Dabu Nepa Pasa Pucha Amerikaye, Washington, D.C. noe 1993 Special Annual IssueDabu 1993 Special Annual Issue Vol. 1 No.1 Nepa Pasa Pucha Amerikaye October 1993 Table of Contents Editorial: Mbha Puja - A Unique Newa Tradition Dr. Manoranjan N. Dhaubhadel 1 President’s Note Ram Malakar 5 Samayik Gaincha Myen Dhruba N. Kayastha 8 Nepa Lyahanu Dibya R. Hada i Newa Alphabets 2B Thin - An Institution of Making Choice of a Groom Tejeshwar B. Gongah 15 Help for Nepal - A Grave Concern Veda B. Joshi 19 Nepal Bhasa Academy 21 Newars and the Pasa Pucha Dr. Tulsi R. Maharjan 23 Nan Jaagu Dhaapu 25 News/Letters to the Editor 27 Origin of Black Rice Kesar L. Shrestha 28 Rites and Reflections Tejeshwar B. Gongah 30 Membership Directory 32 Editor-in-chief: Dr. Manoranjan N. Dhaubhadel Editors: Editorial Representatives: Dibya R. Hada Dr. Devendra M. Amatya Veda B. Joshi Tejeshwar B. Gongah Dr. Tulsi Maharjan Pashupati Gorkhali Ratna K, Shakya Yogendra Pradhan Bhagat L. Shrestha Dr. Shyam S. Ranjitkar Dr. Mohan N. Shrestha Jop N. Shrestha Tribhuvan Tuladhar Sridhar Shrestha Ananta R. Baidya Dr. Janak L. VaidyaEDITORIAL Mha Puja - A Unique Newa Tradition Mha puja, the worship of the inner self, is unique to Newa people. Newars believe that one needs to understand and respect oneself before he/she can understand others. Mha Puja is purification, strengthening and understanding of oneself. Mha puja carries all the grandeur that a typical Newa festival or ritual possesses. It also is distinct from other Hindu or Buddhist worships in that it is the worship of oneself and not the usual worship of Gods and Goddesses or others. Mha puja exposes the relationship of a person with the surrounding nature and the cosmos. Understanding of one’s role in life makes him/her more knowledgeable and unselfish Worshipping and blessing oneself to achieve unselfishness and generosity is unique by itself. Mha puja is also for prosperity and physical well being. No other Newar festival is solely devoted to enriching oneself both physically and spiritually. The religious and social aspects of Mha puja fall perfectly in line with the socio-religious nature of Newar festivals. Incidentally, Mha puja is performed and celebrated on the New Year’s Day giving it additional social flavor. This year, Mha puja day or the Nepal Sambat 1114 New Year's Day falls on the 13th of November. Mha puja is celebrated with as much vigor as any other important festival. According to Hindu religion, soul or the inner self never dies, Only the body which the soul uses as a vehicle dies. The soul gets to be born in a bodily form (human, animal, plant, etc.) according to its performance in the past incarnations. Human life is considered the Dr. Manoranjan N. Dhaubhadel superior being at the top of the life cycle. It is interesting to note that Mha puja perfectly fits into this popular Hindu mythology and yet it is unique to Newa culture. The worship of the divinity in oneself takes place in a sophisticated, interesting and exhilirating atmosphere. The elaborateness with which Mha puja is performed exemplifies the Newa tradition of well organized and devoted rituals on a grand scale. Mha puja is conducted mostly in the evening or the afternoon to make sure that Mha puja of Aagandya (the family Goddess) and Mha puja of Goddess Taleju Bhabani at the three palaces in Khwapa (Bhaktapur), Yen (Kathmandu) and Yala (Lalitpur) have been completed by the high Newar priests. These Mha puja ceremonies of the Goddesses are not accessible to the general public. It is said that at the time of Newar Kings, the king, the priests and some high ranking Newars were able to verbally communicate with the Goddesses through tantricism and they helped perform the Mha puja. The regular Mha puja found in every Newar household is usually performed on the floor in the dining area. Newars residing outside Nepal miss this grand event very much and the details seem increasingly interesting. Basic elements of Mha puja are the same for all Newars. Some procedural details may vary from family to family Manda (Mandala) is an essential part of Mha Puja celebration. First the floor (usually tiled or plastered) is purified by sprinkling holy water collected from a sacred stream, NextMandalas are created on the floor in front of the row of seats for the family members and elsewhere, The total number of Mandalas exceeds the number of people in the household by three. One at the top of the line, which is usually smaller in size and separate from the rest, is for the House-God. This is followed by one for each and every member of the household and two additional ones at the end that-are at right angles to the main row. The last two Mandalas are for ever-watching Yamaraj and Jamaraj, the ambassadors of Death who are always ready to take sinners to hell. Each Mandala is carefully prepared on the floor by following an elaborate procedure. A set of closely spaced concentric circles are first drawn in each Manda area by employing a mustard oil soaked cloth piece wrapped around a flower plant stem or a pencil. It may be worth mentioning here that Mha puja stresses in strong, longlasting, bright, healthy, fragrant and other such ee with Peale Happy New Year Nepal Sambat 1114 Rory 6a 5 Dr. Suresh & Sajani eter Shrestha connotations and only materials that are considered clean are utilized. Oilmarks last longer just as Ita (oiled strand of strings) burns longer. Circles signify completeness. On the top of the oil rings a beautiful and artistic geometrical shape which constitutes the core of the Manda, is created. The markings are done in yellow Potaye (yellow mustard powder). On the outside is a large ring enclosing a slightly smaller one within which two squares are overlapped to form eight triangular shapes. Abhir (vermilion powder) is spread along the various Potaye lines. A handful of paddy and rice mixture is placed on each of the four triangles along the north-south and east-west lines with respect to the worshipper (worshipped) and one at the center of the Mandala. ‘The worship is started the same way as when worshipping God. Except this time each step is carried out first with the House-God followed by the members of the family and then Yamaraj and Jamaraj at the end. Nusala, a few drops of water in the right hand palm thrown into the worshippers mouth serves to purify the worshipping body. The pancha patra (pure water vessel) and pujabhu, the plate with worship material such as rice, flowers, taye (popped rice), vermilion powder are first recognized by offering water, rice, vermilion powder. Every body then worships his or her own Mandala. The Mandala is used as a medium to present the various offerings to the self, Usually a Newar Brahmin or the Nakin (the eldest female in the household) or somebody deputed by the Nakin goes over each step of the worship and also takes care of the worship for the House-God and Yamaraj and Jamaraj. Dhun, Dhupayen (special incense of local variety) lighted and put on each of the five paddy/rice lump in each Manda, spreads the festive fragrance around the worship area. Offer of fragrant incense pleases the soul and hopefully, makesthe person’s life successful and fragrant. Next comes the very important offer of light Two Itaa (handwoven cotton strands soaked in oil) about two and a half feet long, are lighted at each end and offered to the worshipped ‘who accepts by chanting in Sanskrit - "Swah prakashah mahatejo sarbapatti bidapaham. Sabhayabhyamtaram jyoti deepoyam pratigrihyatam," Newars use Sanskrit quite a bit when it comes to worships. The light is accepted to enhance one’s inner supreme brightness and to drive away any possible problems. The blessing is for the person to be able to keep shining bright like