Tihar: the Celebration
of Victory over Death
Bal Gopal Shrestha
Leiden University, The Netherlands
Introduction
Nepal is not only a land of gods and goddesses with
numerous temples and idols, but also a land of feasts and
festivals with numerous processions of deities and their
worship. The chain of ritual celebration in Nepal is cyclical
and it is difficult to render one celebration as the
beginning and another as the end. Most people in the
Valley consider that the ritual year begins on the day of
Gathamugah, the day of expelling ghosts in August, and
ends on the day of Sithinakhah, the day of worshipping
lineage deities in June. However, many people also take
the festival of Svanti or Tihar as the beginning of the
ritual cycle in the Valley. The New Year's Day of the
Nepal era falls on the fourth day of this festival, which is
based on the lunar calendar. Since Nepalese people
celebrate almost all their festivals according to lunar
calendar the New Year's Day of the Nepal era is an
important day. This year 1121-year of Nepal era begins
on 28 October 2000. Historians believe that the tradition
of celebrating New Year's day and Mhapuja is much older
a tradition in Nepal than the Nepal Samvat. Nepalvarsa
Kriya Nakhahcakhah Pustakam (a manual to Nepalese
Festivals- NKNP) takes the festival of Svanti as the
beginning of the ritual cycle in Nepal.
Svanti is one of the national festivals of Nepal
celebrated throughout the kingdom by the Hindu and
Buddhist population of Nepal. This festival is known by
several names: Svanti, Pancaka, Yamapancaka, Tihar and
Dipavali. Both 'Tihar' and 'Dipavali' words are derived
from the Hindi words 'Tyauhara' and 'Divali.' However,
Svanti, Pancaka and Yamapancaka are words from
Nepalese origin. The Newar people call the occasion
'Svanti' and celebrate it on their own peculiar way. This
festival is rightly called the festival of light, because
during this festival people illuminate their houses, streets,
quarters, villages, towns and cities with as many lights as
possible. On the fourth day of this festival Newar people
celebrate their New Year's Day.
During this festival performing dances with
melodious songs: bhailo on the third and dyausi on the
forth day is a typical tradition among the Parvates. In the
evening of Laksmipuja, singing and dancing bhailo
unmarried girls go to the doors of their neighbours, they
are treated with delicious foods each house they visited,
while in the following evening males perform dyausi. On
the forth day of this festival the Parvate people also
perform worship of the Mountain of cow dung
(Gobardhan Parvat) and ox (Goru). According to a myth,
the lord Krishna began this tradition to commemorate the
day he protected the Braja people of Gokula from Indra's
attack by creating a mountain of cow dung (Gobardhan
Parvat).
During this festival Yama, the god of death is
invoked so it is called 'Yamapancaka' or 'Five days
dedicated to Yama.' People presume that during these
five days, Yama descends into this world. Yama's
messengers like crow and dog are worshipped on the first
and second day of this festival. On the third day, cow is
worshipped. Although cow is worshipped as Laksmi, the
goddess of wealth, she is also respected as an animal
associated to the realm of Yama, whose assistance is
necessary to people soon after their death to cross the
river Baitarani to reach the heaven. Honouring Yama and
his messenger Yamadut on the day of Mhapuja and
worshipping Yama and his bookkeeper, Citragupta on the
day of Kijapuja also indicate the relation of this festival to
death. On the day of Mhapuja, Yama is honoured as a
protective god while on the day of Kijapuja; he is
worshipped as an elder brother and Citragupta as a
younger brother. Although he is invoked all five days
during this festival many disagree to name this festival
"Yamapancaka" because the lofty way of celebrating the
worship of Laksmi, worship of the self and worship of
brothers have subsided Yama's worship.
