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SU PERNAT URAL POWER OF BODY A DORNMENT: BELI EFS AN D PRACTIC ES AMONG TH E NEW ARS

OF KATH MANDU YA LLEY (NE PAL)

Sushila i\ lan andhar (FischC'r)

As a result of development in science and technology. people arc enjoying a comfonablc lite. Progress in medical science; provides quick relief from discases .md people cnlcnain longevity. but. most of the people these days arc led-up with the medical side clTeels of modem medicines and menIal stress. In scvcml countries. traditionally people used 10 achieve their good health and strength without facing such side cll'ecls (Personal observations in cCTwin Asian and Europc:m countries). People in modem societies arc stepping towards the ancient methods of therapy, meditation. yoga. hcrbals. ayurvcdic medicine. etc.

In this anicle. J try 10 deal with Ihe practice of the ut ilisation or body adomment as a means or prevention against certain illness. precaution for mental and physical strength and illl; reasing the resistance power through natural healing among the Newars or the Kathmandu valley. Though. this system of therapy still popular in the society. the young generations have less fai th on the supcmatural healing power through corporal decoration. Hence. the :Iim or1his article is to reveal the facts conceming sueh beliers and thei r merits. Thi s article is based on 1he field observation among the Ncwar soeicty of K:lIhmandu valley. It is neither an analytical article is an attempt nor 10

ro:lalc with any philosophical and anthropological theories existi ng in the accadcmic world. TIIC article is a part or my Ph. D. Dissertation, Bijollx 1'1 Part/re.l· IradiliO/me/.\' des NewlIr (Ill Nepal: Une approche oJ/lhropo!ogiqlle el hislorilllle(Universitc Paris X. France. 1998).

In Ncwar society. body adomme11l and use of oma11lents have a great significance. It reveals an individual's age. personality. personal beliers. physical and mental situations as well as thc socio-economic status. It could even be the silcnt narrator of the different aspects or the society and a witness 10 the Ncwar civili sation.

According to Jean Gabas ( 1982: 11), 'the jewclleries talk about the origins. Ihe history. the long routes of the cultural influences and the migration. They also talk about the economy. the social class. They even talk about the rc1igion and magic provided by Ihe amulets of sil ver or copper which contain thc favourable numbers and letters. provide good conjugal accords. dc\'clop intelligcnce through benedictions, and protect against evil eyes. They tell us about precaution and create a ccrtain sense of fear. In fact. they talk about thc link bctween the man. thc earth and the heaven.'

ContributiOlJs to Nepalese StUdies. Vol. 36, No. 2 (July 2009). 259·288 Copyright © 2009 CNASfTU

260 CNAS Journal. Vol. 36. No. 2 (July 2009)

In Newar society. an adorned body is considered a symbol of Itlhlla (auspiciousness). People. who appear in good and presentable look arc blessed with good fonune and happiness by LakshmL the goddess of prosperity. One who does nol care for one's appearance and does nOt p3y attention 10 adorn prol>crly is considered a lazy. disordered ::md inauspicious. a/akslla wilh whom Ihe goddess Lakshmi will nOt Slay.

Newars believe Iha\. if. in an early morning. onc meets a woman who has not dressed her hair properly or a man without clothes. it is a sign of bad luck. (l1(lksll(l. The person who sees such woman or man will face obstacles through OUt the whole day. To a\'oid such rnislonunes. Newars comb and dress thei r hair properly or at least makes up their proper appearance early in the morn ing.

Newars adorn with various objects in dilTerent parts or thei r body. They use pennanent corporal decorations such as piercing (lobes. helix. pavilion of ears) and talloos. They also decorate their body temporarily through dilTerent methods. such as application or oil (massages). perrumc. colour/paint (skin. lips. foreheads. eyes). Both poor or prosperous Newars adorn themselves with natural flowers. ornaments made of simple COlIon threads or reather or fmit seeds or expensive precious gems and metals. Whatever they may be. Ihese objects arc considered ornaments and recognised as preciolls and valuable gems. /'a/llaJ. ' for Iheir utili ty ,md the power which they contain.

According [0 Nell'ar cultural traditions and beliefs. corporal decoration helps in protection. healing and substiltHe for a medical tfCatment. It can be mediator between the human beings :Itld various spirits and planets. A person can even possess divine po\\er or become a dei ty oneself through corpoml adomment. This 'Inick concentrates only on [he utilisation of the body adommcnt and omament:lIion whieh people belicve that they have healing. trealing. protecting power.

Corporal decorat ions: mellns of healing Newars believe th<lt their onmments and corporal decorations consist of such material and supematural power which enh:lI1ces physical and mental vigour and strength in :m individual. Hence they use them to improve and strengthen their health. Ncwars. along with other Nepalese. bclic\'c thal an angry spirit whether dl\ ine or demon. as well as p('rsonal jealousy on a person can pro\'oke sickness. When an individual suffers from sickness <lnd does not recover from medical treatment. mally Nepalese think that the problem (sickness) is created by a dissatisfied spirit (divinc or demon). called plllwllllygU in Nepal I3hasa and 1x~\,II/agl1l1 in Nepali!. They try to cure such sickness through olTerings. called pl!({I'ke :md pal1chmllll! (nep.) ritual s which sometimes consist or body adomments or use of ornamcnts.

Goddess Bijayaswari (Kathm::mdu) is considered a baleful spirit because orher angry nature. She can provoke ache at any pan of the body particularly

Supernatural Power of Body Adornment 261

leg paralysis in an individual. if she is angry. Ir some onc has such problem he/she will worship along with an omament related to pan or hi s/her body. For example. onc has some problem in his/her legs. hcJshe will worship the goddess to pacify her anger. The offering is composed or a single piece or pai r of silver or copper anklet. with the expectations for a quick recovery. A Newar healer prescribes a whole procedure or the ritulIl and the itcms to be olTered. according to the health problem or the sick person. If the patient su tTers in onc leg, the prescription mlly be for onc anklet, right or len corresponding to the sufferers leg. One pair of anklets are needed to please the goddess if the patient h:ts problem in both legs. Such oOerings can also be made 10 paci fy the anger of the goddess (plwykegll). before undergoing any modem medical treatment or hospitalisation. New gcnerations usually neglect such traditional practices and go directly to a hospital. In case of failures in recovering through modem treatments, the family of a sick or a tTected person makes such offerings to Bijayaswari to pacify her anger. even in modem timeJ

.