the burning Ita for a long, long time. The four lighted ends occupy the locations of the four outer paddy/rice lumps in the Mandala. Soaking of Ita with mustard oil makes it last longer. The lights are kept on through the completion of the whole Mha puja process. Light, which is considered as one of the five elements used to create the universe (the other four are air, water, earth, and sky), has a special meaning in worships. The offer of light spiritually brightens the inner self, makes it more powerful and keeps anything evil at bay. Sagan (or Swagan) is another very important part of Mha puja. Offering of Swagan to a person is usually made to reward some extraordinary and meaningful achievement. Dhau (yogurt) Swagan is first offered with blessings. Dhau Swagan involves accepting on the forehead a composite mixture of rice, taye, vermilion powder and yogurt. Dhau ‘Swagan on the forehead unveils a shining and cheerful face enjoying a great celebration. Next comes the all important Khen (egg) Sagan. Khen Sagan constitutes the offering of Swataa (the trio of egg, fish, and meat) on the left hand (for some the right hand) and local wine (liquor) on the right hand. Swataa signifies man’s victory and control over animal beings living in cell, land and water. Wine marks the celebration of the occasion, Amidst fragrant air and numerous candle-like lights from burning Itaa carefully orchestrated around splendid Mandalas, the holder of Swataa can not help but be ecstatic. Tae aad 99y¥ ~wear Happy New Year Nepal Sambat 1114 ta all Nepalese Friends prom Dr. Pabitra, Amrit, Praju & Priti TuladharFlowers are offered for blooming and fragrant life, A garland of *Gweswaan’ flower is worn around the neck, Gweswaan is sturdy, is not easily worn or torn like some other flowers and signifies blessings of long lasting and successful life, Garland also signifies victory. Jajankaa is worn by the worshipper (worshipped) like garland. Jajankaa is made of many rounds of a white cotton thread forming a circle of about two feet in diameter and tied with a small piece of red cloth in order to have no ends. Jajankaa symbolizes the integration of the beginning with the end. It is about creation, maintenance and fullness of life. Offering of a variety of fruits, nuts and sweets is for a fruitful and resourceful life. The walnut is tough outside but carries tasty nut inside. ’Tahsi’ fruit has thin skin and provides tasty sweet and sour fruit. Singali (the local chestnut) is hard outside and tasty inside, Sugarcane stem is tough outside but Provides sweet juice for consumption. These offerings are aimed at having a strong body with a pure soul. The relationship of a human with nature is also exposed. Variety of sweets shaped like the Star, the Moon, etc. adds sweetness and fun to Mha puja. Yamaraj and Jamaraj are witnesses to the Mha puja and they are supposed to stay away because of the physical and spiritual energy gained through the various offerings. For example, it is said that Yamaraj and Jamaraj could not even touch a person who has performed the year’s Mha puja unless and until the walnut shell rots, which is considered highly unlikely. The final purification of the soul and the blessings come from Nakin or Purohit with a shower on the head of a mixture of paddy, flowers, pieces of fruits, abhir (vermilion powder), aakhen (hand-milled rice) and taye in a kule (wooden or bronze container about a half gallon size). All during the puja, the Ita keep burning, the incense keeps spreading fragrance and the colorful Mandalas keep cheering the mood. Completion of Mha puja is achieved after the Nakin or Purohit drags tuphi (local broom) from House-God's Mandala all the way down to Jamaraj’s Mandala. Mha puja can be viewed as providing a definition of life. One should learn about oneself and respect one’s role in the world, By understanding oneself first, a person has a better chance of understanding others. Self purification and blessings make one stronger. Understanding of oneself as being only a part of the universe system makes one unselfish and more responsible. The social aspect of Mha puja is no less important. Celebration and associated feasting by family members with Itaa lights all around on Mandalas helps strenghten the family relationship. Unlike other occasions, Mha puja is for each and every member individually. Newa traditions are ritual filled. Newars are famous for the numerous festivals they celebrate and the extravagant feasts they enjoy. A lot of these involve worship of the Divine, as with other Hindu, Buddhist or other traditions. Some of the occasions are unique to Newars. An example besides Mha Puja, is the thin, the process of symbolic marriage of Newar girls before puberty to Lord Vishnu so that they are never widowed. These traditions unique to Newa culture are designed to suit Newar beliefs on life and the surrounding nature, The grandeur with which Newa traditions are observed can hardly be found elsewhere. Mha puja exemplifies the uniqueness of Newa traditions. Mha puja is unique amongst the various Newa traditions in that it is the only occasion when a person ‘worships himself or herself, Because of religious and social implications and the understanding it tries to bring about oneself and the surrounding nature, Mha puja can be expected to be observed by Newars forever.PRE! NPPA is two years old. It has been working towards achieving it’s objectives of preserving, conserving and promoting the cultural Heritage of Nepal in general and of Kathmandu Valley in particular. In this short span NPPA has covered some important ground but there is still a large area to explore. ‘As time pasess we must work to cover important areas for the benefit of the community. Celebration of the New Year Day of the Nepal Sambat and the auspicious occasion of the Mha Puja is one of them, and thanks to the support, encouragement, and contribution, of all the members of the community and well wishers, the " BHOYE "is always a great success. It is our annual event and dedicated members from far and wide come together to meet and greet and rejoice on this happy occasion. Seeing the happy faces of children running around and the women folks helping to prepare and present the " BHOYE ", make memories come back of the good old days spent in Nepal. Now moving beyond the “BHOYA" there are definitely lots of things needed to be done for the community. Sometimes it seems to me that we are moving at a snail speed instead of galloping like a horse in the wind!, Ram Malakar Nevertheless, because of numerous dedicated and creative members in the community we have been able to put more meaning and value into this organization. With the initiative of Mr. Dil Krishna Shrestha a Kathmandu Chapter of NPPA was established in March 1993 with dedicated and prominent members of the society like Madam Krishna. Hari Bansa, and Padma Ratna in Nepal. Similarly, we are having a good sized Exhibition of Arts and Crafts representing the Cultural Heritage of Kathmandu Valley included in our New Year Day Celebration. Members and children are taking part in the activities of singing and dancing at the Cultural show. Likewise, some interesting proposals are in the pipeline and are gradually taking shape. With the help of all of you, T am confident, that some tangible programs can be undertaken in the near future for the benefit of the community, We all know, and I know from my experience, that running an organization is not as easy as it seems. We have so many personal problems and chores to take care of daily. Job and family take away the bulk of the day and many of us are unable to devote time to such kind of activities. This is quite understandable. One must also understand that such