The Manual Book of Nepalese Festivals, NKNP
suggests to begin this festival by worshipping Ganesa on
the first day, Kachalaga (Kartik) Dvadasi, making it a sixday festival. However, in practice people begin this
festival on Trayodasi by worshipping crow and consider it
a five-day's festival. The worships, which are now popular
among the Newars, are:
-Kvapuja (first day): worship of crows,
messengers (of Death)
-Khicapuja (second day): worship of dogs
-Sapuja and Laksmi puja (third day): worship of
cows and Laksmi, the goddess of wealth
-Mhapuja (fourth day): worship of the self, start of
the New Year
-Kijapuja (fifth day): worship of brothers by their
sisters
The festival and rituals
1. Kvapuja (first day): worship of crows, messengers (of
Death)
On the first day of Yamapancaka, people worship and
feed crows. In Newar households, it is common to offer a
portion of food first to crow every morning before they
eat their own meals in the morning. Crows are believed
to be the messengers. They are supposed to carry
messages for close relatives and friends from far away
places. People assume the crows are delivering messages
when they find them crowing. Depending upon the voice
of crow people guess whether it is delivering good or bad
message. When it crows near the house with a sweet
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voice, it is taken as a good message. Sometimes it's
crowing is also taken as a hint of the imminent arrival of
some guests. However, if the sound is harsh then it is
supposed to be the indication of something bad that is
going to happen. The crow is also supposed the
messenger of Yama, the god of death. People believe
that when somebody dies the departed soul (preta) finds
its temporary shelter in a crow. At least for the first ten
days of the impure period after a death, the departed
soul is supposed to reside in a crow. Every morning
during the first ten-day's mourning period, the chief
mourner has to perform sraddha to offer a rice ball
(pinda) and food stuffs to crows in the name of the
deceased person.
2. Khicapuja (second day): worship of dogs
The second day of Svanti festival is Khicapuja, the day of
worshipping of dogs. This day is dedicated to please the
dogs. Not only pet dogs, even wandering dogs are
respected and worshipped with flower garlands and
delicious foods. The dogs are considered to be the guards
at the doors of Yama's place and people believe that their
worship help to the soul's passage at the time of one's
death. Like the crows, dogs are supposed to be place of
retreat for the recently deceased. As is the case with
crow, the chief mourner performs sraddha to offer pinda
and food stuffs to dog in the name of the deceased
during the first ten days after somebody's death. Even
when stray dogs intrude the house of the deceased
person they are not supposed to be chased away,
because people believe that a death person visits his or
her house in disguise dogs. Dogs are also regarded as
the vehicle of the fearful god, Bhairav and Nasadyo
(Natyasvara), the god of dance and drama. They are also
seen as gatekeepers of different temples of Kathmandu
Valley.
3. Sapuja: (third day) worship of cows as Laksmi and
Laksmipuja
Sa or cow is considered to be a representation of Laksmi,
the goddess of wealth. On the third day of the festival of
Svanti she is worshipped. In the morning, cow is
worshipped and fed generously. People believe that her
worship bring them good fortune. On this day, people
attach sacred threads on the tail of a cow, which they
received from the Brahmins on the day of Janaipurnima.
People believe that this act enables them to receive cow's
support in crossing the river Baitarani, which is said to
create frightful barriers to sinful men. To give a cow as a
gift to the Brahmins is one of the religious tasks of the
Hindus that enable them to curb sins and to help them to
reach heaven after their death. For them cow is the most
sacred animal and her five products: milk, curd, butter,
urine and dung are considered to be pure objects.
Same day in the evening, after the worship of
Cow people worships Laksmi, the goddess of wealth.
Houses are specifically decorated with lights and made
clean to receive her. People believe that she visits only
those houses, which are made clean and illuminated.
Laksmi has been represented by another word 'Sri' that
means the sum of beauty and betterment, so they also
honour her as the goddess Srilaksmi. Since ancient times,
the meaning and interpretation of Laksmi has been
numerous. Especially eight (astalaksmi) and sixteen
(sodsalaksmi) names are invoked to please her during
her worship. Traditional painters provide a peculiar
picture of a Laksmi: -she has four hands; one of her right
hands is carrying a traditional mirror (jvalanhaykam) and
another is in abhay mudra; one of her left hands is
carrying a vermilion container (sinhammhu) and another
is in bara mudra; she is seated on the throne; adorned
with glittering dresses and ornaments on her body;
wearing a golden crown on her head; her right foot is
touching a tortoise and the left one is in padmasana
mudra; a Kubera (god of wealth) and two khyah
(benevolent ghost) are present her in front.
