate stone and Put with it skin of Mulugā Bāndar, Mwan chāttā, horse’s stool, iron oxide, and Luri mādhā kher (a herb) and bury it at the suspected spot.
Ang 2. Hājā Mārā:

Write it on a Ulu Pāghor (petal of elephant apple) or on an egg of black hen. Add Tāngmāng ghādhu and Tei Udol with the Āng and bury it on Gaba Hājā (salt forming streamlet where methun visit) and Heidho Hājā(salt forming streamlet where elephant visit)
ANG 2. JUM MARA : write this ang on slate stone and bury it on a Tuesday or Sun day on the middle of the plot. This is meant for making a land unfertile., when own selected plot is snatched by others.
Āng 3. Duch Mārā Āng to drive away bad element of a place or land, Write it on a Chhara (earthen lid of a pot). Sacrifice a black chicken to Kālā Khedhar, the owner of all offending places and bury it at the offending place.

7. Khāng: It is a kind of Tonā where the disese causing element is called and destroyed. It is done for skin disease like ring worm, eczema, absceses , and some times for cough, colic pain etc.
Typical Khang:1. Take seven strands of Ābedhi Sudho (cotton spun by a girl who has not attained puberty) to the measure of the patience (head to toe). Divide it into three equal portions. Now take one duck egg or black hen egg and hover over the patient with the prayer to enter all the disease causing elements in the egg. Now take down the egg touching the patient head to toe. Coil the thread strand one by one around the egg chanting –‘Ung Shring Shring Mārang, Haringa Puk Mārang, Na Murhwa Na Kuri Puk Mārang, Sāt Chharā Puk Mārang. Ung Kār! Kār Gyān? Sitdhi Shri Rāmar Gyān. Ung Swāgā Phwa.’ With other portion, of seven strand, cover the pot with the seven leaves of Ochjyang and bind the pot chanting the mantra. With the rest seven strand, bind seven bundles of bamboo chips. Now cook the egg burning the bamboo chips. When it is cooked, open and examine the egg. If you find black spot, it is the hold of spirit of a muddy place, if white spot, it is the hold by Gāngā, if it is red spot it is the hold of Dein, the witch. Now hung the pot with the egg above the oven for seven days and flow away it in the river after seven days..
8. Kājhan: It is the method of making a mantra chanted thread for a child with pneumonia type chronic cough worn around the body.
Typical Kājhan: Take nine strings of Ābedhi Sudho to the length of the patient. Chant this mantra on the thread for nine times and make one knot at the end of every chanting.
Mantra :Kāch Kājham Kājhani, Kājham Jamdhoot, Āndhār Gharey Kāch Kājham Kāleiā Chandir Put. Baney Kājham Ban Bilājhi Hāttey Diyā Tāli, Pānhit Kājham Pānhi Kumari –Thādhāl Bijali.Phalanār Jwar-Jāri, Piry-DhiryāBhachtha Haiyā Jwak.After chanting is over, cross bind it (bāghāmochsyā) like the secred thread of a Bramin, on the patient. It should be done on Tuesday or Saturday.
9. Mandar: A mandar is the mantra or magical chanting. Mantras are spelling of orders and invoking power of the mythological deities like Rama, Brahma, Vishnu, Siva, Durga, Kali,Hanuman, Ganga, Manasha, some sages, Yama, Ravana, etc.etc. Some mantras also have Mohamedan terms like Alla, Mohammad, Lai La Illalla, Bismilla, Rahaman, Phir etc. Some contains Burmese language and some with Buddhistic terms.
10. Typical example of Mandar (mantra) (a) Pet Phuleyā Nun Parhā:(chanting on salt for diarrhea) :Ung TutthāThutthā Shrābang ThutthāUng Swāgā Phwa. Chant this mantra on salt and take a pinch once a day.
(b) Āt Kabāli Tel Parhā: (chanting on oil for migraine). Take some mustard oil , dip cotton on it and chant this mantra on it : Ung Eikul Oikul Gangar Kul HāLailhung Tel, Phalanār Āt Kabali Mādhā Pirā Pādāl Purit Gel. Ung swāgā Phwa.. Massage it on the forehead.
(c) Galāt Kādā Bājhiley (if thorn struk at the throat). Ung Hung Ānji Guru, Ung Khung Ring Hari Hari. Ung Kā Ling Lang Swa. Chant and blow air on the spot. You may also chant it on water and give it to drink by the patient. You may also chant it on cloves and give it to eat
(d) Sābey Khudhiley (on snake bite). Ung Galang, Ung Dalang, Shrāba Dalang Dalang. Dalang Mi Swāgā. With this give bind with hair or Ābedhi Sudho.
(e) Sābey Khudhiley (on snake bite): Ung Nākrasu, Nā Krapik, Pik Shre Pik, Tik Shre Tik. Blow air on the bitten spot with this.
(f) Jāmāl Gātrik (on any problem) : Oong Hoong Yeng Shring, Shring Jang Shri, Oong Hang Rā Kring Mang Hoong Rā. On falling in any problem, go to navel dip water of a river or stream or of a pond and chant this mantra folding the hands and you will be relieved. If there is rainy cloud, chant this mantra making fist and there will be no rain.
(g) Jāl Tulonhee (to cause hunger). Take fistful of rice or boiled rice water and chant –‘Oong Jwalanta Barmha Akgni Jwal, Ut Manurha Hārang Hār. Oong Ut, Phalanār Bāyu Āi. Oong Swāgā Phwā’ and administer it to a patient who does not like to eat.
(h) Dhakdhaghi Tulonhee (to place the crown of a child) Chant –‘Oong Ang Pujhang Barmhā Barmhā Ghara Pānhi, Ujani Udhok Tāni.’ on a glass of water and apply it on a downed crown of a baby. You may also suck it chanting the mantra five to seven times. You may also pound the leaves of Bāngālee Kudhu and Lajari Kher and apply it on the crown.

