Download a study on sino·tibetan astrological system

A STUDY ON SINO·TIBETAN ASTROLOGICAL SYSTEM
AMONG TIlE GURUNGS OF GANDAKI REGION IN
WESTERN NEPAL
Jagman Gurung
Land and People
Belief, the conviction of the truth in some phenomenon, is accepted as
intellectual assent after realizing it by perception, and such confidential faith
has been applied to the actual customary practices. So the belief and practice
have played a vital role as cause and action, the two urging elements for
developing the culture of a community. Among those beliefs and practices
that affect the human culture, astrology has a strong hold in the daily life of
human beings. Naturally the Gurung culture of Gandaki region in western
Nepal also is not free from the influence of astrological beliefs and practices.
In the words of D.R. Regmi (1969: 13), in the past for several centuries
together Nepal was a smaller kingdom, which is its cl imax of glol)'. covered
only the areas between the ri ver Gandaki and Tambakosi. The Gandaki
region with prosperous cultural heritage is interesting for its geographical
setting, people, language and cu lture. The Sapla Gandaki (the seven great
ri vers in western Nepal) has important val ues in the religious and cultural life
of Nepalese people. An extensive part of the region the Galphu pass in
Nuwakot to the east and the Salkot in Argha Khanchi to the ~e s t: similarly
the Kore La pass in Mustang to the north and the Triveni in Nawal Parasi to
the sOUlh, are incorporated in the Gandaki basin . Bhot, Shesant, Magarat and
Tharuwan are the major geographical divisions of Gandaki region ; and each
ethnic group inhabited in different parts of the region possesses own unique
cultural fea tures with the variatio n of ty pical physical constructions. dress
and ornaments, languages as well as beliefs and practices.
The Puranic legends of Nepal present a glimpse of migration of the
people in Nepal both from the north and the south. According to Daniel
Wright's account (1972:78) the Buddhist scriptures of Nepal credited
Bodhisatva Al)'a Manjushree from China for making the Nepal Valley fit for
habitation. Similarly Hindu scriptures cred it Lord Krishna from India for this
feat (Yogi, 201 3: 352). These mythical legends indicate that Nepal is a
meeting place of those specific culture of China and India, though Nepal has
its own peculiar cultural heritage.
The G urungs of Gandaki region follow the Bon and Buddhist rituals ill
their culluml life. Originally the Gurungs are the inhnbitants of the upper
southern slope of the Annapuma mnge in Nepal Himalaya. The term Gurullg
which is broadly used 10 Ihose people in these days has been recentl y applied
to the Gurungs, because the G urungs call themselves 'Tamu' in their
indigenious language. The nick name of Changej Khan. the Mangol ian
Contributions to Nepalese Studies. VoL 34 , No. 2 (J uly 2007), 22 1-234
Copyright © 2007 CNASlTU
222 CNAS Joumal , Vol. 34, No. 2 (July 2007)
Chinese emperor. is Tamujin which means iron holder. So. the meaning of
'Tamu' is iron weapon holder warrior. According 10 the G urung genealogy the
tenn Gurung is derived from a place name Gurungdi in Syanja district
(Gurung 2034:2). The meaning of 'Dj ' is water in the Magar language. The
tenn Gurung needs a proper study to know its actual meaning. Generally. this
tenn indicates as the inhubitants of G urungdi.
The G urungs had their own kingdom in Gandaki region. in western Nepal
till 15th century A.D .. before the rise of Shah dynasty. the ruling family of
Nepal (Gurung 1985: 145·155: Gurung 2006: 2). The Gurungs are not
included in Varnavyavastha. the four principal classes of the Hindus. though
Prithvinarayan Shah. the maker of the unified modem Nepal. had evaluated
the Gurungs as the warlike people just like the Thakuris. Khasas and the
Magars (Gurung 1984: 2 1· 22). and in the civil code of Nepal. issued in the
time o f prime minister Jang Bahadur Rana in 1854 A.O.. the Gunmgs are
labled as the Nall/lIS;1I1! Ma/mli JlII. the caste of which could not be spoilt
fro m public law and order. and some of the statutori'll regulations of the
Guruangs are same as the Kshetris and lllakuris.
The language spoken by the Gurungs belongs to the Tibeto-Bunnan
famil y, and it has a close resemblance with Tamang and Thakali languages.
