"THUNDA SORSI" UNEARTHED
Apart from Saang Sergem (Worship or पुजा पाठ) which is a default part of the procedure, there are four main components of Ghewa, (1) Fowa, (2) Thunda Sorsi, (3) Mhinzyang, (4) Ngow (ङोव). Normally, it is expected that Saang Sergem is carried out by the religious teachers (Lamas) at the initiation and at the end of the ritual or every day before the start of the day and the end of the day. All the above components except “Thunda Sorsi” are the functions of religious teachers (Lamas). It may not be possible here to describe all the components, but we shall try to deal with relevant components in brief. On the very first day of Ghewa, the initiation takes place by performing “Sang Sergem”. The normal start up is immediately followed by the very first component that is “Fowa”. The religious teachers pray and read intensively the Chhoy (the holy book) to make the way for the deceased to transformation or pave the way to eternity. The main purpose of this component is to protect the deceased soul from harmful agents or evil spirits. The next important component this article deals with is the “Thunda Sorsi”, which is exclusively carried out by a Taamba, a person who is regarded as a historian or a knowledgeable person (subject matter expert), and a person who can speak well. He presides over the rite and acts in various roles such as supervisor, liasioning officer, anchor and as a manager of the Dazang (a stage erected for the rite). Ganba is the eldest person who often acts as an observer, a companion of Taamba and at times, substitutes of Tamba. How important is Thunda Sorsi to Tamang people? What is so special about it? What is the significance of Thunda Sorsi? Why does it matter so much to Tamang people? The facts need to be unraveled for the sake of our knowledge, information and compliance. Thunda Sorsi has been closely associated with the Tamang sentiments from the very beginning. Whether the religious teachers have performed the other components properly or not, is not a concern, but, for the Tamang people when does Thunda Sorsi take place has always been a matter of grave concern during the rite. Everyone keeps their finger crossed for the conduct of Thunda Sorsi. Even the people of the locality seem to have kept concern for the conduct of Thunda Sorsi lest they miss it. The reason may be very simple in its physical appearance but, the weight of emotion it carries to the hearts of the deceased family members is something a toughest person cannot hold on the tears. The ambiance is emotional as it is a final good bye or see-off to the deceased. Therefore, family members, friends, relatives, neighbors and well wishers eagerly wait for the conduct of this component and keep themselves physically and mentally prepared for this episode from early morning. It has always remained focused and been a serious concern to the family of the deceased while Ghewa is being performed. Special emphasis has been laid on this part of the Ghewa as observed over the period of time. In order to understand the significance of “Thunda Sorsi” in a broader way, it is important to make a comparative study and know how the national funeral service is provided in case of death of a VVIP or a national hero. The national funeral service is an established procedure entitled to all the VVIPs and the national heroes in all the countries. Basically, the respect and honor is accorded to them through national tribute and national mourning. The procedure involves keeping the dead body for a public view for a few days, during which people from all walks of life, all the categories and groups, friends & relatives, family members, international dignitaries and counterparts drop in to pay tribute. The offices, business establishments except the essential services, factories and other allied works & offices remain closed for mourning for several days. There will be a great deal of exchange of condolence messages through telephones, mobiles, sms, emails and many other available means, and everyone in the country & around the world prays for the deceased to rest in peace while all the electronic media of the country which includes newspapers, magazines, radios, televisions etc will be publishing or broadcasting the life of the deceased as a mark of remembrance and national tribute. There will be an extensive glorification of the deceased of their deeds in their lives followed by prayers and spiritual hymns chanted all over the country. In fact, the world really misses the deceased during this period of mourning. Finally the national mourning ends after the dead body has been cremated. This is how it is done all over the world and this could be the highest level of honour known if someone could have received in this earth. Comparatively, this is how Thunda Sorsi works out to be when we actually look at it in a broader perspective. It may not be as glamourous as the national funeral service but we can definitely draw a line in between. As far as Thunda Sorsi is concerned, the concept developed and implemented may have been hundreds of years of age but it is very close to the present day outlook. Tamang people shall have been grateful and obliged to their ancestors for this great concept. Traditionally, “Thunda Sorsi” has been the part and parcel of the death ritual i.e. “Ghewa”, and it assumes to be an important component of Ghewa. In case of national funeral service, it is the dead body in a coffin, but in the case of Tamang Ghewa, it is a “Ghoor”, which is a replica of the deceased made by dressing up with the clothes worn by the deceased along with “Rhiba” (the burnt forehead bone of the deceased person). The task of making replica is automatically assigned to “Mhah Kolas” (son-in-laws). The photo image of the deceased is also placed in front of the “Ghoor”. Having kept the “Ghoor” in the house for several days and weeks with utmost care, it is taken out from the house with the initiation of death ritual. A special method of worship is performed to bring out the “Ghoor” and the whole process takes place with a great respect and honor where all the family members take part in it. This moment carries a lot of emotion