10. Parhā: Reading out and blowing air on the material or spot on food, drink, medicines etc.
Typical Parhā. 1. Byātrā Chol Parhā. Jum Mara. (Chanting on rice to ward off offending spirits from a Jum). Take rice, chant this mantra on it. Pour it in five Āttugā Midingā Bāch (topless Mitingā bamboo) and bury it in the four corners of the Jhum and one at the middle. Mantra –‘Ung Thik, Barmhā Vishnu Siba Barey, Kali Jugey Satya Chaley Phalanār Jumo duch gun rakkhyā garhey. Ung Swāgā Phwa’.
10. Bhāp Lonhā: The process of inhaling vapour of medicines or steam bath.
12. Bānhee Thonā: To bandage.
13. Phāgu; Powder.
14. Su Gorānhā: To functure with a red hot pointed stick especially a boil, carbuncle etc.
15. Rokkhyā Bānānhā: The process where the vaitdya paste underground honey fly wax on the tigini( tip of hair ) with medicine like mustard seeds etc of a child for protection.
16. Tābit/Kabach/Lhāppwai: It is talisman or amulet worn to ward off evils and harm. Here Ang or magical writing with chanting of magical sound is applied.
Typical Tabit: 1. Gā Band.

Write the above Āng and por it in a Tābido Khul with Jārbwa Pwa neii (navel of illegimate child of Bhādo month), Sannyo Kalā Gāch, Sannyo Arjun, Sannyo Kereit. Give life to the tabit with Telhāk or Teimbreing and bind it on a Tuesday or Saturday. It is for protection.
2. Tābit against Bāān/Tonā: Write these two Āng and pour it in a Tābido Khul with Jārbwa Pwa neii, Chānāla Hār, Jarma Bhumi Mādi, Sājongyā Rubo. The ang should be placed one up another down and the medicines in between. Lhāppoi may also be made with it. It should be given Jip (life) wit Telhāk or Teimbreing and bind it on a Tuesday or Saturday.

