 About Tamang Their traditional area is the hilly region between the Budhig- andaki river and the Likhu river. At present, they live in large numbers in the districts of Rasuwa, Nuwakot... |  Buddhism One reason for the pursuit of religion is that material progress alone will not give a lasting pleasure or satisfaction. Indeed, it seems that the more we progress material.. |
Tuesday, February 19, 2008
There are more than 100 subgroups (thar and sahathar) within the Tamang, and inter-marriage does not occur within the same subgroup (thar as well as sahathar). Although inter-marriage can occur between a boy, say belonging to the Yonjan subgroup and a girl belonging to the Moktan subgroup, if the mother of both the boy and girl belong to the same subgroup, however, marriage between them is not possible since they are socially recognized as the son and daughter of the same mother. There is the practice of marrying one's maternal uncle's and aunt's daughter. Unlike in Hindu society, Tamang women do not adopt the last name of their husbands following marriage. Their thar or subgroup does not change, the woman remains in the same subgroup her entire life. When she dies, the body cannot be disposed without the presence and permission of her relatives. There is the traditional practice among Tamang daughters of undertaking small economic activities (Pewa) like keeping goats, chicken, etc. This enables the daughter to learn to stand on her feet and makes her self-reliant.
On the occasion of various festival and ceremonies, pujas (worshipping activities) are performed at Gumbas according to Buddhist rituals and injunctions. Along these rituals, Tamangs perform various forms of ancient worships also. They perform Phola venerating the contributions of their ancestors and the history of their earth. Ancestral history is narrated during Phola worship. Similarly the worship of Neda Sipda (deities of land and water) to revere earth as a source of sustenance, worship of Yhulla (Goddess of village) for the prosperity of the villages and the worship of Jyojyomo (most favoured family deity) are also ubiquitous in Tamang societies. Life cycle rituals such as naming ceremony, rice-feeding ceremony, tonsure ceremony, ceremony of giving Nepali Sari (Guniu), marriage ceremony and funeral rite are still prevailing in society. Different ritual experts have different roles in these rituals. A lot of indigenous as well as foreign scholars have conducted research studies on Tamang language and culture. Most illustrious among foreign scholars are Martine Mazaudon (1973), Andras Hofer (1981), Larry Pitter (1981), Brigitte Steinmann (1987), David Holmberg (1989), Thomas E Fricke (1993) and others.
Following the Gorkhali conquest of Nepal in the 18th century, the land owned by the Tamangs was taken away from them and distributed to the ruling Brahmin and Chhetri courtier-class. The Tamangs were then retained as bonded laborers and near-slaves to work these very lands. During the Rana rule, the Tamangs were used as menial labor by the rulers and the courtier-class. They were also prohibited from joining the British Gurkha regiments in India, although the men belonging to other Tibeto-Burman communities - the Gurungs, Magars, Rais and Limbus were permitted. Tamangs were also prevented to join Nepal's own government administration and the military.
Historically, the Tamang people settled in the strategically important districts surrounding the Kathmandu valley. Feeling threatened by this encirclement, the Kathmandu rulers brought them forcibly under central rule and exploited them enough so that they could never rise, as they have not been able to this day. The psychology of the Tamangs took a beating during centuries of economic deprivation, political discrimination, and social marginalization.
On the occasion of various festival and ceremonies, pujas (worshipping activities) are performed at Gumbas according to Buddhist rituals and injunctions. Along these rituals, Tamangs perform various forms of ancient worships also. They perform Phola venerating the contributions of their ancestors and the history of their earth. Ancestral history is narrated during Phola worship. Similarly the worship of Neda Sipda (deities of land and water) to revere earth as a source of sustenance, worship of Yhulla (Goddess of village) for the prosperity of the villages and the worship of Jyojyomo (most favoured family deity) are also ubiquitous in Tamang societies. Life cycle rituals such as naming ceremony, rice-feeding ceremony, tonsure ceremony, ceremony of giving Nepali Sari (Guniu), marriage ceremony and funeral rite are still prevailing in society. Different ritual experts have different roles in these rituals. A lot of indigenous as well as foreign scholars have conducted research studies on Tamang language and culture. Most illustrious among foreign scholars are Martine Mazaudon (1973), Andras Hofer (1981), Larry Pitter (1981), Brigitte Steinmann (1987), David Holmberg (1989), Thomas E Fricke (1993) and others.
Following the Gorkhali conquest of Nepal in the 18th century, the land owned by the Tamangs was taken away from them and distributed to the ruling Brahmin and Chhetri courtier-class. The Tamangs were then retained as bonded laborers and near-slaves to work these very lands. During the Rana rule, the Tamangs were used as menial labor by the rulers and the courtier-class. They were also prohibited from joining the British Gurkha regiments in India, although the men belonging to other Tibeto-Burman communities - the Gurungs, Magars, Rais and Limbus were permitted. Tamangs were also prevented to join Nepal's own government administration and the military.
Historically, the Tamang people settled in the strategically important districts surrounding the Kathmandu valley. Feeling threatened by this encirclement, the Kathmandu rulers brought them forcibly under central rule and exploited them enough so that they could never rise, as they have not been able to this day. The psychology of the Tamangs took a beating during centuries of economic deprivation, political discrimination, and social marginalization.
About Tamang
Their traditional area is the hilly region between the Budhigandaki river and the Likhu river. At present, they live in large numbers in the districts of Rasuwa, Nuwakot, Dhading, Makawanpur, Sindhuli, Ramechhap, Dolakha, Lalitpur, Sindhupalchok and Kavrepalanchok in the Central Development Region. They are also scattered all over the country, and outside Nepal they are found in large numbers in Darjeling, Sikkim, Asam and Nagaland of India and in Burma and Bhutan. The total population of Tamang in Nepal, according to the census of 2001, is 1,282,304, ie 5.6 per cent of the total population of the country. The Tamang language occupies fifth place in the country in terms of the number of speakers speaking any one language and first place among the Tibeto-Burman languages.The word Tamang has been found to be used in a document of the thirteenth century. That document found by David Jackson (2976:53) mentions that King Bumlde Mgon built the Shrin fortress in Mustang to suppress the ethnic group Tamang of Lower Glo (Mustang). Although the word Tamang was used as early as the thirteenth century to denote an ethnic group, following the expansion of the Gorkhali kingdom the use of the word was prohibited. The Tamang were addressed in a derogatory manner as ‘Bhote' and ‘Murmi'. The Tamangs have, however, continued to call themselves Tamang.
