A Centennial Celebration of Newa Buddhist Faith, Generosity, and Living Ancestral Tradition
A rare and spiritually rich Lasata Samyak Mahadana took place on Poush 30 and Magh 1, Nepal Sambat 1146 (B.S. 2082), in Nyakhachok, Nakabahil, Lalitpur. This gathering is a special celebration of the 100th anniversary of a lineage-based Samyak Mahadan event initiated by the respected ancestors and since passed down across generations as a sacred family and community vow. The centennial celebration is of significant importance to the living history, religion, and culture of Newa Buddhism. It was a meaningful ceremony in the history of the religion.
The Lasata Samyak Mahadan is not only a ceremony. The festival of Dipankara Buddha is deeply rooted in Newa Buddhist philosophy, ceremonial discipline, and community. For Newa Buddhists, Dipankara Buddha epitomizes the Mahayana principle of danā (generosity), and one of the main goals of this form of spirituality is to free all beings from suffering. The festivities celebrate the past, present, and future by acknowledging how all three interact and by honoring Dipankara Buddha through community observances. Therefore, a historic representation of the Buddhist ideal of moral obligation exemplifies the continued relevance of traditional cultural practices today.
Dipankara Buddha: The Eternal Light of the Past
Dipankara Buddha is a revered historical figure from ancient times who represents the Buddha's ideal of early enlightenment and purity of morality in Buddhist cosmology. It is believed that he brought light to the world through wisdom (prajna), spiritual discipline (shila), and directing beings towards liberation at all levels.
The Buddhavaṃsa states that the meeting between Dipankara Buddha and the ascetic Sumedha was also one of the most significant events of that period. Upon realizing that Sumedha was very compassionate and strong-willed, Dipankara Buddha promised that he would one day become enlightened as Gautama Buddha. Sumedha, deeply devoted, sacrificed his body to allow Dipankara Buddha to cross over. This act of unselfish service has come to be known as the Bodhisattva ideal, the service of aspiring to the enlightenment of all beings—a value that is still present in Mahayana and Vajrayana schools of Buddhism.
The Tale of Dipankara Buddha and the Bodhisattva Ideal
Sumedha (Photo from Encyclopedia of Buddhism)
Dipankara Buddha encountered an ascetic named Sumedha during his life, and this event had an enormous impact on both Sumedha and the future development of Buddhism. Sumedha placed himself in the path of Dipankara Buddha as he tried to cross a muddy, slippery area, lying down so that he could walk over him without harm. After recognizing the magnitude of Sumedha's kindness and selflessness, Dipankara Buddha told Sumedha that he would eventually become the person known as Gautama Buddha and therefore achieve enlightenment.
In some ways, this experience marked the beginning of the Bodhisattva ideal, which holds that the commitment to attain enlightenment for all beings began at this moment. This commitment has persisted in the tradition of Samyak Mahadan through performing good deeds, offering help to others, etc. These actions, although they create good karma for individuals, serve to help both ancestors' souls and all living beings.
Dipankara Aju in Newa Buddhism
Dipankara Buddha is believed and worshipped by the Newa Buddhism tradition with all the love and reverence as Dipankara Aju, which translates to the venerable ancestral Buddha. The respectful title "Aju" carries a highly personal and familial connotation and indicates him as an ancestor/teacher in a spiritual sense. Throughout the Kathmandu Valley, the innumerable bahas and bahis are filled with representations of Dipankara Aju, which serve as significant sites for devotees to celebrate and connect as a community. He is central to Newa rituals, embodying enlightenment and continuity, especially during the sacred month of Gunla, marked by heightened devotion, pilgrimages, and daily worship, where music and offerings enhance spiritual ties with Buddha and the community.
The Samyak Mahadan festival is one of the largest and most elaborate almsgiving ceremonies within the Newa Buddhist tradition. The Samyak Mahadan festival celebrates Dipankara Aju and brings monks and laypeople together to engage in collective worship (dāna) as a community and to reinforce principles of compassion, merit-making, and peaceful relations among individuals. Dipankara Aju still serves as the representative of the Newa Buddhist culture, whose moral and spiritual basis remains alive in this tradition.
Understanding Samyak Mahadana
One of the most notable and elaborate practices in Newa Buddhism is Samyak Mahadan, based on the Mahayana principle of dana (selfless generosity). The ceremony focuses on ritual offerings to various forms of Dipankara Buddha, as well as other spiritual beings and monastic societies. Samyak Mahadan strengthens the principles of compassion, merit-making, and community cohesion through collective worship, almsgiving, and observing rituals.
The collection of Dipankara images from various bahas and bahis symbolizes the unity of the Buddhist sangha and the desire for the liberation of all sentient beings.