3. Tābit, Āt Kabāli (for migraine): Write these two Āngs on palm leaf or Pi leaf and make talisman on a Tuesday or Saturday. Give life to it with Telhāk or Tembreng.

4. Tabit. Edā (for driving out fear in a child).. Write ‘Ung kese, Ung Sāngkā, Ung Swati Li, Ung Swāghā Phrā’ on palm leaf and make talisman and bind it to a fearful child on a Tuesday or Saturday giving life to it with Telhak or Tembreng.
5. Tābit Pwa Kāniley (if a child cry incessantly): Write ‘Oong Meng Thwā, Meng Thwā Oong Swāgā Phwā’ On any paper or palm leaf and make a talisman. Invoke power to it with Telhāk or Tembreng on a Tuesday or Saturday and bind it on the cradle of the child for five days. If you keep it for more than five days, the child may go dumb.
17. Jhārā: The art of blowing air after chanting mantra on a person or on the affected part of the body.
Typical Jhara: 1. Ghā Rakta Band Garanhi (to stop bleeding of a wound).(a) Rakta mā rhei rakta mā, Tumhār pudey gallhyā ghā, Jiyhat rakta siyhat jā. Blow air on the asffected part.
(b) Ragani mā rhei Ragani mā, tar putrai gallhya ghā, hāra rakta chāmha ghā, neelo ghā, kuro ghā, jeikhāner rakta seikhāne jā. Blow this mantra on the soil taken from the middle of an oven and apply the powdered soil on the injury.

18. Buri: The medicinal balls (tablets). It is generally in the shape of cotton seed, plum seed, jute seed etc.
19. Ghaji Khānā: To take after rubbing the medicine on a stone, applying water making syrup.
20. Garam Denā: To apply heat. Here, a portion of the leaves of the medicine is bundled in cloth, other portion with the root is boiled. On the mouth of the pot, a Chābārhbamboo plaited mat with hole is put. Above it the bundles are put to get heat and applied on the affected part.
21. Lwah Dāk Gorānhā: It is the process by which a red hot iron is dipped in the medicinal syrup.
22. Lep Denā: To apply medicine water on affected part.
23. Guli Denā: To apply a medicine and massage.
24. Kābānā: To puncture with a tip of hot red metal especially on a swollen part in sprain etc.
25. Pātti Denā: To cover a wound with a medicinal leaf to suck the pus etc.
26. Band Gorānhā: To draw boundary with mantra so that the disease does not spread, especially on a boil, carbuncle and swelling glands.
Typical Band : 1. First take cotton dipped in mustard oil on a piece of plantain leaf, chant it with this mantra –‘Ung sungchungya nalhey dola-doli, Bhajhi udhich Khodhar hugumey. Ung swaga pwo’.This is for flow out a lump.
2. Now collect yeast, piece of skull of a dead, coal of dead burning post. Grind it and make boundary around the lump chanting –‘Ung hung man Kubarāi, Ung kāre Barmhā Barey tibi karhang thir, Ung kārey tibi karhang band. Ung swāgā pwa’.
3. Collect rice, mustard seeds and fresh turmeric. Pound it and make a a pulp. Bind it on the lump to cure it.
4. Jwar Band (stoppage of fever). Chant –‘Oong Hoong Kār, Phalanār Jwar Chhārkhār. Oong Hoong Kār, Phalanār Jwar Bhachtha Gar.’ and blow it on crown of the head, eyes, ears, nose, throat and chest. You may blow it when the fever just started.
27. Duch Mārā: It is driving away of the offending cause or spirit from a place.

