A STUDY ON SINO·TIBETAN ASTROLOGICAL SYSTEM AMONG TIlE GURUNGS OF GANDAKI REGION IN

WESTERN NEPAL

Jagman Gurung Land and People Belief, the conviction of the truth in some phenomenon, is accepted as intellectual assent after realizing it by perception, and such confidential faith has been applied to the actual customary practices. So the belief and practice have played a vital role as cause and action, the two urging elements for developing the culture of a community. Among those beliefs and practices that affect the human culture, astrology has a strong hold in the daily life of human beings. Naturally the Gurung culture of Gandaki region in western Nepal also is not free from the influence of astrological beliefs and practices.

In the words of D.R. Regmi (1969: 13), in the past for several centuries together Nepal was a smaller kingdom, which is its cl imax of glol)'. covered only the areas between the ri ver Gandaki and Tambakosi. The Gandaki region with prosperous cultural heritage is interesting for its geographical setting, people, language and cu lture. The Sapla Gandaki (the seven great ri vers in western Nepal) has important val ues in the religious and cultural life of Nepalese people. An extensive part of the region the Galphu pass in Nuwakot to the east and the Salkot in Argha Khanchi to the ~est: similarly the Kore La pass in Mustang to the north and the Triveni in Nawal Parasi to the sOUlh, are incorporated in the Gandaki basin . Bhot, Shesant, Magarat and Tharuwan are the major geographical divisions of Gandaki region ; and each ethnic group inhabited in different parts of the region possesses own unique cultural fea tures with the variation of typical physical constructions. dress and ornaments, languages as well as beliefs and practices.

The Puranic legends of Nepal present a glimpse of migration of the people in Nepal both from the north and the south. According to Daniel Wright's account (1972:78) the Buddhist scriptures of Nepal credited Bodhisatva Al)'a Manjushree from China for making the Nepal Valley fit for habitation. Similarly Hindu scriptures cred it Lord Krishna from India for this feat (Yogi, 201 3: 352). These mythical legends indicate that Nepal is a meeting place of those specific culture of China and India, though Nepal has its own peculiar cultural heritage.

The Gurungs of Gandaki region follow the Bon and Buddhist rituals ill their culluml life. Originally the Gurungs are the inhnbitants of the upper southern slope of the Annapuma mnge in Nepal Himalaya. The term Gurullg which is broadly used 10 Ihose people in these days has been recentl y applied to the Gurungs, because the Gurungs call themselves 'Tamu' in their indigenious language. The nick name of Changej Khan. the Mangol ian

Contributions to Nepalese Studies. VoL 34 , No. 2 (J uly 2007), 221-234 Copyright © 2007 CNASlTU

222 CNAS Joumal , Vol. 34, No. 2 (July 2007)

Chinese emperor. is Tamujin which means iron holder. So. the meaning of 'Tamu' is iron weapon holder warrior. According 10 the Gurung genealogy the tenn Gurung is derived from a place name Gurungdi in Syanja district (Gurung 2034:2). The meaning of 'Dj ' is water in the Magar language. The tenn Gurung needs a proper study to know its actual meaning. Generally. this tenn indicates as the inhubitants of Gurungdi.

The Gurungs had their own kingdom in Gandaki region. in western Nepal till 15th century A.D .. before the rise of Shah dynasty. the ruling family of Nepal (Gurung 1985: 145·155: Gurung 2006: 2). The Gurungs are not included in Varnavyavastha. the four principal classes of the Hindus. though Prithvinarayan Shah. the maker of the unified modem Nepal. had evaluated the Gurungs as the warlike people just like the Thakuris. Khasas and the Magars (Gurung 1984: 2 1· 22). and in the civil code of Nepal. issued in the time o f prime minister Jang Bahadur Rana in 1854 A.O .. the Gunmgs are labled as the Nall/lIS;1I1! Ma/mli JlII. the caste of which could not be spoilt from public law and order. and some of the statutori'll regulations of the Guruangs are same as the Kshetris and lllakuris.

