anciient story of namobuddha-nepal

 Aancient History of Namobuddha

A long time in the past, many immeasurable eons ago, our teacher the perfect Buddha was practicing on the path of learning. Below is the story of how he was overcome with compassion when he saw a  tigress tormented by starvation and offered his body to her without a moment’s hesitation.

In the distant past, there lived in this world a king named Great Charioteer (Shingta Chenpo) who ruled over a small kingdom of some five thousand subjects. Due to the king’s accumulation of merit, all his subjects enjoyed happiness and well being; rains came at the right time while crops and livestock flourished. The king had three sons: the oldest was named Great Sound (Dra Chenpo), the middle Great Deity (Lha Chenpo), and the youngest Great Being (Semchen Chenpo). Powerful in the martial arts and radiating confidence, the two elder sons always helped the king in governing the kingdom. From his earliest years, the youngest son, Great Being, was very bright and endowed with spontaneous kindness and compassion. He gave freely and generously to others as if to his only child.

One day when the weather was fine, the king along with his queen, sons, and ministers left the town for a relaxing time in the country. The king and queen rode upon an elephant while the sons, ministers, and retinue were mounted on beautiful horses. After half a day’s ride, they arrived at a place of thickly wooded forests resonant with birdsong while nearby blossomed a tapestry of flowers in rich variety. The king was pleased with the scenery and ordered a large encampment to be prepared for everyone’s enjoyment. The servants immediately unpacked everything, set up tents, and laid out a hearth of stones for cooking. Soon the ground was covered with tents as clouds billowed in the sky above. The servants bustled about, preparing a variety of foods and offering tea and liquor to everyone. Then the young people began to sing, dance, and play, transforming the encampment into a celestial realm. The king, queen, and ministers watched the entertainment while enjoying an eighteen course meal accompanied by wine and sake.

Then the three princes, in the full flush of their youth, picked up their bows and arrows and headed for the forest. As they walked along, they noticed a den in the dense woods. They crept up to it and saw inside a tigress sleeping beside her cubs. Great Sound and Great Deity laid arrows on their bows, making ready to kill the tigress, but Great Being stopped his brothers, saying that killing was completely wrong. When he looked into the cave again, Great Being noticed that the tigress was not able to move, for she had just given birth and she also feared that if she left to hunt for food, another animal might harm her cubs. Tormented by hunger, she lay on the ground unable even to lift her head. Great Being was moved to tears with compassion that arose from the depths of his heart. He asked his brothers, “What
kind of food would save the tigress and her cubs?” They responded, “This kind of red Indian tiger eats the warm flesh and blood of a recent kill. So if you want to help her and the cubs, you must find flesh and blood that are fresh.”

Great Being thought for a moment: “It’s indeed true that to save the tigress and her cubs, warm flesh and blood are needed. But then I’d have to kill another living being, and that would mean killing one to save another. What else can I do?” He thought for a long while but did not find a solution. Then his brothers said, “We came out here to have a good time. It’s pointless to worry about this tigress and her cubs. It’s time to return to our parents.” And so they left.

As he followed his brothers back to the encampment, Great Being thought, “For a long time, I have been cycling in samsara, wasting countless lives, sometimes due to excessive desire, sometimes aversion, and sometimes ignorance. I have rarely met such an opportunity to accumulate merit. What real use is this body if not for the Dharma?” Finally he  decided, “This time I must be truly generous.”

Before he had gone very far with his brothers, he said to them, “Brothers, you two go on ahead. I have something to take care of and will catch up with you soon.”

He took the path to the tigress’s den quickening his pace. When he found the collapsed tigress, she was so exhausted
that she could not even open her mouth. Great Living Being reached out his hand to touch her face, but she was so weakened she could not even bare her fangs. So the prince sharpened a splinter from a nearby tree and cut his body to draw blood, which he allowed the tigress to lick. Not long after, she opened her jaws and stood up. With a roar, she pounced on the prince and devoured him.

The two brothers waited a long time, but the youngest prince did not come, so they set out to find him. Reflecting on what he had said earlier, they had no doubt that he had returned to the tigress’s den. When they arrived and looked inside, there was nothing left of their brother but blood, bones, nails, and bits of clothing. The tigress had consumed him. At this sight, Great Sound and Great Deity immediately lost consciousness; it was a long time before they recovered their senses. The two gathered up the pieces of their brother’s clothing and, sobbing with deep sadness, set out for their parents’ encampment.

Rinpoche at Namo Buddha Stupa

During this time, the queen was taking a nap and in a dream saw three doves flying high in the sky. As they fluttered around, a hawk struck and carried off the smallest one. Waking in terror, the queen immediately related her dream to the king. He replied, “Hearing your story, I believe the three doves are our three sons. The youngest of them, carried off by the hawk, is my most beloved son. I’m sure that something dreadful has happened to him.” So saying, the king immediately sent out servants to look everywhere for his son.

Soon, the two princes arrived and the king asked, “Did something bad happen to my beloved son? Do you have any news?” Choked with sadness, the two were unable to speak or even breathe for a while. Finally, they sighed deeply and told their parents that the tigress had eaten Great Being. Upon hearing this terrible news, the queen fainted right away. The king too was overwhelmed with immense sadness and tormented by sorrow. After a long while and with profound sighs, the two princes, the king, and the queen rushed to the place where the youngest prince had died. When they arrived at the opening of the den, what met their eyes were the bones and rivulets of blood left behind by the tigress. The queen recoiled, overcome with sobbing, and did not recover for a long while.