for the family members and the feeling runs very deep at this point of time. The religious teachers dance out to the tune of religious music while the “Ghoor” is being brought out. The replica is then placed right at the center of the Dazang which is surrounded by the religious teachers. This is the time when all the family members, relatives and well wishers normally begin fasting. The people who have experienced this phenomenon will have definitely felt the pinch of it. Apart from the spiritual procedures, the main idea behind it is public viewing. Relatives, friends, neighbors, colleagues, family members, guests and well wishers from the nearest and the farthest places can have a final glimpse and pay tribute to the deceased. It remains in public view well protected by the Mhah Kolas” (son-in-laws) for at least two days and two nights. However, it depends on the length of Ghewa. Once the “Thunda Sorsi” is announced, it is a long haul break for the Lamas while the people start gathering from nook and corner at the venue of Thunda Sorsi. This process is not only emotional to the near and dear ones, but it is also equally entertaining to the public. People from the locality also gather to witness the event. The role of Taamba is vital in this process. In the beginning, the biography of the deceased is narrated by either the Tamba himself or by one of the members of the family or sung to the beats of Damphu by Damphurays (Tamang Folk Singers) in the presence of all the family members, relatives, friends, visitors, neighbors and well wishers. This process is quite time consuming but the theme of this process has been highly appreciated by many societies of the world. It is a part of glorifying process where works of the deceased and the deeds of the deceased are described to the family members and the audience present at that point of time. All the inspirational part of the deceased is precisely conveyed so that it is passed on to the people who are seriously listening to the procedure. In fact this procedure allows the deceased to leave valuable messages to the family members and the people in general. It is also an inspirational moment for the youngsters. It may sound funny and stupid to us but many learned people have already acknowledged their views as wonderful and scientific procedure. Therefore, Thunda Sorsi is considered as an amazing procedure found nowhere than in Tamang culture. However, in the present circumstances, the biography of the deceased can no longer be sung due to growing shortage of Damphurays and the time constraints, but it can definitely be narrated in precise and concise manner for the information and knowledge of the public. The second part of this process primarily deals with paying homage to the deceased person. Tamba calls up the deceased person by name and announces the name of the person who is paying the tribute. Everyone starts handing over one or two currency notes along with a handful of grain and flowers one by one to Tamba who in turn offers it to the deceased on behalf of the homage payers and explains the purpose of contributions made by the payers to the deceased. The statement made by Tamba in this regard is really heart throbbing. That is why, it is considered to be the saddest part of the ritual. In fact, the underlying fundamental of this process is to ensure safe, secure and comfortable journey to eternity. Finally, the end of “Thunda Sorsi” marks the beginning of another important component of Ghewa that is “Mhinjyang”- The Tamba hands over the “Rhiba” (the burnt forehead bone of the deceased person) to the chief religious teacher on completion of the most emotional episode. When everyone has completed bidding final farewell to the deceased, the physical remains of the deceased left would be the physical name of the deceased. Thus, the left over physical name of the deceased is also finally burnt to ashes through a process called “Mhinjyang” so that the deceased is totally freed from the attachment to this world. This is how Thunda Sorsi works out to be. The process is not only interesting, entertaining and emotional phenomenon but it is also the most advance and the latest form of death ritual. This is the reason why this component of Ghewa has always remained attached to the hearts of Tamang people for so long. In fact, Tamang people cannot think of having such a beautiful component in their culture. Thus, the concept of Tamang ancestors vehemently deserves a great applause from all of us. Un-like other societies, the level of respect & honor accorded to Tamang people on death, irrespective of their socio-economic conditions, age groups and social status is not only a great feeling as well as a great pride to the Tamang people in the world but at the same magnitude, it cannot be less than national honor and respect. This could be a little bit of exaggeration but it cannot be denied that Thunda Sorsi works out to be in the similar fashion. The Tamang people shall remain indebted to their ancestors forever for leaving behind such a magnificent culture. However, it is equally important to note here that the valuable component of Ghewa “Thunda Sorsi” has been found to be belittled and ignored by many Tamang people these days for reasons best known to them. It is quite unfortunate that some of the the bonafide Tamang people have failed to understand the significance of this great component. It has been observed on many occasions that proper procedures have not been followed and have tried to wrap up this great concept in haste. The role of Tamang religious teachers therefore needs to be extended and they should also take equal responsibility for carrying out this process in proper way. It is expected that the religious teachers give a very serious thought about it and try in every possible way to make this component more meaningful to the world. Tamang people need to hold this process with a firm grip and carry out more elaborately so that its relevance is known by not only Tamang people but also by the world outside. The great concept, an advance theory, a unique culture and the latest practice in the world deserves to be promoted.
(TEACF, India)