The Tamangs have a system of six types of societal leaders: Tamba, Ganba, Bonbo, Labonbo, Lama and Choho--to keep the Tamang society continuously alive and dynamic. The six have their respective and important roles to play in the development of Tamang society. The Tamba looks after the cultural aspect and has a very important role to play in marriage ceremonies. The Lama carries out death rites (Ghewa) and undertakes activities related to the Buddhist religion. The Bonbo propitiates the local gods and goddesses and assists by providing treatment to the sick and needy in the village. The Labonbo (Laptaba) keeps alive the history of the clan and lineage through the worship of clan deities. As each thar, or subgroup, has its own Phola or clan deity, there are different Labonbos for each and every subgroup. The Choho looks into cases and dispenses justice and maintains peace, security and wellbeing in society. The Ganba participates in all types of social, political and religious activities. He observes the various activities of society, including whether the Tamba, Bonbo, Lama, Labtaba, Choho, etc have fulfilled their functions as prescribed by rituals and to the best of their ability or not, and evaluates the activities and gives his suggestions. Thus, the six societal leaders or actors continue to make the Tamang society aware of its duties and responsibilities. There are also in Tamang society traditional institutions like Nhangkhor active to undertake socio-cultural activities.
An Introduction to Buddhism
Written by: His Holiness Dalai Lama
Written by: His Holiness Dalai Lama
The Need for Religion in Our Present Lives
One reason for the pursuit of religion is that material progress alone will not give a lasting pleasure or satisfaction. Indeed, it seems that the more we progress material, the more we can we have to live under constant fear. Scientific technology has made marvelous advances, and no doubt will continue to develop. Man may reach the moon and try to exploit her resources for the advantage of human being- the moon which some ancient believers regarded as the home of their god; and planets may also be conquered. Perhaps, in the end, this progress will revel potential enemies outside our world. But in any case, it can not possible bring ultimate and permanent pleasure to human beings, for material progress always stimulates desire for even further progress, so that such pleasure as it brings is only ephemeral, But, on other hand, when the mind enjoy pleasure and satisfaction, mere material hardships are easy to bear; and if a pleasure is derived purely from the mind it self, it will be a real and lasting pleasure.
No, other pleasure can be compared with that derived from spiritual practice. This is the greatest pleasure, and it is ultimate in nature. Different religions have each shown their won way to attain it.
A second reason for the pursuit of religion is that we depend on religion even for the enjoyment of an appreciable amount of material pleasure. Pleasure and pain, in general sense, do not arise only from external factors, but from internal factors as well. In the absence of the internal response, no amount of external stimulation can affect pleasure or pain. This internal factors are the after effects or impressions left on our minds by past actions; as soon as they come into contact with the external factors, we experience pleasure and pain again. An undisciplined mind express evil thought by evil actions, and those action leave evil after- effects on the mind; and as soon as external stimulation occurs, the mind suffers the consequences of its past action. Thus, if we suffer, our miseries have their remote causes in the past. All pleasure and pain have their mental origins; and religions are required because, without them, the mind cannot be controlled.
Dying is easy
In Japan a form of Mahayana Buddhism called Zen is practiced. Japanese Zen masters sometimes know when they are going to die.
Once master Hofaku called his monks together and said: "This last week my energy has been draining - no cause for worry. It is just that death is near."
A monk asked: "You are about to die! What does it mean? We will go on living. And what does that mean?"
"They are both the way of things," the master replied.
"But how can I understand two such different states?"
Hofaku answered: "When it rains it pours," and then calmly dies.For more information on Buddhism, please visit
Funeral Rites
(as practiced in Thailand and other South East Asian Countries)
Funeral rites are the most elaborate of all the life-cycle ceremonies and the ones entered into most fully by the monks. It is a basic teaching of Buddhism that existence is suffering, whether birth, daily living, old age or dying. This teaching is never in a stronger position than when death enters a home. Indeed Buddhism may have won its way the more easily in Thailand because it had more to say about death and the hereafter than had animism.
The people rely upon monks to chant the sutras that will benefit the deceased, and to conduct all funeral rites and memorial services. To conduct the rites for the dead may be considered the one indispensable service rendered the community by the monks. For this reason the crematory in each large temple has no rival in secular society.
The idea that death is suffering, relieved only by the knowledge that it is universal, gives an underlying mood of resignation to funerals: Among a choice few, there is the hope of Nibbana with the extinction of personal striving; among the vast majority there is the expectation of rebirth either in this world, in the heaven of Indra or some other, or in another plane of existence, possibly as a spirit. Over the basic mood of gloom there has grown up a feeling that meritorious acts can aid the condition of the departed. Not all the teaching of Anatta (not self) can quite eradicate anxiety lest the deceased exist as pretas or as beings suffering torment. For this reason relatives do what they can to ameliorate their condition.
According to tradition, when a person is dying an effort should be made to fix his mind upon the Buddhist scriptures or to get him to repeat one of the names of Buddha, such as Phra Arahant. The name may be whispered in his ear if the person is far gone. Sometimes four syllables which are considered the heart of the Abhidharma, ci, ce, ru, and ni, representing "heart, mental concepts, form and Nibbana" are written on a piece of paper and put in the mouth of the dying man. It is hoped that if the last thoughts of the patient are directed to Buddha and the precepts, that the fruit of this meritorious act will bring good to the deceased in his new existence. In a village, at the moment of death, the relatives may set up a wailing both to express sorrow and to notify the neighbors who will then come to be of help.
After death a bathing ceremony takes place in which relatives and friends pour water over one hand of the deceased. The body is then placed in a coffin and surrounded with wreaths, candles and sticks of incense. If possible a photograph of the deceased is placed alongside, and colored lights are suspended about the coffin: Sometimes the cremation is deferred for a week to allow distant relatives to attend or to show special honor to the dead. In this case a chapter of monks comes to the house one or more times each day to chant from the Abhidharma, sometimes holding the bhusa yong, a broad ribbon, attached to the coffin. Food is offered to the officiating monks as part of the merit-making for the deceased.
The food offered in the name of the dead is known as Matakabhatta from mataka ("one who is dead"). The formula of presentation is:
Reverend Sirs, we humbly beg to present this mataka food and these various gifts to the Sangha. May the Sangha receive this food and these gifts of ours in order that benefits and happiness may come to us to the end of time.