socialorganizations all around the world do fulfill very important social needs, and represent the interests of ‘communities and organizations, which cannot be done on a personal basis. That is the truth of the world. So each one of us should allot some amount of time for such activities, In the long run it benefits both the individual and the society as a whole. NPPA is built on very solid ground, on the bedrock of Culture, Arts, Tradition, Peace and Harmony, on Brotherhood and ‘mutual understanding, and History at large. The Newa people have inherited from the forefathers immense treasure of Arts, Architecture, Sculpture, Traditions and customs unique only to this land and its people. The culture has reflected the glorious past, represented Nepal in the world community and will play a significant part in developing and preparing Nepal in the future. It is as Nepalese as the soil, the water, and the air of Nepal, and don’t let anybody tell you otherwise! So, Dear friends, feel yourself at home with NPPA because it is your ‘own organization and your well-being is our well-being, do come over to share your good ideas 4 Happy New Year and proposals so that we can make %, this organization even better. Thank you. Bhagat Lall, Meera & Cristal Shrestha PETA earTTT GAT 1999 We oN TAAL aaa sorry Paar MoT Best Wishes for the New Year Nepal Sambat 1114 to all Nepalese Friends from Tulsi, Ellen, Tara and Anil Maharjan of New JerseySaamayik - Gaaincha Myen Dhruba Narayan Kayastha (This article is a Stand-up Comedy- Newa Style. - Editor) Mangal murti gane dya, namaskar naasah dya, mepun (pin)* saahu, netaa, mantri phukan chatha dya. Daaju kijaa tataa kenhen, sasah kija sasah kenhen, gaaincha pyakhan pidane dhuna swayaa disan nhen. Mhyae macha byusaa jichaa bhaaju, khagu dhaipun (pin) gaincha bhaaju, gainchan dhaagu jichan dhagu pharak maru nhe. Loknaath, Pashupatinaath, —Nityanaath, Bahairabnaath, Khwape tayeta yaayemajila nhyaabalen anaath, Bramhaayani, maaheswari, _mahaakali, dakshinkaali,, Khwape tayeta budhhi chhaka biyaa bijyaaki. Prajaatantra haanan wah, jhipun (pin) phukasyaan layetaawah, neta partee khichaa Iwaathen Iwaajaka Iwaana hah. Chunaab tyaapun (pin) thaase laa, mhechaa jaayeka dhebaalaa, kaarya kartaa dhaayekaa jupun (pin) phukan hwatelaa, Chwan chwan jupun (pin) chwan chwan ju, kwan kwan jupun (pin) kwan kwan ju, dhaaila dhakaa gyaanaa jupun (pin) kahkaale sulaa ju, Sarkaaran jheetaa (ta) bichaa yaa maagu maathen swayegu yaa, thaarimha misaa haakim hayaa tahle tayegu yaa. Nhumhaa sarakaar gathan ju, maagu jyaa khan chhun maju, karmachari khose yaanaa maaka phuin yaanaa ju. * yami pronunciation inside parenthesis, Chunaab tyapun (pin) mantri ju, bhaasan jaka nyankaa ju, bhotan tyaakaa jupun (pin) phukan haawaa nayaa ju. Netaa, mantri moj yaanaa ju, nhu nhu motar gaya ju, jhipun (pin) jaka degale chomha kisi gaya ju. Nhaapaa yaapun (pin) pancha ju, than kanhe yaapun (pin) netaa ju,manhu wahe khwaapaa wahe naan jaka phereju. Kaangresh sarkaar gathan ju, jhanga laayegu Jyajaka ju, khukuri dal yaa naayike tayegu hukum chale ju. Kranti yaapini dhughaa ju, pulisan kunkaa dayekaa ju, panchayet yaa gundaa dhaakwo nhupun (pin) kaangres ju. Khwapayaa newaa mantri ju, chwaapuchaa puyethen phule ju, khwape tayetaa (ta) Khanthaye taka mhamasiu chhunaa ju, Memegu thaase bikaas ju, udhyog byaapaar badhe ju, khwapa dese nhyaabale sosaan byaarekan ghere ju. Nhupun (pin) netaata mantri ju, bangur Thonthen Ihonkaa ju, sarbamaanya neta chhamha phaaltu jokar ju. Birodhi paarti aapaaju, tatah salan haalaa ju, dune dune sarakaara lishin bachhi nayaa ju. Bhutan yapun (pin) gwa gwa wa, dhaakaaye wonaa kha Ihana wa, pwolachaa bahpugu nhaase sen nan mwaaye nakaaha,Haakim tayesan khuyaa na, neta tayesan laakaa na, marshya tayesan chhen chhen wayaa_dukkha siya na. besaahaa thike juyaa wa, kamisan nayegu sayekaa ha, sukhu ghayen thujopun (pin) netaa chaata mahaanbuyaa wa. Petrol, dijel thike ju, motar jhan jhan badhe ju, samsaare dakwa dhwogigu motar Nepale jamma ju, ‘Udyog niti haalaa ju, byaapaar niti dhayaa ju, yekaarha barhaa hilaa waya maarawarin haa then ju. Hiramoti tiyaa ju, praivet motar gayaa ju, yek nambaryaa phwogin de dhakaa sansaar jaaher ju. Litil bhuddhayaa shooting ju, khinsuntaka kame ju, naangaan misaa lyaase phyaakhan huyikaa dallar barse ju, Masta aakha bonkaa ha, chhen chhen khen bhaye thana ha, newaa tayegu nhyapui jaka chyoyagu buddhi wah, Paribaar niyojan yaanaa ju, lyase lyaemha paasaa ju, paaudar lipstik tayegu mhichaaye kandam tayaa ju. Motar saayikal gayemaa, lyase lyune tayemaa, bauyaa pyene swan whoyaachongu chyutaa taye mwaa. Lyaase lyaaemha chaahila ju, rasaranga yaanaa ju, ‘aids’ ya lochan seena khanlaa dyayaa naan kayaa ju Thaun kanhe chhen chhen T.V. dah (du), chhesan sinemaa swaye dah (du), sinemaa hahlle lyaase misaata baalgiri kaaye dah (du). Bideshi rojgaar dhayaa ha, manhu bidesh chhwayaa ha, miyaa nayegu —chhun madayaa manhu miyaa ha. Kamishan jhan jhan nayegu yaa, bhrastaachaaran pireyaa, janataa tayegu sarakar dhaapun (pin) panchayaa bajyaa haa. Tirtha waanipun (wanipin) kashi waan (wan), dohansa dakwo khaasti wan (wan), bhatti pasale jware juigu nayaa pisan nayaa waan (wan) Jangal dhaakwa sakhaap ju, dhun bwaan juthaye chhun bwan ju, hukum chale yaaypun (pin) nan chhin sukumbaasi ju. Baataabaran dhayaa ju, netaa ta simaachaa pinaa ju, bideshi dhyabaa paasi swayaanan ahpukka pache ju. Dyoyaagu pujaa yaayemaa, duguchaa shyaanaa bhoye nayemaa, dhyo chen dunsaa bideshi wayaa dayekaa biyemaa. Buddha jayanti maane ju, bhagabaan dyoyaa jatraa ju, aila napaan chhuyalaa kachilaa tyenkaa nayaa ju. Jean’ yaagu paayint nhyaaye maa, tissart iyaaket phiye maa, misaa mijan seekaa kaayeta thiyaa swaye maa Gurung, Tamang, Magar, Tharu,Dhimal, Satar, thahgu bhaasan khanlhaye mayopun (pin) bhwaatha Newar. Nhu nhu kyampas khole ju, bwaankigu jhan jhan baamala ju, lyaase lyaaemha swayegu jyaajaka ju. ‘Thwahe deshe mwaaye maa, thwahe deshe shiye maa, Ruse Chine waa wala dhaasaa kusaan kuye maa, Sah syu khwaapaa puyaa ju, buddhijibi dhaayekaa ju, kwathaadune misaayaa nhyone bhaashan yaana ju. Laayekoo dhwaakaan kisi nhyan, jhigu mhuti chhenbun nhyan, bideshan waipun (pin) misaa taye tahle lun nigukilo nhyan, Paakhyaata phukkan deshe wah, jheegu chhyen bun nyanaa ha, jhisan dhaasaa bhoyejaka nayaa sarbe phukaa hah. Byaahaa bhoye yaa paarti ju, lyaase lyaaemha jamma ju, kaartik yaapun (pin) Khichcha seanthe (santhen) ball dans yaanaa ju. Twaa twaa patikan vidiyo, ketaa marumha CDO, phohar cinema kyanipun (pin) swayipun (pin) palke juyaa wah. ‘Addea khaanaay jya yaake maa, palaachaa patin dhyabaa maa, chhatakaa wangu tikatya swamho pule maa, Addaye wansaajyaa_maju, karmachari khanthaanaa ju, maal pot addaye dhyabaa manakaa chhunhe jya maju. Bording school chala chwan, mati wah then phis kayaa chwan, shikshapremi saraakar dhaa mha keraa swayaa chwan, ‘Nhumyen haalipun (pin) gathe chwan, baiga dugu hah then chwan, Nepali khichhan angreji salan una kyan then chhwan, Paplu mhitetaa joker maa, jyaa yaaye mwaa pini noker maa, maameshyagu chhyangu buketaa pressar kukar maa, chyaapatti sosaa dhayen nawah,Nepali saabun chwaku nawah, shraaddha yaamha baa juyaa nyan yagu bas wa. Thaun kanhe burhaataye banlaake maa, makhuthen lyase swaye maa, dhwagi khwa mha burhaa dhaibale paaun khwa jyaaye maa. Mahilaa sangha yaa meeting ju, bhaata khyayipun (pin) jamma ju, suyaagu tisaa wasa gaechwan wa jaka swayaa ji Thaun kanhe misataye baanlaake maa, biuty parlor waane (wane) maa, gwarcha byaali yaanaa jusaan khwa chhapaa baanlaake maa, Chhen chhen khen bhaye Ihayenu, bideshi chalan chhyalenu, jheegu bhasha sanskriti dhaakwa chhwasale waye yane nu. ‘Thahgu chhen bun miyenu, sunka chwanaa nayenu, bidesh wana karpini chhen chhen bhatuwaa chon wanenu, Parti netaata Iwake