The primitive culture of the Gurungs was based o n animism. and they
collected some manners of the Kirat people. when they migrated to the
southern slope of the Nepal Himalaya. Since Padmasambhava. the lotus born
teacher. had well developed the Lamai slic Buddhism in Tibet in 8th century
A.D .. it has a strong hold not only among the Tibetan people. but also in the
re ligious and cullurall ife of the inhabitants of Nepal Himalaya. Having lIle ir
settlement in the surrounding of the HimOllaya. the Gurungs of Nepal devoted
to Lamaistic Budd hism. Then a class o f LOIma. who teaches the Gurungs
Buddhi sm. developed in the Guru ng community.
The G urungs were persuaded to follow the Hindu nlles. after they lost
the ir kingdom in 15th cenlury A.D. The G urungs had 10 survi ve in their
region possessing the locOlI admini strati ve power. OInd it was bare subsistence
to the Gurungs to follow the Hindu rules 10 be fit for local administralOrs like
Um(lm, the chief of the fort . and Ta/llkdar. an authorized landholder of a
jurisdiction. So the Gurungs constrainedly adapted some Hindu manners and
customs to gain the favou r of lIle Hindu rulers because compar.lti vely they
had no abilily to face the rising power. Thus the culluml dynamics of the
Gurungs has been affected by Hindu beliefs and pmctices. which made the
Gurung culture d istinct from the culture of their neighbours of transH imalayan people of Ne pal in some aspects.
The Gurungs of Gandaki region practise both sys tems of astrology - the
Indian and the Sino-Tibetan. though the traditional astrological pmclice of the
GUTUngs is based on Sino-Tibetnn astrology. There is a combination of two
astrological systems in Tibetan astrology - dKar·rTsis. the aSlrology from
A Study on Sino-Tibetan Astrological System 223
Gya-dKar or India. and Nag-rTsis. the astrology from rGya-Nag or China. iI
is believed that the formu las of Sino-Tibetan astrology were manifested by
Arya Manjushree in the fi ve peaks of the mountain in C hina.
The Basic ASJK!(:ts of Sino-Tibetan Astrology
The .astrology which developed in China is known as sino-astro logical
system. This system of astrology spread from China to the several Asian
countries: Mongolia. Korea, Japan, Taiwan. Vietnam, Laos, Kampuchea,
Myanmar, Thil:lI1d, Tibet. Bhutan, Nepal and India. About 75% population
of Asia uses this astro logical system. Thi s astrological system entered Nepal
via Tibet; hence, th is system is known as Si no-Tibetan astrology. The life
cycle sacraments and ceremonies of all the higher Himalayan communities of
Nepal: Limyal. Mugal. Dolpo, Loba, Nesyangba, Sherpa, Topkegola. Lomi
etc. along with some lower Himalayan peoples: Thakali, Gurung, Tamang
and Lepcha . is based on this astrological system. The Buddhist Newars of
Nepal also had the trJdition of consu lting Sino-Tibetan astrology until the
period of Pratap Malla. The symbols of the twelve animal s of Sino-Tibetan
astrology carved in stone slabs and attached to the pedestal of the huge g ilt
bronze Vajra at Svayambhu Chaitya are the evidences of this astrological
system related to the Newar cultural tradition. This huge Vajra with
Dharnladhatu Mandala was offered and placed here by Pratap Malla in the
eastern entrance of Svayambhu Chaitya on Nepal Era 788 (1667 A.D. ).
Similarly. the Hindu astrologers living in northem hills of Nepal usually use
Indian aSlrolgical system for their Hindu c1ints, and also use this SinoTibetan astrological system for their Buddhist cl ients. This fact shows the
popularity of Sin()-Tibetan astrological system in Nepal.
The Sino-Tibetan astrology is regarded as the Buddhist astro logical
system which has mutual relation to Buddhism (Terbish 1990: 46), So this
system of astrology is the unseparative part of Buddhi sm as the Vedanga
Jyotish of Hindu ism. Although the Sino-Tibetan school of astrology studies
the effect o f the stars and the planets on the earth . The main basis of this
astrological system is Kan and Tschi . The Kan is considered as the heavenly
steam. which has five major divisions: Mu-wood, Hucr Fire, Fu-earth, Kinmetal and Schin·water: and the Tschi is the earthly branch with the symbolic
fonns of the different twelve animals and birds (James 1953 : 83). The SinoTibetan astrological system is one of the early systems of astrology. He nce.
this astrological system is very natural. simple and practie:!l in common
human use. Twel ve Lo, nine Meva :lIld eight Parkha are the basic :!spects of
the Sino-Tibetan :!strology.