At an ordinary funeral in northern Thailand the cremation takes place within three days. The neighbors gather nightly to feast, visit, attend the services and play games with cards and huge dominos. The final night is the one following the cremation. On the day of the funeral or orchestra is employed and every effort is made to banish sorrow, loneliness and the fear of spirits by means of music and fellowship. Before the funeral procession begins the monks chant a service at the home and then precede the coffin down the steps of the house, - stairs which are sometimes carpeted with banana leaves. It is felt that the body should not leave the house by the usual route, but instead of removing the coffin through a hole in the wall or floor, which is sometimes done, the front stairs are covered with green leaves to make that route unusual.
A man carrying a white banner on a long pole often leads the procession to the crematorium grounds. He is followed by some elderly men carrying flowers in silver bowls and then by a group of eight to ten monks walking ahead of the coffin and holding a broad ribbon (bhusa yong) which extend to the deceased. Often one of the monks repeats portions of the Abhidharma en route. The coffin may be carried by pall bearers or conveyed in a funeral car drawn by a large number of friends and relatives who feel that they are performing their last service for the deceased and engaged in a meritorious act while doing so. If the procession is accompanied by music the players may ride in ox carts or in a motor truck at the rear. During the service at the cemetery the monks sit facing the coffin on which rest the Pangsukula robes. After the chanting the coffin is placed on a pyre made of brick; the people then come up with lighted torches of candles, incense and fragrant wood and toss them beneath the coffin so that the actual cremation takes place at once. Later the ashes may be collected and kept in an urn.
Frequently the bodies of prominent or wealthy persons are kept for a year or more in a special building at a temple. Cremations are deferred this long to show love and respect for the deceased and to perform religious rites which will benefit the departed. In such cases a series of memorial services are held on the seventh, fiftieth, and hundredth days after the death. In one instance a wealthy merchant did not cremate the body of his daughter until he had spent all her inheritance in merit Рmaking services for her. Another merchant spent the ten thousand baht insurance money received on the death of his small son entirely for religious ceremonies.
As along as the body is present the spirit can benefit by the gifts presented the sermons preached and the chants uttered before it. This thought lies back of the use of the bhusa yhong ribbon which extends from the body within the coffin to the chanting monks before it. The dead may thus have contact with the holy sutras. When the body is cremated the spirit is more definitely cut off from the world, it is best therefore not to force that spirit to enter the preta world finally and irrevocably until it has had the benefit of a number of religious services designed to improve its status.
At cremations it is quite common for wealthy people to have printed for distribution books and pamphlets setting forth Buddhist teachings in the form of essays, translation of the sutras, historical sketches and explanations of ceremonies. Such books, numbering in the thousands, are not only a tribute to the dead and a means of making merit but they have practical value as well.
Traditional Chinese Funeral Arrangements
Lineage
On the passing away of the father, the eldest son becomes the head of the family. f the eldest son passes away, his second brother does not assume leadership of the family. Leadership passes to the eldest son of the eldest son or the grandson of the father. He must assume the responsibilities and duties to the ancestors on behalf of the family.
Form of the Funeral Ceremony
There are two main traditions that are observed:
1. The funeral ceremony, traditionally lasts over 49 days, the first seven days being the most important. Prayers are said every seven days for 49 days if the family can afford it. If the family is in poor circumstances, the period may be shortened to from 3 to 7 days. Usually, it is the responsibility of the daughters to bear the funeral expenses. The head of the family should be present for, at least the first and, possibly the second, prayer ceremony. The number of ceremonies conducted is dependent on the financial situation of the family. The head of the family should also be present for the burial or the cremation.
2. In the second tradition, the prayer ceremony is held every 10 days. The initial ceremony and three succeeding periods of ten days until the final burial or cremation.
After 100 days a final prayer ceremony is conducted, but such a ceremony is optional and not as important as the initial ceremonies.
In the Mahayana tradition of Buddhism, to which most Chinese Buddhists subscribe, it is believed that, between death and rebirth, there is an intermediate period called Antarabhava in Sanskrit or the Bardo in Tibetan. It is an important period which has an influence on the form that the rebirth shall take. If the family ensures that proper assistance in the form of prayer and remembrance ceremonies are duly performed, the departed is better able to take a favourable rebirth.
Other worlds:
In Tibet, a Mahayana country, the day of death is thought of as highly important. It is believed that as soon as the death of the body has taken place, the personality goes into a state of trance for four days. During this time the person does not know they are dead. This period is called the First Bardo and during it lamas (monks) saying special verses can reach the person to them.
It is believed that towards the end of this time the dead person will see a brilliant light. If the radiance of the Clear Light does not terrify them, and they can welcome it, then the person will not be reborn. But most flee from the Light, which then fades.
The person then becomes conscious that death has occurred. At this point the Second Bardo begins. The person sees all that they have ever done or thought passing in front of them. While they watch they feel they have a body but when they realize this is not so, they long to possess one again. Then comes the Third Bardo, which is the state of seeking another birth. All previous thoughts and actions direct the person to choose new parents, who will give them their next body.
Buddhist Funeral Rites
Theravadins Buddhist follow the Indian custom of burning the body at death. The Buddhaճ body was cremated and this set the example for many Buddhists, even in the West. When someone is dying in a Burmese home, monks come to comfort them. They chant verses to them, such as:
"Even the gorgeous royal chariots wear out; and indeed this body too wears out. But the teaching of goodness does not age; and so Goodness makes that known to the good ones."
After death, while the dead person is being prepared for the funeral fire, the monks continue to chant in order to help the dead oneճ good energies to be released from their fading personality.
The monks come with the family to the funeral. The family and all their friends give food and candles to the monks. Goodwill is created by these gifts and it is believed that the goodwill helps the lingering spirit of the dead person.
Vegetarianism
The first lay precept in Buddhism prohibits killing. Many see this as implying that Buddhists should not eat the meat of animals. However, this is not necessarily the case. The Buddha made distinction between killing an animal and consumption of meat, stressing that it is immoral conduct that makes one impure, not the food one eats. Monks in ancient India were expected to receive all of their food by begging and to have little or no control over their diet. During the Buddha's time, there was no general rule requiring monks to refrain from eating meat. In fact, at one point the Buddha specifically refused to institute vegetarianism and the Pali Canon records the Buddha himself eating meat on several occasions. There were, however, rules prohibiting certain types of meat, such as human, leopard or elephant meat. Monks are also prohibited from consuming meat if the monk witnessed the animal's death or knows that it was killed specifically for him. This rule was not applied to commercial purchase of meat in the case of a general who sent a servant to purchase meat specifically to feed the Buddha. Therefore, eating commercially purchased meat is not prohibited.