1. Hājā kuluk mārani: Hājā Kuluk is a place where salty water is formed. The Chakmas believe such a place to be the source of skin diseases like leprosy, eczema, white patches etc and it is the den of the witches like Kājal Pudi/Kānjan Pudi and Simei Pudi/Simei Pudi.
Mantra {Ung Jalera Kijhi-mijhi Khudhera Kijhi-mijhi, Ei Khut Paranghar Kār Lāgi?- Hājā Kuluga Lāgi. Hājā Kuluk Mari Jwak, Kājal Pudi, Sibang Pudi Udhi Jwak’. With this mantra, strong wine, broken rice and ash water should be chanted and strewn on a Hājā Kuluk. It should also be thrown on self.

28. Sinān: It is chanting of mantra on water of a container, generally a pitcherful to give bath to a patient for cure or for early recovery. In a Sinān, rice, flowers and lamps are also used. After chanting mantra on the water, the Vaitdya blow air on the vital parts of the patient. The patient is also asked to drink it and later bathed.
“Ung gut lārang, mu lārang bāyu karang thidhi. Phalanār ulambchtya manurā, thāghur bichchhoni, kāyā niranjan karhiācham thidhi. Jwilvā tole thidhi karam Gangā aaBhagiradi, Nābhimuley thidhi karham Barmhā udhok jwali. Nājhigātte thidhi karam pavan dwi sar, Chokkhu matdhye thidhi karam dwi kālāchān. Kandha mule thidhi karam choidanyo gojhain, Tālumule thidhi karam (pholonar) kāyā niranjan. Mālumette thidhi karam ek chakrā diyā. Dwi hātte thidhi karam Ingilā, Pingilā, Sujarmhā, Gandhāri. Ei chāri nāri dhariyāchhe Mahā Prabhu Sip, KāyāaCharma Dhoriyāchhe Bichsunu Niranjan. Rakta māngsa dhariyāchhe Kedugā Devi Mā. Benu benu bātdya bājok (Pholonar) Nikunjha mandire. Man houk thir, Sahachsra dwarajā houk thidhi. Jwalanda Brammhā tip di jwalok bāati nitti nitti. Sarilette chhai chakra karam thidhi. Andhakār dur houk Sibho gyane, Brammha hungkāre. Jwali udhok Manipuri bāzār. Sulho kelā thidhi houk purna houk ga. Hinanda Bajhanda thidhi houk jwalok man pobon. Sulho kelā, chāri Chandra, thāahur bichchhoni, madhurā nagari thidhi houk. Jilvā tole bajhok gangā, Jalanda barmhā thidhi houk jwalok bātti nitti nitti. Chhai chakra thidhi houk bājok dumdumi bzār. Sulha kelā thidhi houk Bājok Madhurhā nagari. Chhatrich maghām, bāunna kājhee, tippānna galli, baunna bāzār kariyacham thidhi. Manipure bātdya bajok nitti nitti. Ādi-AnĀdi barey Gurghanhādhe parhe pānhi Durgāi dilho bar – Purna houk phlnār kāyā niranjan. Ādi-Anādi swāhā. Ung Sibho gyān, Barmhā Hungkār, Bishnu Ungkār.
Translation of CHHOI CHAKRA PĀNHI PARHĀ (sinan)