The language spoken by the Gurungs belongs to the Tibeto-Bunnan famil y, and it has a close resemblance with Tamang and Thakali languages. The primitive culture of the Gurungs was based o n animism. and they collected some manners of the Kirat people. when they migrated to the southern slope of the Nepal Himalaya. Since Padmasambhava. the lotus born teacher. had well developed the Lamai slic Buddhism in Tibet in 8th century A.D .. it has a strong hold not only among the Tibetan people. but also in the re ligious and cullurall ife of the inhabitants of Nepal Himalaya. Having lIle ir settlement in the surrounding of the HimOllaya. the Gurungs of Nepal devoted to Lamaistic Buddhism. Then a class o f LOIma. who teaches the Gurungs Buddhi sm. developed in the Gurung community.

The Gurungs were persuaded to follow the Hindu nlles. after they lost the ir kingdom in 15th cenlury A.D. The Gurungs had 10 survive in their region possessing the locOlI admini strati ve power. OInd it was bare subsistence to the Gurungs to follow the Hindu rules 10 be fit for local administralOrs like Um(lm, the chief of the fort . and Ta/llkdar. an authorized landholder of a jurisdiction. So the Gurungs constrainedly adapted some Hindu manners and customs to gain the favou r of lIle Hindu rulers because compar.l ti vely they had no abilily to face the rising power. Thus the culluml dynamics of the Gurungs has been affected by Hindu beliefs and pmctices. which made the Gurung culture d istinct from the culture of their neighbours of trans­Himalayan people of Nepal in some aspects.

The Gurungs of Gandaki region practise both systems of astrology - the Indian and the Sino-Tibetan. though the tradi tional astrological pmclice of the GUTUngs is based on Sino-Tibetnn astrology. There is a combination of two astrological systems in Tibetan astrology - dKar·rTsis. the aSlrology from

A Study on Sino-Tibetan Astrological System 223

Gya-dKar or India. and Nag-rTsis. the astrology from rGya-Nag or China. iI is believed that the formu las of Sino-Tibetan astrology were manifested by Arya Manjushree in the fi ve peaks of the mountain in China.

The Basic ASJK!(:ts of Sino-Tibetan Astrology The .astrology which developed in China is known as sino-astro logical system. This system of astrology spread from China to the several Asian countries: Mongolia. Korea, Japan, Taiwan. Vietnam, Laos, Kampuchea, Myanmar, Thil:lI1d, Tibet. Bhutan, Nepal and India. About 75% population of Asia uses this astro logical system. Thi s astrological system entered Nepal via Tibet; hence, th is system is known as Si no-Tibetan astrology. The life cycle sacraments and ceremonies of all the higher Himalayan communities of Nepal: Limyal. Mugal. Dolpo, Loba, Nesyangba, Sherpa, Topkegola. Lomi etc. along with some lower Himalayan peoples: Thakali, Gurung, Tamang and Lepcha . is based on this astrological system. The Buddhist Newars of Nepal also had the trJdit ion of consu lting Sino-Tibetan astrology until the period of Pratap Malla. The symbols of the twelve animal s of Sino-Tibetan astrology carved in stone slabs and attached to the pedestal of the huge g ilt bronze Vajra at Svayambhu Chaitya are the evidences of this astrological system related to the Newar cultural tradition. This huge Vajra with Dharnladhatu Mandala was offered and placed here by Pratap Malla in the eastern entrance of Svayambhu Chaitya on Nepal Era 788 (1667 A.D. ). Similarly. the Hindu astrologers living in northem hills of Nepal usually use Indian aSlrolgical system for their Hindu c1ints, and also use this Sino­Tibetan astrological system for their Buddhist cl ients. This fact shows the populari ty of Sin()-Tibetan astrological system in Nepal.

The Sino-Tibetan astrology is regarded as the Buddhist astro logical system which has mutual relation to Buddhism (Terbish 1990: 46), So this system of astrology is the unseparative part of Buddhi sm as the Vedanga Jyotish of Hindu ism. Although the Sino-Tibetan school of astrology studies the effect of the stars and the planets on the earth . The main basis of this astrological system is Kan and Tschi . The Kan is considered as the heavenly steam. which has five major divisions: Mu-wood, Hucr Fire, Fu-earth, Kin­metal and Schin·water: and the Tschi is the earthly branch with the symbolic fonns of the different twelve animals and birds (James 1953 : 83). The Sino­Tibetan astrological system is one of the early systems of astrology. Hence. this astrological system is very natural. simple and practie:!l in common human use. Twel ve Lo, nine Meva :lIld eight Parkha are the basic :!spects of the Sino-Tibetan :!strology.