On the other hand, certain Mahayana sutras make a stronger argument against eating meat. In the Mahayana Mahaparinirvana Sutra, the Buddha states that "the eating of meat extinguishes the seed of great compassion", adding that all and every kind of meat and fish consumption (even of animals already found dead) is prohibited by him. The Buddha also predicts in this sutra that later monks will "hold spurious writings to be the authentic Dharma" and will concoct their own sutras and mendaciously claim that the Buddha allows the eating of meat, whereas in fact (he says) he does not. A long passage in the Lankavatara Sutra shows the Buddha weighing strongly in favor of vegetarianism, since the eating of the flesh of fellow sentient beings is said by him to be incompatible with the compassion which a Bodhisattva should strive to cultivate. Several other Mahayana sutras also emphatically prohibit the consumption of meat.
In the modern world, attitudes toward vegetarianism vary by location. In the Theravada countries of Southeast Asia and Sri Lanka, monks are bound by the vinaya to accept almost any food that is offered to them, often including meat, while in China and Vietnam, monks are expected to eat no meat. In Japan and Korea, some monks practice vegetarianism, and most will do so at least when training at a monastery, but otherwise they typically do eat meat. In Tibet, where vegetable nutrition was historically very scarce, and the adopted vinaya was the Nikaya Sarvastivada, vegetarianism is very rare, although the Dalai Lama has recently made several comments encouraging its adoption. In the West, of course, a wide variety of practices are followed. Lay Buddhists generally follow dietary rules less rigorously than monks
Other principles and practices
Meditation or dhyana of some form is a common practice in most if not all schools of Buddhism, for the clergy if not the laity.
Central to Buddhist doctrine and practice is the law of karma and vipaka; action and its fruition, which happens within the dynamic of dependent origination (pratatya-samutpada). Actions which result in positive retribution (happiness) are defined as skillful or good, while actions that produce negative results (suffering) are called unskillful or bad actions. These actions are expressed by the way of mind, body or speech. Some actions bring instant retribution while the results of other actions may not appear until a future lifetime. Most teachers are, however, quick to point out that though it may be a result of someone's past-life karma that they suffer, this should not be used as an excuse to treat them poorly; indeed, all should help them and help to alleviate their suffering, leading to them working to alleviate their own suffering.
Rebirth, which is closely related to the law of karma. An action in this life may not give fruit or reaction until the next life time. This being said, action in a past life takes effect in this one, making a chain of existence. The full realization of the absence of an eternal self or soul (the doctrine of anatta (Pali; Sanskrit: anatman)) breaks this cycle of birth and death (samsara).
Anicca
Anicca (Pali; Sanskrit: anitya): All things and experiences are inconstant, unsteady, and impermanent. Everything is made up of parts, and is dependent on the right conditions for its existence. Everything is in flux, and so conditions are constantly changing. Things are constantly coming into being, and ceasing to be. Nothing lasts.
Dukkha
Dukkha (Pali; Sanskrit: duhkha): Because we fail to truly grasp the first two conditions, we suffer. We desire a lasting satisfaction, but look for it amongst constantly changing phenomena. We perceive a self, and act to enhance that self by pursuing pleasure, and seek to prolong pleasure when it too is fleeting.
It is by realizing (not merely understanding intellectually, but making real in one's experience) the three marks of conditioned existence that one develops Praj?a, which is the antidote to the ignorance that lies at the root of all suffering.
Anatta
Anatta (Pali; Sanskrit: anatman): In Indian philosophy, the concept of a self is called atman (that is, "soul" or metaphysical self), which refers to an unchanging, permanent essence conceived by virtue of existence. This concept and the related concept of Brahman, the Vedantic monistic ideal, which was regarded as an ultimate atman for all beings, were indispensable for mainstream Indian metaphysics, logic, and science; for all apparent things there had to be an underlying and persistent reality, akin to a Platonic form. The Buddha rejected all concepts of atman, emphasizing not permanence but changeability. He taught that all concepts of a substantial self were incorrect and formed in the realm of ignorance.
According to some thinkers both in the East and the West, this may imply that Buddhism is a form of nihilism or something similar. However, as thinkers like Nagarjuna have pointed out, Buddhism is not simply a rejection of the concept of existence (or of meaning, etc.) but of the hard and fast distinction between existence and nonexistence, or rather between being and nothingness. Buddhism thus has more in common with Western empiricism, pragmatism, and anti-foundationalism than it does with nihilism per se.
The Five Precepts
Buddhists undertake certain precepts as aids on the path to coming into contact with ultimate reality. Laypeople generally undertake five precepts. The five precepts are:
1. I undertake the precept to refrain from harming living creatures (killing).
2. I undertake the precept to refrain from taking that which is not freely given (stealing).
3. I undertake the precept to refrain from sexual misconduct.
4. I undertake the precept to refrain from incorrect speech (lying, harsh language, slander, idle chit-chat).
5. I undertake the precept to refrain from intoxicants which lead to loss of mindfulness.
In some schools of Buddhism, serious lay people or aspiring monks take an additional three to five ethical precepts, and some of the five precepts are strengthened. For example, the precept pertaining to sexual misconduct becomes a precept of celibacy; the fourth precept, which pertains to incorrect speech, is expanded to four: lying, harsh language, slander, and idle chit-chat. Monks and nuns in most countries also vow to follow the 227 patimokkha rules.
The three marks of conditioned existence
According to the Buddhist tradition all phenomena (dharmas) are marked by three characteristics, sometimes referred to as the Dharma Seals:
In most-- if not all-- forms of Buddhism, the Three Jewels are taken before the Sangha for the first time, as a part of the conversion ritual.
Although Buddhists concur that taking refuge should be undertaken with proper motivation (complete liberation) and an understanding of the objects of refuge, the Indian scholar Atisha identified that in practice there are many different motives found for taking refuge. His idea was to use these differing motivations as a key to resolving any apparent conflicts between all the Buddha's teachings without depending upon some form of syncresis that would cause as much confusion as it attempted to alleviate.
It is extremely important to note that in Buddhism, the word "refuge" should not be taken in the English sense of "hiding" or "escape;" instead, many scholars have said, it ought be thought of as a homecoming, or place of healing, much as a parent's home might be a refuge for someone. This simple misunderstanding has led some Western scholars to conclude that Buddhism is "a religion for sticking one's head in the sand," when most Buddhists would assert quite the opposite.