nu,prajatantra mhe haale nu,jhitaa maagu hukumee shaasana_ wahe hayenu, Khan yakkwa Ihaasan wahe kha, jhigu gati thawahe kha, kha gu bhingu buddhi jheeke gubale waigu kha? Dharma dhayaagu paropakar, chhikapintaa namaskar,talenin jhaansan dhaya diyemate eelan malaata 10Nepa Lyahanu (Back to Nepal) During the early sixties " Go back to the village compaign " was introduced by the Panchayat Raj to educate and train the students and people in the rural areas. As a matter of fact it was compulsory for the students in the University to go to one of the villages to spend a year either to teach or to train in one of the technical fields before they get their degrees. It was a good program at least for the students and other villagers to have somebody coming from the city or town to teach them. Otherwise nobody was willing to go back to a village or a remote area where there are no facilities or modern amenities as compared to Kathmandu valley or other cities. But sorry to say that the program did not iast long. I think we need to reintroduce not only the * go back to village " but * back to Nepal campaign " to be initiated by the non-resident Nepalese who are professionals and have technical qualities. I thought of this at one of the social gatherings. There were a couple of Medical Doctors, Consultants and Economists. We were discussing about Nepal and Nepalese problems and how to solve them. My answer was that the Government alone can not solve all problems. Every W Dibya R. Hada citizen has a responsibility and duty to help and rebuild our nation including non-resident Nepalese. inita Chapagain’s " Future of our country " published in the Rising ‘Nepal talks about this. People send their children out to study least realizing that the future stars to build the economy of the country also flows out with them. ‘Then after their children finish studying, they along with their children, sit and discuss whether or not they should come back to our country. Finally, they decide to stay or, find a job and then opt for citizenship of that country and forget the country where they were born. If all the people who are educated, go out and settle down in another country, who is going to stay behind and guard our country? T agree with Dinita to a certain extent, but we are here to train our brain as Dr. Jagdish Devkota said in his article published in the Viewpoints " Brain drain or brain train ", The question is when and how we are going to apply our trained brain for our beloved country. We are already far behind in developing our nation compared to other Asian countries. Let us not only talk but act as quickly asWe are the first generation of immigrants in this country and many of us who came here in the carly seventies are about to retire very soon. Retirement is not compulsory as long as you are healthy. You could work up to seventy years and beyond. While I was in Nepal in November of last year I approached His Majesty’s Goverment to submit a bill in the parliament for allowing dual citizenship to non-resident Nepalese. The Viewpoint is the first to publish my appeal for Dual Citizenship in the December,1 1992 issue. So far the response has been very affirmative. It will be much easier to non-resident Nepalese, if, the Dual Citizenship is approved, not only to enter Nepal without visa but also to open an account in the bank, to buy and own a property and of course to invest in the business. There will be billions of dollars flowing into the country from non-residents’ pensions, social security, other retirement funds and trusts and savings. Thus Nepal will benefit financially and technically from the Dual Citizenship. With your whole hearted support 1 would like to propose a committee comprised of a menber from each Organization and Association for " Back to Nepal Campaign * so that it will bring mutual understanding amongst the non-resident Nepalese who would like to volunteer either in private or public sectors. We have hundreds of Doctors, Engineers, Consultants and other technicians who would be able to help temporarily as advisors to the Government of Nepal. I believe in " nothing is impossible * and if we are united we would definitely achieve our goal. TUT GAT 1999 “wear FAL. war Furfy Arar 5 Dr. Maheswor, Beena, Sophia, Sonia and Robin Baidya wish their happy, healthy and hearty New Year greetings from Columbus to all our Ni epalese friends and their families.NEWA ALPHABETS Consonants and Vowels of Nepalese Alphabets Curcently im use Set wafer eae cate ere HERE LETTD EE U OO Ri Ree Lri Lree tse ema gq » fas TEL, E Ai O Au Am Ab cada a = BER co ie Ga Gha Na Cha Chha Ja Jha Yan 5 eS aH SEVIS ‘Ta Ths Da Dha Na Ta Tha Da Dha Ne ee ere ee awa ARIA UIA Ps Pha Ba Bha Ma = Ya Ra La Wa «8 HR TtaeE TARSAAG Sha Sha Sa Ha Ksha Tra Jna eye) ees 8 12 1 SOHNEX 2 3 4 5 6 ocr: 8 eo) eck RANIANA ALPHABET wal fait auftar eraiee4reany HATTA ea homens Yours areal (at stee ) A A TEE U OO RI REE Li tree asmch ase Rag ways EB AiO Ao Am Ah < tm He Go mH Consonaars serarra (at TET) TAA AARIA Ka Kha Ga Gha Ni Cho Cho Js der Yin ee FEGRA Taaee Ta The Da Dia Na Fa Tha Da Dhs Se tue ea eenua BRT ARS ws Ma Ya Ra Ly Wa eenr ntas WAAR ‘Shy Sha Sa Ha Kab Tra Jno ouster aaa area ware fae ae TT easestra z ao«( Sore wear yee cedar were \ gar sorhe Pra MAT Best Wishes jor the New Year Nepal Sambat 1114 to all Nepalese Friends From Dr. Raj B. Dhakhwa and family of New Jersey TTT ATT 1998 FT AAT 999% “EET “eae TAT CCIE wert FaPr Prat : wer Fae Pra RAT haqaT Best Wishes for the New Year Bape New Gb. Nepal Sanat 1114 fo all Nepalese Friends from Tribhuvan & Rashmi Tuiadhar § Nepal Sambat tii1¢ to all Nepatese Frienda from Shanti, Pancha & Pukar ShrestlhThin-an institution of making choice of the groom Thin as an institution has long been embraced and kept up by the Newars of Nepal. It is still being observed and maintained by them as one of the outstanding socio-cultural rites. This institution bears significantly mystic meaning with regard to the freedom of choosing a life-mate. A life mate, in the true sense of human social culture, would be none except the groom. A groom embraced by a girl would become her husband - a groom and a life-mate. Quite often, the Newars of Nepal have been looked upon as terribly conservative social mates. But there has never been any investigation to find out what factor caused them to remain so, Most of the rites are observed as the heritage of a given culture, And it goes without saying that cultural heritages are very much tradition bound. But the fact of the matter remains unfolded and unexplored. It is an open secret that all rites, heritages and cultural practices possess double facets. Of the two facets one is underlying and hidden deep ascribing mysticism. The second one is surfacial observed by millions and billions, The two facets may not resemble each other and the interpretations may vary. The underlying meaning of the aspect of a culture has much to do with the philosophy meticulously attributed to life style, e.g. approaches to and ways of life, whereas the surfacial meaning remains mostly tied up to rituals - a cosmetic touch. 