Gurung Buddhism

The Gurungs originally inhabited the southern slope of the Himalayan mountains in central Nepal, and now they live in all parts of the country and expand abroad. The Gurung called them Tamu in their mother language. The Gurung society is developed with the combination of three counterparts (Khegi, Paidi, and Chogi): priests, astrologers, and gentlemen, and their history is preserved in the myths and legends of Tamu Pye Ta Lhu Ta (Oral text for Gurung rituals and culture). In the context of priests (Khegi), three major priests (Pachyu, Klhebri, and Lama) are employed in the Gurung community. In contrast, Pachyu and Klhepri recite oral texts to put an end to all evils. The Lama recites the text written in the classical script (Ume Lipi) to purify mind and body and prosperity. The gentleman (Chogi) of the Gurung society played the role of task division among three priests in accordance with the Gurung language, culture, and religion.

When the first Gurung lama clan, Faiba Chan Rimrache, came after being ordained from Nar Fu valley of Manang, the history of Lama employed in the Gurung society seems to have started at Khol- So-Thar on the southern slope of the Annapurna Himalayas where the Gurung civilization first emerged. Hence, the first lineage home of traditional lamas is Nar Khola of Manang, and the second phase of the Gurung lama’s lineage is found in the Serib Mustang when they went to learn Mustang instead of Manang. Since then, Gurung lamas have been practicing both the lineages of (Manang and Mustang) as a traditional Buddhist ritual to continue the tradition.

When Tibetans were exiled to Nepal and India after the Chinese occupation of Tibet in 1959, gradually, some changes were found in the Gurung lamas as an impact of it. They became more familiar with the Tibetan Buddhist traditions, started to take ordination and education from them, and played the role of dharma teachings in the Gurung community. According to Kerlo (origin story of Gurung), 9 Maha Baudha and 12 Maha Baudhas are mentioned, asserting that the Gurung community adopted Buddhism 1200 years ago while inhabited in Mustang. Those Lama priests have yet to perform the ritual in some Gurung clans. These Lamas were known as Bonpo Lama as they adopted and exchanged some Gurung Cultural chanting Matras in the Gurung Language.

Later on, the Gurung Lama adopted traditional culture like Rhi Tenba, which means to snatch the dead person’s soul from the Ghost, for which Lamas had to perform a dance to trap or catch the Ghost. The Lamas dancing around the (effigy) statue of the dead person have to wear a colorful robe as a sign of Peaceful deity and wear the Mask of the angry God as a sign of the

Krodhi Deity. Kra Saar (oiling and combing the hair of the dead person). Food offerings by the Kul and Kutumba etc. When looking back at the adaptation process of Buddhism in the Gurung Lamas, it does not seem that they are unanimously practicing Buddhism in the Gurung community. It seems different from each other by their clan, lineage, and ordination they received. Such as, some are still practicing as their predecessor did in the past at Nar fu Valley in Manang and Mustang, practice according to Kerlo, and the later practices are varied according to their ordained Tibetan monasteries, which they follow the teachings and rituals.

Therefore, for the uniformity of Gurung Buddhist rituals and practices, the concept of Gurung Buddhism has been necessary to propagate Buddhism based on practicing Gurung culture and rituals. Aiming to associate with the Gurung Buddhist organizations, the Federation of Gurung
Buddhism was established in 2019 to practice Buddhism, emphasizing maintaining Gurung Culture and Rituals and promoting the Gurung Lamas for the preservation of Gurung rituals. The main campaigners of the concept of Gurung Buddhism are associate members of Tamu Baudha
Sewa Samiti Nepal, Mr. Dhurba Bahadur Gurung (Rt. Inspector SPF), and Mr. Puspa Bahadur Gurung (Buddhist college teacher). The main objectives of this federation are as follows. Since the community is not literate in pure Buddhist philosophy, the culture-based Buddhist practice needs to be promoted among the Gurung Community.

Although ritual and cultural practice is the identity of a people, it does not eventually help to liberate the people but motivate them to liberate. There is no doubt that the ultimate goal met at the end is the contemplation of Buddhist teachings; therefore, the Buddhist texts that are preserved in Pali, Sanskrit, and Tibetan scriptures are to be translated into the Nepali language to taste the nectar of Dharma for the Gurung community which is another main objective of this federation. Similarly, the Monlam (Prayer) chanting is a beautiful part of Buddhist practice, which could be another way of attracting women’s groups of laities to the Gurung community. Since the Gurung culture is based on animism (Bon) culture, the practice of animal sacrifice is still being practiced among the Gurung community, which is a polarized sect among them.

Besides them, some are still in the dual practice of Buddhism and Bonism as an impact of their traditional practices. The federation has emphasized Pancha Shila, which is a single means by which everyone can come under Buddhism in the Gurung Community; therefore, it has been mandatory for performing death rites and any rituals. It could be worth committing the laities on Panchashila: No killing or sacrifice of Animals or any living being, No stealing. Not to take anything that is not given or asked. Not to practice sexual misconduct. Not to be attracted to another’s wife or husband. No lying to others. No misuse of drugs or refraining from intoxicating items like tobacco and alcohol. Triple Refuge is also committed to chanting in the Nepali language. Buddha Dharma Sanghma, Ma janchhu Saranma Danadi maile gareko punye dwara Buddhai Siddha ho Jagato Hitaye