In case of suITerings rrom bleedings or other sicknesses related with blood, or blood cancer. lire thought to be the curses provoked by the anger of the goddess Kumari. NewlITS. on such occasions make offerings consisting a complete set of objects of female body adornment (sallblwgl'a jll"a/all). ei ther to the li ving goddess or at the shrine or Kumari. pilll. The saubhagyo jll'akm set should be composed with head decoration (sacika. $\\"(111. kakica). forehead decoration (silllla{,). bangles. clothes, shoes. a comb and a mirror (Manandhar 2000: 235-238). All these objects should be in red colour. It is believed that such otTcrings p3eify the deity and bring relief rrom such disellscs. Buddhist as well as the I-l indu Ncwars worship this dei ty. prior 10

any lifc cycle ritual, such as Ihe feeding ccremony (macajallko). pre-pubeny rites or a boy (brawiJtIIllllw, ba,.edlllygll) or 3 girl (illi). marriagc (ihipa). old age consecration (bllrajllllko. I/wklllill-Illygll. (Ic/l(lh IlIygll) etc. This worship is made to invite the goddess liS thc honorary gucst lor that occasion 3S she is a protector deity, who Cim assure 3 successful completion of the celebration (Manandhar 2007: 85-87).

At Kupondol. in Lalilpur city. there is a shrine called "/wypal/syah ,~ra" or kal/del"{lla 11/(/11 (nep). meaning the deity of suOhing from car :tche. The people of Kathmandu v:lllcy belie\'c that the deity will provide relief from the car 3chc and sickness by absorbing the s ickness lInd pains of the sufferer upon himsel f. In such case. the anected person otTers a kisali. composed of a bowl of rice along wi th somc putTed rice. a little venni lion. a betel-nut and a coin. to the deity. Some times. a pair of earrings made of si lver or of copper is also added in the otTering. Such earrings otTcrings arc made through two methods. In one method. :tt first 3 pllir or new earrings are offered to the goddess and then taken back 3nd worn by the suffering person as pmslwd. 10 perceive the deity's benediction and recover as soon as possible. In 3nother

262 CNAS Journal , Vol. 36, No. 2 (July 2009)

method. the earring is at first \\om by the sufTering person and then taken out and oflered to the deity later on as disposal of the pain. phllyk,' or plmc//(I/II/('

(lIep) to pacify the angry spirit.

,

n ;",i with the cars motif

Simi larly. to get relief from any dental problem. Ihe peoplc of Kathmandu Valley pierce a coin .... ith an iron nail around the \\·lI.\lYIh (~IYIIt. "tooth ache deity~ . The number of nails that \\ ill be pierced. is al'(~ording 10 the number of suffering teeth.


Problem with a kind of pimple jOllwwgoll lIyohgll. "mystic snake bites". or 'Herpes pic' (in medical terms) is believed to be caused by the anger of a mystic "snake" spirit. jlll/(ll/(lga. Such pimples have an expanding nature. making a circle around certain part of body. such as. neck. anll. wrist. waist or ( hest. etc. It is believed th:1I the suITering person will die if this cluster of pimples makes a complete circle around the part of the body. where it appears. Ncwars paint pictures of two lions on the extrcme points of such expanded pimples to halt their expansion and cure them. The painting is done by an experienced hcriditery painter. pUll along with a ritual oITering of ki.wli. It is believed that after thi s ritual the pimples will dry within four days and slowly the disease will disappear.

There is a type of fungus button or scabies called khoyc in Nepal Bhasa. and 'Warts' (in English medical tenn) which sometimes appears on the skin at any part of the body. It is not a disease, but, it makes skin unfair, dirty and gives an ugly appearance. To treat and eliminate it. the su fferer has 10 rub a finger ring made of gold upon the infectcd area, and thcn donate the ring to a priest.

A person suffering from 'Styo', (ollkoi). rubs a gold (finger) ring over it. then hC/she knocks at the door of a neighbour by using the finger ring. When the neighbour asks "who is knocking?" or "who is there?" the sufferer replies

264 CNAS Journal, Vo!. 36, No. 2 (July 2009)

"that's your beloved, aI/kat'. By doing so, the sick person IS supposed to recover by transferring the disease to the questioning person.

Body :Idornment as prec:lUtion, prot ection an d trea tmenl The newly born child is physically very tender and weak. It does not have enough resistance power agai nst illness. [ts physical condition is so sensitive that it cannot tolerate strong sunlight and natural air. Newars think that as the child is weak. it can be easily haunted by the evil spirits. Even a jealous eye sight can make hintlher sick. So, the Newar parents provide the child with various prcventives, measures realistic as well as supernatural to protect himlher.

From thc day the chi ld is bom, he/she is givcn r.:lpe seed oi l massage. It is done twicc a day for two years. and after that it's time r.:lnge slowly reduced to once a day, once a wcck. once a month and once when needed. The massage is applied to fortify the infant's body and strengthen its bones and m3ke ils skin fair 3nd healthy. It helps to keep it safe from insect bites. Fat in the oil provides protection against sun bum. Thus. Newars use rape seed oil as a substance for massage as wcll as for a medicine. Moreover. il also has a great cultural signi ficance as a substance for corporal decor.:ltion leading to the purification of the body and mind. Newars express their joy of life through the use of oil as a symbol of happiness and livelihood. on thc others, they deprive themselves from ils use during the time ofmouming.

Newars tlike many other Nep3lcse) dceor Iheir childrcn's eyes with a kind of black paste. ajah and pUI a black mark on their lorehead as a precaution against t' \ il Sl)irils and jcalous eye sights. In tantric cul{ the carbon powder called lIIoJl(lIIi si"ll(Ih prepared during a special ritual otl'cr and associated with the mother goddess. Mohini. During such lantric ritual, the priests apply moll""i 5;1111(111 and ajaft on their forhead and eyelids. The senior priest (gl/m) then explains Ihal the evil spirits (bJIIII'prer) will hencefonh be unable to sce Ihem: and Ihus. Ihcy will be free from any eye disease (Gcllncr 1992: 276,277).

Five sensitive pans of a child's body (anklets, waist and wrists) arc decorated with a thread bands made of blue or black thread ca lled karka. Newars believe thal these thread bands contain power of Mother Goddess, CII'(Jsa Ajimll along with her conjoint. Bhairava who protects the infant against the evil eyes. spirits by concealing hintlhcr from those spirits. And also, the adomment helps to strengthen the chi ld. It functions as a remedy to suppress nervousness and improve thc child's digestive system.

Supernatural Power of Body Adornmenl 265

d ,/",","«",<1 will, km-ka, alld Mad paslt'

I'h.-rein::. 1\11101110 Nc",lrs, IIK're is ,1 tnldition of picrdng car lobes :md top of the car (hdi:o.) of th.: 11CI\ Iy bom child. Those actions arc a kind or def,Jr1113tlOrl of n;,Jtural body I\hieh hale a great significance in Ncwar society. Newars hdieH' in r..:birth and rcineamation. According to the belief a n..:wly bom child has neither abandoned nor lorgoHen his pr..:vious life and hence the ..:hild \1 ill slill be actively enjoying his prcvious tife. The child smiles. laughs. cries, e:o.prcsses nervousness or weeps as a dcpressive person 1\ ilhoul llfl)

I isih1c reason. These sentiments arc expressed by Ih.: child \\ heth.:r awaken or asle.:p. Most of the chi ldren become sick . and in some cases the doclOrs or the healers cannot tind oul the rea! cause. Under such circumstances. it is belieled Ihalthe chi ld is sl ill active in his previous life, To bring him/her 10 hiS/hcr present life. the newly bom child's car lobes arc pierced as soon as possible. This physical shock makes him/her forget his/her previous lire and make him/ her conscious about the new world he is bom in. Such piercing is also marked as a cOlltinnatioll of his/her bi rth in a new family of Ihe concerned caste or soci:11 class.

