Nāmasangīti Chanting Tradition in Newār Buddhist society

In Partial Fulfillment of the Requirements for the Degree of

MASTER’S OF APPLIED BUDDHISM

For the course

BUDDHISM AND SOCIETY (MAB 523)

Term Paper
Submitted to

Lotus Academic College

Affiliated to

Lumbini Buddhist University

Lumbini

By

Shailendra Shakya

1st Year, 2nd Semester

Jan 2021
Abstract
Nepal Mandala is the homeland of Newar Buddhist society. Bodhisattva Manjushree with his
power and knowledge became the basis of enhancement of the refined Newar culture. Newar
Buddhists have engaged in the recitation of Sutras like Namasangiti in various Viharas. The
essence of the Nāmasangīti is that Manjushree bodhisattva is the embodiment of all knowledge.
The Nāmasamgīti has a vital place in the lives of the Newar Buddhist society. The Namasangiti
Sutra is chanted by groups of devotees assembled in front of a prominent Buddhist shrine at
morning or evening. The lay Buddhist community chant the text every day during the holy
month of Gunlā. The Nāmasangīti sutra is recited in Newar society with enormous faith.
However, in present scenario, the lacking in the understanding of Nāmasangīti can be realized. It
has been conducted as the traditional rituals that has been carried out by the elderly generation.
However, some scholars are involved in digging out the philosophy behind the chanting of
Nāmasangīti.

Keywords:
Nāmasangīti, Newar, society, Manjushree, Mahayana
Introduction

Nepal Mandala is the principal seat of Newar Buddhist society. Nepal Mandala is said to be
circular surrounded by sacred mountains, a secured and pleasant land enriched with fertile soil,
irrigated by sacred rivers. The land is fertile and it grows all sorts of fruits, vegetables. Such
physical environment is believed to be created and made habitable by the Bodhisattva
Manjushree with his power and knowledge became the basis of enhancement of the refined
Newar culture. The sixth Chapter of Swayambhu Purana incorporates accounts of the coming of
Dharma Shree Mitra to Nepal to comprehend the meaning of the twelve alphabets mentioned in
Nāmasangīti and the accounts of his being king of Nepal, and how Shree Swayambhu was made
famous by the name of Dharma Dhatu Vagiswor. 1 The Eyes of Swayambhu Stupa symbolising
the awareness of emptiness of worldly phenomena is the basis of Newar Buddhist's world view.
That is why Newar Buddhists have engaged in the recitation of Sutras like Nāmasangīti in
various Viharas in order to strengthen their conviction in their view. 2

Nāmasangīti

Nāmasangīti, also referred to as The King of All Tantras and Net of Magical Manifestation of

Manjushri, is an extremely important tantric text. It is connected with the Hevajra, Guhyagarbha,
and Kalachakra tantras. It comprises 169 (in some editions) stanzas and begins with Vajrapani
asking the Buddha Shakyamuni to explain the "chanting of the names" which has profound
meaning. There are various levels of this, but one meaning of the "names" is the deities of the
mandala. 3

The essence of the Nāmasangīti is that Manjushree bodhisattva is the embodiment of all

knowledge. It contains summary of all of the Buddha's teachings. Bodhisattva Vajrapāni, the lord
of guhyaka (a class of god) was recognized as chief speaker in the audience and so he requested
the Buddha to deliver a discourse on the Nāmasangīti. Finally, Buddha uttered mantra-s of
Nāmasangīti . On behalf of the audience, Vajrapāni expressed his thanks to the Buddha, ending
the Nāmasangīti. 4

Iconography of Nāmasangīti deity

1) Nāmasangīti refers to one of the various forms of Manjushree having their Sādhana described
in the 5th-century Sādhanamālā-His Colour is reddish-white; his Āsana is the vajraparyaṅka; he
has three faces and four arms.
2) Nāmasangīti also refers to one of the emanations of Vairocana, as mentioned in the 12th
century Dharmakośasaṃgraha written by Amṛitānanda.—His Colour is white; his Āsana is

1
"Swayambhu Purana." https://www.wikiwand.com/en/Swayambhu_Purana. (Accessed on 26 Jan 2021)
2
Shakya, Bajra Raj, Bajracharya, Shanta Harsha "Newar Buddhist Culture: A Concept." Paper presented in Newa
Buddhist Culture Preservation seminar, 1993, http://www.aioiyama.net/lrc/papers/nbcp-ppr-1.htm. (Accessed on 26
Jan 2021)
3
"Chanting the Names of Manjushri: A Reader's Guide." Shambhala Publications,
https://www.shambhala.com/chanting-the-names-of-manjushri/. (Accessed on 26 Jan 2021)
4
Bajracharya, Naresh Man. "The Nāmasamgīti Festivals and Initiation : Traditions to Revitalize Newār Buddhism."
2012.
the vajraparyaṅka; he has one face and twelve arms.—This deity should be distinguished from
the Nāmasangīti Manjushree who has already been described as one of the varieties of the
Bodhisattva Manjushree. Like the goddess Prajñāpāramitā who is the embodiment of the
Prajñāpāramitā literature, Nāmasangīti also seems to be the deification of the Nāmasangīti
literature of the Buddhists.