In the 11th century, Lamp for the Path by Atisha, and in the subsequent Lamrim tradition as elaborated by Tsongkhapa, the several motives for refuge are enumerated as follows, typically introduced using the concept of the "scope" (level of motivation) of a practitioner:
Worldly scope is taking refuge to improve the lot of this life
Low scope is taking refuge to gain high rebirth and avoid the low realms
Middle scope is taking refuge to achieve Nirvana
High scope is taking refuge to achieve Buddhahood
Highest scope is also sometimes included, which is taking refuge to achieve Buddhahood in this life.
Principles of Buddhism
Source: www.wikipedia.org
The Three Jewels
Buddhists seek refuge in what are often referred to as the Three Jewels, Triple Gem or Triple Jewel. These are the Buddha, the Dharma (or Dhamma), and the "noble" (Sanskrit: arya) Sangha or community of monks and nuns who have become enlightened. While it is impossible to escape one's karma or the effects caused by previous thoughts, words and deeds, it is possible to avoid the suffering that comes from it by becoming enlightened. In this way, dharma offers a refuge. Dharma, used in the sense of the Buddha's teachings, provides a raft and is thus a temporary refuge while entering and crossing the river. However, the real refuge is on the other side of the river.
To one who is seeking to become enlightened, taking refuge constitutes a continuing commitment to pursuing enlightenment and following in the footsteps of the people who have followed the path to enlightenment before. It contains an element of confidence that enlightenment is in fact a refuge, a supreme resort. Many Buddhists take the refuges each day, sometimes more than once in order to remind themselves of what they are doing and to direct their resolve inwardly towards liberation.
The puja begins with invoking a sangha as mentioned above. This is followed by the three prostrations performed by the sadhaka or dharma student. The three prostrations signify the three gates or three aggregates,which are the body, the speech and the mind. At an esoteric level they also signify the identification of the student with the three bodies of the Buddha: Dharmakaya, the sambhogakaya and the nirmanakaya .
These prostrations are also known as the five point prostrations in which five parts of a student's body touch the ground - the two palms, the two knees and the forehead. Again, an explanation at the esoteric level suggests the affinity of the five points to the five skandhas or five elements of earth, water, fire air and space, the five wisdoms emanating from the five Buddha families, the five poisons and the five Buddha energies.
Therefore, through the act of prostration the student has to invoke all these considerations and then surrender himself to Buddhas of the three times (past, present, and future) and ten directions. Even the folded hands in supplication which prostrating possesses deeper symbolism. The ten fingers touching each other signify the ten directions. The right hand stands for the male, active, yang energy while the left hand stands for the female, receptive, yin energy. Together they give rise to the Buddha's enlightening activity of upayakaushalya in which both wisdom and bliss are harmoniously blended for the benefit and ultimate enlightenment of all other sentient beings.
These offerings to the deities and the three Jewels can be followed by the Bodhisattva vows, the 100-syllable Vajrasattva mantra, mandala offerings, and the seven-line prayer of Guru Rinpoche and mon-lam prayers . Subsequent to this the devotee or supplicant can practice meditation on shunyata or emptiness. The prayers are concluded by rejoicing in the good deed and merit of others, requesting the Buddhas to teach and not enter in parinirvana. Dedications of the merit accumulated by us as a result of these prayers are then dedicated to all sentient beings.
These prostrations are also known as the five point prostrations in which five parts of a student's body touch the ground - the two palms, the two knees and the forehead. Again, an explanation at the esoteric level suggests the affinity of the five points to the five skandhas or five elements of earth, water, fire air and space, the five wisdoms emanating from the five Buddha families, the five poisons and the five Buddha energies.
Therefore, through the act of prostration the student has to invoke all these considerations and then surrender himself to Buddhas of the three times (past, present, and future) and ten directions. Even the folded hands in supplication which prostrating possesses deeper symbolism. The ten fingers touching each other signify the ten directions. The right hand stands for the male, active, yang energy while the left hand stands for the female, receptive, yin energy. Together they give rise to the Buddha's enlightening activity of upayakaushalya in which both wisdom and bliss are harmoniously blended for the benefit and ultimate enlightenment of all other sentient beings.
These offerings to the deities and the three Jewels can be followed by the Bodhisattva vows, the 100-syllable Vajrasattva mantra, mandala offerings, and the seven-line prayer of Guru Rinpoche and mon-lam prayers . Subsequent to this the devotee or supplicant can practice meditation on shunyata or emptiness. The prayers are concluded by rejoicing in the good deed and merit of others, requesting the Buddhas to teach and not enter in parinirvana. Dedications of the merit accumulated by us as a result of these prayers are then dedicated to all sentient beings.
Prayers In Buddhism
By: Dipankar Khanna
It is commonly believed that Buddhism involves long hours of meditation and is devoid of elaborative pujas (prayers) and ceremonies associated with prayer-offerings. People also think that Gautam Buddha was against an organised religion and propounded Buddhism minus the offerings and ceremonies to undermine the priestly class who exploited the common masses with religious superstitions.
But the fact is Buddhism has elaborate ceremonial prayer offerings, especially its Mahayana and Vajrayana forms. Before investigating the principles and content of pujas , it would be appropriate to understand and attempt at defining what constitutes the act of puja. Broadly speaking, puja or prayer offering is categorised as a form of devotion and offering to God, higher power or source leading to a higher spiritual plane, which can be generally termed as enlightenment.
It also involves invoking the enlightened beings like the Buddhas, bodhisattvas, yodams or tutelary deities, cho-kyongs or dharma protectors, dakas and dakhinis or celestial beings, nagas or wisdom beings and other dharmapalas or guardians of the precious wisdom.
By: Dipankar Khanna
It is commonly believed that Buddhism involves long hours of meditation and is devoid of elaborative pujas (prayers) and ceremonies associated with prayer-offerings. People also think that Gautam Buddha was against an organised religion and propounded Buddhism minus the offerings and ceremonies to undermine the priestly class who exploited the common masses with religious superstitions.
But the fact is Buddhism has elaborate ceremonial prayer offerings, especially its Mahayana and Vajrayana forms. Before investigating the principles and content of pujas , it would be appropriate to understand and attempt at defining what constitutes the act of puja. Broadly speaking, puja or prayer offering is categorised as a form of devotion and offering to God, higher power or source leading to a higher spiritual plane, which can be generally termed as enlightenment.
It also involves invoking the enlightened beings like the Buddhas, bodhisattvas, yodams or tutelary deities, cho-kyongs or dharma protectors, dakas and dakhinis or celestial beings, nagas or wisdom beings and other dharmapalas or guardians of the precious wisdom.