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Sevcral Newar femalics pcrfonn this ritual "nha)panpll'ah khankeg ll" just aftcr the baby's bi rth purilication ceremony and before the child becomes one month old. Nonnally, this ritual is held on the firs t thursday after the purification ceremony (macaboo benkegll). It is a ritual donc without any cclebration. Simply, the child 's (whcther boy or girl) both ears lobes are pierced with the help of a needle by an experienced woman5

. Although, it seems to be a simple act, it is symbolically a great cvent in the life of thc newly born child: because on thc one hand, this ritual brings the child in the prescnt world where helshe is born and on the other hand it provides himlher relief from thc nervousness created by the memories of hislhcr previous life.

The parents who have lost their previous young children, piercc the ear helix of their newly born child soon, after the birth purification rituaL Such act is done on the right helix of the male child and al the left helix of a female child. The hole is called bekhapll'ah and is omamentcd with a small gold ring. Usually, the ring is a string wi th a tiny white pearl and red coral. Sometimes, we can also find a small fish image made of gold (the replica of the protector deity Vishnu). The ring is referred to by different names such as beklwcah. IIhalic/wh. }yapllcah and kllmahcah. It is also believed that the corporal defonnation puzzles Yama (deity of death). making him incapable. 10 identify the child to face death. Thus. the child was supposed to be protected from Yama. or the immature death.

A helix decorated kllmahcah)


[t is also believed that though god Yall/a comes to pick-up the chi ld, Vishnu (represented in the ear ring, bekhacah) protects against Yama and save the child from imminent death. Moreover, gold itself is supposed to work as antiseptic, coral as pacifing the skin problem and the pearl protecting against the any accidental death or injuries. Thus, piercing the bekhapl\"ah and wearing the ear ring. bekhacah provides several kinds of precautions.

When a child is about a month old. his/her matemal uncle's family offers hirnlher a pair of bracelets with red or rose coral, bhimplI. If the family can not afford such bracelets, they ofTer at least a pair of black thread bracelets with a coral bead to tie around the two wrists. This is said to be a precautional measure to protect himlher from the skin diseases. Similarly, the child·s own family wi ll offer him/her a pair of gold bracelets, PYllcha. This is believed to fortify and protect the soul of the child. Gold considered to represent the protector deity Vishnu, who is supposed to be the soul. alII/a of a living creature (Levy 1990: 216). Bhallarai describes (2041 B. S.). 'the external parts of a human body (nesh, skin, etc.) are consti tuted ofa woman's blood while the internal pans (bones) arc made of a man·s spcnn'. According to a legend, once the divine couple Parvati and Shiva had a dispute between themselves on the issue of the right over their child. [n the course, they took back the individual share of the substance they had contributed for [onnation and the birth of the child. While doing so Parvali took back blood, from which she created her own child (without Shiva's share). Her lone creation tumed out IQ be a boneless man (Khyah). Shiva took back speml from the child's body which he created for the child. His creation turned out to become a nesh[ess man or skeleton body (Kawan). This proved that the human body is constructed by the mixture of woman·s blood and man·s speml. Blood creates external parts, whereas spcnn creates the internal parts. Thus. the ritual gifts of coral bracelet and gold brncelets signify the mutual cooperntion between two linked families to fortify and protect the body and soul of the child.

268 CNAS Journal. Vol. 36 . No. 2 (July 2009)

A child wearing a pair of goltl bracelets. PYllcho. 0 pair of corals hracelf:ls ondfillger rings mode of gold (Jl1d si/rer

During the first solid food feeding ritual of a child (held on thc age of five months for a female child and six months for a male child). Newars adorn the child wi th a necklace called I'llksall/ah. It is believed that the necklace protects the child. against the cvil spiri ts and dangers existing around. According to Vajracharya (1083 N. S.:6) and Shakya. (1 111 N. S.: 8) the necklace should be composed of those materials which are believed to protect the child against evil effects of the namgralwhs "ninc planets". The foll owing is the chan proposed by Vaj racarya and Shakya:

Materials O~n Planets. 1/(H'!!Z!.·ahas

11l~ld mineral addi/)" - Sun

~ant soma - Moon hill/al'. lam kllta. horn lI/a~/a- Mars animal's homlbone soval'lI)ha/a, fruits frui t I bllddha - Merc~ ~atak, banner tissue briho!l!!pi - Jupiter I ;a/a~nasi.:..£!.ant ~anl Sllkro - Venus

shonischara - Saturn 11lI, Iron mineral horle. s0!l.!...nut fruit I'll/Ill - EcI~e· si;ah. co er Mineral kefll - Comet·

Supernatural Power of Body Ad()(nmen( 269

MillOl (1970: 293-296) n:rnarkcd that a nL'Ck lacc could consist or t\\ crny-onc dilTercnt matcrials7

• objects produced by men. animals. pi:l1lts. mineral and oceon. Thc observation of these composition shows tlmt the necklace has double uti l i:t~tion. On the onc hand it protL'CtS the child and on the othl'r it makes hlln/hcr aware or some materials cxisting in the world \\here hc/shc is born as \\ ell as thc cosmic 1'0\\ cr and dang.ers.

A protector nccklace. rakchym"ah

.. \ mukl Ncwars utili${' amulctsj(I/IW/"lI or )"flll/ra (li t: tool) ror relicr rrom sickness to protect themselvcs against evi l spirits or to accumulate divine powcr. Those amulets contain either rill image of a deity or it's 'charms', nU/III/ 'as. The mall/ras arc written in a I)iece of hand made fine paper. lIepafi MOll, and enveloped by a square cloth bag, or cnclosed in a Illetal box. (square, cylindrical. rectangular or circular). It is fixed suspending on a black or white thread , Nonnally. an amulet (jwl/ar) is worn ilround the neck as a lockct. Amulets differ in accordance to their power of cure and function ,

Newars use a tiny cylindrical locket. called fOrOs ror relier rrom mental and physical illness. Mostly, it is worn by children as a treatment against nervousness and small-pox, lall/mi, In cases or an infant irritating and crying unnecessarily without opening its eyeS. or is arraid without any reason. being ill or suffering rrom small-pox. it is believed that the child is possessed by the angry spirit of goddess Harati, In such situation they cure in cstablishing a ritual rriendship (/way cillegll) between thc sick child and either or thc live children of Hamti9, The choice of the in rant deity (Hamti's child) will be detcnnincd according to thc ramily belicfs or as prescribed by the healer. To get friendly link with the deity, one should ofTer a kalall pl/jaiO, comprising of two pll'akalan (upper underwear) and two layo, amulets made or silver, On the day or the worship, the ramily purilies their home. thcmsclves and the child. who is going to get link with the deity. The child is takcn to the Hamti

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temple at Swayambhu. On behalf of the child, the guardian priest olTers worship (puja) to the concemed deity_ At the end of the worship. the priest olTers one pwaka!a/l. and one layo to the concemed deity and the other to the child. Through wearing these objects. the chi ld is believed to be linked with the infant deity. with ri tual frie ndship tic. The chi ld is now considered as the ritual fri end of onc of goddess J-Iarati's five children. Goddess Harati will accept the chi ld who has established friendship tie. as her own child and provides protection. The chi ld continues to wear /ayo as long as he/she wants to maintain the friendship tie or needs the divine protection.