Newar Buddhist Society

The traditional Newar Buddhist society follow Mahayana Vajrayana practices. It comprises of
Vihara Sangha of layman Buddhists surrounded by Upasaka and Upasika community. At
present, even if Shakyas and Bajracharyas are ordained as monks in accordance with the rules set
forth by the Sangha, they relinquish the vows of monk later and marry as laities, earn their
livings through diverse professions, they observe the rules of monks like fasting, meditating,
worshipping, dispensing charity etc. Furthermore, the members of the Sangha and other laymen
and laywomen who have acquired initiation have been continuing performing their daily ritual
activities like mantra recitation and meditation.

Various daily, monthly and yearly Pujas are performed in the Viharas still today. The role of
Manjushree is of prime importance in the education system of Newar Buddhist culture. Not only
Newars, people of other religions also visit the holy shrine of Manjushree, the Bodhisattva of
learning at Swayambhu and start their education from the day of Sri Pancami. So the main object
of Newar Buddhist education system is to realize the wisdom of emptiness through the study
of sutra and Tantra, and to develop compassion for the benefit of all sentient beings.

Chanting tradition of Nāmasangīti in Newar Buddhist society

The Nāmasamgīti has a vital place in the lives of the Newar Buddhist monastic community, as
well as in lay Buddhist community. In major monasteries (mu baha- bahi) still adhering to the
old traditions, the Nāmasangīti must be chanted in every monastery daily. In some this means the
early morning, while in some only on every eighth lunar bright day of each month and on each
full moon day. A group of sangha (monastic) members assemble at their own monastery either at
morning or evening and chant Nāmasangīti together, striving to do so with melodic voices.

In the case of lay Buddhists, groups assemble in front of a prominent Buddhist shrine, usually
one located nearby, either at morning or evening to chant the Nāmasangīti together. Often, there
are voluntary associations, called guthi, khala etc., and set up for this purpose. Some
communities chant it every day, some communities in every eighth bright half of each month and
each full moon day. Most common is that the monastic community and lay Buddhist community
chant the text every day during the holy month of Gunlā that falls in summer during the
monsoon season. Some families have a tradition of chanting the Nāmasangīti in their homes.
Besides chanting it in monasteries and residences every day or on eighth bright half of each
month and in each full moon day, it is also chanted on occasions such as birthdays, as a therapy
for curing diseases, solving many problems, and for attracting peace and prosperity. When
somebody is sick in Buddhist family, it is a custom to chant Nāmasangīti Sutra with blessing for
his quick recovery. If the person passes away, there is practice of chanting Nāmasangīti for the
mourners in the name of deceased.
There are a large number of men and women who are not literate nonetheless chant this text by
heart. Besides the monasteries, there are nearly hundred organizations for chanting the
Nāmasangīti. Hundreds of devotees from various organization gather together to celebrate
Nāmasangīti Parva celebration where they not only chant the Sutra but also undergo in-depth
discourse on the essence of Buddha’s teachings as mentioned in Nāmasangīti sutra.
The Nāmasangīti sutra is recited in Newar society with enormous faith. However, in present
scenario, the lacking in the knowledge and understanding of Nāmasangīti can be realized among
the devotees. It has been conducted as the traditional rituals that has been carried out by the
elderly generation. The younger generation lack the interest in continuation of this tradition
which indicate its decline in the future. However, some scholars are also there who are digging
out the essence of Nāmasangīti. The philosophy behind the chanting of Nāmasangīti is being
studied and discussed and many articles are being published.
Conclusion
Chanting the Nāmasangīti is one of the prominent parts of Newār Buddhism. It deals with the
practices that should be performed by a Buddhist in Nepal every day. The day should start with
the taking refuge in Triple Gems and consequently it is followed by chanting the Nāmasangīti. It
holds the enormous importance in the Newar Buddhist Society. There is necessary for interest of
younger generation to understand the philosophy behind the Nāmasangīti Sutra. The chanting
tradition of Nāmasangīti has bound the Newar Buddhist society to unite together to practice and
discuss on Buddha’s teachings.
References
"Chanting the Names of Manjushri: A Reader's Guide." Shambhala Publications,
https://www.shambhala.com/chanting-the-names-of-manjushri/. (Accessed on 26 Jan
2021)
"Swayambhu Purana." https://www.wikiwand.com/en/Swayambhu_Purana. (Accessed on 26 Jan
2021)
Bajracharya, Naresh Man. "The Nāmasamgīti Festivals and Initiation : Traditions to Revitalize
Newār Buddhism." 2012.
Shakya, Bajra Raj, Bajracharya, Shanta Harsha "Newar Buddhist Culture: A Concept." Paper
presented in Newa Buddhist Culture Preservation seminar, 1993,
http://www.aioiyama.net/lrc/papers/nbcp-ppr-1.htm. (Accessed on 26 Jan 2021)