15 Tejeshwar Babu Gongah Meticulous efforts are the prerequisites to understanding the underlying meaning of the rites of a given culture. The effort to understand the underlying meaning of a culture is highly demanding. It is demanding in the sense that it requires one to undertake a thorough process of exploration. Observation as an indivisible part of the given social culture, data collection, innumeration of all the processes inherent within, analysis and interpretation might help in understanding surfacial meaning - furnished with cosmetic touch. The cosmetic touch might not even be free from myths and legends. This poses a greater chance of being reflected as conservative and superstituous of a given culture, The rites of Ihin as nurtured by the Newar belief system is squarely observed before the age of puberty. One should question oneself as to why the Ihin-rite has got to be observed before the age of puberty. This very question helps to throw light on the rites of Ihin, It helps to analyze that all cultural rites attribute to environment in consecration to natural, social and mental well being. The environmental consecration in this regard would be the just age before puberty and a Bel fruit as the symbol of Vishnu- a fancy. Besides the age before puberty, the major symbolic cultural object is a hard shelled round fruit containing ample of palatable juice - popularly known as Vya or Bel in the local dialect. The Vya or the Bel fruit is symbolized as a male object or a groom.SESS EEE EES SE OSNow the question arises as to what led the precursors of the Ihin-rite to choose the \Vya -as the symbol of a groom. The Bel fruit, a product of nature is so hard shelled that it cannot be stung by beaks of wild birds like the crows. Colorwise it has nice and attractive cream color. Contentwise it is full of juicy liquid. A groom considered to become a lifemate is expected to have sound and attractive qualities of life. Having embraced each other once, the bride and the groom should lead a prosperous and happy life. The conceptual philosophy embedded with a deep sense of sincerity, love and sympathy is after all, subjugation to each other. The conjugal life would be crowned with conjugal happiness only when there is sincere and profound sense of mutual subjugation in the hearts of the spouses. ‘The sense of subjugation glows in the conjugal hearts only when they are guided and influenced by an altruistic sense of loving and dearing sympathy between the two souls and beyond. This is why the Vya or the Bel fruit has been considered as a symbol of altruistic body, love and sincerity coated with sympathy and mutual trust. It is not the material object alone that counts in the Newar culture. More important is the spirit within the hearts and minds of the participants of the culture which helps them keep embarking upon a life voyage so full of rich cultural ecstacy. Without the spritual sensitivity and emotional values, it would be difficult to continue a splendid conjugal life voyage. ‘The Ihin-rite as a symbol of the freedom of choosing a groom needs careful interpretation, The girl is symbolically and ritually married to the Bel fruit in front of a wide assembly of her peers, witnessed by kins persons and the priesthood. The Agni-Hom (a self rendering performance 17 to the fire) is the symbol of the spiritual aspect of Ihin-rite. The grains symbolizing the conjugal-self are sacrificed to the fire, the Agni. As the grains are offered to the Agni, the existence of them does not remain a separate entity but consecrate to ‘Agni producing more flame. The blazing flame is again symbolized with the enlightened spiritual subjugation and surrender to each other on the part of the spouses for a sustainable wedding. The Bel fruit with hard shell strong enough to withstand the evil stinging attacks of wild crows and self-contained with healthy juice capable of quenching thirst, is symbolically offered by the priest to the girl attending the Thin-rite. ‘The event takes place in exaction of a function geared toward wedding. The girl undergoing Ihin is adorned and decorated with all wedding gala and ornaments. The special wedding gala known as THIN PATASI (special sari meant for the occasion) and the Tas Tenkha Lan (blouse made of embroidered satin) is worn by the girl of honor. The golden shirbandi (long petal-like hanging ornaments made of gold to decorate over the head), the Chwavon (omamental wed lock to hang on beds of hair), the Pancharangi chullya (bangles made of five different metals e.g. gold, silver, brass, copper and steel) are worn by the girl exactly as they are used during formal wedding ceremonies. The priest chants the same slokas (holy hymn in praise of the almighty for favor of sweet blessings to the girl) as the ones used at a formal wedding at maturity attended by all well-wishers, Howsoever, the spiritual content remains only in the ritual context of the Newar culture. The interpretation of the underlying meaning is essential to substantiate the inherent spirit embedded inthe Newar cultural events. Creating interest among the participants of the culture without an arousal of awareness is unthinkable. A project for the Newar cultural Renaissance has got to be evolved in the whole of the Newar society from within and without. Without a spiritual lamp being ignited from within the actual participants of the culture, there is little hope to commensurately communicate and propagate the inherent spirit imbibed in the Newar cultural rites, as one human endowment to the global society. "A. 3858 aaa tan BS): Best Wishes for the New Year Nepal Sambat 1114 to all Nepalese Friends from Dr. Mohan and Vijaya Shrestha Best Wishes for the New Year Nepal Sembat L114 5 from I Ram Malakar and Family | to all Nepalese Friends Happy New Year Nepal Sambat 1114 Dhruba, Anita, Kevin, Robin & Angela Shrestha;Help For Nepal - A Grave Concern The recent devastation caused by monsoon flood in Nepal has brought an outpouring of concern for the victims of this natural disaster. In the recent past, political disturbance has awakened the interests of many Nepalis living in the United States of ‘America and other countries. Presently, various organizations including the Nepal Mission in New York are soliciting to all the Nepalis and friends of Nepal for donations towards a relief fund to help the recent devastating flood victims. There is a duplication of efforts among these organizations. In addition, this causes a great deal of confusion amongst the donors. For example, one wonders, who to send the donations and how much to send to so many fund raisers. A standing committee designed to oversee various crises could be far more effective at managing fund raising efforts than relief committees which are quickly organized by various associations after a crisis has occurred. What we can and should do is to prepare for unforseen crises by creating and maintaining a commmittee within the frame work of the existing organizations to manage the various aspects of relief efforts such as raising funds and distributing these funds and other in-kind- contributions to the crisis victims when needed. We can also. mobilize the emergency funds already in the relief fund without any delay which will save the lives of many victims. 