Some Newars wear a square cascade shaped locket made of copper consisting of an image of Narsilgh. The image comprises a picture or carving of a half man. /lara, and half lion, sil/g/', depicted in a seating position while killing a demon. dailya. According to the Hindu mythology, the deity VishlU is represented in the incarnation of Narsingh (onc of his ten avatars) to

protect a child devotee Prahlad against the demon Hirnnya Kasyapu. The Newars wear such locket also as a prevention against the attack of thunder, malah. They believe that thunder will not touch the person who wears the inlilge of Narsi ngh or prays him. Newars also believe that a child bom of a mother, who is nOl yet to have her menstruation, will always be in danger from thunder, malah So the parents provide such amulet to the child born under such circumstance. It can be worn during entire life time or until the time the child is capable to recite 'Narsingh ! Narsingh 11' or Narayan 1 Namyan!!' during the time of thunders.

According to Ratnaraj Vaj racharya. a tantTic priest and healer in Patan " , an amulet consists of a chann of the Pancharaksadcvi (five tantric di vi nities of dharlli chant) which contains the power of protection against all kinds of dangers. It is believed that it can also eliminate the elYects of poison and cure any kind of disease. Newars wear the amulet to strengthen their health and fate. Similarly, an amulet associated with the deity Ugratara, is wom to avoid


possession from any kind of spirits (either evil or devin), Ivapllll'flygll. According to Vajracharya, liloy (epilepsy) is not a real disease but a kind of physical and mental tremble provoked by the possession of such spirits. Hence Newars wear an amulet of Ugratara as a precaution: a measure and cure against cpilepsy (/iloy).

Some Newars can also be seen wearing a locket with an image of monkey god, Hanumana. It is believed that the chanting of /ltllllllllal1a c/m/isa text provides mental and physical strength. It contai ns thc supernatural power to eliminatc nervousness and fear. The pcrsons who cannot chant /uwllmal1a c/m/i.w text, wears such locket. The locket wearer gains menial strength and physical energies. The locket also cures nervousness.

A cylindrical shaped gold locket called pragyaparomilah jal1lar is very popular among the Buddhist Newars. It is believed Ihal the wearing person can gain knowledge and wisdom.

Pragytlpa,.wllilah jama,. made of gold

Newars adorn their body with precious metal and gems. and along with simple objects such as thread, seeds. plants, animal bone. teeth and even with human disposals .... These adornments provide good apl}Carance on Ihe onc hand and they also provide strength. health and protection against the evil spi rits on the other hand. 11 is bclieved that by wearing them, people can accumulate extra energy. These arc some example ornaments for difTerents purposes.

A locket made of 'jackal's horn' or 'jackal's bonc' cure paralysis (ba/h) and asthma (dama). The jewellery consisting these materials can also cure any illness or suffering c:lUsed by evil eyes. Similarly. an ornament consisting tiger or bear's nail or tooth is supposed to give vigour as welt as protection against wild animals.

272 CNAS Journal, VoI, 36, No, 2 (July 2009)

rll'O /OC~('I\ /llI/d,' of "<'W'" II{///~ 1<,('/11 omf /loil, 0/11 'I~l'"

A brneek'\ or a loch·t made of ekphant':. tail hair I ~ u~l'd a~ an ausplt'iou:. omamelll \\hich bring:. happincs~ and prosperit} in Ilk. The omamelll is :11:.0

used as:I cure IQ tfcal si.. in (h~c:l~e~, 11l:linl) Ihc pimplcs, Ne\\ ars wear nllla, :.oap-nut sced lockl't to In.':n rcspiratioll or asthmalic

problems, They also belie,c Ihal l\l'aring of ~uch lockel can pad!). ,hc d:l1lg('r caused by unfa\'ourablc placement of comet (kt'f/I),

EH'T)' }car, around the month of April. NCllars gi l e Ihcir children a lock('1 made of a pllfllllhl (1lIIfell .ft'lIIlIIa) sced to II car, and :llso gi' c them a gl:lss of Ilater containing pal"hhi s... .... ·d I)()"dcr IQ drl1lk as rm-dicinl' again:.t il1\('stinal Ilonns. Thc loci..cl should be Ilom Ihrough OUI Ih ... )car 10 cnsure proil'c \ion againsl such \\onns \Iilh a bdicf Ihal Ihe Sco·I ... d contains natural healing J)Ollcr 10 el iminate the IIlleslinal inti:clion and other dise:l~cs caused b) \IOm1S.

A locket of seed, a . seed and a glass of mixlurc made by p{//altbi seed powder :lnd lI'alcr (remedy)

They Ilcar bracelets and fl11 ger rings made of copper 10 treal high blood pressure. [I is bdiclcd Ihal such brncclel and linger ring made of li\'c di ffe rent metals such as gold. s ih·cr. copper. iron and brass also have the same kind of healing poll er.

Supernatural Power of Body Adomment273

An aged person may wear a linger ring with turquoise (I'll) colour to prolcct himselllhersclf against cold and paralysis. According to Hunt ( 1952: 46-47), the best qualit)' turquoise for such purpose should be sky blue in colour which does not scratch easily. Newar gold-smiths trust that such turquoise colour provides heat to the wearer.

Litlle finger wearing a turquoise (1"/1) finger ring

Newars have faith on the influenti(ll super natural power of an umbilical cord. They use it as (I remedy and as a talisman to alleet the sex of a foetus in their favour. During pregnancy. the woman ties a dry piece of an earlier umbilical cord of a female child around her waist if she desires to get a girl child or replace it with such male umbilical cord ifshe desires a male child. In case of a child crying and irritating continuously without any perceivablc reason «(lrillc/Itlygll). Newars make the child wear a locket containing a dried umbilical cord (from an earlier issue or neighbour's child) 10 treat against such illness.