Lo The literally llle'lIling of Lo is a year as well as the age of a person and the zodiac sign based on Sino-Tibetan astrological system. The twelve Los are

224 CNAS Journal, Vol. 34, No. 2 (July 2007)

the twelve symbols which are named after the different twelve animals and birds like the twelve zodiac signs of the Indian and Greek astrological system. The Gunmg names of Lo and their meaning are slightly different from the original Tibetan Lo names. Both Lo names - Chinese, Japanese, Tibetan and Gurung - are as follows:

Source: lames, 1953 :

This cycle of twelve Lo is just like the twelve Rash;, the zodiacal signs of Indian astrology. The Gurungs call Varga the Lo in the Nepali language. There are eight different Vargas in Indian astrology also like. I. Garuda (the divine eagle), 2. Marjara (cat), 3. Simha (l ion), 4. Shwan (dog), 5. Sarpa (Serpent), 6. Musaka (mouse). 7. Mriga (deer), 8. Mesa (sheep). So the Gunmg Lo names seem to have been influenced by the Varga concept of Indian astrology, and consider Garuda the dragon. cat the hare and deer the hog.

The Lo cycle is circulated every year and that year is named by the name of present Lo. Similarly, while the cycle of twelve Lo turns five times it completes a cycle of sixty years. This greater cycle of sixty years is equivalent to the sixty Samvatsara cycle of the Indian astrology. There are three kinds of Lo-gSar. the new year days in Tibet which are celebrated in different days. gTol- Lo-gSar, the new year day which is celebmted in Pausa (December-January), has been reconized as the oldest one. bSod-Nams-Lo­gSar has been celebmted in Magha (January-February), whereas rGyal-Po­Lo-gSar has been celebrated in Phalguna (February-March). The Gurung tradition of new year's day differs from Tibetan traditions. The Gurungs acknowledge the 15th solar day of Pausa (December-January) as their new year day, which is related to gTol-Lo-gSar, the oldest new year's day of

A Study on Sino-Tibetan Astrological System 225

Tibet It is believed that the process of increasing the duration of night and dimini shing the dura tion of day ends on 15th solar day of Pausa (December­January). and the duration of day becomes longer from that day.

The We"tern geographers consider 2tfl December as a day which has longer night and shorter day within the year. According to the Vedang astrological calculation of eastern astrologers, such a date is in the beginning of the first week of Pausa (December-January). In this way there is a difference of only one week between 15th Pausa and the day from which date the process of diminishing the duralion of day is already closed. and a new day is going to begin. This might be exact when the idea of Gunmg new year day was developed in the remote past. Thus the ,Gurung concept of new year day. which has no relation with any religious and political incidents. seems very primitive. and is based on the nature as well as on the motion of the planets.

Mewa The nine Mewas are the numerological geomancy or astrological marks, which are nine numbers and Mewa is used together with Lo to find Qut the characteristic quality of a person. Each person has its own particular 1..0 and Mewa. The combination of 1..0 and Mewa play vital role in the life the concerned person. 1berefore to know and forecast the character of a particular person his/her 1..0 and Mewa have to be analyzed well. 1lte nine Mewas also are represented in different nine elements and colours. which are as follows:

Parkha 1be next major aspect of Sino-Tibetan astrology is Parkha, the eight mystical signs. Parkha is an astrological diagram similar to the Kundali in the Indian astrology. Parldla has eight partS, which belong to the eight cosmic elements: water, wood, fire, earth, iron. hill , wind and sky. The omens for an individual