Lo
The literally llle'lIling of Lo is a year as well as the age of a person and the
zodiac sign based o n Sino-Tibetan astrological system. The twelve Los are
224 CNAS Journal, Vol. 34, No. 2 (July 2007)
the twelve symbols which are named after the different twelve animals and
birds like the twelve zodiac signs of the Ind ian and Greek astrological
system. The Gunmg names of Lo and their meaning are slightly different
from the original Tibetan Lo names. Both Lo names - Chinese, Japanese,
Tibetan and Gurung - are as follows:
Source: lames, 1953 :
This cycle of twelve Lo is just like the twelve Rash;, the zodiacal signs of
Indian astrology. The Gurungs call Varga the Lo in the Nepali language.
There are eight different Vargas in Indian astrology also like. I. Garuda (the
divine eagle), 2. Marjara (cat), 3. Simha (l ion), 4. Shwan (dog), 5. Sarpa
(Serpent), 6. Musaka (mouse). 7. Mriga (deer), 8. Mesa (sheep). So the
Gunmg Lo names seem to have been influenced by the Varga concept of
Indian astrology, and consider Garuda the dragon. cat the hare and deer the
hog.
The Lo cycle is circulated every year and that year is named by the name
of present Lo. Similarly, while the cycle of twelve Lo turns five times it
completes a cycle of sixty years. This greater cycle of sixty years is
equivalent to the sixty Samvatsara cycle of the Indian astrology. There are
three kinds of Lo-gSar. the new year days in Tibet which are celebrated in
different days. gTol- Lo-gSar, the new year day which is celebmted in Pausa
(December-January), has been reconized as the oldest one. bSod-Nams-LogSar has been celebmted in Magha (January-February), whereas rGyal-PoLo-gSar has been celebrated in Phalguna (February-March). The Gurung
tradition of new year's day d iffers from Tibetan traditions. The Gurungs
acknowledge the 15th solar day of Pausa (December-January) as their new
year day, which is related to gTol-Lo-gSar, the oldest new year's day of
A Study on Sino-Tibetan Astrological System 225
Tibet It is believed that the process of increasing the duration of night and
dimini shing the dura tion of day ends on 15th solar day of Pausa (DecemberJanuary). and the duration of day becomes longer from that day.
The We"tern geographers consider 2tfl December as a day which has
longer night and shorter day within the year. According to the Vedang
astrological calculation of eastern astrologers, such a date is in the beginning
of the first week of Pausa (December-January). In this way there is a
difference of only one week between 15th Pausa and the day from which date
the process of diminishing the duralion of day is already closed. and a new
day is going to begin. This might be exact when the idea of Gunmg new year
day was developed in the remote past. Thus the ,G urung concept of new year
day. which has no relation with any religious and political incidents. seems
very primitive. and is based on the nature as well as on the motion of the
planets.
Mewa
The nine Mewas are the numerological geomancy or astrological marks,
which are nine numbers and Mewa is used together with Lo to find Qut the
characteristic quality of a person. Each person has its own particular 1..0 and
Mewa. The combination of 1..0 and Mewa play vital role in the life the
concerned person. 1berefore to know and forecast the character of a
particular person his/her 1..0 and Mewa have to be analyzed well. 1lte nine
Mewas also are represented in different nine elements and colours. which are
as follows:
Parkha
1be next major aspect of Sino-Tibetan astrology is Parkha, the eight mystical
signs. Parkha is an astrological diagram similar to the Kundali in the Indian
astrology. Parldla has eight partS, which belong to the eight cosmic elements:
water, wood, fire, earth, iron. hill, wind and sky. The omens for an individual
226 CNAS Journal, Vol. 34, No. 2 (July 2007)
are slUd ied within Parkha on the b3sis of the age of :m indiv idual. The cight
trigr.uTIs of Parkha were invented by Fu-Hsi (2953-2838 B.C). the first of the
five eml>crors of the legendary period of China .•md it was rcarranged by king
Wan. the founder of Kau dynasty. on 1143 B.C. (Chlli 1980: 5-6). lllcse
eight Park has also are concemed with the eight quaners of the universe. The
names of Parkha and their concerning orientation are given below:
C hinese
Guru ng NOl me
Among these eight element:. of Parkha. fire. eanh, iron. water and wood aTe
combined wi th the above mentioned twe lve Lo. then the year i:. named. like
the water ye:tr allU- ape year. etl,;. The omens for an individual arc studied
within Parkha o n the ba:.i~ of the .tge of an indiv idual.