2844 औं स-जीवा ल्होसार सुरु : विविध कार्यक्रम सम्पन्न |
| Feb 7 2008 Thursday 08:10:31 AM |
 २४ माघ २०६४, काठमाडौं । 2844 औं स-जीवा ल्होसार आज विविध कार्यक्रम गरी मनाएका छन् । तिब्बतियन पात्रो अनुसार आजका दिनदेखि नयाँ संवतको सुरुवात भएको छ । यसै अवसरमा बौद्ध जागरण केन्द्र, तीनचुलीमा स-जीवा ल्होसारको उपलक्ष्यमा गुरु दर्शन तथा शुभकामना आदन-प्रदान कार्यक्रम सम्पन्न भएको छ । कार्यक्रमको पहिलो चरणमा तामाङ अवतारी लोब्साङ नाम्ग्यल रिन्पोछेज्यूबाट दर्शन तथा मोलम प्रदान गर्नुभएको थियो । |
2844 औं स-जीवा ल्होसार सुरु : विविध कार्यक्रम सम्पन्न |
| Feb 7 2008 Thursday 08:10:31 AM |
| २४ माघ २०६४, काठमाडौं । 2844 औं स-जीवा ल्होसार आज विविध कार्यक्रम गरी मनाएका छन् । तिब्बतियन पात्रो अनुसार आजका दिनदेखि नयाँ संवतको सुरुवात भएको छ । यसै अवसरमा बौद्ध जागरण केन्द्र, तीनचुलीमा स-जीवा ल्होसारको उपलक्ष्यमा गुरु दर्शन तथा शुभकामना आदन-प्रदान कार्यक्रम सम्पन्न भएको छ । कार्यक्रमको पहिलो चरणमा तामाङ अवतारी लोब्साङ नाम्ग्यल रिन्पोछेज्यूबाट दर्शन तथा मोलम प्रदान गर्नुभएको थियो । |
In the occasion of the first year of the birth day of new built Shorten and Jiwa lho tamang lhoshar, a ceremony is going to be organised by the association LAMA-ECOVILLAGE. The ceremony takes two nights and three days. A great Lama from Rishyang gu and other Lamas will be present for the occasion.The villagers and the neighbour villagers are invited for this culture show. This is the second great culture show organised by Lama-ecovillage
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| Chanda Ghising |
 गायनमा बढि रुचि - नायिका, मोडल तथा गायिका चन्दा घिसिङ |
नायिका, मोडल तथा गायिका चन्दा घिसिङलाई घरमा सबैले चन्द्रमाया भनेर बोलाउने गर्छन् । चन्द्रमायाबाट स्वाङ पारेर चन्दा बनेकी उनी आफ्नै कलाकार दाजु कर्मा लामा घिसिङले कलाकारितामा मिल्काइदिएको हो । ५ फिट ३ इन्च उचाइकी ५२ केजीको उनी काभ्रेपलाञ्चोक कानपुर गाविस वडा नं. ६ गाङनाम्सा आपा शेर बहादुर घिसिङ, आमा पाल्मु बलबाट वि.स.२०४० सालमा जन्मेकी हुन् । घर परिवारको कान्छी छोरी भएकोले सबैको बढ्ता मायामा चन्दा हुर्केकी थिइन् । माया बढी भएपछि पोखिन्छ भन्छन सबैले तर यहाँ चन्दालाई माया बढी दिंदा आफ्नै घर-परिवार एवं दाजुभाईहरुको अगाडि उनले गतिलै इज्जत धान्ने काम गर्न लागेकी छिन् । त्यो गतिलो इज्जत भनेको उसले गरेको कलाकारिता हो । आफ्नो पारिवारिक भूमिका गतिलै भएकोले चन्दा अरु सामु कहिल्यै झुक्न जान्दिनन् । उनी आफ्नो स्टयार्ण्डड आफैसंग राख्छिन् । दश वर्षअगाडि गाउँमा कुखुरा धपाएर बसेकी उनी अहिले काठमाडौंको रहनसहनमा छिन् । तामाङ भाषा राम्रो बोल्ने उनी शहरी बातावरणमा रहेकीले आफ्नो मातृभाषा दाजुभाई बाहेक अरुसंग गर्दिनन् । उनको एउटा जिद्धि र घमण्डी स्वभाव छ त्यो के हो भने आफ्नो कलाकारिता क्षेत्रमा आफू कहिल्यै जर्बजस्ती प्रस्तुत हुन चाहाँदिनन् । आफूमा भएको जति सिप र क्षमता छ सोही अनुसार आफू प्रस्तुत हुन चाहनु हो । गीत गाउँदा होस् या चलचित्र, म्यूजिक भिडियोहरुमा खेल्नुपर्दा होस् निर्माता निर्देशकहरुसंग मेरो एउटै मात्र प्रश्न हुन्छ- "मेरो स्वर तथा अभिनय मनपर्छ भने राख्नुहोस् यदि मन पर्दैन भने मलाई गीतगाउँनै पर्ने तथा चलचित्र, म्यूजिक भिडियोमा अभिनय गर्नै पर्छ भन्ने छैन ।" चन्दा घिसिङ आफ्नो स्टयार्ण्डडमा रहेर उनीहरुलाई यसो भन्छिन् । तामाङ भाषाको चलचित्र मयुङ बुरिङ (माइती चेली), मिख्ली (आँसु ) र च्याङबा आदिमा अभिनय गरिसकेकी चन्दा घिसिङले हाल सम्म थुप्रै म्यूजिक भिडियोहरुमा अभिनय गर्नुको साथै गीतहरु समेत गाइसकेकी छिन् । उनले स्वर दिएको तथा अभिनय गरेका म्यूजिक भिडियोहरुमा शैलुङ्गे जुहारी, शैलुङ्गे मेला, दिलकी रानी, ओइपाराङ, अफर, सुनसुन मैच्याङ र पुरानो दोस्ती आदि रहेका छन् । त्यसो त उनले आफ्नो जीवनमै पहिलो पटक आधुनिक गीति एल्बम आफ्नै व्यक्तिगत प्रयास र लगानीमा ल्याउने तरखरमा रहेकी