226 CNAS Journal, Vol. 34, No. 2 (July 2007)

are slUd ied within Parkha on the b3sis of the age of :m indiv idual. The cight trigr.uTIs of Parkha were invented by Fu-Hsi (2953-2838 B.C). the first of the five eml>crors of the legendary period of China .• md it was rcarranged by king Wan. the founder of Kau dynasty. on 1143 B.C. (Chlli 1980: 5-6). lllcse eight Park has also are concemed with the eight quaners of the universe. The names of Parkha and their concerning orientation are given below:

Chinese Guru ng NOl me

Among these eight element:. of Parkha. fire. eanh, iron. water and wood aTe combined wi th the above mentioned twe lve Lo. then the year i:. named. like the water ye:tr allU- ape year. etl,;. The omens for an individual arc studied within Parkha o n the ba:.i~ of the .tge of an indiv idual.

The IJcculiar Astrological System of the GUTu ngs The Gurungs o f Gamlaki region in Nepal havc a tradit ion of peculiar astrological system. After Ihe demi se of a person an au'pi l,;iolls day is selected (Gu: Singa) for the Paye sanarnent accordi ng to the Sino-Tibcl:ln astrological system. The Paye sacrament of the Gurungs is an obsequy rite performed in the honour of the deceased person. It is like the GlwlI'o of the Tamangs and the Tibetan I>coples, The tradi tion which determines the Sillga for Paye sacrament is based on Si no-Tibetan astrological system and is still prevaili ng among the Gumngs of Gandaki region in Nepal. and it is not in practice among those ethnic groups who follow the same tradition o f .tSlrology.

AClually Si nga is a union of the constellations, and four Si ngas are accepted to perfonn Paye sacrament. Every Singa has three constellations which ,tre as follows:

A Study on Sino-Tibetan Astrological System 227

S. Name of Singa

I. o. a. b. Punarvasu b. Nabs-so b. Kyalti

a. b. Khan

a.Oma b. Lheson

a. b. UUar Bhadm

. ,

Amo ng these four Singas Olle is considered as deceased every year. The table of year and the deceasing Singa is given below:

Similarly. among these four Singas one is considered as weeping Si nga during the period of three months. which are as follows:

Pausa, (December. Kyaldi Kyalmo Singa

2. Taba

A combination between Singa and Ngima must be acquired for Paye perfomlance. Two kinds of Ngima are prevailing in Gurung astrological system. It has been supposed that the sun dwells for one month on every twel ve Ngima, and the Ngima in which the sun dwells for one month is called

228 CNAS Joumal, Vol. 34, No. 2 (July 2007)

Kunda Ngima. The days belonging to the bright half and the dark half of the month are Chhe Ngimas. These Chhe Ngimas begin from the first day of La Chhe, the bright half of the month and end at La Si, the dark half of the month. Among these Chhe Ngimas the Khyi Ngima (the dog) and the Bru Ngima (the eagle) belong to the Chheba, the full moon day, and the Long Ngima (the cow) and the Lhu Ngima (the sheep) belong to the Siba, the night of full darkness of the moon.

The table of Chhe Ngima concerning full moon day and the night of full darkness of the moon is given below:

Month ... FuU Night of Full

(Note: When system Amanta full darkness of moon, was in prevalence the Long Ngima cow) occurcd in the full dark night of Pausa (January) but these days the practice of Purnimanta month, the month ending in the full moon day, is prevailing in Nepal, and in this system the dark half of the month comes before the bright half. So the full dark night of Ppusa (January) bears Lhu Ngima (the sheep) instead of Long Ngima (the cow) these days.)

, The Paye sacrament of the Gurungs lakes a period of three days to complete. It begins from the first day eVCfl!ng, then runs all through the second day. and concludes in the evening of tile third day. Mainly six Chhe Ngi mas are selected to perform the Paye sacrament. Among these six Chhe Ngimas the Ta Ngima (the horse) and the Jhya Ngima (the bird) are considered auspicious to initiate Paye, and Lhu Ngima (the sheep) and Khyi Ngima (the dog) to perform the secret ri tes, which arc conducted on the second day. Similarly the Pm Ngima (the ape) and the Pho Ngima (the deer) are considered appropriate to conclude Paye on the third day. Especially Singa has an interdependent relation to the Chhe Ngimas. The Gurung atrologers

A Study on Sioo--Tibetan Astrological System 229

therefore determine a day to initiate Paye performance when the accepted Singa and Ngima have their suitable combination.