The preparation for her worship begins early in
the morning in every household by smearing every floor
with cow dung mixed with red clay and water. A line of
cow dung and red clay leading from the front of the
house links the secret shrine of Laksmi when women
smear their houses. This is to let the goddess Laksmi find
her way to the worshipping place so that she may bestow
wealth there. They brush nook and corner of their
houses. They also garland doors of their houses and
paint them with colour powders (Newar: sinham),
specially, shops. Those who own a shop away from their
own home must worship Laksmi at their shop first, then
join their family to worship Laksmi at home.
In every house, Laksmi is kept in a secret
worship place called agam. All the family members must
join the worship. The eldest male member of the family
(nayo) is in charge of the worship, while women are
responsible to make ready puja plates and clean the
houses. Worship ingredients are generally red and yellow
powders, incenses, rice, popped rice, threads (jajamka),
yoghurt, flowers, seasonal fruits, sweets and other
foodstuffs. A painting of a Laksmi by a traditional painter
is used to represent the goddess at the worship room.
Old and new coins, money, gold, silver and all the
treasures of the house are exhibited to receive worship
on this occasion. At least one new coin must be offered
to Laksmi or added to their stores. New utensils, new
grains (paddy, rice, and wheat), measuring objects
(mana, kule, and pathi) and weighing objects (dha) are
also worshipped. To offer Laksmi with grains from the
new harvest is an essential ritual on this occasion,
because, they must offer her it first before they consume
it themselves. They believe that Laksmi is the goddess of
grains whose grace is necessary to gain good crops from
their fields. The main reason of honouring Laksmi is to
confer her grace to increase one's own wealth and
prosperity. People worship her everyday, but they believe
that this worship may bring them a great fortune for a
whole year.
After the worship, family members eat a feast.
Dried meat (sukula) of different animals, kept from the
festival of Mohani is consumed today. Of course each
foodstuff is first offered to the goddess Laksmi before the
family eats itself. For three nights keeping her in the
same place and worshipping her every day with great
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respect assure Laksmi's presence. Then on the day after
Kijapuja or on the fourth day's morning, Laksmi's blessing
is carried out (svam kokayegu) from the secret place and
distributed among the family members.
Gambling starts from the day of Laksmipuja for three
days and three nights, which is legally forbidden during
other times of the year. People believe that gambling is
auspicious during Svanti, which might bring them a good
fortune.
4. Mha puja (fourth day): worship of the self, start of
the New Year
Mha puja is one of the oldest traditions of Nepal. This
tradition is older than that of the Nepal era itself.
Bhuvanlal Pradhan assumes that one of the Licchavi
kings, most probably Manadeva I (464-505 AD) may have
begun this festival during his reign. Paying all the debts
of Nepalese, a generous wealthy trader called
Samkhadhar Sakhvala began the Nepal era on 20
October, 879 AD during the reign of King Raghavadeva.
As we stated above, the celebration of New Year's day
and Mhapuja on the same day is a tradition more ancient
than the Nepal era itself, but it happened that the Nepal
era was introduced on this day. Malla rules in the Valley
of Nepal used this era as the official era till their rule
ended in 1769. In 1769 AD, after the Gorkha conquest of
Nepal, the Shah rulers began to use Saka Samvat, and
that was later replaced with Vikram Samvat by the Rana
Prime minister Chandra Shamser in 1903 AD. So far the
use of Nepal Samvat never completely wiped out. Since
the 1950s, Newar elite began to celebrate the New Year's
day of the Nepal era as a public event in modern Nepal.