19 Veda Joshi As an example, a committee may be formed within the Nepalese American Council of the United States of America which is supported by most of the associations. The members of the committee should include representatives of all the Nepal related organizations in the United States. This will cut most of the overhead costs for many organizations. The funds so collected could be consolidated in a significant amount which will have a better result in the relief effort for Nepal. This is only one man’s idea. I believe, if we work together, hand-in-hand, there is a solution for every problem. The big question is: where and who to send the relief fund in Nepal? Who do we trust? This is not an easy task, Our donors are not comfortable when they think that the funds raised for the relief will not reach the needy victims in Nepal. Some even doubt about the integrety of Nepal Red Cross Society. There are nemerous accounts about the misuse of the funds sent to Nepal by various Government agencies and organizations. Many believe that the funds or the donations-in-kind do not reach the needy victims in Nepal. This is the biggest problem in any developing country. But we should not give up. If we send funds to Nepal, at least some percentage of our donations will reach the needy victims. If we don’t , nothing will reach the victims,Some wonder, why the relief fund in Nepal is called * The Prime Minister's Natural Disaster Relief Fund"? Why can’t it be called "Nepal Natural Disaster Relief Fund"? Some say what is there in the name? Of course, it should not make any difference if the people who distribute the funds at the receiving end are as honest as the donors. The donors certainly have the right to be concerned that every dollar sent to Nepal is being used for the relief of this flood victims. The difficult task of the Committee will be to see that the funds sent to Nepal are not misused by the receiving relief agency at the other end. If we can assure the donors that the funds reach the needy victims in Nepal, the fund raising will not be as difficult as it is now. Happy New Year Saroj & Krishna Prajapati Dhruba, Roshani & Rogar Gorkhalee TT araT 199% TIAN aaa Fay Arar R= Happy New Year Nepal Sambat 1114 to all Nepatese Friends pram Dr. Dhana Dev, Pat Shrestha & FamilyNEPAL BHASA ACADEMY (Courtesy of: Mr. Niranjan N. Dhaubhadel) BACKGROUND: On january 18, 1992, Nepal Bhasa Parishad organized a symposium of distinguished scholars, intellectuals and writers of Nepal Bhasa (Newar) to discuss a long felt need for an authoritative academic institution which will systematically work towards the preservation and promotion of Nepal Bhasa language, Literature and the rich Newar cultural heritage. The participants in the symposium unanimously endorsed the idea of an Academy, and an AdHoc Committee was formed to draft a constitution and devise a feasible framework of operation. On September 5, 1992, the constitution was formally approved and adopted in a meeting of the AdHoc Committee, and an ‘Academic Council with a maximum of 75 members was formed. ‘The Nepal Bhasa Academy has thus been established as a self-governing corporate body. The organizational structure and the objectives are as outlined below: FUNCTIONS and OBJECTIVES: ‘As mandated by its constitution, the Nepal Bhasa Academy performs the following principal functions: 21 * Preserves and promotes study and research in the field of Nepal Bhasha language, literature and culture. * Establishes links with various communities and nationalities speaking different languages in the national and international arena, and promotes cultural exchange and dissemination of information. * Translates into different languages works of Nepal Bhasa language and literature and publishes them in order to popularize its literature in the international arena, and also translates world literature into Newar language in order to enrich it, * Fosters a spirit of mutual co-operation among different individuals and groups working in the fields of Nepal Bhasa language, literature and culture. * Offers due recognition and honour to both national and international scholars, and creative writers who have made significant contributions in various fields of Nepal Bhasa.* —_ Nurtures and encourages talents hidden in the Newar society. * Provides scholarships and grants for creative and research based projects on Nepal Bhasa literature, language and Newar culture. * Encourages publication of research works of outstanding merit. ORGANIZATIONAL STRUCTURE: Nepal Bhasa Academy will be a self-sustained and independent organization, comprising of two separate components: * Academic Council * Executive Committee MEMBERSHIP: * Membership is open to all Nepali nationals who have made substantial contributions in the field of Nepal Bhasa language, literature and Culture through the medium of Nepal Bhasa. * All membership applications have to be formally approved by the Academic council. * Honorary membership will be conferred on all national and international scholars who have made substantial contributions to 2 Nepal Bhasa language, literature and culture, * The Academic Council will consist of a maximum number of seventy-five members, which will not include those extra members who have been coopted to function in the Executive Committee. MAILING ADDRESS: Nepal Bhasa Academy Mahabouddha Kathmandu Nepal Ph. No, 9771220322 (Source: Nepal Bhasa Academy Bulletin)Newars and the Pasa Pucha By: Tulsi R. Maharjan (This article is printed unedited because of time constraints - Editor) The Nepa Pasa Pucha has taken this special initiative t0 promote and preserve our Newar cultural heritage in America, We have one of the oldest traditions in the Kathmandu Valley, but as we sojourn to America our group here in the States is having a difficult time to preserve our cultural heritage Who are the Newars? Why do we need the Pasa Pucha? Why do we celebrate Bhintuna? Why we are alled Newars, Where the Newars come from? Are wwe Niyats, as parbates call us of Newars? The Newars are the original inhabitant of the Valley. In early times the whole Kathmandu valley was known as Nepal Valley. People from villages still say they are going to the Nepal when they come to Kathmandu, Presently, the Newars are a complex group of people, It is not fair to judge them under one category or title. Newar is a cultural entity, not a single ethnic group such as Magars and Gurungs. The origins of the Newars are still unknown, but there are many theories as to where and when the Newars came to Kathmandu Valley. Newars are a mixture of many ethnic groups, who speak the Newari language. Many people came to the Valley and assimilated our culture, so now it is hard to find the true origin of the Newars. They are drawn from the Abhiras, the Kirates, the Lichhaves, the Vaishya Thakuri and the Kamataks. According to one story that the Shresthas were the original military force who served in the Lichavi Prince Naya Deo’s military and they were known as Nayar military, ‘That is one of the names we are still called by parbates Niyars. Today the term Newar embraces people of both mongoloid and Mediterranean physical types who speak both Nepali, an Indo-Aryan language and Newari a Tibeto-Burman language. The Newari language, although greatly influenced by Sanskrit, is still distinctly a Tibeto Burman fanguaye, Although it uses Dev Nagri script today, it does have its own script as well. Kathmandu was the original city of Newars, until they were merged into the larger Nepal formed during the eigh Since then the Newars have gave gone through a significant process of change, 1 remember when | was a little kid. people used to call me "Sappu", The "Sappu” group is a subdivision of “The Newars by Gopal Singh Nepali, 1988 23 the Hale in the Valley. There are Sappus (Cow milker) and Mepus (Buffalo Milker)That is one of the Jyappu group in the Valley. My father is a Sappu from 7 Yaa~ (Kathmandu) and he was called 77 Yami, But I became at Yalai~ because 1 was born in et Yala (Patan). The people in 7 Yaa~ (Kathmandu) are call 7% Yami, Kirtipur people Kipumi, Panga people Pangmi and Khope people Khopai. As some of you might know that when you talk to old Newars will say 3% FF PT W& (alae wanetenagu) » % 7? T (Yalae WaANegU). In fact one of my uncles who live in the outskirt of Patan in (Jala) Harsidhi calls himself Jalami, Now I know why different groups were called by different names, ‘The Newars designate people by reference to their habitat. They usually designate their name adding "ai" or "mi suffix to the name of the town, That migitt be the reason for calling us Nepami.' As we realize, culture and tradition are important parts of our well being. When | first saw the movie Fiddler on the Roof, Tevia, the main character of the movie talks about