The deceased and the weeping Singa as well as in Chhebtu and Sib Son, the 61), day of the bright half and the 3rd day of the dark half of the mOnth, are prohibited to initiate the Paye. Thyinjye, the division of time equaJ to two English hours, which has been counted on the basis of Kunda Ngima, also has an important role to decide the time of Paye sacrament. Thyinjye Thugor and Thyingjye Siba, the 6th and 7th division of a day, also are considered as unauspicious for this performance. It is believed that more sorrowful performances have to be arranged again after initiating Paye sacrament on those prohibited and unauspicio us days and times.

In addition to this the Chhe Ngima and the Thyinjye relating to the birth time of the concerning deceased person and his relatives as well as the famil y astrologer also are not allowed to perform the Paye sacrament. If the Paye sacrament has been initiated on his Ngima and Thyinjye the deceased person will not liberate from the bondage of mundane existence, and his relatives, the family astrologer and the workers of Paye sacrament will have to bear bad luck because of this reason.

The Discrepancies or Gurung Astrology All the Gurungs of Gandaki region in Nepal strictly follow the practice of Sino-Tibetan astroJogicaJ tradition in all the 'birth to death' sacraments, but the Gurungs of Lamjung and Kaski differ in some theoretical aspects of astrology. Generally these discrepancies of Gurung astrology can be pointed o ut in three categories as follows:

a. Kunda Ng.lma b. Pbunla Ramjyo c. Son Gyo a. Kunda Ngima: It is already mentioned that the Ngima in which the sun dwells for one month is named Kunda Ngima. The hand written astrological manuscripts found among the Gurungs present a detail description showing that the sun rises on Chyu Ngima (the mouse), and sets on Ta Ngima (the horse) in the Nepali month of Bhadra (Aug-September), but this theory is not practised by both traditions of Lamjung and Kaski these days. Two traditions of Kunda Ngima are in prevalence in Gurung astrological system at present. One tradition considers Pausa (Dec-January) as the month of To Ngima (the tiger) and another tradit ion accepts MAgha (Jan.-February) as the month of To Ngima (the tiger).

The Gurung astrological tradition of Lamjung assumes that the sun rises on To Ngima (the tiger). and sets on Pra Ngima (the ape) in Pausa (Dec.­January). The followers of this tradition begin the counting of Kunda Ngima from Kattika (Oct-November) as the month of Chyu Ngima (the mouse). On

230 CNAS Journal, Vol. 34, No. 2 (July 2007)

the contrary. the tradition of Kaski accepts that the sun rises on To Ngima (the tiger). and sets o n Pra Ngima (the ape) in Magha (Jan-February). because the fo llowers o f this tradition count Mangsir (December) as the month of Chyu Ngima (the mouse). This is the major d iscrepancy between the Gurung as trological system of Lamjung and Kaski. The table of this discrepancy is given below:

S. Ngima Manuscript Tradition of Tradition of N Lam_iun Kaski I. Chyu Bhadau (Aug.- Scp.) Kanika (Oct.- Mangsir (Nov.-Dec.)

(Mouse) Nov.) 2. Loog Asauja (Sep.-Oct.) Mangsir (Nov.- Pausa (Dec.-Jan.)

(Co~) Dec.) 3. To (Tiger) Kanika (Oct.-Nov.) Pausa Dec.-Jan.) M~ (Jan.-f'eb.) 4. Hyui (Cal) Ma~ir (Nov.-Dec. M~a (Jan.-Fe~ Pha una (Feb.-Mar.) 5 Bru (Eagle) Pausa (Dec.-Jan.) Phaguna (Feb.- Chaita (Mac-Apr. )

Mar) 6 Bri Magha (Jan.-Feb.) Chaila (Mar. -Apr.) Baishakha (Apr.-

(5, otl May) 7 Ta (Horse) Phaguna (Feb.-Mar.) Baishakha (Apr.- letha (May-June)

M,,) g Lh" Chaila (Mar.-Apr.) JClha (May-June) Asara (June·July)

(Shee 9. Pm (Ape) Baishakha (Apr.- Asara (June-July) Sawana (July-Aug.)

