Losar, the much-celebrated festivity of Ladakh that mark the new year as per Ladakhi Lo-Rtsis (calendar) has come through many transformations. The terminologies and essence have remained the same while rituals, traditions, and activities have seen significant changes with the passage of time and due to influence of religious heads. To get some insight into these traditions and transformations, Voice of Ladakh’s staff conducted an interview with the well-known researcher Mr Skarma Junglay. Junglay has been associated himself with research in history, culture and “stone reading” in Ladakh. He has conducted a number of talks on All India Radio and cultural academy. He has also poised number of “speaking stones” that he claims the outcome of his efforts for past 30 years. Junglay want to showcase them in a museum for general public. Here are some excerpts and essence from his interview with the VoL.

VOL: Can you give a historical background of Losar to our readers?

SJ: The word Losar stands for Lo Soma (new year). Losar seems to have come from Tibet where the date of its celebration varies from 10^th, 11^th and 12^th month of the year. But celebration takes place on first day of the particular month. Historians believe that the climate and geography of Purang and Purik are same. One narrative about the name Purik says that the word has come from word Purang. Purang is known as Naris-Korsum also, where Losar is celebrated on 11th month. The tradition to celebrate Losar in 11th month began in between 1560 to 1590 in the era of Ladakh’s Rgyapo Jamyang Namgyal who planned an invasion on Balti-Yul (homeland of the Baltis). Thus, he decided to celebrate Losar in advance before embarking on the expedition.

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VOL: Is Losar a religious ritual or part of religion?

SJ: It seems, Losar has no connection with religion. Before Buddhism, Bonism had flourished in Ladakh. They worshipped everything like sun, moon, mountain, tree, water and likewise many other small deities. Latter Buddhism came in but failed to erode some rituals of Bon faith. Thus, the tradition of Bonism continued. It seems that Losar tradition came from hLa (deities) of Bonism. We had traditions of hLa-Rail and Hlu-Rail that were aimed to entertain, worship, hello, and invite the hLa.

There are many hLa called Nang hLa (deities for home), Phi hLa (outdoor), Yul-hLa (village), some small, some big, in all they have a group. At this time these hLa are transmigrating among young boys and girls. In some places the hLa have migrated away. But, in my view there is no influence of religion in Losar.

The rituals of Losar take place in homes, vicinity and village. But this is less celebrated in worship places like Gonpa (monastery). Now a tradition has developed to take tributes to the Lamas (Buddhist monks), but this is fewer not a common tradition.

The wordings and terminology have remained the same as past but the traditions and rituals have changed. For instance, Jag Zangmo La Haso, Skarma Zangmo La Haso, Bue Baqston, Bomoi Hlanam, Raskas Sat.

VOL: What are the main rituals of Losar celebration?

SJ: From 25th of tenth month to Losar, the first day of 11th month Ling-May is performed. The custom of Ha-Soo Bosha and rTsangs-Kor (purification) are significant in these days. Purification is needed if birth or death took place in the last one year. Because birth and death are considered impure.

Two-three days before Losar we have the tradition of Ha-soo. That is a tradition to accumulate bread to eat and wood for fire. Ha-Soo Bosha means to take name of different hLa and Days like Jyag-Zangmo La Ha-Soo, Skarma Jangmo La Ha-Soo, Bue-Baqston, Bomoi…

There is another custom called Bagha-Tam that is time and place specific. At a particular place and time people pronounce such words and phrases that may not be possible or bearable on a normal day. One can say anything bad or exaggerated and the other would not feel offended. But this is area and time specific. As instances of misuse, some use Bagha-Tam to demean people if they have personal enmity.

Another custom is Pha-Tik which is to paint white on doors and walls with floor. This is more like a decoration.

Another custom is to prepare skin (deer) from flour dough. People would make seven deer two to three days before Losar day. Lhato, Lzawa, Ldermo, Sun, Mountain, and other things are inscribed on head of these deer. These things are kept like decoration pieces. On the day of Losar new things like new Sun, new Moon are welcomed. Deer is beautiful, independent, and intelligent animal that is why its model is preferred on the day for new born babies. Even human would dress up like deer for entertainment.