Since it is called Nepal Samvat their demand is to
recognise it as a national era. As the demand came from
the Newars it began to be labelled as the Nevari Samvat
by many non-Newar people. Recently, in 1999,
Samkhadhar Sakhvala, the founder of Nepal era has been
declared a national hero of Nepal. Newar people have
taken this decision as a gesture of recognising Nepal
Samvat as a national era.
Three calendar systems are in use in Nepal.
They are, the solar based Vikram Era (Samvat) for the
day to day business of His Majesty's Government (HMG);
the Christian calendar by international organisations,
HMG, business firms and individuals, and lunar based
calendars to celebrate all the feast and festivals. The
Royal Nepal Calendar Deciding Committee (Nepal
Rajakiya Pamca_ga Nirnayaka Samiti), a body composed
of astrologers, is authorised to publish Samvat calendars.
They publish these calendars at the beginning of the
solar month of Baisakha (March/April) to mark the New
Year of the solar-based Vikram Era. Although the aim of
the Royal Nepal Calendar Decision Committee is to serve
the government by providing a solar based calendar,
their calendars also include a detailed lunar calendar
together with Christian dates as well. From the beginning
of their publications they have been including Nepal era
naming it "Nepaldesiya Samvat" or the "Era of the
country Nepal." Their method of presenting a lunar
calendar is based on the Indian astrological systems, so
that there are no great differences between the Indian
and the Nepalese lunar calendar. In Nepal the lunar years
begin either in the spring or fall. If begins in the spring, it
is known as Caitradi and if in the fall is known as
Kartikadi. The first one is also known as Purnmantaka
month, ending on a full moon day while the latter one is
Amantaka ending on the new moon. Purnamantaka
month begins from Krisnapaksa or dark half while the
Amantaka month begins from Suklapaksa or bright half.
On the New Year's day Mhapuja is celebrated in
a great way. On this day, people must perform Mhapuja
to all the deities located in their neighbourhood before
they perform the worship of the self (Mhapuja) at their
houses. Usually Mhapuja is performed at the top floor of
a house in the evening. The floor is cleaned and smeared
with cow dung and red clay. Then mandala, a cosmic
circle of flour is drawn for everybody. Mandala are also
drawn for those members of the family who are absent
and for the guests who are present on the occasion. They
also draw some mandala in the name of all the three
hundred thirty million deities (tetisakoti dyo); Yama, his
messenger (Yamadut) and Siva's messenger (Sivadut);
and for household items, such as broom, winnow, grind
stone, pestle, mortar, measuring pots (mana and pathi),
water container (karuva), and earthen pitcher. Yama, his
messenger, Ganesa, Laksmi, Kubera, Baliraja are made of
steamed rice flour and displayed on the top of the row.
In the centre of each mandala a small oil mandala is
drawn. Then red powder, flowers, popped rice, husked
rice are showered over the mandala. A small kind of rice
pastry (lvahacamari), walnuts, incenses, chestnuts, large
wild lime, citrus medica common citron (tahsi), citrus fruit
(bhvagatya) thread (jajamka), flower garland and long
wicks (kheluita) are placed around a mandala to be
handed over to the person sitting in front of the mandala.
As far as possible, all the members of the family sit in a
single row in front of each one's mandala facing east.
Facing south is most undesirable because it is believe to
be inauspicious. The eldest male member (nayo) of the
house sits ahead of the row, then his juniors, unmarried
daughters and other women are behind according to age
seniority.
The nayo worships to a small lamp containing a
figure of Ganesa (sukunda) before he begins other ritual
activities. All other members of the family also throw a
few grains of rice to Ganesa in a gesture of worship.
