Kanchhi Maharjan
Manamaiju in Myth
Once there lived a hunter in a forest. One day, after a daylong useless effort, he found a deer on the way back home. He chased the deer in order to hunt, and manged to injure it. The injured deer fell near a shrine by chance. The hunter heard the dear make a wish of revenge against him in the next birth after drinking sacred water.
In his next birth, the deer got birth as a tiger in Sabutak Hill, whereas the hunter took rebirth as a boar in the same hill. In their play, they came to meet one another once. The tiger ran towards the boar to take revenge. There was a great fight between them. Eventually, after a long fight, they died drinking the same sacred water. At the time of death, they made a wish to be born as sons of God. They took rebirth in heaven and Lord Indra asked reasons for their arrival in heaven. On knowing the importance of the sacred water, Lord Indra himself came down to the place for the same religious act.
At the same time, a girl was found in penance, wishing to have Lord Indra as her husband. She had not got married due to her ugly face, though her sisters had already been married. Being insulted and ignored, the girl told others that her husband would be none other than Lord Indra. Indra came to see the girl still in penance. Knowing the fact that Lord Indra had come to her— guised into a man—, she converted herself into a beautiful girl.
Lord Indra too changed himself into a common man to coax the girl. He wanted to know about the girl. The girl said, “My name is Manamayaju. I live nearby. Welcome to my house.”
Fascinated, Lord Indra spent the night at the girl’s. Next day he revealed the secrecy that he was Lord Indra, the king of heaven. He also said, he won’t be able to take her to heaven, but whoever took bath in the sacred pond and dovoted to Triratna could go to heaven as mentioned in Swayambhu Puran. (Bishwabhumi Sukrabar Tapasau, Nepal Sambat 1113 Analathwa 11).
Due to the strong impact of the penance of that girl, Lord Indra managed a place for her after naming her Manamayaju. She received a blessing that whoever worshipped her would have his or her wish fulfilled. The name ‘Manamayaju’ changed into the popular name ‘Manamaiju’.
In Newar community, ‘Manamayaju’ means a goddess with special power to fulfill any wish. The archives indicate that the religious peocession of this goddess was started by Gunakamadev, a king of the Lichchhavi dynasty.
Introduction:
There are three rivers in Manamaiju VDC that lies in the north-western side of Kathmandu Valley. It is surrounded by Futung VDC in the north, Goldhunga VDC in the west, and ward No. of 16 of Kathmandu Municipality (Balaju) in the south and Gongabu VDC in the east. This VDC covers approximately 5 square kolometers of area and its population density is increasing rapidly.
Most of the religious processions celebrated in different parts of Kathmandu valley are mainly observed by Newar community. Such times give a wonderful glipmpse of Newari culture. The procession of Manamaiju, one of the power goddesses, is organized on the eleventh day of new moon in the month of Chaitra (April). This worshipping is formally started by Guthiyars, Thamel’s Pradhans at the invitation of Gurju, the priest. They have made some code of conduct to be observed during this religious procession. No one is allowed to leave the house. He or she needs to use ceramics, only to be used to fry rice. They are not allowed to wash clothes, no marriage celebration can be performed; no special music is played on the funeral procession. Eating rice too is not allowed to Guthiyars and Gurjus.
In the processions in the past, there used to be five witch doctors but at the moment only two witch doctors are alive. The oldest member from Guthiyar stays as Ganesh. Ganesh always leads the procession with a big lamp in his hand. Ajima, the witch doctor, follows Ganesh with a vessel. People can see Ajima Dhami followed by the relatives of the three dead witch doctors with vessels accompanied by children. The relatives of the dead witch doctors as well as other women and girls participate in hakupatasi – typical newari dress – in cheerful moods with the lights on. After that, other eight persons take the idols of the gods and goddesses in a chariot and take them from one place to another. Children and adults are seen moving everywhere, using and throwing colored podwer accompanied by the tune from typical Newari musical instruments and new bands.
Different Activities of the Religious Procession
There are different activities seen in this procession for 5 days celebrated with relatives.
First Day
The religious procession begins on the eleventh day of the dark fortnight during the month of Chaitra after the initial ritual. That very day, the surrounding of the temple of Ajima is cleaned. That morning, the Guthiyars establish an ablong pillar (ye si, or lingo) and then, with a ritual called ‘ye si dhankegu,’ the pillar is erected. As the oblong pillar is erected, the procession formally begins.
In the evenning, all the idols of the gods and goddesses are cleaned and taken to the temple of Ajima. The religious procession moves ahead under the leadership of Ganesh accompanied by light. People walk in dresses with different ornaments. The Ajima witch doctors follow Ganesh in yellow dresses with a vessel each in hands. The procession moves ahead with Bhairav in black dress, Kumari in red, and ‘Manmacha’ epitomized with a vessel in hands, dressed in green on a wooden plank. The chariot with the idols of gods and goddesses follows this religious procession that is launched with band parties – both with traditional and modern musical instruments.