Iron ank lets (I/a talJi) arc olTered to a chi ld 10 wear who is bom in weak astral positions or evil location of Saturn (shalli). so as to provide himlher with the super natural power of the deity Bhaimva, which will protect himlher. As the iron bmcelets and anklets are symbolic to a prisoner. most of the Newars do not like to use them and replace them with a small piece of iron, fixl-d on the clothes of the needy chi ld.


A child, wearing iron anklets (.wkulli) and Ihe other onc wO'" an iron piece anached wilh onc of her tics

The Newars wear a finge r ring made of silver and pearl (motiya al/gu) to pacify any kinds of dangers associated with the evil disposition of the Moon and also to get success while travelling. Similarly, to make a journey smooth, they put on a sil\'er ring with a moon stone, c/wlldl'llkallfa (skt.). 11 is believed that the finger rings made of those objecls have power 10 protect agai nst any accident and injury.

•

Supernatural Power or Body Adornment 275

A h,md. with a pearl ring on little finger and a moon stone on Ihe ring finger

Rlldrakche, rosary seeds (Eleoc(lIpII.I" g(lllilrw.) are supposed to be Lord Rudra's (Shiva's) eyes as \\ell as tears of his joy, issued with the acic\cment of knowledge (Manandhar 1982: 29). The rttdrakche seeds arc also used to neutralise poison efTect (Khalri 2042 B. S. (1985): 127). Rlldmkche seeds arc often used as rosary beads by the Buddhist and the Uindu ewars. They trust that onc can get protl'Ction from the deity Shiva by wearing ornaments made of rudrakche seeds. Newars adorn themselves with rttdmkche for protection against any accidental death or attack from any poisonous being (panicularly snake). They also wear rudmkche to obtain supenmtural power to suppress their enemies.

During thc annual fcstival of galJummllgah (a/"OlIIul June-July). Newars perform a ritual of cxpulsion (Anderson 1971: 72-76). They perfoml !xIII pl/ja. in onc hand to s.1tisfy Ohairllv3. (dcity represcnting the protector divinc force). and in other hand to scare ofT the cvil spirits (bJlllla./Jrela. pisac/w ... ) from Iheir residences and thcir locali ties. On Ihal occasion. iron linger rings 3re offcred on Ihe /xIII pall (offering bowel). where there is suppost.-d [0 be the force ofBhairava. It is belicved that Ihese iron rings arc thus charged with the di,';nc power and foree of Ohairava. At the end of the worship. these rings arc laken back and distribulcd among Ihe family members. The finger ring is worn on the middle fingcr of the left hand. The person who puiS it on is supposed to obtain the benediction from Bhairava and will be protected against the evil spirits. By wearing it. a person is supposed to possess the force 10 resist against any evil spi rit. Each year, the earl icr ring is offered during Ihe expUlsion ritual and is replaced by a new onc in the same way.

Adornments as ilIuslrJled above explain Ihat Ihey 3re used ror prctaution. prevcntion. protection and healing. They work as tal;smans (bllti)

276 CNAS Journal. Vot 36. No. 2 (July 2009)

which contain some kind of precious power and replacemems for jewellery. Thcse objects are considered as substitutes to gems (rail/a and IIJXlraum).

The co rporal decoration s provide necessary elemenlS ror the body The water (ja/). air (ba)'II). lire «(Iglli or heat. Sun light). earth (bllllmi) and sky (akasllll) are the basic elements for the composition of a human body. Most of the materials used in jewellery arc associated some how with these live elements whether by the materi31s themselves or through thei r colours (Lad 1983: 145-150). Newars adom their body with the omaments madc of differcnt materi31s in different motifs. from which they suppose to gain mental and physical strength. For cxample. the most common materials used in Ncwar ornaments are asUl dhoJu (eight mctals) and I/al'orall/O (nine precious gems). which function for remedy. Simultaneously. they rcprescnt the constitutive elements of the human body.

Dunda Bahadur VajrJcharya. a goldsmith from Patanl2 write that the Newar sculptor made the sculpture of divinitics uti lising eight metals or nine gems as thc different parts and organs of the body. They used the metal and gems to symbolise the following organs.

Ul/guprUI)'UlIgu

(ocp.)


Use of gems (ra/lla) in making divine sculptures show that the body is composed of different minerals. It seems that the concept is related to Ihe Hindu mythology about the creation of mines. According to the mythology a demon, Bala (Bali ), took control of the heaven and earth. He became proud, eomLpt and violent. He massacred several innocent people. The divinities could not bear his acts of terror and declared a war against him. He was defeated and killed by the divine alliance. His dead body fell down on earth and was disposed into s ix dinerent mining queries. The site where his blood floated transferred into a mine of ruby. his bones into diamond queny, his teeth into pearls, his eyt:s into sapphires. his skin into topaz and his nails into garnet queny (Brijbhusan 1979: 7).

The metals and gems arc hence considered as the constitutive elements of a human body. They provide energy and vitali ty (pnll/{/ slmkli) to the body. Lack of certain material in human body, manifest weakness and the person becomes ill. These metals and gems contain medicinal values and supernatural powers tor protcction and heal ing. They arc also utilised to make some of the ayurvedic medicines or therapies. The fo llowing arc some of such practices:

A medicine called slllllxmw CIII·I1(I. "gold power" is used to strengthen one's brain power and intelligence. It is also used to get rel ief from the gastronomical problems. The "ash of iron" loha blwSIIIU, "ash of mother pearls" mOl; bhasma. "ash of coral" muga blwsma can treat the disease of eyes. car. nose. skin. paralysis and asthma.

Copper accord ing to local bel iefs is supposed to cure cardiac problems and give relief from certain kinds ulcer and cancer. The bl ue-green or the greenish impression made on human skin by wearing a copper or brass brace let is considered as an etrective cure against high blood pressure. Similarly. such impression marks of lead, iron or zinc bracelets. or ornaments arc prncticed as cures against goitre problem.

D. B. Vajrneharya also describes about the positive eITects of the ,,(lI'(Iy(lIIlOS, "nine gems" in favour of the person who WeaTS those gems.

278 CNAS Journal, Vol. 36. No. 2 (July 2009)

/lira (sapphire)

~~"'"';~ , 2. protection from any kind o f accident. 3. against evil spirits and gastronomical

Naramfl1a ·'nine gems'· differ in colour. nature and the power they contain. Most of them are linked with the five basic elements of life. (water. earth. ai r. fire. and sky) through their natural power and colour (Lad 1983: 145-150). They arc also associated with onc o f the divini ties or onc of the planets. By this association , they inherit the divine power. An ornament in 1/(11'(/1'(1/1/(1

provides protection against any probable danger brought by the evil location of the planets, and brings happiness and good luck to the wearer.