Then the eldest woman (nakim) of the house puts a tika
on everybody's forehead; she is assisted by other elder
women to hand over the kheluita, jajamka and fruits to
everybody. One must light owns kheluita and put on
one's own mandala. This act can be seen as the actual
moment of worshipping the self. The eldest woman pours
(luigu) worship items like flower, husked rice, popped
rice, peas, peanuts, and hazelnuts on the mandala of
each person, then, she pours three times over the body
of each person. This is to wish health, happiness and
prosperity to the person worshipped. Then fruits, thread
and flower garlands are handed over. Towards the end of
the ceremony, worshipped persons are also handed over
sagam, a ritual blessing which includes an egg, a fish,
pieces of boiled meat and bread made of lentil (va)
together with liquor to wish them a happy and prosperous days ahead. Before the ritual ends a piece of
tahsi and other fruits are eaten.
Walnuts, tahsi, kheluita and mandala are very
important items of the day. Mandala represents the
person worshipped, kheluita his life, tahsi his purity and
walnut his strength. It is necessary to keep on lighting
kheluita until the worship is finished. It is considered a
bad sign if it extinguishes in between the ritual, because
people link the light with a person's life span. The
Mhapuja ceremony ends with the sweeping away of the
decorated mandala from the bottom of the row to top
and from the top to bottom. After sweeping away the
mandala, the worship ceremony is ended, and a family
feast then starts marking the actual end of the
celebration of Mhapuja.
By celebrating Mhapuja people anticipate a
successful and prosperous life in the coming year. This
worship is also supposed to provide people with a good
health and a long life. The way of celebrating this festival
may vary from one family to another, but the essence of
the celebration is not differently understood. Like in all
other Newar festivals women play a major role in
arranging the necessary items for the worship. They also
take the responsibility of worshipping all the male
members of the family. In case, if a person is living alone
he must perform his Mhapuja himself, in such a case it
can be considered a real worship of the self. Worship of
the self is to recognise God in oneself. The celebration of
Mhapuja indicates that one who recognises his capability
may turn himself a god. To be a god means to be able to
sacrifice yourself for the well being of others. According
to Baldev Juju, the ultimate aim of a person is to achieve
the stage of god.
During the Mhapuja, the charitable demon king Baliraj is
also worshipped. A myth tells that he was pushed into
netherworld (patala) by the god Visnu to prevent him
from winning the heaven. By the power of his vow of
giving gifts, Baliraj was about to win the heaven, this
alarmed all the gods, so one day the disguised Visnu,
arrived at Baliraj's door as a saint and begged some
space for his three steps. Generous Baliraj happily
granted the disguised Visnu a permission to step
wherever he wanted. Visnu used this opportunity only to
deceive Baliraj. Visnu covered whole of the heaven by his
first step and the earth by his second step, so Baliraj had
nothing left than his own head for Visnu's third step that
enabled Visnu to push him down to the netherworld.
However, after this disgraceful task Visnu asked Baliraj if
he had any wishes. For this, Baliraja requested a
permission to visit his kingdom to see his people once a
year. Visnu granted him the day of Mhapuja as his day on
the earth. This myth tells that the joyous celebration of
Mhapuja is to assure the King Baliraj that his people are
living happily in his country.
5. Kijapuja (fifth day): worship of brothers
This is the final day of the five-day's observance of the
Yamapancaka or the Svanti festival. Today sisters
worship their brothers to bless them health, happiness
and prosperity. This festival is celebrated not only by the
Newars but also by the Parvates and others in Nepal.
Among the Newars this day is known as the day of
Kijapuja while the Parvates call it Bhaitika. For most
Newars it is the occasion to worship both younger and
elder brothers, but for many others it is the day to
worship only their younger brothers. On this day, married
sisters return to their parental homes to worship their
brothers or brothers visit their sisters to receive worship
from them. The reigning king also observes this festival
by receiving tika from his sisters. Every year a royal
astrologer announces the most auspicious time to receive
tika from sisters, but apart from the king, people choose
their own convenient time for the worship.
On the day of Kijapuja, Yama and Citragupta are
worshipped together with brothers so mandala is drawn
for them too.