On the day of Losar, first day of new month, all relatives and Phaspuns are welcomed with folded hands, that is called Chaq-Zbucha. This is to please the family members, Phaspuns, relatives, and villagers. Houses that have given birth or a member has died in the last one-year need purification with taking names of the concerned hLa. House, castle, village, outdoor all have their own hLa that need to be pleased on this day. On this day there is a prayer for prosperity, peace, love, wealth, good health and eradication of poverty.

People visit each other houses and perform “hLa Sochas” where they take name off all hLa and days. For instance, Haqnis village had a Cho-mo, her name also used to be recited on Losar. Gasho-Chan hLa-mo, Nyarak Chomo all are remembered on this day.

Every house keeps a special place for the hLa. This place changes every year and also need to be purified with Shukpa (a particular plant found in Himalayan hills).

There is a culture to see new moon. But unlike Muslims we see for consecutive three days. For Lo Nanpa (past year) a bread with black paint would be thrown away; Lo Soma (New year) would be invited with a clean bread that throw on the opposite direction of Lo Nanpa.

There is another tradition called Rgu-May – to set fire on 9th day. Another custom is called Rgu-Thub where nine cooked items including Thukpa would be served. This is newly introduced and developed tradition.

VOL: Is there any difference in ritual and ways of celebration in different villages?

There are two ways of counting hRkyang-rTiss – to count straight in ones – and Chat-hLaq – to count in tens. Some hLa counts with the former one and some counts with the later. Thus, there are differences in days for celebrating the Losar. The local calendar counts 360 days only in a year which is five days less than Georgian calendar. After every 12 years we count one month extra in a year. These days, we have different Losar in different parts like Both Kharbu, Mulbek and Fokar.

In Bodh Kharbu and Mulbek many new things have been added to their traditions with the preferences of people. However, in Fokar, the old tradition is somehow continued. Terminologies used in Fokar is strange and unique than that of other places. The Losar in Mulbek and Bodh Kharbu are rather entertaining one but in Fokar old essence is still found in their rituals and customs.

VOL: In Proper Kargil Muslim community has a tradition to arrange for meat and some areas of Gilgit-Baltistan has the tradition of celebrating May-Phangs. Is there any relation between Losar and these events?

SJ: Of course, May-Phangs is a part of Losar. Here also after collecting wood from household (discussed as Ha-Soo Bosha) people set them on fire then make Ma-Tou of them. It was a well-developed culture and tradition to consume meat and drinks. Nowadays, drink (local wine) has sustained among Buddhists and meat among Muslims.

VOL: You mentioned some transformations that have took place in performing the Losar. What are they?

SJ: Earlier there was a tradition of Kha-roo to serve meat to hLa. Transformation has come in both humans and heavenly beings like hLa (deities). Earlier the hLa needed food, drink and meat. But the Lamas have found that serving drink and meat is not needed anymore. In a recent development His Holiness the Dalai Lama, in order to transform our belief to real ones from the rituals, imposed restrictions on a Lama and urged the community not to recite his name in a ritual manner. They were restricted from giving the religion mere a ritualistic shape, which he found not beneficial in long term for human kind or in the life after death.

The (Lamas) had tried much, but it is said that Buddhism had failed to a large extent to deviate from Bon custom.

Earlier in the hLa places there were traditions of sacrifice and eating meat; now it is believed that even the hLa themselves have transformed and banned such rituals. This is a very significant development. This is happened because of a narrative that says even the deities and heavenly bodies would bow down to lord Buddha. Now the hLa perform the rituals with soft drinks and tea that has replaced the earlier tradition of Chung (wine).

In my home village Wakha there is no hLa-Rail or hLu-Rail. But in Bodh Kharbu, Mulbek and Fokar these rituals have demoralized the public. Lha-Rail and hLu-Rail means to act on the order of the hLa, that has made the culture ritualistic. In some places these rituals continue for as long as a week on the orders of hLa.

In such condition the custom and rituals of a village goes in hands of hLa. They would even choose the dance to perform on occasions. They dictate many do’s and don’ts which the people consider compulsory to perform.

VOL: Thanks for speaking to the Voice of Ladakh.