The IJcculiar Astrological System of the GUTu ngs
The Gurungs o f Gamlaki region in Nepal havc a tradit ion of peculiar
astrological system. After Ihe demi se of a person an au'pil,;iolls day is
selected (Gu: Singa) for the Paye sanarnent accordi ng to the Sino-Tibcl:ln
astrological system. The Paye sacrament of the Gurungs is an obsequy rite
performed in the honour of the deceased person. It is like the GlwlI'o of the
Tamangs and the Tibetan I>coples, The tradition which determines the Sillga
for Paye sacrament is based on Si no-Tibetan astrological system and is still
prevaili ng among the Gumngs of Gandaki region in Nepal. and it is not in
practice among those ethnic groups who follow the same tradition o f
.tSlrology.
AClually Si nga is a union of the constellations, and four Si ngas are
accepted to perfonn Paye sacrament. Every Singa has three constellations
which ,tre as follow s:
A Study on Sino-Tibetan Astrological System 227
Name of Singa
S.
a.
o.
b. Punarvasu
I.
b. Nabs-so
b. Kyalti
a.
b. Khan
a.Oma
b. Lheson
a.
b. UUar Bhadm
,.
Amo ng these four Singas Olle is considered as deceased every year. The table
of year and the deceasing Singa is given below:
Similarly. among these four Singas one is considered as weeping Si nga
during the period of three months. which are as follows:
Pausa,
2.
(December.
Kyaldi Kyalmo Singa
Taba
A combination between Singa and Ngima must be acquired for Paye
perfomlance. Two kinds of Ngima are prevailing in Gurung astrological
system. It has been supposed that the sun dwells for one month on every
twel ve Ngima, and the Ngima in which the sun dwells for one month is called
228 CNAS Joumal, Vol. 34, No. 2 (July 2007)
Kunda Ngima. The days belonging to the bright half and the dark half of the
month are Chhe Ngimas. These Chhe Ngimas begin from the first day of La
Chhe , the bright half of the month and end at La Si, the dark half of the
month. Among these Chhe Ngimas the Khyi Ngima (the dog) and the Bru
Ngima (the eagle) belong to the C hheba, the full moon day, and the Long
Ngima (the cow) and the Lhu Ngima (the sheep) belong to the Siba, the night
of full darkness of the moon.
The table of Chhe Ngima concerning full moon day and the night of full
darkness of the moon is given below:
Month
...
FuU
Night of Full
(Note: When
system
Amanta
cow) occurcd
full darkness of moon, was in prevalence the Long Ngima
in the full dark night of Pausa (January) but these days the practice of
Purnimanta month, the month ending in the full moon day, is prevailing in
Nepal, and in this system the dark half of the month comes before the bright
half. So the full dark night of Ppusa (January) bears Lhu Ngima (the sheep)
instead of Long Ngima (the cow) these days.)
, The Paye sacrament of the Gurungs lakes a period o f three days to complete.
It begins from the first day eVCfl!ng, then runs all through the second day. and
concludes in the evening of tile third day. Mainly six Chhe Ngi mas are
selected to perform the Paye sacrament. Among these six Chhe Ngimas the
Ta Ngima (the horse) and the Jhya Ngima (the bird) are considered
auspicious to initiate Paye, and Lhu Ngima (the sheep) and Khyi Ngima (the
dog) to perform the secret rites, which arc conducted on the second day.
Similarly the Pm Ngima (the ape) and the Pho Ngima (the deer) are
considered appropriate to conclude Paye on the third day. Especially Singa
has an interdependent relation to the Chhe Ngimas. The Gurung atrologers
A Study on Sioo--Tibetan Astrological System 229
therefore determine a day to initiate Paye performance when the accepted
Singa and Ngima have their suitable combination.
