Gunla: A Sacred Pilgrimage In Valley

As Gunla begins in the Kathmandu Valley, traditional music fills the air, resonating with the legacy of generations. The ancient streets come alive before dawn as devotees embark on their daily pilgrimages, especially towards Swayambhu and other Buddhist shrines, including local Bahas and Bahis.

Gunla is a sacred month-long festival celebrated by the Newar community. It is the tenth month of the Nepal Sambat calendar and is observed from Gunlathwo Paru to Yanlathwo Paru. This year, Gunla, the holiest month in the entire year, began on August 5 and will end on September 4.

Ras Joshi, a lecturer at Patan Multiple Campus, explains that Gunla is considered a month for acquiring merit, as the term itself is derived from two words in Nepal Bhasa, 'Guni' meaning merit and 'La' meaning month.

Gunla is also considered a sacred month of the year. Author Ratna Kaji Bajracharya, in his book ‘Gunla Dharma', mentions the tradition of studying nine sutras of Mahayana in Bahas, Bahis, and households during Gunla. In Nepal, Bhasa ‘nine’ is referred to as ‘Gun’; hence, the month is called Gunlathwo because of the reading of these nine sutras. These sutras include Lankavatara, Pranjna Paramita, Saddharma Pundarika , Lalitavistara, Samadhi, Ghanavyuha, Dasabhumika, Suvarṇaprabhasa, and Tathagatagarbha.

During Gunla, homes and Bihars transform into sanctuaries of sacred art and scripture as these sutras, ancient manuscripts, sacred images, and idols are brought out of their safekeeping and displayed with reverence and care. Since this month is also seen as a time for purification, people tend to eat simple and pure food. Many avoid consuming meat, ginger, garlic, onions, and other such items during this period to practice bodily restraint.

One of the important aspects of Gunla is visiting Swayambhu, offering worship and chanting mantras, as it is a central point for Newar pilgrimages. Devotees usually start their journey early in the morning, often before sunrise.

The Swayambhu Stupa, standing on the hill to the west of Kathmandu, is regarded as one of the most sacred Buddhist sites. Author Hemraj Shakya says that Swayambhu is the oldest chaitya in the valley, as it emerged when Manjushree drained the water of the valley, which was once a lake. Other stupas, Gumbas, and Chaityas resonate with its presence, echoing its spiritual aura. During Gunla, hundreds of people arrive here, circling the stupa three times while spinning prayer helms.

In his book 'Gunla Dharmaya Mahatwo wo Thwoya Jyajhwo', Shakya mentions that during Gunla, people visit various Buddhist shrines, Chaityas, and Bihars to offer homage and help those in need. These pilgrimages are seen as acts of merit, and people believe that visiting these sacred sites will cleanse them of their sins and bring blessings.

These pilgrimages are accompanied by a unique musical procession called ‘Gunla Bajan’. It is a form of devotional music that involves a unique set of instruments, including the Dhaa, Bhusya, Dhime, and Naye Kheen, among others. Along with this, many devotees recite various religious scriptures such as ‘Dafa Bhajan’, ‘Nasancha Bhajan', and ‘Gyanmala Bhajan’.

According to author Bajracharya, although it is not clear when this Gunla Bajan began in the Valley, it was commonly practiced during the era of Buddha and was known as Dhaa Bajan at that time. He writes that the music used to be played during the ‘Bhanjika’ festival, celebrated every year in spring in Lumbini, the birthplace of Lord Buddha.

Although there was no change in the name of this music during the Licchhavi period, it was later renamed Gunla Bajan during the Malla period, in connection with the time and season. However, it is still called Dhaa Bajan in Lalitpur, Bhaktapur, and Sankhu, despite being called Gunla Bajan in Kathmandu.

Surendra Manandhar, an artist and music teacher of Nepal Bhasa, shared that during Gunla, the month sacred to Lord Buddha, traditional music played to honour and please him. This period is often marked by natural calamities such as floods and landslides, and the music serves as a prayer to Lord Buddha for protection from these disasters.

Manandhar also mentioned that in ancient times, pilgrims heading to Swayambhu were accompanied by musical processions. This was to protect them from wild animals, as there were no settlements nearby. The sound of traditional instruments helped alert and deter wild animals, ensuring the safety of the pilgrims from potential attacks.

The Gunla Bajan has indeed evolved into a communal activity that strengthens social bonds in the Newar community. Teaching and learning of this traditional music now occur in Guthis and Newa communities, where both older and younger generations came together to practice.  

Gunla Bajan was primarily practiced by the older generation, but the craze has been reviving among younger people. This intergenerational participation has helped preserve and perpetuate this rich musical tradition. During Gunla, there's a notable increase in the number of youths at Swayambhu, which shows their commitment towards preserving this tradition.

Several important festivals take place during this month, including Naag Panchami, Gunpunhi (Janai Purnima), Bahidyo Swowonegu (observing ancient idols, manuscripts, paintings, pauva, and sutras displayed at Bahas and Bahis), Saa Paru (Gai Jatra), Mataya Jatra (procession of light to commemorate the victory of Lord Buddha over the evil forces of Mara), Panchadan (offering five kinds of alms, typically rice, grains, salt, money, and fruits to priests, monks, and needy), Krishna Janmastami, and Dipankar (a religious procession dedicated to Dipankar Buddha), among others.

As this month of spirituality, self-discipline, and purification comes to an end, the celebrations culminate with Paru Bwoye on the last day, Yanlathwo Paru. On this day, devotees, Gunla Bajan khala (those who performed Gunla Bajan) and Bajan Khala (those who recited sutras and Bajans), gather at Swayambhu and offer worship. Some may also visit other Buddhist shrines. It is a time for families to pay homage to their ancestors and deceased loved ones, expressing gratitude and seeking blessings. 

They pray for the end of all sufferings, so that no one remains in pain and for the knowledge as a result of meritorious activities performed to fulfil Gunla Dharma during the month.

Newars dress up in their traditional attire, with men wearing ‘Tapalan’ (a traditional double-breasted knee-length shirt with side ties) and 'Suruwal’ (traditional trousers) along with a ‘Tapuli’ (traditional cap). Women dress elegantly in ‘Haku Patasi’ (a traditional black sari with a red border) and adorn themselves with beautiful ornaments.

They break their month-long Gunla fast by gathering with families and communal feasts, where Newari food is prepared and shared. They dance, laugh, and celebrate together. This festival, which deeply celebrates faith, culture, and community, brings a profound sense of spiritual renewal, reinforces cultural values, and strengthens social ties among the Newar community.

(The author is a journalist at The Rising Nepal.)