On the day of Mhapuja they are placed on
the top of the row of worship, but on the day of Kijapuja
they are placed at the bottom. Most ingredients used in
Kijapuja are similar to Mhapuja, such as the drawing of
mandala, oil mandala, flowers, rice, husked rice, popped
rice, kheluita, incenses, walnut, varieties of fruits that
includes tahsi. The way of worshipping brothers by their
sisters is also similar to Mhapuja, but this time the actors
are sisters. The most important items of the day are oil
mandala, walnut, tahsi and gvaysvam (a small nut
shaped flower).
Explaining slokas from Satkarma Ratnavali and
traditional calendar (patro), Naghabhani confirms that the
tradition of the worship of brothers by their sisters on this
day is a tradition derived from the legendary worship of
Yama by his younger sister Yamuna. He thinks it is wrong
to call the day 'Kijapuja' or 'worship of younger brother'
because the texts do not specify this aspect of
brotherhood. He thinks it is appropriate to worship both
younger and elder brothers. Yamuna is also identified
with Yami. According to a Hindu myth, Yama and Yami
are son and daughter of Vivasvat (the sun) and Saranyu
and are twins. Yami tried to persuade Yama to marry her,
but Yama refused the proposal of incest marriage, as he
was afraid of being called evil man. Another myth tells
that on this day a sister was preparing a worship of her
brother, but Yama, the god of death arrived to take away
her brother because his life span on the earth was ended.
The clever sister persuaded Yama to wait and witness the
worship. She worshipped Yama together with her
brother, which charmed Yama. Thus, Yama awarded her
a boon that saved her brother's life. This myth tells that
she requested Yama not to take away her brother until
the oil mandala dried up and gvaysvam faded away.
People believe that a mandala made from oil never dries
up; so gvaysvam never fades away, and Yama had to
give up the idea of taking away her brother. It is believed
that from that time onwards sisters began worshipping
brothers on the same day to commemorate the mythical
event believing that it will bestow a long life on their own
brothers. This myth makes it clear that people assume a
victory over death by worshipping Yama, the god of
death, together with brothers. Hence this occasion can be
taken as a celebration of the victory of life over death.
The day of Kijapuja is also to exchange gifts
among brothers and sisters. Not only do sisters worship their brothers and bless them for happiness and long life
but they also feed them delicious foods, sweets, fruits,
walnut, chestnut, betel nut, pistachio nuts, cashew nuts,
almonds, raisins, cinnamon, chocolates and cloves
(masala pva). In return brothers give money or clothe
(sari) or both or other materials to their sisters.
The end of the worship of brothers is considered
to be the end of the five-day long Svanti festival, but the
real closure of the festival takes place on the following
day of Kijapuja.
On
this day, early in the morning, the final worship of Laksmi is performed and
the blessings of Laksmi are carried out from the agam to be distributed among
the family members. The blessings include flower, tika, sweets, fruits and a
feast. Married out daughters and sisters are also invited to receive the
blessings and to attend the feast. Significance of the festival Pancaka is a
Sanskrit name given to this festival, which mean 'consisting of five. To call
this festival 'Pancaka' seems appropriate since this festival is celebrated for
five consecutive days. 'Pancaka is generally considered inauspicious period,
which may accord many times in a year. Auspicious tasks like seeding in the
fields are avoided during such a period. It is considered most dangerous when
somebody dies in a family during any of a day of a Pancaka. People believe that
it can attract five lives from the same family when somebody dies during a
Pancaka. When somebody dies in Pancaka adequate attention is given to avoid
such a mischief. Adding eggs with the corpse to substitute lives is one of the
crucial acts performed in such a case. As the god of death, Yama is accountable
for determining death of all the creatures in the world. Therefore, Yama's
predominance during the Pancaka festival is clear. In this regard the name
'Yamapancaka' or 'Five days dedicated to Yama' given to this festival is
significant. People may regard Pancaka as a festival is good period, but the
danger of death is not suspended. It is more so because of Yama's imminent
presence during this festival. Yama's presence from the first day of the
festival to the end is remarkable. To celebrate a festival in the presence of
Yama, the god of death can be considered the most vulnerable one. Therefore
people may have taken this opportunity as an occasion to appease Yama so that
they receive his mercy. By worshipping Yama people anticipate his favour for a
long life in the world and heaven after one's death. Hindu people believe as
soon as one dies one's departed soul moves to Yama' court. There all souls are
judged; either they are awarded heaven or they are sent to hell. Like all other
religious communities in the world, death enchants Nepalese society very much.