The deceased and the weeping Singa as well as in Chhebtu and Sib Son,
the 61), day of the bright half and the 3rd day of the dark half of the mOnth,
are prohibited to initiate the Paye. Thyinjye, the division of time equaJ to two
English hours, which has been counted on the basis of Kunda Ngima, also
has an important role to decide the time of Paye sacrament. Thyinjye Thugor
and Thyingjye Siba, the 6th and 7th division of a day, also are considered as
unauspicious for this performance. It is believed that more sorrowful
performances have to be arranged again after initiating Paye sacrament on
those prohibited and unauspicio us days and times.
In addition to this the Chhe Ngima and the Thyinjye relating to the birth
time of the concerning deceased person and his relatives as well as the famil y
astrologer also are not allowed to perform the Paye sacrament. If the Paye
sacrament has been initiated on his Ngima and Thyinjye the deceased person
will not liberate from the bondage of mundane existence, and his relatives,
the family astrologer and the workers of Paye sacrament will have to bear bad
luck because of this reason.
The Discrepancies or Gurung Astrology
All the Gurungs of Gandaki region in Nepal strictly follow the practice of
Sino-Tibetan astroJogicaJ tradition in all the 'birth to death' sacraments, but
the Gurungs of Lamjung and Kaski differ in some theoretical aspects of
astrology. Generally these discrepancies of Gurung astrology can be pointed
o ut in three categories as follows:
a. Kunda Ng.lma
b. Pbunla Ramjyo
c. Son Gyo
a. Kunda Ngima: It is already mentioned that the Ngima in which the sun
dwells for one month is named Kunda Ngima. The hand written astrological
manuscripts found among the G urungs present a detail description showing
that the sun rises on Chyu Ngima (the mouse), and sets on Ta Ngima (the
horse) in the Nepali month of Bhadra (Aug-September), but this theory is not
practised by both traditions of Lamjung and Kaski these days. Two traditions
of Kunda Ngima are in prevalence in Gurung astrological system at present.
One tradition considers Pausa (Dec-January) as the month of To Ngima (the
tiger) and another tradition accepts MAgha (Jan.-February) as the month of
To Ngima (the tiger).
The Gurung astrological tradition of Lamjung assumes that the sun rises
on To Ngima (the tiger). and sets on Pra Ngima (the ape) in Pausa (Dec.January). The followers of this tradition begin the counting of Kunda Ngima
from Kattika (Oct-November) as the month of Chyu Ngima (the mouse). On
230 CNAS Journal, Vol. 34, No. 2 (July 2007)
the contra ry. the tradition of Kaski accepts that the s un rises on To Ngima
(the tiger). and sets o n Pra Ngima (the ape) in Magha (Jan-February). because
the fo llowers o f this tradition count Mangsir (December) as the mon th of
Chyu Ngima (the mouse). This is the major d iscrepancy between the Gurung
as trological system of Lamjung and Kas ki. The table of this discrepancy is
given below:
S.
Ngima
Manuscript
N
I.
Chyu
(Mouse)
Bhadau (A ug.- Scp.)
2.
Loog
Asauja (Sep.-Oct.)
5
(Co~)
To (Tiger)
Hyui (Cal)
Bru (Eagle)
6
Bri
3.
4.
(5,
M~a (Jan.-Fe~
Magha (Jan.-Feb.)
Phaguna
(Feb.Mar)
Chaila (Mar.-Apr.)
Phag una (Feb.-Mar.)
Baishakha
otl
Ta (Horse)
7
Kanika (Oct.-Nov.)
Ma~ir (Nov.-Dec.
Pausa (Dec.-Jan.)
Tradition of
Lam_iun
Kanika
(Oct.Nov.)
Mangsir
(Nov.Dec.)
Pausa Dec.-Jan.)
(Apr.-
Tradition of
Kaski
Mangsir (Nov.-Dec.)
Pausa (Dec.-Jan.)
M~
(Jan.-f'eb.)
Pha una (Feb.-Mar.)
Chaita (Mac-Apr. )
(Apr.Baishakha
May)
letha (May-June)
M,,)
g
Lh"
Chaila (Mar.-Apr.)
9.