Frequency across the Kathmandu Valley
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Lalitpur (Patan): After every five years.
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Kathmandu: All twelve years at Durbar Square and Bhuikhel, Swayambhu.
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Bhaktapur: Annually
Even though Lalitpur usually follows a five-year cycle, Lasata Samyak Mahadan is crucial because it celebrates 100 years of ongoing traditions and is a unique and historic event in Newa Buddhist culture.
The Legacy of Lasata Samyak Mahadan
Lasata Samyak Mahadan is a tradition started by Bagh Narsigh Shakya (commonly referred to as Lama Aju) at the time of Nepal Sambat 1047. He was known for his strong belief in spirituality and for his practice of Newa Buddhism, as well as the establishment of a practice based on lineage, generosity to the community, and responsibility to one's ancestors.
His descendants have continually developed and maintained the festival. Each generation has preserved its original ancestors' sankalpa (promise) regarding the festival with an extreme level of devotion. Each generation has passed down the responsibility for the Mahadan Festival, thereby continuing to build the community's faith and memory.
When the festival ends on Nepal Sambat 1146, Lasata Samyak Mahadan will celebrate a continuous 100 years of celebration. The 100th anniversary of the festival is both a unique and spiritually significant event that transcends the calendar of repetitive rituals and serves as a historical document of the continued existence of the lineage, faith, and Newa Buddhist tradition.
"सकल प्राणीपिनिगु उद्धारया नितिं ज्ञानया मत च्याकाविज्याम्ह दिपंकर बुद्ध थ्व संसारया अति हे पुलांम्ह बुद्ध खः। दिपंकर तथागत हे न्हापां सुमेध तपस्वीया (लिपाया झि गौतम बुद्ध) बोधिसत्व भावयात म्हसीका भविष्यय् बुद्ध जुइगु भविष्यवाणी बियाविज्यागु खः। थ्वहे झ्वलय् सुमेधं दिपंकर बुद्धया प्रदक्षिणा यायेत थःगु म्ह ब्वयाः लँ दयेकाः तःधंगु श्रद्धा अर्पण यानाविज्यागु खः।। झिगु नेवाः बौद्ध संस्कारय् वय्कः दिपंकर बुद्धयात ‘दिपंकर आजु’ या रुपय् तसकं श्रद्धा देछाना वया चोगु दु । विशेष यानाः गुँला अठेहे सम्यक् महादान पर्वय् वय्कःया भव्य व दिव्य प्रतिरूप ब्वयाः सकस्यां पुजाआजा यायेगु व दान बीगु छगू अद्धितीय परम्परा न्यानावया वया चोगु दु ।"
"For the liberation of all living beings, for morality and wisdom, Dipankara Buddha illuminated the world with the light of knowledge. Dipankara Tathagata foretold to the ascetic Sumedha (who would become known as Gautama Buddha) that he would attain Buddhahood. With deep faith, Sumedha circumambulated Dipankara Buddha and offered his body in reverence. This act became an expression of profound devotion and selfless dedication.
In the Newar Buddhist tradition, Dipankara Buddha is revered as “Dipankara Aju” and worshipped with immense devotion. Especially during the holy month of Gunla, the festival of Samyak Mahadan is celebrated, where magnificent and divine representations are created, grand communal worship is performed, and acts of generosity (dāna) are offered. This ceremony stands as a unique and unparalleled tradition that continues to this day."
-The Buddhavaṃsa: The Chronicle of Buddhas
Ritual Sequence of Lasata Samyak Mahadan (Nepal Sambat 1146)
The Lasata Samyak Mahadan is a multi-day ritual cycle performed slowly, which enables spiritual preparation, a cosmic invitation, material preparation, and community involvement. The stage is a continuation of the one before it, and the Mahadan needs to be done with fullness (sampurnatayat) and purity.
1. 17th Poush – Agha Pūjā
The ceremony is officially initiated by Agha Pujas, purification and cleansing of obstacles. Mantras, offerings, and symbolic cleansing eliminate both visible and invisible barriers. This ritual makes the place holy, aligns the mixture, and imparts to the family and the community the religious duties to come.
2. 18th-23rd Poush - Antar Kriyas
The Antar Kriya period follows Agha Puja and focuses on internal reflection and ritual preparation. During this phase, ritual spaces are cleansed and consecrated, and offering materials are arranged, involving family elders and ancestors to reestablish the Mahadan through ancestral vows. Organizers engage in silent prayers and self-observances, ensuring the accuracy of rituals and the spiritual readiness of the participants, despite this aspect being largely unrecognized by the general public.