tradition, He said that a person without a cultural tradition is like person without a backbone. If wwe do not know about our tradition then we are running without our backbone. What keeps us proud and distinct from others? I started getting interested about the Newari culture because my American friends with their inquisitive mind, wanted to know what these Newars were all about, I still do not know much in detail about the history or culture of Newars. I am still studying about them and leaming more and more about them. When my daughter asks me "Why do we do that Dad"? most of the time I do not have any answer for her Because | just did it in our country and never bother to ask my parents. They will challenge you if you do nothave right answer. So we must have answer for all our traditional Newari cultural activities. The Newars, by nature, do not like to be rooted out of their social environment, They are quite dependent on a complex institutional network dominated by Guthi and ceremonies. Both the twentieth century and western influences have begun to change all that. As many other ethnic and culture groups migrated to the Valley, the Newari have lost control of their environment, — The loss control over our social environment is illustrated by the breakdown of the social and cultural fabric of our Newar society. Even though my brother is a Newar he does not speak Newari at all, That is due to the fact that he had greater influence from the Parbate group. The Culture in Nepal was crystallized when religion and spiritualism dominated the economy. The bexinning of Newar civilization is estimated to be around 6th century B.C. Many Malla kings patronize the Newari culture and they also created many special Guthis to assist artisans to support their work towards building special temples, music and ethnic songs and dances. Newars were no doubt contributor to many cultural and historical ideology in Kathmandu Valley. When you look around one will see the Newars, contributions to arts, literatures, cultures and tradition. Who built all those temples of the valley? Where is 4% (mama~) come from? Is lighting of Kalas before the ceremony come from Gurkha? Is Mangal Dhun played before special ceremony come from somewhere else? Who are the majority of temple priests in Kathmandu Valley? answer to alt these are the influence of the Newar group and their tradition being continued, but these are only the few of our proud cultural heritage, 24 Nepal, though a land of myth and legends, is today producing new generation who are not interested with mythical views and many traditional culture is dwindling down, ‘The Newar tradition have gone through a significant change since the eighteen century. The twentieth century market economy and the western ideology has overtaken the easter spiritual value. That's part of the reason we as a group of Nepa Pasa Pucha is trying to provide a forum to discuss about the importance of cultural heritage and provide ways to preserve our old tradition. It is not just a Guthi where we eat Bhoye and show off our new jewelry and silk sarees. It has to be extended further to accommodate research, development, promotion and preservation, Many scholars have studied the Newars. ‘Therefore people who know about Nepal knows about Newars. Perhaps Westemers know more about our group than we know about ourselves. It is our duty to teach about our cultural heritage to our children, but if we do not know why different things are done in different time of the year, how we ate going to explain to them’? We have to be able to make young people feel proud of their heritage but if they do not know anything about their cultural heritage they are not going to take pride in their culture. We live in a polyglot society here in the States, We are more concerned about assimilating, in this culture than fidelity to our country. We have a major task ahead of us trying to teach our kids about Newari heritage. We must be persistent and have appropriate resources, if we want to teach kids born in a polyglot society, We will need to develop tools that are comparable to Westem tolls to teach them, Do we even have a Newari story book to read to our kids’? When we compare ourself to other ethnic groups around in the States we are far behind in promoting, developing ancl preserving, our heritage. This is a new begining for us and we must all work together to promote and develop goals and objectives of the Nepa Pasa Pucha so that some day we can tell our kids how we worked fingrther to develop such a program to promote preserve our Newari cultural heritage. andar wet Fora aa aT area at: BR AL The crow does not carefor the cow's sore. fr mead AL AG — There is no smoke without fire. at aenteer wT ag, TT MMT GT AZ He who has money has no mind and he who has mind no money aeraihy wer: eat, aetifs ger AT The discontented is always unhappy, the contented is always happy. an: aftey aes, Te aeies ASA — One person builds the temple while someone else installs the top (Gaju). ~aat & af, aT & at The Country you hear about is happy and the country you live in is unhappy. wat at eon Bar ET WL You may talk about everything except about your home. ae cay eat ved shat ary wah | No one sees the cat stealing the milk and everbne sees the cat being beaten. SUT eae Aree TMT FRSA Ever @ monkey can dance if they are taught. at fest get =e way Barking dog does not bite. area et Raat Fara ATA A dog canot ght with a group of monkies Collected by: Tulsi Maharian 25Fae aad 199% -eear Happy New Year Nepat Sambat 1114 to alt Nepalese Friends Kuber, Raju, Sumitra and Basundhara Maharjan of Anderson, Indiana Happy New Year Gyms, Yaguin, Ranu and Rojing Rajarnikar from Saroj, Purnima, Puja, Suzan of New Jersey aud Sunt Goshe of Walla Walla, WashingtonLetters to the Editor: My family and T had an exciting and fun learning experience at the gathering of the NPPA last year. The gathering displayed the outstanding skills, talents, and heritage expressed in the Nepa culture. We were fascinated by the displays, entertained by the music and stage show, and filled by the wonderful food. I always love the food. Most impressive to us, however, was the warmth and sincerity of all who organized and attended the event. We felt very welcome and inspired to learn more about Nepa. Thank you very much for organizing this valuable event. G. M, Chescheir 512 Red Bud Road Chapel Hill, NC 27514 (We appreciate your kind comments. Hope to see you again this year - Editor) AUTHENTIC NEWAR FOOD « REAL NEWAR DECOR STUN MY Gc teeLh BHOE CHHEN Deo ULE aL STUER UNL n Gm nee Zz From Prajatantra September 29, 1993 qarel Tice TATAT agen ay aaa acre anfrardreest Tears ca aera aT FRU AR org arateige ankearay ab eter ae ares onbtta vege mide 9 2a 43 ance em “Fare aiegf wo” Tat aie arisen see) Pret ger ariearar away wer vier aren & fea reer ¢ cles fee Syd aq a" Aart Vartan TATA Dorit ore & meager ita Perea suPerer Pray area AT Bron arma eat Prt e aa yenewss wear Mea Pe 1 TAT aaa Tater tar arsaredl syererar areier veer Gear reg er Ra Pe Pras arama Goofs aytgAT 2p 8 8 eyPrear Pater Aarh rarer ghearere geqa 7 eat witty a aera ven arbrRar eae Bang garg zat Pare ar arate aera deem mf ater sere mater amare aa Saptahik, EO RES ICEL Wa 27THE ORIGIN OF BLACK RICE There is a saying among the Newars in Kathmandu valley, " to be in a hurry to go to the field before the gate is opened." The saying recalls the days when walls surrounded the towns with gates at various points. The farmers known as jyapu also lived in the town itseif although their fields were located along the banks of the rivers and streams, for the Newars loved to dwell in close-knit communities with their narrow streets and lanes and courtyards full of temples and