(Shee
Pm (Ape)
Baishakha
(Apr.-
JClha (May-June)
Asara (June·July)
Asara (June-Jul y)
Sawana (July-Aug.)
M,,)
Jh ya (Bird)
l etha (May-June)
Sawana
(July- Bhadau (Aug.-Sep.)
Au .)
(Aug.- Asauja (Sep.-Oct.)
Bhadau
11. Khyi (Dog) Asara (June-Jul y)
Sep.)
Kattika (Oct.-Nov.)
12. Pho (Deer)
Asauj.a (S~-Oct.
Sawana (J~A~
.
Note.• These twleve Kunda Nglmas. are eqUivalent to the twe lve Rash,s, the
zodiacal signs of Indian astrology. in which Rashis the s un is supposed to
have dwelled for one month gradually.
10.
b. Phunla Rhamjyo: The literal meaning of PhulI{a is void or emptiness, and
Rhamjyo means the deceased one. According 10 the Gurung astro logical
system every year a month is considered as PllUnla (the void month). and
another as Rhamjyo (the month of the deceased). The Gurung astrological
system of Lamjung counts Phunla (the void month) before Rhamjyo. and just
opposite to this, the system of Kaski counts Rhamjyo (the deceased month)
before Phlln{a. In addition of this. the system of L1.mjung accepts Kattika
(October-November) as PllIlnla (the void month). and Baishakha (May). the
seventh month of Kattika (November), as Rhamjyo (the deceased month) in
mouse year. The system o f Kas ki regarding Phunla - Rhamjyo is totall y
different fTom the system of Lamjung. According to the system of Kas ki.
A Study on Sino-Tibetan Astrological System 231
Magha (Dec. -Jan.) the fourth month of Kattika (October-November). is
considered as Rh(lmjyo (the deceased month). and Sawana (July-Augusl), the
seventh month of Magha (January-February), as Phllllla (the void month) in
mouse year.
The table of Plum/a and Rh(lllljyo based on the both Gurung astrological
system of Lamjung and Kaski is given below:
4.
,
(June(July-
C. SOil G)'o : The Soli Gyo is a prosperous Lo. Every auspicious ritual of the
Gurungs is therefore initiated by SOli Gyo. the person who belongs to
prosperous Lo during the year. This tradition is widely practiced in Gurung
culture. though there is a controversy in the selection process of SOIl Gyo
between the Gurungs of Lamjung and Kaski. The Gurung astrological
system of Kaski acknowledges the previously fourth Lo of the present Lo as
SOli G)'o. whereas the system of L;unjung considers the previously third one
as 5011 G},o. the Lo of prosperity.
The Table of SO" Gyo of both traditions is gi\'cn below:
232 CNAS Joumal. Vol. 34, No. 2 (July 2007)
Inter-Cultural Relationship
L. Terbish (1 990:46). a Mongolian scholar, has traced that the naming of the
years by the names of the twelve different animal s, being associated with the
five elements. which are used in those co untries where Buddhism is widely
spread, appertained to the early historical period in Buddhism. Terbish's
observation of Sino-Tibetan astrological tmdition seems an actual fact.
because in the Buddhist communities of Nepal the Sino-Tibetan astrological
tradition is still in practice in Tibet, China, Mongolia. Japan, Korea. Laos.
Vietnam. Compuchea, Myanmar, Thailand, Bhutan and among the some
ethnic groups of India. So there is an inter-cultur,d relationship between
Nepal and the above mentioned countries in the field of Sino-Tibetan
astrological tradition.
Conclusion
Although Nepal has a close cultural relation with Tibet, China. Mo ngol ia,
Japan, Ko rea, Laos, Vietnam. Compuchea, Myanmar, Thailand, Bhutan and
India. where the same tradition of astrology is in practice, it is very difficult
to study the relationship between Nepal and the above mentioned countries
on this field due to the limited time and resources. 1llerefore, a practical
research work is necessary in this area to find out the exact aslrologicnl
system of the Gurungs based on Sino-Tibetan astrological system as well as
to develop the cultural relationship between Nepal and these countries where
the same astrological syste m is in practice.
A Study on Sino-Tibetan Astrological Syslem 233
Refe rences
Gurung and TiMlan Texts
Unpublished hand wrillen manuscripts o f Gurung astrology deposited in the collection
of the author.