3. 24th Poush – Hali Pata Bwaykegu
One of the most important rites of the Mahadan cycle is Hali Pata Bwaykegu. Formal messages are symbolically sent to Buddhas, deities, protective guardians, and beings on this day to all lokas—heavenly, earthly, and spirit worlds. This rite serves as a compelling call to the cosmos, an announcement of divine will, and the official start of the Samyak Mahadan sequence. By such performance, the Mahadan is recognized as a universal sacrifice, not merely of human agents but of all sentient beings.
4. 25th-26th Poush – Bhava Suddhi and Dana Preparation
The days that follow are used for bhava shuddhi, purification of intention, and preparation for practically giving the gift. Rice, grains, and other items are weighed, blessed ritualistically, and dedicated symbolically to Mahadan. Meanwhile, relatives and volunteers organize seating, the procession route, and the exact sequence of rituals. This point is an essential Buddhist lesson: that dana should be of pure will and trained consciousness, not material wealth.
5. 27th Poush – Basundhara (Dhandar) Puja
On the 27th of Poush, Basundhara Devi, the goddess of prosperity, fertility, and nourishment, is ritually established through Dhandar Pujas. Her prayer ensures that the Mahadan remains full and free from obstacles. Metaphorically, this ceremony confirms material adequacy and spiritual bounty, highlighting a balanced generosity and sustainability in the process of almsgiving.
6. 28th–29th Poush – Processional Readiness and Image Preparation
As the Mahadan approaches its climax, attention centers on the ritual preparation of Dipankara Buddha images brought by various bahas and bahis. These figures undergo bathing, decoration, and ceremonial arrangement, with umbrellas, banners, musical instruments, and offerings prepared. Monastic lineages coordinate timing and seating to ensure a respectful procession, highlighting a period of significant inter-monastic collaboration and solidarity that reinforces the collective essence of the Mahadan.
7. 30th Poush – Arrival and Installation of Deities
One of the most significant ritual transition points is when the 125 Dipankara of all Bahas and Bahis of Lalitpur, the already existing Dipankara Buddhas, the already existing Dipankara Tathagatas, and Basundhara Devi with her retinue of deities come on the 30th of Poush. They are specially invited and are interested in being seated at Bhaskarvarn Mahavihar, Nyakhachok. Upon their installation, the site becomes a place of enlightenment and merit-making, serving as the spiritual stage for the enormous Mahadan that follows.
8. 1st Magh – Mahadan (The Grand Almsgiving)
Panchadana or Chudakarma in Fulcha in Nakabahil
The Lasata Samyak Mahadan culminates on the 1st of Magh with the Mahadan performance, the great act of almsgiving, and the symbol of closure of the whole cycle of rituals. This day, as a culmination of the purity and preparation of ritual (Chudakarma), is the greatest manifestation of dana, as perceived by Newa Buddhism, as generosity without self-interest and with a pure mind. The ritual unites the monastic communities, ritual experts, and ordinary devotees in a common practice of merit-making.
Panchadana, the fivefold alms, is given out to Tathagatas, deities, monks, Vajracharyas, Shakyas, and even lay devotees on this day. The ritualistic aspect is central to the offering, which involves rice in Soh Muri (six muris) and is typically drawn to Falcha in Nakabahil. This ritual represents the continuity of community trust, prudent resource management, and adherence to ancestral practices. The merit of the Mahadan has been so solemnly devoted to the freedom of ancestors and to the peace, welfare, and enlightenment of all sentient beings in all realms.
9. 3rd Magh – Kona Pūjā
The Mahadan cycle ends on the 3rd of Magh with the ritual of Kona Puja, the ritual of formal completion. Final offerings, prayers, and a show of gratitude ritually conclude the success of Lasata Samyak Mahadan. It is a ritualistic and propitious end of the sacral cycle. After Kona Pujaya, as an announcement that all Dipankara Buddha images are reverently returned to their respective bahas and bahis, restoring cosmic and spatial harmony and confirming that the tradition will continue until the next ordained observance.
Conclusion
Lasata Samyak Mahadana is the observance of the centennial, which connects the past with the present. Generosity and devotion, as well as a sense of communal responsibility at the heart of Newa Buddhism, will continue to be the foundation for its faithful followers. Lasata Samyak Mahadana is where the current generations of Newa Buddhists came into being, having made vows to pass down the practices of their ancestors and become united with one another. In today's global society, Lasata Samyak Mahadana is also a reminder that compassion and ethical will continue to provide support for us as we experience living within an increasingly individualistic society. The enduring legacy of Lasata Samyak Mahadана will continue and live on until we have created enough space within our homes for these sacred objects to reside, as well as to have an opportunity for them to be part of our community.