M,,) 10. Jhya (Bird) l etha (May-June) Sawana (July- Bhadau (Aug.-Sep.)

Au .) 11. Khyi (Dog) Asara (June-July) Bhadau (Aug.- Asauja (Sep.-Oct.)

Sep.) 12. Pho (Deer) Kattika (Oct.-Nov.) Sawana (J~A~ Asauj.a (S~-Oct.

• . . Note. These twleve Kunda Nglmas are eqUivalent to the twe lve Rash,s, the zodiacal signs of Indian astrology. in which Rashis the sun is supposed to have dwelled for one month gradually.

b. Phunla Rhamjyo: The literal meaning of PhulI{a is void or emptiness, and Rhamjyo means the deceased one. According 10 the Gurung astro logical system every year a month is considered as PllUnla (the void month). and another as Rhamjyo (the month of the deceased). The Gurung astrological system of Lamjung counts Phunla (the void month) before Rhamjyo. and just opposite to this, the system of Kaski counts Rhamjyo (the deceased month) before Phlln{a. In addition of this. the system of L1.mjung accepts Kattika (October-November) as PllIlnla (the void month). and Baishakha (May). the seventh month of Kattika (November), as Rhamjyo (the deceased month) in mouse year. The system o f Kaski regarding Phunla - Rhamjyo is totally different fTom the system of Lamjung. According to the system of Kaski.

A Study on Sino-Tibetan Astrological System 231

Magha (Dec. -Jan.) the fourth month of Kattika (October-November). is considered as Rh(lmjyo (the deceased month). and Sawana (July-Augusl), the seventh month of Magha (January-February), as Phllllla (the void month) in mouse year.

The table of Plum/a and Rh(lllljyo based on the both Gurung astrological system of Lamjung and Kaski is given below:

4.

, (June-

(July-

C. SOil G)'o : The Soli Gyo is a prosperous Lo. Every auspicious ritual of the Gurungs is therefore initiated by SOli Gyo. the person who belongs to prosperous Lo during the year. This tradition is widely practiced in Gurung culture. though there is a controversy in the selection process of SOIl Gyo between the Gurungs of Lamjung and Kaski. The Gurung astrological system of Kaski acknowledges the previously fourth Lo of the present Lo as SOli G)'o. whereas the system of L;unjung considers the previously third one as 5011 G},o. the Lo of prosperity.

The Table of SO" Gyo of both traditions is gi\'cn below:

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Inter-Cultural Relationship L. Terbish (1 990:46). a Mongolian scholar, has traced that the naming of the years by the names of the twelve different animal s, being associated with the five elements. which are used in those countries where Buddhism is widely spread, appertained to the early historical period in Buddhism. Terbish's observation of Sino-Tibetan astrological tmdition seems an actual fact. because in the Buddhist communities of Nepal the Sino-Tibetan astrological tradition is still in practice in Tibet, China, Mongolia. Japan, Korea. Laos. Vietnam. Compuchea, Myanmar, Thailand, Bhutan and among the some ethnic groups of India. So there is an inter-cultur,d relationship between Nepal and the above mentioned countries in the field of Sino-Tibetan astrological tradition.

Conclusion Although Nepal has a close cultural relation with Tibet, China. Mongol ia,

Japan, Korea, Laos, Vietnam. Compuchea, Myanmar, Thailand, Bhutan and India. where the same tradition of astrology is in practice, it is very difficult to study the relationship between Nepal and the above mentioned countries on this field due to the limited time and resources. 1llerefore, a practical research work is necessary in this area to find out the exact aslrologicnl system of the Gurungs based on Sino-Tibetan astrological system as well as to develop the cultural relationship between Nepal and these countries where the same astrological system is in practice.

A Study on Sino-Tibetan Astrological Syslem 233

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btsugs-K yis-brtsams Krung-go'i-Bod-Kyi-shes-rig-dpe-skrung Khang. Phug-lugs-nsis-kyi-legs-bshad-bai­

dhur-dkar-po, stod-chha. smad-chha

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