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Newzh Vijiizna (NewZh VijiiZna) A Journal Of Newar Studies Vol. l Basundhara Devi No. 1 NS 1118 1 1997 NewHh VijiiHna / Introduction (.4 Joumvl Of Nnrar Studia) This joun~alattempts to reveal and preserve the riclu~essof Nepal's Nexvar culture. its traditions and customs, its histon; and arts. its literature and music, and its language and linguistic heritage. More succinctly, it tries to provide a fon~mfor a varied Edirorr Day R. Shabya range of topics and issues pertinent to Newvas; not only in Nepal hut to Newvars all Vma Shresha. Ph.D around the \~orld,and to anyone interested in Nemr culture. Afewv words are in order about the gmesis of this journal. The idea for th~s Ahiisor journal wvas first conceived in 1992, uhm the establishment of the Nepal Bhasa David Hargrewer. Ph.D Academy (NBA) was publicly anno~mcedin the newspaper Visna Bhumi in Nepal. Grophrc Des~gner The NBA began bv ach~owvledginga need for the study of the culture and the linguistic Yam B. Pun heritage of Newvars. a topic neglected nationally for many years. Ilowvever, a medium for addressing this need was laclung. In the following years, a persistent denland for a P~hlrsher national forum for Newvars emerged, and shortly therealler, a natiol~alconvention of Intmalicnul Nqal Bhasha Sevaa Samiti (hBSS) Newars was held in Kathmandw. the Newah De Dahuu (National Forum for Newars). a IEP.A4n P.LS.L4 PVCH.4n. .\hlERIC.4 hodv that was primarily initiated by the political agenda to assure News of their Oregon Branch political rights, was formed in Kathmand~l.However, there was still no fonun for an academic exploration and promulgation of ideas and issues pertinent to Newtars. Chnrperron Day R. Shaky We hope this journal wnll fill this gap and provide a forum for the acadenuc inquiv into the many issues and topics of concern to Nswvars. This is especially .Llernbers important given the fact that Newars not only live in Nepal hut are also scattered around Cma SMa,PhD the globe. Many foreign scholars have and are undrrtalung important research activities Diwakar Xlaharjan lapdish B. Xlalhma about Newars and their language, while many natives are doing the same. But an open exchange between these groups is lacki. and this journal attempts to meet that need. Regional Represenlotives When we distributed the flyer, calling for a~ticlesand information, we used the lirgrnio word Newwology as the title of the journal. however. wrhave received numerous T"hhuvan Tuladhar sugestions to the effect that we changed the title to the Journal of Newar Studies. We ,&&>W ShresUla have agreed to this title change. Furthermore. we have decided to adopt the names Nepal Bhasha or Newvar for the language of Newars instead of the popularly used name 'Vex, Jemey Tulsi hlahajan. Ph.D ' Ne*ari. Many individuals behind the scenes deserve our thanks and North Carolina acknowledgements for their help ulth this journal. It is; however; unpossihle to thank IXvndra .batya. PhD . all of them, hut there are some to whom we are greatly indebted tl~atW want to nfentioo here. We would like to first thank the School of Liberal MSand Sciences. Western Los Angeles Oregon University for its generous financial support, uithout which this journal \would Sarba Shakya Buddha L. Shaba not be possible. We are particularlv moved by the Universie's efforts to recogmze the impottance of diversih not only in contemporan, America but also in the world nt large, San Fmncrsco Our special thanks go to Dr. David Hargreaves. Califomia State U~versityat Chico. Raj& B. Shresha who meticulously worked through each manuscript wwitten in El~glishand provided us Vham Yaidya wvith a substantive critique of each. We arr indebted to Dr. Mohan Narayan Sluestha for Conodo his advice and interest. We are also vqgrateful to Katherine Wahs.Kelsang Shakya. Juhe Suwal. Edmontm Bob Bowman and Sudip Sh&a for their invaluable assistance in prepuing the Aicmol?o manuscript. We extend our wvmn appreciation to Yam Bahadur Pun for lus help in Bimal Man Shresha graphc setting. Finally, wve would lie to thdall otu contributors and individuals nho Xlsry Ju' Roube have sent us information about Newars around the w~orld. Pro€ Barhara Brower, Portland State Universih for letting us use all issues of Hnnalayan Research Bulletin. C'n!tedK;ngdorn and all of the individuals who have agrmd to be representatives and subscribe'rs to the :hi1 Xlan Shakya. Bwel Uniinivmky journal to support it fmanciallv. lndro We would hke to remind our readers that this journal is only the begiluung: Yogbir Shaky. Kalhpong Dv jecling much more needs to he done in the field of Newar studies. We \vould l&e for you to send us comments, suggestions, informatio~~,and articles which \t~enil1 circulate as valuable .lrepol resources for generations to come. Shulta Ratna Shaea. Kathmandu bbh RatnaTuladhar. Kathmandu Tlus is the Ne\v Nepal Sambat Year 11 18, which kgins on the first day oi the new moon in November. On this occasion. wve express our heam. greetings to all of xou Mailing address: and wish you a prosperous year. Nhu danyaa hhintunaa! P.O. Box No. 9081 Portland. Oregon. I.S.4 Tlre Erlifol.