The idols brought in chariot are kept inside the temple of Ajima and worshipped by enchanting hymns. After placing the idols in the temple, the Pradhans of Thamel worship Lord Vishnu with the help of Gurju. After the whole night worship, the Gurjus sacrifice a sheep to the gods. They also offer a variety of dishes during the worship.
Different trusts and clubs are involved in the entire fiesta and they continuously light earthen lamps with ghee or cooking oil. People continue singing religious hymns. At about 12 o’cock at night, the main offering is completed.
Second Day
On the full moon day of Chaitra, the local people compulsorily worship in the temple. This day normally witnesses the biggest crowd of the year. The same day, a great fair is organized at Balaju Bais Dhara – the twenty-two water spout garden at Balaju. Five girls, who have not had ‘bel bihaha’ – the symbolic marriage with a bel—and boys that have not have initiation ritual ‘bratabandha’, are kept together and given delicious food to eat. Singers sing religious hymns throughout the day. There is no chariot procession that day.
The Third Day (Mu: Jatra)
On the third day, – a day after full moon – the chariot with the idols of gods and goddesses is carried from house to house and worshipped. The chariot is taken to every house, accompanied by musical instruments.
There is no system of stopping the chariot until and unless every house is visited. This is the main day of the religious procession. Therefore, a huge crowd of people throngs. Relatives are invited to see the procession and they are served delicious foods.
Fourth Day
This day is called ‘sul’ or the day of rest. On the day, ‘dafa khala,’ or the musical team sings devotional songs all day long in front of the image of Devi.
Fifth Day
On this day, half of the procession—from the shrine to Ganesh’s temple—is the chariot’s procession accompanied by a shower of vermillion. The procession is taken to a grand finale, with pomp and splendor in front of the house of the deities. With ritualistic ‘tantric’ pooja, the images of Ganesh and Ajima are ushered into the ‘de chee’ or the house of deities. A ritual to re-establish the statues of the deities is performed by ‘de litah: ta unwengu’ or the group of trustees, Gurju, Dhami (sorcerer) and others. After the pooja, erecting of the pole of ‘lingo’ is performed; the performance is called ‘ye si kothyangu’. And finally everyone is released from the strict regulations of the series of rituals.
Sixth Day
Formally though it is celebrated for only 5 days, even the sixth day is celebrated cheerfully. This day the singers sing holy hymns the whole day in front of the shrines of gods and goddesses. The idols of gods and goddesses are cleaned and restored in their own places. In the evening, they show ‘bhoto’ or a ritualistic waist coat and the procession formally ends. After the end of the procession, the Gurjus and Pradhans are bidden good bye.
Significance in Human Life
The Newar community is rich in cultures. The processions organized time and again focus on Newari cultural life. They also encourage the new generation to pay interest in them and celebrate them time and again. Typical Newari dresses and musical instruments are highly used during the time of the procession. These cultures not only focus on Newari culture but also throw light on their historical, social and religious state clearly. It is obvious that they have been able to protect their cultures and its practices even at a time when westernization is taking place in an unprecedented speed.
“There is equal participation of people of all ages, and there is a guidance of previous generation from which the new generation learns. This kind of procession teaches unity and cooperation and even makes people forget every kind of misunderstanding and jealousy. The procession comes to be an appropriate time to transfer the culture from one generation to the next. These sorts of occasions help create faith and devotion in the new generation toward’s the community’s cultural practices. Even they get good chances to learn how to play the typical musical instruments. The new generation gets the opportunity to preserve the culture and be proud of it,” Geneshman Maharjan, an instrument player, opines.
Bhakta Man Maharjan says, “Folk culture is the identity of every community. The typical dress, customs etc. can be exhibited by the concerned community in such specific procession. It encourages people to protect their culture from the impact of the western cultures. Life can progress only on the basis of spiritual love and cooperation, which we get with the help of these processions. Culture is the identity of a particular community. Therefore, we have to act to conserve culture.”
Conclusion
Nepal is a country of unity in diversity. Nepali culture is rich due to various cultural practices in various communities. These cultures are bases of our identity. Nepal has a distinct cultural heritage as compared with other countries of the world. Its various aspects can be focused with the help of different cultures. These cultural celebrations, performed annually, play a vital role in conserving cultural practices, dresses, rituals and life styles.
Ajima goddess’ five-day procession is celebrated by Newar community. The real life style and specialty of the Newar community can easily be understood from the different activities that take place during this procession. Comparatively, more youths take part actively, but the seniors play a vital role in conserving the culture. The previous generation wants the new generation to follow culture systematically and respectfully.