Remembering, worshipping and appeasing deceased ancestors (pitri) is a dominant
feature of Newar ritual life. Every morning, sons must offer water and foods to
their deceased ancestors. During all major and minor festivals the ancestors
are presented foods (jugibvah), when there is any special family ceremony like
marriage or other lifecycle rituals, they are involved. Sraddha is performed
once a year to worship and feed them. In this respect, the worship of Yama, the
god of death during the Svanti festival is not an astonishing act, but is
another occasion to appease Yama who might otherwise cause untimely death or
trouble after one's death. It is likely that people may have initiated the
festival of Yamapancaka to overcome death. However, as it is now, the main
prominence of the festival is not Yama, but the worships of Laksmi, the worship
of the self and the worship of brothers. Although people celebrate this
festival for five days, they consider only these three days are most important
days and celebrated with pomp. Scholars agree upon the fact that the Newar name
"Svanti' for this festival is derived from the words 'Svanhu Tithi' or
"Three-day festival.' On the third day of the festival worship of Laksmi,
the goddess of wealth is celebrated with great fanfare. By worshipping Laksmi
people are taught to live a balanced life with adequate wealth. It clearly
shows that Newar society, although its social life is principally guided in a
religious and spiritual manner, they also take into account that material
prosperity and happiness in their life is essential. The worship of Laksmi and
the worship of brothers are no less important days of this festival, but the
Newars take Mhapuja or the worship of the self as the most important event of
the festival. Mhapuja is prevalent only among the Newars. In many respects
Mhapuja can be considered a unique Nepalese traditions. Worship of the self or
worship of one's body (mha) and soul (atma) is Mhapuja. For religious minded
people, body and soul are two different phenomena. They believe that their body
is temporal one while their soul is an immortal. They believe that in a person
a god is residing. Hence a person is part of a god or goddess, so the worship
of the self is an occasion to respect or recognise the god in oneself. Nepalese
tradition of worshipping gods and goddesses is to invoke their power (sakti).
Hence, the worship of the self is to understand one's capability and to utilise
it for the betterment of human beings and the whole universe, in order to
enable oneself to attend the level of a god or goddess. The last day's worship
of brothers is another important day of this festival. This tradition is one of
the most popular customs in the region of South Asia. It is not only
religiously meaningful but also from a social point of view it is significant,
because it plays a great role in strengthening the relation between brothers
and sisters. A balanced relation between brothers and sisters is one of the
essential aspects of Nepalese social life. Especially the relation between out
married sisters and brothers is crucial. If not handled thoughtfully the bond
may turn very unpleasant. In such a situation they lose dignity in their
society. The day of Kijapuja provides brothers and sisters an opportunity to up
keep their relationship. Of course one of the most important aspects of this
festival is the change of the lunar year. The five day's celebrations of Svanti
festival ends after the Kijapuja but it gives a way to renew the whole cycle of
rituals for one full year. It is clear from our earlier discussions that the
celebrating the turn of the year on this day is an ancient tradition in Nepal.
Therefore, I found it appropriate to call this occasion the turn of the ritual
year in Nepal, because except two festivals: Ghyocakusalhu and Bisketjatra all
the feasts and festivals in the Nepal are celebrated according to lunar
calendar. In India too, those who follow the Kartikadi lunar calendar take this
occasion as the turn of the ritual year and celebrate their New Year's day. As
Tyauhar or Divali, this is a widely celebrated festival among the Hindus in
India and other countries. It can be well assumed that the tradition of the
celebration of the New Year might have in a long run created the wonderful
festival of Svanti or Yamapancaka. Although the Nepal Samvat was later invented
than the tradition of the celebration of the New Year and Mhapuja, it has made
a history in itself by its continuation of 1120 years. This is thanks to
Samkhadhara Sakhvala, who, unlike others in the world who preferred their own
names, took the name of his country for the Era he established. It will be
erroneous to call the Nepal era a Newar or Newari Samvat. There is no reason
that only the Newars feel proud of the Nepal era because the name 'Nepal'
implies that it belongs to all Nepalese. Last year His Majesty's Government of
Nepal declared Samkhadhar Sakhvala, the founder of the Nepal era, a national
hero.