To counter with the troubles brought by the evil location of <lny planet, Newars wear a finger ring with a gem corresponding to the planet:

There arc some prescriptions for expected benefit from the gems. The precious stones or gems should be clear and bright in colour, intact in foml, without any kind of damagc, scratch or spots. The weight should be precise according to the aim of utilisation. In gt;'nt;' ra l. a man should wear a finger ring made of two and a half carats gem, (or at least two carats): it should be one and a half carats (mini mum one carat) in case of a woman. The auspicious time and the part of the body where the gem is to be adorned arc also delernlined by the relation of the concerned gem with its corresponding planet. For example: finger ring with topaz is corresponding to Jupiter, it is worn on ring finger and first adorned on a Thursday (they arc assoc iated wi th Jupiter), sapphire should be worn on the Illiddle fi nger of the left hand (first adorned on a Saturday), pearl should be worn on the little finger of the right hand (first adorned on a Monday), etc.

•


Howevcr. Ihese are the practices among Ncwars. A well known Nepalese astrologer Dr. Jagman Gunmg (expert on China-Tibetan astrology) suggests that his clients wear rings on their lingers that contain nine gems which corrcspond to the nine planet. The correspondence is shown in the following table:

Thus. most of the materials used in making ornaments and jewellery arc supposed to possess divine power and they themselves represent the deities or planets. Sometimes the motifs depicted on them play a vital role in providing such power. Following arc somc examples:

Power contained in Mat('rials: Five planets (Sun, Moon. Mercury. Jupiter and Saturn) arc represented with gold. si lver. copper. leadlbrass and iron respectively. [n the same way, gold represents Visnu. Silver, copper and iron represent Shiva in different forms such as: silver represents Shiva as SomaChandra form. while copper represents him in Shiva-Parvati and iron represents him in Bhairava-Kali form. Each of the nine gems represents one of the nine planets. Hence they inherit the power of the concerned planet.

• Power obtained in motifs by themscl\'Cs or through fabrication process: Certain ornaments obtain the super natural powcr during their fabrication process or through motifs carved or decorated on them. Amulets and jewellery made of certain metals and the 'nine precious stones' are supposed to acquire such power through the fabrication processes. A kind of black paste (mohani) prepared along with praying to the mother goddess (ajima) provides hypnotizing power on the one hand and protcction against evil spirits (vayu) on the other.


Power with colour ( rul/g): Colours are associated with specific divinities and planets which can give us relicf from illness, and cllre from diseases. In South Indian ritual practices. red colour represcnts blood and heat and is thus associated with life. fenility and procreation (Beck 1969: 553-54). According to colour therapy theory. red colour heats blood and helps it circulate in a properly balanced manner and thus brings physical vitality. It eliminates high blood pressure, activates the procreation process and protccts from cold and anaemic disease.

A mixture of red and ycllo\\ is the colour orange \\ hich symbolizes an actile personality. As the yello\\ colour represents intelligence. orange colour combines Ihe mental and physical energy and helps to control and b:llance them in life. Orange colour is used 10 get relief from asthma and bronchitis. In Ayurvedic Ir:ldition. yello\\ colour is prescribed for treatment in the nervous system disorders. /\ golden spoon or Ihe medicine called S/lI'(II'//O c/lIIrna "gold IJOI\Jcr" is used to nourish brain and intelligence. It also has positive effect on the digcsti\c system.

A combination of blue and yellow colour results in grl"Cn. Green symbolizes fcnility. Most Nepalese consider it as a 'colour of lifc·. The bluish green mark of copper and br:lss impressed on the skin. especially. around the wrist where 1\ e examine the pulses. is an efficient remedy for high blood pressure problems. Such marks can treat hean and ulcer problems and even cancer.

Blue colour is associlLled with peace and a prestigious status in the society. It also sometimes indicateS death or difficulties in li fe. So. this colour is considered beneficial as well as baleful. This colour has a positive effect in recoveries from goitre as well as cairn :md relief to oneself. Blue substance procured from copper. lead, iron and zinc arc used in ayurvcdic medicines, as onc of the effective remedies against the eye, eilr. nose and throat problems as well as paralysis and asthma.

Methods of colour tht'rapy: In colour therapy. a therapist uses various methods to ensure recOI'ery from sickness. Colour therapy with gems of specific colours is one of such treatments. It is expeclL'd that the sickness will be cured through the rays of gem's colour.

Such therapist suggest that a sick person use a linger ring or a locket wi th cenain prccious stone of specific colour as for remedy. The locket should be pendent around the chest level and the finger ring should be put on the finger associated with gem's colour, planet or deity. Prccious gems can be replaced by amethysts of the same colour for treatment, but it is believed thal cure through such replacement is Icss cffective. When the Sun's rays pass through the precious gems IInd touches the body. it is supposed to provide positive vibes. For example; diamond 's vibration activates one's brain and heart. ruby's vibration balances blood pressure and fortifies the hean. pearls


are supposed to be encclivc 10 treal problems related with eye and urine disorders. Corals arc supposed 10 prote<:t one's skin and cure pimples. Similarly Sapphire is supposed to eure neurological (epi lepsy, hysteria, psychiatric) problems.

Heating the body wilh the Sun's rays reflected through a glass (khah) in specific colour prescribed to a specific kind of patient is another method of colour therapy.

In anothcr method. coloured gems should be dropped into a glass of drinking water for onc night and the water should be drunk as medicine the next early morning (Lad 1983: 145- 150). or drink thc shoddy water stored in a glass bottle of specific colour (as prescribed for the disease) for about a month.

Wearing of ornaments made of copper, brass, lead or iron, which transmit their colour while leaving impression m:ITks on the skin is also a kind of colour therapy. Vibration of such colour is supposed to treat the illness.

Storing water in a pot made ei ther of a particular wood or a metal l ~ for 24 hours. which change Ihe colour of water into bluish, ycllowish or greenish according to the kind of timber or metal of the pot in which the water had been stored, is also a method of procuring such medicines. Such coloured water is drunk for spccific cures.

It can be said that the colour of gems and metals or materials used in such therapy is supposed to govern the human body. The traditional beliefs related with the super natural power of body adornment arc not only superstitions but they arc also in fac l used as the cure and remedy for vitality.

Il unuHI body's link with cosmic power: Ncwars believc that they can stTCngthen their I)hysical and mental status and kecp themselves healthy and wealthy through body adornment. According to some astrological beliefs, the ornaments made of certa in minerals arc linked with the cosmic energy and possess certain particular virtue, Wearing of such ornaments at the concerned parts of one's body helps onc benefit from them. For example, sapphire and iron are co-relatcd and associated with the middle finger, the Saturday of the week and the planet Satum. So. a finger ring made of a sapphire and iron can be a talisman and remedy to obtain the cosmic power, for getting strength. health and stabi lity in life. But to receive these benefi ls, sapphire should be wom only on the middle fi nger of the left hand. The finger ring should be put on Saturday lor the first time. Under any circumstance. it should not be put on or taken off on any other day of the week other than Saturday. Othel"\lIise, it loses its supematural power.