~. Daya R. Sh&a Tma Shrestha. PI1.D Co\.mphoto: Courtay af Shabyn Presq. KT11 International Nepal Bhasha Sevaa Sa~niti Western Oregon U~uversit\ Best Wishes on the occasion of New Nepal Sambat Year ll l8 3~N43RaaRaSecuurSMLifi p-, *, 'USa (Newih Vijiiina) A Journal Of Newar Studies ( Multi-Lingual) Contents Vol. 1 No. I Introduction Jfianamala Bhajan Khalah: (AMovement for Bu~ldingup the Nenar Socleh) . Bhuwan La1 Pradhan 1 Sii Guttu A Newar Funeral Organization in Kathmandu . ..Juhee Suwal .... 6 Chittadhar Hridaya's Poem 'Pragatr'(Progress). David Hargreaves .... 10 The Newar Language: A Profile Tej R. Kansakar I I Nepal Bhasha-Nepali Diglossia. A case Stu* of Udas Newar Language Use . Uma Shrestha ... ... 29 How far has Nepal & my Newar-ness drifted from me? ........ Sudip R. Shakya .... 38 Recent Research on Newar Studies ................. ........... 41 Conference Paper Abstracts and Titles 46 Dissertation and Thesis Abstracts 57 Questions and Answers .......................................................... 64 Highlights on Newar Activities 68 NeDali Language Section *m?rrFrmrp* .................... mm NeDal Bhasha Section a: h : l .......................................* +6 ................ Jiianamala Bhajan Khalah (A Movement for building up the Newar Society) Bhuwan Lal Pradhan Kathmandu, Nepal The Jiianamalu Bhujat? Khalah (lit, 'Jnun' means 'knowledge'. tnala means 'wreath', but the word 'Jiianamalu' here means 'The Book of Buddhist Hymns' or 'Prayer Songs'. 'Bhajun' means 'recitation' or 'singing', and 'Khuiah' means 'a group of people or community', i.e., an association or organization, hence the whole tern - 'The Jrianamulu Bhujan Kholah". "The Organization of the Reciters of Prayer songs from the Book of Buddhist Hymns") is a highly popular organization of those people who are interested in the recitation of Buddhist Prayer Songs. Its name is a reminder of the Prayer Songs, based on the sacred teaching of Lord Buddha. sung in chorus every morning at the top of the long stone steps boding to the Swayambhu Hill Summit in tune with the pleasant early morning atmosphere. making the whole environment peaceful and delightful. The big Stupa. Lotus pillars, other sacred spots, the gold- gilded thunderbolt, stone-ball, monastery, pilgrims, Prayer-wheels. birds. monkeys - every object there on seems to be enlivened. The atmosphere of holiness pervades and the Buddhist ideas of 'freedom from suffering'. 'doing good to the majority of people'. 'impermanence of everything in the universe', seem to influence anyone who happens to be on the spot at the moment. To any visitors there, in an early morning the singing of these prayer songs, like any other object there on. may appear to have been pan of the Holy Stupa or even of the whole summit. The listeners may turn away from their anxieties of the world and think of spiritual truth only. It may wen seem that there would be none who might trouble those who participated in this regular programme. But, as a matter of fact, there did exist half a century ago one or two ill-disposed persons who cast an evil eye on this Jiianamala Bhajun Khalah and left no stone unturned in order to nip it in the bud. The following paragraphs throw some light on how an evil attempt intended to crush this Khalah itself led to its own legalization and popular expansion. From the year 1930 A.D. when the genuine form of Buddhism was restored in the valley of Kathmandu by the then novice monk Kannashil (who later on became Rev Prajnanand, the Senior most Bhikshu of modern Nepal), more and more inhabitants of the valley, especially the younger were awakened. By the year 1937 A.D. they were inspired strongly enough to conduct the recitation of Buddhist hymns regulars at the Holy Swayambhu site. At that time a group of enthusiastic people - such as Ratna Das (Tahribhai) of Chhetrapati, Nar Bahadur (drummer), Sukra (a Brahaman) and a few others had been carrying on the regular recitation of Prayer songs in an inn atop the flight of stone steps leading to the summit ofthe Swayambhu Hill. But these songs were mostly about amorous activities of Hindu gods and goddesses. The daily visitors to the Swayambhu Stupa early in the morning unfailingly saw these people singing in the chorus there. Seeing this, some young men such as Ratna Bahadur Tandukar. Dwarika Das Shrestha. Nara Bahadur Manandhar of Watt, lndra Bahadur Manandhar. Tuyu Guroju, Ratna Das (Tahribhai). were inspired to conduct a similar recitation programme, but, of course. with Buddhist hymns. In no time they managed to get co-operation from Maharatna Shikharakar (musician).
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