छिन् । आफ्नो पहिलो एल्बम भएकोले यस एल्बमका लागि बढी मिहिनेत गरेकी हुँदा उनी यसलाई अलि बढी नै हाइलाइट गर्न चाहन्छिन् । ल्होछार पछि तत्कालै बजारमा आउन लागेको यस एल्बममा आधुनिक, पप र सेलो गीतहरु रहेको बताउछिन् । एल्बमको सबै गीत रेकर्डिङ सकिसकेकोले यस एल्बमको नाम बिमोचन गरेपछि मात्र सार्वजनिक गर्ने चन्दा बताउछिन् । म अब गायनतिरै लाग्छु गायन मेरो बढी नै रुचीको विषय भएकोले गायनको लागि बढी मिहिनेत गर्दैछु । म मोडलिङ र अभिनयतिर जति लागे पनि गायिका नै बनेर चिनाउन चाहन्छु । कलाकार चन्दा घिसिङ अहिले व्याचलर पढ्दैछिन् । स्कुले जीवन छँदा तीन वर्षसम्म पोखरामा बसेर पढेकीले उनलाई नेपालको पोखरा अति नै मनपर्छ । विदेशमा भारतको दार्जिलिङ सम्म भ्रमण गरेको बताउने उनी फुर्सदमा पत्रपत्रिका पढ्ने एवं टेलिभिजन हेर्ने गर्छिन् । आफूलाई जस्तोसुकै खानाको परिकार मन पर्ने भएपनि लगाउने लुगामा भने जिन्स् पाईन्टलाई नै रुचाउछिन् । ब्वाई फ्रेण्ड रोज्ने कुरामा भने उनी धेरै नै सतर्क रहन्छिन् । चाङको चाङ प्रेम पत्रहरु आएपनि आफूले उक्त प्रेम पत्रहरुको खासै महत्व नदिएको र कोहि केटाहरुसंग गहिरो प्रेममा नफसेको उनी स्वीकार्छिन् । ग्ल्यामर भूमिकामा रहेर अभिनय गर्न चाहने उनी ग्ल्यामरलाई आधुनिक मानव सभ्यताको परिचय दिन्छिन् । ग्ल्यामरलाई सबैले प्रशंसाको रुपमा हेर्नु पर्छ भन्ने मान्यता राख्छिन् । वर्तमान तामाङ जातिले उठाउदै आएको ताम्सालिङ र राजनितिबारे अनविज्ञ उनी संसारमा रहेका सबै तामाङहरु एउटै गोलबन्दमा आउनु पर्ने र सबै तामाङ जातिको उत्थानका लागि खोलिएका संघ संस्थाहरुको कार्यगत एकता एउटै हुनुपर्ने जिकिर गर्दछिन् । मुस्कान बिना कुरै गर्न नजान्ने उनी धर्म कर्म प्रति उतिकै आस्था राख्छिन् । जीवनमा अविष्मरणीय कुरा केही छ भन्ने प्रश्नमा उनी सम्झदै यसो भन्छिन् - "मयुङ बुरिङको सुटिङमा जाँदा धेरैले अटो भर्न दिएको दिन धेरै खुसी भएकी थिए । म त्यो दिन कहिल्यै विर्सन सक्दिन ।" कुराकानीको अन्तमा सिनेम्हेन्दोबाट तामाङ दाजुभाई तथा दिदीबहिनीहरुको लागि केही भन्नु छ - भन्ने प्रश्नमा उनी हाँस्दै यसो भन्छिन् - "र्सवप्रथम यो सिनेम्हेन्दो पत्रिकाको उत्तरोतर प्रगतिको कामना र मेरो मनका कुराहरु राख्ने अवसर दिनुभएकोमा औधि खुशी लाग्यो सबै तामाङ दाजुभाई दिदीबहिनीहरुमा मेरो तर्फबाट यहि जीवा ल्होछारको हार्दिक शुभकामना भन्नु चाहन्छु । |
chanda gising
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| Chanda Ghising |
| गायनमा बढि रुचि - नायिका, मोडल तथा गायिका चन्दा घिसिङ |
नायिका, मोडल तथा गायिका चन्दा घिसिङलाई घरमा सबैले चन्द्रमाया भनेर बोलाउने गर्छन् । चन्द्रमायाबाट स्वाङ पारेर चन्दा बनेकी उनी आफ्नै कलाकार दाजु कर्मा लामा घिसिङले कलाकारितामा मिल्काइदिएको हो । ५ फिट ३ इन्च उचाइकी ५२ केजीको उनी काभ्रेपलाञ्चोक कानपुर गाविस वडा नं. ६ गाङनाम्सा आपा शेर बहादुर घिसिङ, आमा पाल्मु बलबाट वि.स.२०४० सालमा जन्मेकी हुन् । घर परिवारको कान्छी छोरी भएकोले सबैको बढ्ता मायामा चन्दा हुर्केकी थिइन् । माया बढी भएपछि पोखिन्छ भन्छन सबैले तर यहाँ चन्दालाई माया बढी दिंदा आफ्नै घर-परिवार एवं दाजुभाईहरुको अगाडि उनले गतिलै इज्जत धान्ने काम गर्न लागेकी छिन् । त्यो गतिलो इज्जत भनेको उसले गरेको कलाकारिता हो । आफ्नो पारिवारिक भूमिका गतिलै भएकोले चन्दा अरु सामु कहिल्यै झुक्न जान्दिनन् । उनी आफ्नो स्टयार्ण्डड आफैसंग राख्छिन् । दश वर्षअगाडि गाउँमा कुखुरा धपाएर बसेकी उनी अहिले काठमाडौंको रहनसहनमा छिन् । तामाङ भाषा राम्रो बोल्ने उनी शहरी बातावरणमा रहेकीले आफ्नो मातृभाषा दाजुभाई बाहेक अरुसंग गर्दिनन् । उनको एउटा जिद्धि र घमण्डी स्वभाव छ त्यो के हो भने आफ्नो कलाकारिता क्षेत्रमा आफू कहिल्यै जर्बजस्ती प्रस्तुत हुन चाहाँदिनन् । आफूमा भएको जति सिप र क्षमता छ सोही अनुसार आफू प्रस्तुत हुन चाहनु हो । गीत गाउँदा होस् या चलचित्र, म्यूजिक भिडियोहरुमा खेल्नुपर्दा होस् निर्माता निर्देशकहरुसंग मेरो एउटै मात्र प्रश्न हुन्छ- "मेरो स्वर तथा अभिनय मनपर्छ भने राख्नुहोस् यदि मन पर्दैन भने मलाई