Funerary Rituals of the Gurung People
Overview
The Gurung people of Nepal practice a rich and distinctive funerary tradition shaped by a harmonious blend of Tibetan Buddhism, Hindu beliefs, and ancestral faith systems. These rituals are deeply rooted in the Gurung worldview, which understands death not as an end, but as a transition. Central to the ritual process is the separation of the physical body from the soul (Gurung: Knx plah) and the careful guidance of that soul toward the ancestral realm.
According to Gurung belief, conducting funerary rituals is a sacred duty. If funerary rites are not performed properly, the soul may remain in an intermediate state or netherworld, potentially bringing misfortune to both itself and the bereaved family. Therefore, the rituals serve a dual purpose: honoring the deceased and protecting the living. The initial thirteen days following death are observed as an 'intense mourning period' or a 'period of ritual impurity' known as jutho (Gurung) or kriya (Nepali). During this time, the family observes ritual restrictions intended to purify, honor, and assist the soul’s journey into the afterlife.
Key Participants and Roles
1. The Bereaved Family
Senior members of the bereaved family bear the primary responsibility for organizing and performing the funerary rites. One or more family members formally observe the thirteen-day jutho / kriya period. During this time, they traditionally wear white clothing, consume simple saltless vegetarian meals, sleep on the floor, avoid physical contact with others, refrain from visiting temples, and abstain from social activities.
In some Gurung communities, additional long-term observances are practiced as a mark of respect or filial tributes. When a mother passes away, her children may abstain from milk for one year, honoring the nourishment she once provided. Similarly, when a father passes away, children may refrain from consuming meat for an entire year.
2. Priests (Lamas, Pachyus, and Gyabris)
Funerary rites are conducted under the guidance of traditional priests, who may be Buddhist Lamas, Pacyhus, or Gyabris, depending on the community and local tradition. These ritual specialists ensure that ceremonies are carried out according to the age-old Gurung customs. Through prayers, chants, and symbolic acts, they guide the soul toward its rightful destination and help restore spiritual balance for the family and community.
3. Ashyo
The Ashyo plays a highly significant role in Gurung funerary rituals. When the deceased is taken to the cremation site, the body is wrapped in a white shroud known as Ashyo Kwoe (cfZof] SjP+). According to tradition, this shroud must be provided by the deceased person’s Ashyo.
The Ashyo observes strict ritual discipline, consuming only simple vegetarian food. Some people prefer food prepared without salt or spices. Their role begins on the day of cremation and continues until the concluding ceremony (Arghun or Pae) is completed.
The Ashyo is selected based on kinship rules:
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For an unmarried female, or a married or unmarried male, the Ashyo comes from the maternal uncle’s household.
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For a married female, the Ashyo comes from her parents’ household.
4. Clan and Community
Funerary rituals are collective responsibilities in Gurung society. Extended relatives, clan members, and the wider community unite to support the bereaved family emotionally, physically, and financially. Until the completion of the concluding ritual (pae / arghun), the entire clan refrains from observing festivals, organizing weddings, and auspicious ceremonies.
Community members express condolences and offer monetary or material support, a practice known as syaisyai (:ofO:ofO) in the Gurung language. This communal participation reinforces social bonds and reflects the collective nature of Gurung cultural life.
Phases of the Gurung Funerary Ritual
The Gurung funerary process is broadly divided into two main phases.
Phase 1: Initial Rites (Body Disposal and Immediate Mourning)
Rituals begin immediately after death and continue through the jutho / kriya period. Traditionally, Gurungs cremate the deceased, though burial may be practiced for infants or very young children in some communities.
Cremation typically takes place near a riverbank or lake, symbolizing purification and the return of the body to nature. In the absence of water bodies, a designated cremation ground away from residential areas is used. The body is placed on a bamboo bier with four handles and carried by male pallbearers, usually close male relatives.
At the cremation site, the body is laid upon a wooden pyre. Priests chant sacred prayers while attendees offer flowers and pay their final respects. The closest male relative traditionally lights the pyre. While a few individuals remain until the body is reduced to ashes, most attendees depart shortly afterward.
Unlike many orthodox Hindu funeral practices, Gurung tradition does not prohibit women from attending the cremation. Women may fully participate in the funeral procession and cremation rites.
The jutho / kriya period concludes during the final day of the concluding Pae / Arghun ceremony, when the Ashyo serves sacred water (Gurung: df/f So", Nepali: ;"g kfgL) and applies a sacred sandalwood paste (r] chey in Gurung, l^sf tika in Nepali) to the foreheads of the bereaved family members, signaling a return to normal life.
Prayer and Food Offering on the Third Day (Teen Dine Bhat)
In many Gurung communities, a prayer ceremony known as Teen Dine Bhat (Third-Day Offering) is observed. Held on the third day after death, this gathering takes place at the bereaved family’s home or a community house.
Relatives, friends, and well-wishers attend with offerings such as flowers, fruits, incense, candles, and food items. A photograph of the deceased is placed at a focal point, and offerings are arranged before it. Priests lead prayers and rituals, providing spiritual comfort and collective consolation to the grieving family.
Phase 2: Memorial Concluding Ceremony (Pae or Arghun)
The concluding ceremony, known as Pae (ko) or Arghun (c#f}{+), is the most significant ritual in the Gurung funerary tradition. Its primary purpose is to guide the soul toward the ancestral realm or its rightful destination. Symbolically, it marks the dissolution of the physical body back into the natural elements: earth, water, fire, and air, while ensuring the soul’s safe journey. The Pae is normally carried out after 13 days from the day of the death.
Variants of Pae or Arghun
Ek Rate Arghun (One-Night Arghun)
Despite its name, Ek Rate Arghun is conducted during a single day, beginning in the morning and concluding by evening. It is a simplified and cost-effective version of the ritual, typically without animal sacrifices. This form emphasizes efficiency and accessibility, making it increasingly popular.
Teen Rate Arghun (Three-Night Arghun)
Teen Rate Arghun spans three days, commencing on the morning of the first day and concluding on the evening of the third day. In some communities, animal sacrifices are performed, though this practice has significantly declined in recent years.
Day-by-Day Outline of Teen Rate Arghun
Day 1:
Priests and their assistants prepare ritual materials and offerings. A ceremonial flag is raised at the deceased’s house. Prayers are conducted throughout the day, and symbolic offerings such as clothing, food, and currency are displayed on a ritual pole.
Day 2:
An effigy representing the soul (plah) is constructed. Women perform ritual mourning at the effigy. Communal dances, music, and feasting take place while priests continue chanting sacred texts.
Day 3:
Priests offer final guidance to the soul, advising it on its path, whether toward reincarnation or reunion with ancestors, and warning against returning prematurely to the earthly realm. Offerings of food, drink, clothing, money, and symbolic gifts are made. Most importantly, the purification ritual is carried out as the priest serves sacred water, and the Ashyo applies sandalwood paste (chey) to the foreheads of the bereaved family and clan members, formally concluding the mourning period.
Conclusion
Gurung funerary rituals have gradually evolved in response to modernization, economic realities, and the demands of contemporary life. Today, many families choose to perform Arghun within a shorter timeframe, sometimes even within a week of death. Rising costs and time constraints have led to the widespread adoption of simpler, shorter, and less ostentatious ceremonies.
Despite these changes, the spiritual essence and cultural significance of the Gurung funerary tradition remain intact. Whether in Nepal or across the global diaspora, Gurung communities continue to honor their ancestors and preserve this profound cultural heritage, ensuring that the guiding of the soul remains a sacred and respected responsibility.