WORSHIPPING MHA

Prepared by: Dr. Prajwal Lal Pradhan Canadian Newa , Canada hf]hf]nkf JOJOLAPA gd:t] NAMASTE

Mha Puja is an annual cultural and ritual event performed by the to purify, strengthening and empowering the soul as part of celebrations. It is performed on New Year’s Day of Sambat, the national lunar calendar of Nepal, which occurs during this Festival. This is also a unique culture of Newar ethnic community.

Mha Puja means “Worship of the SELF", and it celebrates the spirit within oneself. The ceremony signifies an auspicious beginning of the New Year, and invokes prosperity and longevity for the participant. Mha Puja and Nepal Sambat are also celebrated abroad where Nepalese have settled.

The procedure of this festival differs from place to place . But the major objective remains same. MHA PUJA IS CELEBRATED ON THE FOURTH DAY OF BY THE NEWAR COMMUNITY

MHA PUJA LITERALLY REFERS TO SELF WORSHIP, MAKING OFFERING TO ONE’S BODY.

Mha puja, the worship of the inner self, is unique to Newa people. They believe that one needs to understand and respect oneself before he/she can understand others. 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 surroundings nature and the cosmos. Understanding of one's role in life makes him/her more knowledgeable and unselfish. Worshipping and blessing one self 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 spiritual 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 additional social flavour. 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 sole uses as a vehicle dies. The sole 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 superior being at the top of the lifecycle. 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 exhilarating 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 place of Yen (), Yala (Lalitpur) and Khwapa (Bhaktapur), and 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 in 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. ELEMENTS USED IN MHA PUJA

There are certain essential elements required to perform this Puja. Some of the important elements required during the Mha Puja are mentioned further:

One of the most essential parts of Mha puja is Mandala also called Mandaa. First of all, the floor is purified by sprinkling holy water collected from a sacred stream and the Madalas are created there in front of the row of seats for the family members. The total number of depends upon the number of family members plus three extra. The smaller one at the top of the line is for the House-god. Then comes one each for the family members and the two at the end are for Yamaraj and Jamaraj, the ambassadors of Death who are always ready to rake sinners to . It is used as a medium to present the various offerings to the self. Each Mandalas 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 steam or a pencil. It may be worth mentioning here that Mha Puja stresses in strong, long-lasting, bright, healthy, fragrant and such other things with positive connotations and only materials that are considered clean and utilized.

Oil marks 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 smaller one within which two squares is overlapped to from eight triangular shapes. Abhir (vermilion powder) is spread along the various Potaye lines with respect to the worshipper (worshipped) and one at the center of the Mandala. ITAA Itaa means the lights. These are hand-woven cotton strands soaked in oil and are about two and a half feet long. These are lighted at each end and offered to the one who is worshipped who accepts them by chanting mantras in Sanskrit. The locations of the four outer paddy/rice lumps in Mandala are occupied by the four lighted ends of the Itaa. The lights must be kept on until the puja is completed. The offering of the light signifies the strength of the self and makes one more powerful and keeps evil away.

SAGAN Sagan refers to the offering made to a person during the puja and is an important aspect of the puja. (yogurt) is the first Sagan to be offered with blessings and it involves receiving a mixture of rice, taye, vermilion powder and yogurt, also known as Akshyata.

Next is the Khen Sagan which constitutes of the offering of Swataa which is the trio of egg, fish and meat on left hand and local wine on the right hand. It signifies one’s victory and control over animal beings living in cell, water and land.

FLOWERS Flowers are the other essential elements of Mha Puja and the garland of ‘Gweswaan’ flower is worn around the neck by the worshiper. It signifies long and successful life. Jajanka which is made of many rounds of white cotton thread forming circle about two feet in diameter and tied with a small piece of red cloth in order to have no ends is used as a garland by the worshiper. It symbolizes the integration of the beginning with the end. GARLAND OF GWESWAAN JAJANKA FRUITS AND NUTS Variety of fruits, nuts and sweets are offered with a wish for fruitful and resourceful life. Walnut, Tahsi fruit, Singali (local chestnut), sugarcane are some of the fruits and nuts offered during the puja. The quality and characteristics of these fruits also denotes the relationship of human with nature. Also, the sweets shaped like star, moon, etc. are offered in the puja. The envoys of death, Yamaraj and Jamaraj are believed to be observing the puja and it is said that because of the physical and spiritual energy gained through various offerings, they are kept away. It is said that these two could not even touch the person who has performed the puja until the shell of the walnut rots, which is considered to be quite impossible. Nakin or Purohit Nakin or Purohit gives the shower of a mixture of paddy, flower, pieces of fruits, abhir (vermilion powder), aakhen (hand-milled rice) and taye in a kule (wodden or bronze container about half a gallon size) to the worshipper’s head. The puja is completed only after the Nakin drags the tuphi (local broom) from the House-God’s Mandala to theJamaraj’s Mandala. Hence, Nakin is also essential for the Mha Puja WORSHIPPING PROCEDURE

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. 1. Take a Nusala (a few drops of water in the right palm thrown into the worshipper's mouth serves to purify the worshipping body) 2. 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 and vermilion powder. 3. Everybody 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 of 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. 4. Dhun, Dhupayen (special incense of local variety) lighted and put on each of the five paddy/rice lump in each Manda, spread the festive fragrance around the worship area. Offer of fragrance pleases the soul and hopefully, makes the person's life successful and fragrant. 5. Next comes the very important offer of light. Two nos. of 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 warships. The light is accepted to enhance one's inner supreme brightness and to drive away any possible problems. The blessings are for the person to be able to keep shining bright like the burning Itaa for a long, long time. The four legged ends occupy the locations of the four outer paddy/rice lumps in the Mandala. Soaking of Itaa 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 use 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. 7. Sagan (or Swagan) is another very important part of Mha Puja. Offering of Sagan to a person is usually made to reward some extraordinary ad meaningful achievement. Dhau (yogurt) Sagan is first offered with blessings. Dhau Sagan involves accepting on the forehead a composite mixture of rice, taye, vermilion powder and yogurt. Dhau Sagan on the forehead unveils the shining and cheerful face enjoying a great celebration. 8. Next comes the all important Khen (egg) Sagan. Khen Sagan constitutes the offerings 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, water and land. 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 cannot help but be ecstatic. 9. 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 and torn like some other flowers and signifies blessings of long lasting and successful life. Garland also signifies victory. 10. Jajanka is worn by worshipper (worshipped) like garland. Jajanka is made of many rounds of a white cotton thread forming a circle of about two feet in diameter and tied with small piece of red cloth in order to have no ends. Jajanka symbolizes the integration of the beginning with the end. It is about creation, maintenance and fullness of life. 11. 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 ans provides tasty sweet and sour fruit. Singali (the local chestnut) is hard outside and tasty inside. Sugarcane steam is tough outside but provides sweet juice for consumption. These offerings are aimed at having a strong body with 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. 12. The final purification of the soul and the blessing come from the Nakin or Purohit with 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 Itaa 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 part of a 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 Mandalas helps strengthen 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 Ihin, 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 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.