shrines. In their fields the farmers grew rice, which they regarded as a gift to them of the god Narayan. However, it was to the god of kindness, Karunamaya, or Bungadeo to whom they gave the credit for filling the ears of rice with the nourishing milk and thereby making it their staple food. The farmers grew a few varieties of rice, including the one which tured black and therefore called haku jaki. The black rice was light and easily digestible and it was specially good for those in poor health. ‘The farmers learnt to make the black rice through a misfortune that visited them in the wake of an invasion by a king of Palpa called Mukundasen. The king having laid seize to the town, ordered his soldiers to dig trenches and fill 28 Kesar Lal Shrestha these with the rice that was ready to be harvested, so that the people dwelling within the city walls would face starvation ‘The soldiers also pulled all the radishes they found growing and threw them into holes and covered them with earth so that the Newars would be unable to eat them. On the day that the king attacked the town of Lalitpur, a festival was going to take place in honour of Bungadeo, in course of which an image of the god was brought from the temple and given a ritual bath by the priests. When the people who had assembled to watch the ceremony heard of the attack, all of them ran away so that when the king with his soldiers arrived at the pavilion, he did not see a single person, However, at the appointed ‘moment there was a downpour. It was at once attributed to the naga, the snake that caused rain and was connected with Bungadeo from ancient times. Having witnessed the miracle, the king bowed before the god and he wished to pay his homage with a gift. However, having nothing of greater value with him just then than a silver chain hung around the neck of his he ‘king took it out and made an offering of it. The god, pleased with the king's gesture, lowered his head to receive the silver chain,‘The invading force then departed from the valley and the farmers came out of their towns and dug up the rice and radish. They found that the rice had tumed black, but thanks to Karunamaya, it was still good enough to eat. The radish too had turned sour and stinking but it was still fit for consumption. The stinking radish came to be called sinki and some people think it made a delectable dish. List of Donors - the NPPA Natural Disaster Relief Fund: Mr. and Mrs. H. E. Stone ‘Amb. and Mrs. Hugh Montgomery Mr, and Mrs. Dhruba L. Gorkhalee/ Mr. and Mrs, Bhagat L. Shrestha * Mr. and Mrs. Pashupati L. Gorkhali Mr. and Mrs. Surendra Pradhan /, Mr. and Mrs, Bal Gopal Suwal ‘Mr. and Mrs, Ram P, Malakar” Mr. and Mrs. Krishna Prajapati / Mr. and Mrs. Pancha K. Shrestha / Mr. and Mrs. Tribhuvan Tuladhar / Dr. and Mrs. Devendra M. Amatya / Caring Company (Edward N. Laby) Ms. Jan C. Bochenek Mr. and Mrs. Alvin Y. Tsao Mr. Raju Shrestha / Ms, Brenda G. Fischler Mr. and Mrs. womber L. Shrestha” Mr. Birendra Pradhan ~ Mr. and Mrs. Ratna K. Shakya “ Mr. and Mrs, Shyam K. Ranjitkar / Mrs. Menaka Shrestha and Family Mr. and Mrs. Beda Pradhan “ Mr. and Mrs. Madan Tamrakar/ Mr. and Mrs. Ram Kumar Shrestha’ Mr. Ram Krishna Shrestha / Dr. and Mrs. Pabitra M. Tuladhar / Dr. and Mrs. Manoranjan N. Dhaubhadel 29 NPPA Kathmandu Chapter Coordinating Committee: Coordinator: Mr. Madan Krishna Shrestha Mr. Hari Bansa Acharya Mr. Padma Ratna Tuladhar Dr. Kamal Prakash Malla Mr. Krishna Sunder Malla Mr. Ratna Man sakya_ Mr. Durga Lal Shrestha Mr. Raja Ram Poudel Mr. Gauri Shankar Dhunju. ~ Mr. Kamal Ratna Tuladhar ~Rites and Reflections Studies on human rites reflect peoples’ faith in nature and objects Of life, Rites as observed by communities of people give expressions about their own ways of life. Rites are therefore, the transparencies of life of a particular community that observes them. The way that a particular community looks upon an object of nature casts shadow of its faiths and beliefs translated into behavioral action. Even now, when humankind has achieved an incredible height of scientific development, every sunday morning an American television program portrays the image of the sun designed to a human face. The sun is after all a star, an object of nature, howsoever people may have imagined it to be. Imaginative humankind all over the globe have viewed the sun in terms of a humankind, Looking at the sun as having a human face seems absured. It is simply far from the truth. Since depiction of the sun in terms of a human form either on a iece of painting of a symbolic art of nature or as an object of life does bear dual reflection, ‘The twofold reflective bearing on a peace of cultural symbol is first surfacial and then underlying. The surfacial meaning may be simple and some what absured too. Whereas the underlying meaning may make full sense and give pleasure to a connoisseur. The first bearing which is conveyed through 30 Tejeshwar Babu Gongah the depiction of human face on the sun diagram may seem to be absurd in the sense that there does not exist any star with a human face and therefore entirely a pure imagination of an artist. But the underlying meaning of the depiction of human face over the sun diagram gives vent to the brighter mental horizon of all humankinds like the sun in itself. The underlying meaning possessed by an object of life has more to do with the reasoning endowed with rich and healthy imagination, The impression that leaves in the human faced sun is a symbolic representation of self-being and existence of all human kinds with an enlightened mind on the planet. The sense and concept of self-being as well as of existence is an essence which is produced from within, The rays, the bright light and the glowing hallow which is produced by the sun from within is never the reflection but an existential outcome. The creative, the preservative and the destructive roles and functions of humankind are the prerogatives of existence. The rites of passages are very much impressed with this philosophy of life. The creation, preservation and destruction ig @ built-in mechanism of ure, humankinds are themselves tied up with the total framework of ot only Americans but the entire human society, one way orthe other, has their clinging on such symbols. ‘The Hindu Newars have also personified the sun as one supernatural being driven in a seven horsed cart, In Sanskrit, both the horse and the rays are interpreted by a single word- Ashwa. The surfacial meaning of Ashwa is revealed through horses. While the underlying meaning comes from rays comprising of seven colors. The surfacial meaning may, therefore look somehow awkward and absurd whereas the underlying meaning is more scientific. For a person who is Calendar of Events Oct. 16 Nalasane din Oct. 23 —_Kuchhi Bhoye Oct. 24 Syako Tyako Oct, 25 Vijaya Dasmi Oct. 30 Kati Punhi Nov. 11 Master Jagat Sunder Budin Nov. 13 Laxmi Puja Nov. 14 Mha Puja and New Year N.S, 1114 Nov. 15 Kija Puja Nov. 29 Sakimana Punhi Dec. 12 Bala Chahre Dec. 28 Yamari, Thinla Punhi Jan. 14 Ghyachaku Santhu Jan, 27 Mila Punhi, Swasthani Bakhan Feb. 26 Si Punhi Mar. 11 Shila Chahre Mar. 27 Holi Punhi Apr. 9 Pahan Chahre Apr. 10-18 Biska Jatra 31 analytical, the same Ashwa gets reflected into seven colours. A prismatic view on the rays of the sun makes it more meaningful and exact, The reality which has been proven by modem science were given expression in Hindu Shastra several centuries ago. The beliefs and the faiths embraced by communities of people are thus kept reflected into behavioral action. They demand profound analysis. And such an analysis is possible in many a ways by the indigenous communities and their people with brilliance. 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