Conclusion
This
festival contains five major components: the worship of bird and animals like
crow, dog and cow, the invocation of Yama by worshipping his messengers and
himself, the worship of Laksmi or wealth, worship of the self on the New Year's
day and worship of brothers. The necessity of the combination of these five
different ritual activities in one single festival is difficult to be
explained. The most prevalent feature of this festival is the presence of Yama
or death. Since this festival is also called 'Yamapancaka' it is logical.
However, if we consider this is only the festival of Yama, then the worship of
Laksmi, the self and brothers cannot logically be fitted in. Crow, dog and cow
are one or other way related to Yama and his realm, therefore their worship
during this festival make a sense, but Yama's worship together with the self
and brothers is difficult to be comprehended. The relation between two ritual
sequels: worship of the self and worship of brothers is not clear to me either.
Although the natures of worshipping in these two days are similar the actors
are different who carry out the rituals; so on the values and meanings of each
day's rituals are different too. Why the worship of the self and brothers are
observed after the worship of Laksmi is not understandable either. For that
matter no distinct reasons are there to be explained the relation of each day's
ritual with another and the reasons of their sequence.
Yama
is invoked throughout the festival but his absence at the time of Laksmi's
worship is a puzzle. Whether it is an intended one or he is forgotten or
ignored in the presence of wealth is unknown. The reason may be that people
prefer forgetting death when they are engaged at worshipping wealth or busy
with material life. Perhaps it is to tell that the wealth makes people blind
and even it let people forget inevitable truth like death. May be this is an
occasion to demarcate a line between material life and spiritual life. However,
when we look at the worship of cow in the same morning, an animal related to
realm of Yama, as the goddess of wealth, then hardly we can see the real
separation of wealth from the death. Perhaps it is to give a message to let
people realise the danger of engagement in material life, which make them so
busy that they become unaware of obvious truths like death.
Since
people are busy honouring Yama from the first day of the festival to its end
this festival can more appropriately be called the celebration of Yama or
death. In this regard the name 'Yamapancaka' is most suitable name for this
festival. Yama as the god of death is considered to be a less compassionate
divinity. For people his worship is much out of fear than to honour his
divinity. People know that death is inevitable in one's own life but they like
to avoid it as far as possible. Perhaps this festival is celebrated to let
people realise the limitation of one's life hence gives them an opportunity to
learn about the truth of death or the essence of life. It is clear that the
real motive behind the invocation of Yama as the protective god at the time of
the New Year's celebration or worship of the self is to plead his grace for the
continuation of life for another year without being obstructed by him.
Similarly, his worship together with brothers is also thought to receive his
blessings for health and life of brothers. These two events can be considered
the celebration of life, albeit with the mercy of Yama, the death. By
worshipping him, people endeavour to subjugate the power of death. It is more
significant that Mhapuja is performed as the first ritual of the New Year and
people anticipate health, long life, happiness and prosperity in the New Year.
Yama's worship at such an occasion to pray for his protection is meaningful,
because he is the god who possesses the power of determining people's life span
in the world and their fate after death. Yama's acceptance of being worshipped
as a protective god in this festival by people can be taken as his willingness
of showing his compassion. Compassion towards human beings of the god of death
can be more accurately called the defeat of the death of god. In this regard
the celebration of worship of the self and worship brothers both can be
considered the celebration of overcoming of death. Hence we can affirm the
festival of Svanti as the celebration of victory over death.