Bod-ljongs-mi- dmangs-dpe-skrung-khang, Bod-kyi -Io-tho-lta-stangs-skor:
rKangbtsugs-Kyis-brtsams
Krung-go'i-Bod-Kyi-shes-rig-dpe-skrung Khang. Phug-lugs-n sis-kyi-legs-bshad-baidhur-dkar-po, stod-chha. smad-chha
Nepali, Hiodi, E nglish Art kles aDd
~
Chai. Ch'u, ed. 1980. I Ching, Book of Change. New York: Bantam Books.
Das. Sarat Chandra. 1985. A Tibelan - Smtukrit-English DictiOllllry. lalandhar: Gaurav
Publishing House.
Dwivedi , I.P. and T . Tsering. 2000.
A Brief Introduction of Buddhist alld TibetWl
Astrology. Samath: Centrallnstitute of Higher Tibetan Studies.
Gurung. lM. 2006. "Ancient Gurung Polity'. Rajdhani Dail)'. 16 July. p. 2.
_ _.2004. Allalytical Study of the Pilgrimage Sites of G(mdaki Basin in the
Perspectil'e of tile NmiOlwl Integra/iOlI of Ntpt/I. Kat hmandu: Centre for
Nepal and Asian Studies, T .U.
Gurung Caste and Culture (in Nepa1i). Yan&iakot. Kask.i: Author.
_
1985. "Rise of Shah Dyoesty". Abhifaso. loints International Youth
Committee. pp. 145- 155.
_ _ 1984. Role of Ihe GUflmgs in the Unijicmion of Nepal (i n Nepali), Pokhara:
Baudha Arghaun Sadan.
_ _ 1992. "Tradition and Adaptalion: A Study in Continuity and Change in !he
Gurung Cuilure of Nepal."
A Paper Presented in a Seminar on !he
Anthropology of Nepal Organised by French Cultunl Centre on 18-20 Man:h
1992 in Kalhmandu.
James, Hasti ngs. 1953. En cyclofKledia of Rldigion WlJ Ethics. New York: T. & T.
Clark.
Jha. Achyutananda. 1997. VrihalStllnhilo. Varanasi: Chaukhamba Vidya Bhavan.
Lama. N. H. 1992. "Losar". IShar MtnJo (New Year Special Issue). Year 2: Vol. 3-4,
pp. 4-5.
Pandey, Girijesh Kumar. 1999. "Indian. Tibetan and Chinese AslTOlogy: A
Comparative Study" . Dhi. No. 28. pp. 121- 126.
Pignede. B. 1969. The Glmlllgs: A Populalion of lire NtfXI/tSt Hima /a)'o (Trans. from
French by G. Macfarlaoe). Paris.
Regmi. OR 1969. Ancient Ntpal. Third Edition. Calcutta: Firma K.L.
Mukhopadhyaya.
Shakya. HR 1977. Shue SI'O),ambhu Mc/ha Chair),a (in Newar). Kathmandu:
Svayambhu Vikas Maodala.
Strickl and, 5.5. 1982. " Beliefs, Practices and Legends: A Study in the Narrati ve
Poetry of !he Gu ru ngs of Nepal." Unpublished Ph.D. Thesis. University of
Cambridge.
Terbish. L. 1990. ' Co ncerning !he Sixty Year Cycle and !he Insight into !he Five
Ele ments". Bllddhists For Peace, No. I .. Vol. 12, pp. 46-5 1.
--==1977.
234 CNAS Journal , Vot 34, No. 2 (July 2007)
Tsering. Choezcm. 1998. TiI1e/(1I/ ASII1H1omy (IIul As/rology: A Brit'! IlIIrod" c/;o" .
Dharamsala. India: Tibetan Medical alld Astrological Institutc of H.H. The
Dalai Lama.
W..ddcll. L. AUSlinc. 197 1. Till' IJ/IIMhhm ofTibl'/or 1..lIllUlislI1. Cambridge: W.Heffcr
and Sons Ltd.
Wright. D. 1972. IliS JOrl' of N('()(,/. Reprint. Kat hmand u: Nepal Antiquated Book
Publishers.
Yogi. N.H. cd., 1956. 1fiIll(/l'o/kil(lIIll(1 /'ur(///(/. First Edition. Kashi : Yoga
Pmcharin ita