Healers suggest that their clients put on amulet around their neck which should be pendant at the lellel of onc's hean. Hean is the centre of blood circulation which transmits vitali ty (jil'{lshakli) all over the body. That 's why


the power of ornaments affects positively upon all over the physical parts or the wearer's body. According to onc another belier, heart is the centre or the body which directs all actions. Ir onc's heart is not fortified, the person becomes physically and mentally weak. An amulet wi th 'good' and 'solid spirit' contributes it's wearer with a rortified heart and leads him towards good actions. Thus, the supernatural power or an ornament is highly linked with its application to human body. Hence, the part or the body for which an ornament is prescribed is not chosen randomly but with a great care and concentration.

Newars also trust on receiving divinities' benediction through adornment of their body. wi th representations of miniature replicas. emblems and channs of the divinities. Rich people wear such images, emblems Of ehanns in the fonn of jewellery and ornaments made or precious gems and metal. The poor ones use eithef cheap materials or painti ngs and tattoos related with such deities.

Tatcoos: Newars use din'crcnt kinds or mOlirs and images as corporal dt:corations. They paint them either temporarily or as pennanenl tattoos on thei r skin. The most rrequent motifs arc half moon. animals. birds. plants, divine emblems or the divinities themselves. The images or emblems o f divinities are used 10 decorate the upper pans of the body where as animals. birds and plants arc sketched on the lower parts. The tattoos afe the corporal decorations which mark their social rank. economic status and personal faith. They believe that the tattoos assure thcir protection in the present life and also a treasure for the next life.

According to a traditional Newar belief. tattoos abandon neither the concerned 's body nor the sou l even after the entire dead body is burnt. When the dead body is burnt. tattoos transfonn into gold and accompany the dead person 10 the next world as his net savings. Thus. to the poor people tattoos provide with a kind of hope for a prosperous life in the next world.


Tattoos used as corporal decoration

Baldul eflects of body adornment Although. corporal decoration is supposed to provide wilh several kinds of supernatural powers lor benevolent use, such powers can also be used in evil ways, which allcct negatively.

In Newar society. we frequently hear about the use and practice orblaek magic among family members or neighbours. Wc can find cases or people consulting healers. IlI/llriO and black magicians who provide services conceOlcd \\ ith corporJI decoration lor negative ellects so as to hanll th"ir adversaries. enemies or people they dislike. Corporal decorations can be used' , both for positi ve as \\ el l as !legaliv\!' purposes. For example. amu lets V(IIIII/rj.

the black marks (molumi ~iJl(lh). contallling di vine po\\er. prodde gnod elTects. \\ here a:.. the same types of objects prepared aner pmying demoniC Sptr1ts might prove destruel1H' to the wearer. These t)pes of corporal d('corations can he used to hypnotise a person. create physical and mental disorder or evcn encourage a person towards the path or suicide sometimes. It C:lIl prmokc conflicts in the l:l1nily. It can provoke hate against each other.


create disputes among concerned persons. and can even destroy a normal family. Newars believe that a person uses such method against another person because of personal jealousy or enmity. In such case the person consults a healer. a wl/tric or a witch doctor to recommend corporal decoration so as to harm the targeted person. They prepare such corporal decorations with the demons' charms or the spirits of the 'evil death: or. evcn in line with the divine power in a negative way. As soon as such corporal decoration is applied against the targeted person. hclshe becomes ill or sick or faces other kinds of disorders in their person31 life.

As it is difficult to apply such body decoration directly upon the targeted person. the talltric or the bl3ck magic expert uses a dummy ligure representing the tllrgetcd person in which he transmits the spirit of the targeted person by means of UlIIlra. Such action helps in creating problems to the targeted person from a distance.

According to some talltric priests, they use human bone as a tool to possess magical power either of the demon or of the deity. Black magicians or witches use the tantric powers as a principal instrument to pick-up an evil spirits and manipulate it against the person whom they want to harm. But. if onc is not capable to manipulate or direct such spirits properly. they become out of control.

The person who practices witchcraft or evil nmgic. places a fragment of human bone with a Jittle dust or ash collected from a cremation ground, under the SI:lirs of a target person who is to be hanned. [t is believed that wilhin fou r days of Ihe placement of these objects. problems will stan appearing within the entire family of the target person. It will provoke disputes. endless quarrels. misfonunes. catastrophes and disasters in the personal life of the concerned person and evcn in the family and surroundings.

As onc proverb says. 'we should use the iron to cut the iron'. NewaTS usually use black magic 10 eliminate the negative impacts created by the bl3ck magic of others. A highly powerful/all/rie or black magic expen can prepare and provide appropri3te corpoml decorations (amulets. jail/or. monalli sil/all. or cotton thread. etc.) to counter with such illness or problems. It is believed that those body adornments can chase the evil spirits away from the sick person or the suffering family . But there is a risk ror the suffering person in such practices. Through the use of such corporal decorations the sufferer has to race two magical spirits or powers of opposite characters who will struggle 10 achieve their assigned aims. The suffering person hi mself might suffer rurther more the effects of the struggles between the two opposite powers. Duri ng these struggles in between the ritual spirits/powers. the sick person might become physically further weak. mentally disordered and even commit suicide or could die in a serveral way.

Body adornment not done in proper manner or order such as wrong combination or materials or wearing ornaments on the wrong pans of the

Supernatural Power of Body Adornmenl 285

body. by mistake. can Irnnsmil inlO evil powers and bring cataslrophe and deslruction to Ihe users.

Concl usion Ncwars use body decomtions 10 obtain a healthy and wealthy life as well as physical prolection. Through such adorning, they try to possess the capacity to fight against the malevolent circumstances and misfortunes. For example, an ornament made of iron and sapphire could be beneficiary for a person who needs to pacifY probable dangers creating the evil disposition of the planet Saturn and correct it in his/her favour. Wearing a finger ring made of these metals and gems in Ihe middle finger of left hand helps in the physical protector of the wcarcr. But the same ornamenl can bring baleful situation and instabili ty in the life of the wearer. ifi t is madc with wrong combinations of Ihe materials or worn on unsuitable part or on the wrong or unauspicious day. Likewise. if one puts it on the ring finge r, "space of Jupiter" instead of the middle finger "place of Saturn". onc may suffer from the power tussle between Ihe two planets. Jupiter and Saturn. A person with weak horoscope symbol should not wear it. because the person may not be capable to bear its power. If such person wears il unconsciously, it may cause hislher accidental death. Each ornament has it sown significance in having whether a good or an evil aspect by its nature and power. Hence the combination of materials and their fabrication process provides them with supernalural power which can be beneficial or baleful for its user.

(Trallslated/ram Frellch 10 English ill 2008. / would like 10 Ihank my sel1ior colleague Pro! Dr. D. R. DlIhal (CNAS). Dr. D. Rajlllfria mill my l1ephew Yubill Plljari jQr tlteir al/cmioll IQwords Ihe tI"CU/s/'lIed text and their suggeslions 011 Ihe mriOIlS a~pects 0/ the ar/fele. - Sushi/a)

Notes I. In the Nepalese concept. a /"otll(l. "gems" is an object which is precious

and valuable (materially as well as in supernatural context) and attractive.