गीतगाउँनै पर्ने तथा चलचित्र, म्यूजिक भिडियोमा अभिनय गर्नै पर्छ भन्ने छैन ।" चन्दा घिसिङ आफ्नो स्टयार्ण्डडमा रहेर उनीहरुलाई यसो भन्छिन् । तामाङ भाषाको चलचित्र मयुङ बुरिङ (माइती चेली), मिख्ली (आँसु ) र च्याङबा आदिमा अभिनय गरिसकेकी चन्दा घिसिङले हाल सम्म थुप्रै म्यूजिक भिडियोहरुमा अभिनय गर्नुको साथै गीतहरु समेत गाइसकेकी छिन् । उनले स्वर दिएको तथा अभिनय गरेका म्यूजिक भिडियोहरुमा शैलुङ्गे जुहारी, शैलुङ्गे मेला, दिलकी रानी, ओइपाराङ, अफर, सुनसुन मैच्याङ र पुरानो दोस्ती आदि रहेका छन् । त्यसो त उनले आफ्नो जीवनमै पहिलो पटक आधुनिक गीति एल्बम आफ्नै व्यक्तिगत प्रयास र लगानीमा ल्याउने तरखरमा रहेकी छिन् । आफ्नो पहिलो एल्बम भएकोले यस एल्बमका लागि बढी मिहिनेत गरेकी हुँदा उनी यसलाई अलि बढी नै हाइलाइट गर्न चाहन्छिन् । ल्होछार पछि तत्कालै बजारमा आउन लागेको यस एल्बममा आधुनिक, पप र सेलो गीतहरु रहेको बताउछिन् । एल्बमको सबै गीत रेकर्डिङ सकिसकेकोले यस एल्बमको नाम बिमोचन गरेपछि मात्र सार्वजनिक गर्ने चन्दा बताउछिन् । म अब गायनतिरै लाग्छु गायन मेरो बढी नै रुचीको विषय भएकोले गायनको लागि बढी मिहिनेत गर्दैछु । म मोडलिङ र अभिनयतिर जति लागे पनि गायिका नै बनेर चिनाउन चाहन्छु । कलाकार चन्दा घिसिङ अहिले व्याचलर पढ्दैछिन् । स्कुले जीवन छँदा तीन वर्षसम्म पोखरामा बसेर पढेकीले उनलाई नेपालको पोखरा अति नै मनपर्छ । विदेशमा भारतको दार्जिलिङ सम्म भ्रमण गरेको बताउने उनी फुर्सदमा पत्रपत्रिका पढ्ने एवं टेलिभिजन हेर्ने गर्छिन् । आफूलाई जस्तोसुकै खानाको परिकार मन पर्ने भएपनि लगाउने लुगामा भने जिन्स् पाईन्टलाई नै रुचाउछिन् । ब्वाई फ्रेण्ड रोज्ने कुरामा भने उनी धेरै नै सतर्क रहन्छिन् । चाङको चाङ प्रेम पत्रहरु आएपनि आफूले उक्त प्रेम पत्रहरुको खासै महत्व नदिएको र कोहि केटाहरुसंग गहिरो प्रेममा नफसेको उनी स्वीकार्छिन् । ग्ल्यामर भूमिकामा रहेर अभिनय गर्न चाहने उनी ग्ल्यामरलाई आधुनिक मानव सभ्यताको परिचय दिन्छिन् । ग्ल्यामरलाई सबैले प्रशंसाको रुपमा हेर्नु पर्छ भन्ने मान्यता राख्छिन् । वर्तमान तामाङ जातिले उठाउदै आएको ताम्सालिङ र राजनितिबारे अनविज्ञ उनी संसारमा रहेका सबै तामाङहरु एउटै गोलबन्दमा आउनु पर्ने र सबै तामाङ जातिको उत्थानका लागि खोलिएका संघ संस्थाहरुको कार्यगत एकता एउटै हुनुपर्ने जिकिर गर्दछिन् । मुस्कान बिना कुरै गर्न नजान्ने उनी धर्म कर्म प्रति उतिकै आस्था राख्छिन् । जीवनमा अविष्मरणीय कुरा केही छ भन्ने प्रश्नमा उनी सम्झदै यसो भन्छिन् - "मयुङ बुरिङको सुटिङमा जाँदा धेरैले अटो भर्न दिएको दिन धेरै खुसी भएकी थिए । म त्यो दिन कहिल्यै विर्सन सक्दिन ।" कुराकानीको अन्तमा सिनेम्हेन्दोबाट तामाङ दाजुभाई तथा दिदीबहिनीहरुको लागि केही भन्नु छ - भन्ने प्रश्नमा उनी हाँस्दै यसो भन्छिन् - "र्सवप्रथम यो सिनेम्हेन्दो पत्रिकाको उत्तरोतर प्रगतिको कामना र मेरो मनका कुराहरु राख्ने अवसर दिनुभएकोमा औधि खुशी लाग्यो सबै तामाङ दाजुभाई दिदीबहिनीहरुमा मेरो तर्फबाट यहि जीवा ल्होछारको हार्दिक शुभकामना भन्नु चाहन्छु । |
जीवा ल्होछार ले सहमति बनाओस् यति बेला माहोल ल्होछारको छ । लाखौ लाख तामाङ दाजु भाई तथा दिदी बहिनीहरु भने ल्होछार मनाउन ु पर्छ भन्नेहरुमा चेतनागत भावना बढेको छ । तामाङ संघ सस्थाहरुभने कोही माघ शुक्ल प्रतिपदाको सोनाम ल्होछार भब्यताका साथ मान्ने तयारी गरिरहेका छन् । कोही तामाङ संघ-संस्थाहरु सोनाम ल्होछार हाम्रो ल्होछार होइन - माघ शुक्ल प्रतिपदाको दिन ग्याल्बो ल्होछार पो हो भनि प्रचारप्रसारमा ब्यस्त छन् । तर , दुबै कुराहरुको सन्देश गाउँ घरका ताम्बा , गान्बा , बोन्बो , म्हेमे , माम , आस्याङ , आङीलाई भने पत्तो छैन । उनीहरु मध्य कोहीले त पौष शुक्ल पू र् णि मा त कोहीले माघ १ गते नै ल्होछार मनाइसकेको छ । तर शहरबजारमा तामाङ विद्वान , समाजसेवी , संघसंस्थाहरुको अगुवाइ र नेतृत्वमा जतिसुकै धुमधामका साथ मनाएपनि ल्होछार पर्व शुभारम्भ संगसंगै बादविवादहरु आउने गरेको छ । तर समाधान भने हुन सकेको छैन ।
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