This Pānhi Pārha (water chanting) is performed for a bed rident patient who is very weak and suffering for a long time. For performing this rite first a pitcherful of water is to be carried from the river/stream. Before filling the pitcher, the filler should trow rice/flower to the river and make prayer that he/she is filling the water for such and such (the patient), that the mother goddess Gangā should give him/her pitcherful of water so that the patient could be cured. He/she will then fill water and bring home and place it on two tip of plantain leaves. Now five measures of rice, 3/5/7 kind of thornless flowers, three wicked oil lamps on shell of oisters will be arranged on a shieve. The rice is to be made a human figure, above that the water pitcher is placed, in which rice, a coin, flowers will be poured. Now the Vaitdya will make prayer for the cure of the patient and will also aske the patient to pray. Now the vaitdya will sit folding the legs and facing the pitcher and start chanting the mantras stirring with the tender shoots of bamboo called Podonā dik/Mhiyho dik or a Thorn of sting ray and blow air at every punctuation. “UNG, I am moving my lips, my mouth to restore air and health of the patient. I am also restoring the mind and liver functions of such and such (patient). I am restoring water under the tongue, fire at the navel to light up. I am restoring the two airways at the nostril, the sights at the two eyes, the sense at the throat, the body at the crown. I am also restoring the neck making a whirl at the Demi (back of the neck), veins and nerves at the two wrists. The master of the four main nerves –Ingila, Pingila, Susurma and Gandari is Siva, the master of skin is Vishnu and the master of blood and flesh is Keduga. Let there play musical instruments in the heart, and the mind is restored. Let the thousands doors are restored,let the oven is ignited and burning. Let me restore the six circulatory systems in the body. Let the dark go away with the knowledge of Siva, with the Ung sound of Vishnu and with the Hung shout of Brahma and the navel becomes active. Let the sixteen arts of the body are restored and the body become complete. Let the respiration and aspiration is restored and the mind lighted on. Let the sixteen body arts, four kinds of liquids, the liver functions, the heart are woken up and lighted and remains lighting under the tongue. Let the six circulations are restored and the heart beats properly. Let the Chhatrich Maghām (thirty six vital points) are restored, the fiftytwo Kājhees (ropes), fifty three Gallis(streets), fifty two Bāzār (markets) of the body are alright and the heart beats are proper.With the blessing of the Almighty, Gurghonath I have chanted the water. With the blessings of Durga let the health of such and such is restored fully. Swaha of the Almighty, With the Ung knowledge of Siva, Hung sound of Brommha and Ung sound of Bishnu. ”
Afterward he will vow before the water pitcher and also ask the patient to make prayer for cure. Now he will take some water in a glass and ask the patient to drink some. Now he will wet his right thumb in the water and wet the vital points of the body one each chanthing mantra on the wet thumb and blowing air on the thirty six points making a left side round(anti clock wise)of the thumb. The points are :
(a) Ung Mastakette Siba baise. Ung kār Pavan thidhi haiā jā. Blow on the crown.

(b) Ung Karnette Kāliā baise. U Poi Ong Ing Swā. Blow on both ears.

(c) Ung Nāsikātte Nityānanda Madhu Kare Pān. Ing Ong Swā. Blow on both nostril.

(d) Ung Chokkhe Pralay Baise Prabhu Nijo Hungkar. Blow on both eyes.

(e) Ung Jwilbhātte Amullya Baise Udhok Jal Bharok Gangā. Sāgara Bādājhe Udhilo Jal Āi Gangā Āi. Blow on the mouth.

(f) Ung Nābhi Moole Mahā Brammhā Thidhi Haiye Chakra Sār. Ing Ang Rosul ĀllĀh. Dasami Dach Dwār Bhiriyā Thāk. Ung Swāgā Phwā. Blow on the navel.

(g) Ung Jang Kang Ang Swāgā Phwā. This matra is for recitation and blowing of air on the water glass before giving to drink.
In other Sinān, mantra is blown on crown, forehead, eyes, ears, nostrils, tip of nose, neck, throat, between shoulder blades, chest, solar flexus, nipples, three fingers below the left nipple, navel, three fingers below the navel, end of thighs, back of knee, ankles, above the feet. For all the vital points, various sound are to be made.This process is called Jāgā-Jabin thik garhi denā (literally to correct place and land, the vital points of the body). After blowing of air is over, the patient is asked to drink a little chanted water and afterward bathet with it. The patient is then asked to get up pressing on the upside down pitcher and the performance is over. Now the rice agains are measured. If the rice is found more than five measures, it is good for the patient. If not, it is bad. The rice is cooked and offered ‘syong’ before the Gonghei/Gozen/Buddha as a Pujo.

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