2. Hence forth , the words uscd in this article, olher than the English and Nepal Bhasa, are indicatcd by abbreviations such as: the words, the lille of books and the articles written in the Sallskril, Nepa/i and 11 indi are indicated by the abbreviation (skI .). (nep.) and (hin.). respectively.

3. In India too this type of pmctice exists in case of optical problems. Indians offer an eye made of silver to the Goddess Sitala. Such offer of the eye may be the right or the left depending on the suffering one's cause (Brijbhusan 1979: 4).

4. Tantric Cult is scetic beliefs and practices common in !Ome Hindu and

286 CNAS Journat Vol. 36. No. 2 (July 2009)

Buddhist followers in South :md Centr31 Asia. 5. Some Newars of Bhakatpur. such as the Shakhah and Shrestha pierce

their boys' ear lobes during the tonsure (bllflll klwkggu) ritual. 6. For Ihe westem people ra/Ill (eclipse) 3nd keTII (comct) arc not planets

but in the Nepalcse eontcxt they arc considered as planets which creates problems.

7. Millot identified those objects as: 'I. conch. s l/lIkha. 2. coin. paisa. (nep.) 3. stone "cat's eyes". 4. seed of palm tree ? 5. sea shell, kOllda (nep.). 6. fragment of ehaleopyrile. 7. triangle fragment with stamps of Vishnu's foot prints. 8. seed of lotus. paleswall. 9. mineral. lamo komi. (nep.). 10. fragment ofa spiral sea shell. cakra. (nep.). 11. disc or agate. 12. piece of blue glass. 13. nail of bear. 14. piece of raw diamond, one of the minerals among the five gems. pane/w ral/w. (nep.). 15. grain of lignified fruit. labsi? 16. mineral of red oxide, dllllllgO. (nep.). 17. fragment pearly. 18. black :lI1d smooth grain. (palllltrcc?), 19. hard bead. rudracclie. (ncp.). 20. a coin. pois(i (nep.). 21. small piece of boon. surly of human (" .). Tenninal catIon balls in red and bl3ck colour. These objets have the power to protect (Mi IIOl. 1970: 293-295)".

8. Amulet enclosing a chann of a deity wilh whom the person is going to get linked.

9. Harati has 500 children. According to a legend. evcry day. Hamti used to kidnap onc child from the locality of Swayambhu 10 feed her children. The inhabitants of Swayambhu had thus been terrified and lived a sorrowful life. They could not tolerate more and consulted Tathagata (Buddha) for relief. Buddha hid the five hundred children of I-Iarati to make her realise the pain of the parems who had lost their children. Hamli tried hard to search for her lost children . Finally Buddha realised her won)' and assured her that ifshe would not steal others' children. she would get back her own chi ldren. She promised Tathagata that she would do so. and would cven protect all children as her own. Thcn Buddha handed over all her children. She took back five of them (Wasibhaju. Wasimayaju. Latabhaju. Lalimayaju and Jilanbhaj u). placcd around her body (IWO around her anllS. tll'O 011 her Lap and onc on her shoulder). The rests of her children are depicted concealed inside a mandata. at the entmnce of the temple of I lamti). Since then she has been protect ing all children . Thus. she turned to be a protector goddess of human beings. mostly the inr.1l11s (MmJandhar 1988: 8 ). The Ncwar honour her as thcir protector goddess, (ljillla.

10. K(1/ah is a basket made of bamboo ur brass and used ,IS an uten ~i I during a tantric worship. ka/ah pllja. contains billen rice. baji. baked Tlce. ~~J'{/hbaji. grilled black soybeans. '/(/klllllll~Ta. white beans. bllllli. ginger. palll. pan-cake made of lentils. lI/aYlI'ah. boiled eggs of duck. fricd fish. alcohol. beer. !lowers, vcnllilion. rice and different kinds of incenses.


Through supernatural trmtric chaml power, a priest can transfonn those ingredients into animals, like: buffalo from the bakcd rice grains, s)"ahlxifi. goats from the soybeans, hakllllllls)"a and lambs from the white beans, blmli (Vajraeharya, 2024 B. S. (1967), 47-48/Juju et Shrestha, 11 05 N. S. (1985),16).

11. R. Vajracharya sti ll practises his profession as a tantric priest, as trologer and healer. I-Ie manufactures various amulets and naturopathic medicines and prescribes such amulets and medicines to his clients. He gave a list of 16 different amu lets madc by himself in his book Sri jaladhari Padlllapl1li Lokesll'arya lIIoh(l/mya (2050 B. S.).

12. Two manuscripts enti tled "Dhatu" and "R:ltna" by D. B. Vaj racharya, were consulted at the office of Cultural Encyclopaedia of Nepal, Kathmandou.

13. Even though coral and pearl are sea products, they are considered as "gems" mIlia. for their precious natural power and their connection with the plancts. The Nepalese concept of raflla. "gems" is precious and lovely, evcn a person can be called rama "gems" in admiration.

14. The kinds of timber and metal will vary according to thc illness. For problems relatcd with brain. one should use gold pot. if financially it is not possible. brass or yellow glass can be used. For indigestion problem, one should use a pot made of bimbisa:/ tree wood, etc.

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Unwin. Beck, Brcnda E. F. 1969. "Colour and Heat in South Indian Ri tual", MAN.

(N. S. 4/4). pp. 453- 472 Bhauarai, Chudanalh. 2041 B. S. 1984. TOlllra-sorbaswa (nep.), Kathmandu:

Nepal Rajakiy Pragyapratislhan. Brijbhusan. 1979. Masfer Pieces of IlIdian Jewellery. Bombay: Taraporevala Gabas, Jean, Hans Erni et Waiter Hugentobler. 1982. Saham: Bljou:r: el

Techniqlles. Neuchiite1 : Baconnicrc. Gcllner_ David N. 1992. Monk. HOl/seholder. and Tanlric Priesf: Newar

Bllddhism and ifS Hiemrchy of Ritl/al, Cambridge: University press Hunt, W. Ben. 1952. lillJilm Sill'ersmifh, Mi laukee: The Bmce Publishing

Company Juj u, Baldev and Surendraman Shreslha. 1105 N. S. (1985). Nepayo T(ll1trik

dyah \'0 lallfrik pl/ja (new.), Kalhmandu: Thc authors thcmselves. Khatri, Bisnu Prashad. 2042 (1985). Kino dJ/(I/'/JIik bow biruwako mahatwa?

(ncp), Kathrnandu: Shantidevi Khatri. Lad, Vasanta. 1983, A}'lIn'cda: The Science ofSelfHealillg. Delhi: Motilal

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