Meanwhile, the prince had been reborn as Great Courage (Nyingtob Chenpo). He wondered, “What did I do to be reborn here in the celestial realm of Tushita?” Through his divine eye, he thoroughly examined the five realms. Great Courage saw that, gathered around the bone fragments he had left behind, were his parents and two brothers. They were sunk in lamentation and completely miserable. He thought, “My parents are experiencing such unhappiness, it could threaten their very lives. To lighten their spirits, I’ll go talk to them.” He descended from space to the lofty sky and spoke words of encouragement to comfort his parents: “I’m the prince Great Being. After giving my body in generosity to the starving tigress, I was reborn in the celestial realm of Tushita.” With tears in their eyes, the king and queen said, “Son, you who are like our very heart, offering your body to the tigress was certainly most praiseworthy. But whom can we tell of our suffering in missing you?”

Great Courage replied, “Please do not be unhappy. The end of birth is disintegration, and the end of gathering is separation. No one can transcend this for it is the nature of things. It is the same for everyone. If you perform evil actions, you will fall into the hell realms; if you perform virtuous actions, you will be reborn in the higher realms. Therefore, diligently pursue virtue. Make aspiration prayers, and in the next life we will definitely meet in a celestial realm.” After a few more words, he disappeared. The king and queen became a little happier and made the commitment to pursue virtuous activity. They created a small casket covered with seven kinds of jewels in which they laid the bones of their son and a stupa was built over the place in which it was buried.

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THE REGION OF NAMO BUDDHA, PAST AND PRESENT

The pilgrimage site of Namo Buddha is about forty kilometers from the Boudhanath Stupa. Located on slightly elevated land, it is a pleasant and out-of-the way place. The landscape below resembles an eight-petaled lotus, and the sky above has the form of a wheel with nine spokes. In this wide panorama, some mountains glisten white like a conch shell or a crystal. On other mountains, the groves of trees seem to gleam with emerald and turquoise jewels. In summertime, southern winds bring coolness; in wintertime, the warm, gentle sun is like the clear and radiant face of youth. The flowers bloom bright and multicolored. In the blue vault of the sky, clouds gently gather and turn all shades of red at daybreak; they are beautiful in wondrous hues that fill space with their canopies and banners. Like a heap of white silk scarves, mists drift slowly from place to place. From the clouds, the drums of thunder resonate; lightning flashes like a slim dancer’s quick movement; and fine showers fall in brightness. In sum, all the harmonious conditions needed to practice samadhi are present at this sacred site. Merely coming here inspires one’s faith; renunciation and weariness with samsara naturally arise. As it is said: “In the supreme place of a solitary mountain retreat, any activity is virtuous.” In brief, Namo Buddha is a place of pilgrimage highly esteemed by people from all over the world, East and West.

After Great Being offered his body in generosity to the tigress, people found it difficult to travel through the region for fear of all wild animals, so they developed the practice of reciting “Namo Buddhaya” (“I take refuge in the Buddha”) to dispel their anxiety. To this day, the local inhabitants call the area Namo Buddha. As time passed, villages gradually appeared, and cultivated fields extended from the houses. The ancient stupa has become a special place to accumulate merit through activities such as circumambulation and making offerings. People come from all corners of the world to visit the site and make the traditional offerings of butter lamps, a fresh coat of white paint for the stupa, and a pleated cloth that encircles the base of its spire and ripples in the wind. In the past, when there were no roads for cars, only a modest footpath led to the site, and it was very difficult to reach. Nowadays, cars of any size can make the trip without a problem. In olden times, on most nights when the moon was full, a tiger would appear near the stupa; the caretaker and many local people would see it. It is said that later when cars, electricity, and other modern technology arrived, the tiger was no longer seen. Most of the local people in this area are Buddhist, and even to this day some can read Sanskrit.

About eight kilometers below the stupa in the town of Panauti are ruins said to be the palace of the king Great Charioteer. Even today, on the fifteenth day of the fourth Tibetan month, the people of the region have the custom of setting out a gilded bronze statue of the Buddha and gathering to perform ceremonies all day. At another interesting site about three kilometers below the stupa, a small temple is said to contain the remains of the Prince Great Being’s mother. Inside one can see an image of her carved into stone. Further, in the woods below the stupa, a little spring gives what is known as blessed water. About a fifteen-minute walk up from the stupa, one can visit the place where the prince offered his body in great generosity.

Today, two caves are venerated, one near the monastery and another on a hill nearby. Since so many centuries have passed, the exact place is difficult to locate. It is certain, however, that the cave is in this locale. Many great individuals have set foot in Namo Buddha. From India came scholars and meditation masters such as the noble and supreme Vasubandhu and the unequaled Jowo Je, the glorious Atisha. From the Kagyu tradition, the protectors of beings, great lamas have visited such as Situ Chökyi Jungne and his attendant the great scholar Bero Lotsawa Tsewang Kunkhyab as well as the XVIth Gyalwang Karmapa, Rigpe Dorje; the Drugchen Khyabgon Rinpoche; and the Drikung Khyabgon Rinpoche. From the early tradition of the Nyingma, important lamas have traveled here, such as Khyabje Dudjom Rinpoche, Dilgo Khyentse Rinpoche, Drubwang Pema Norbu, Chatral Rinpoche, and Khenchen Jigme Phuntsok. From the glorious Sakyapa tradition, great individuals belonging to the Sakya, Ngorpa, and Tsawa schools have come, as well as major scholars and meditation masters from the Riwo Geden (Gelugpa) tradition, such as Khewang Gendun Chöphel. In sum, numerous important figures from all the traditions have walked this land.

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Visit Namo Buddha

Namo Buddha is a beautiful place. There is no need to exaggerate this. The place is very quiet and pure. Its environment is very clean, with no pollution, and the natural air is so fresh, cool and healthy. It is also the right place for meditation and practice. In the morning when you wake up, you can see a beautiful sunrise. In the evening you can see a wonderful sunset. You can enjoy snow-covered Himalayan ranges which look so amazing and pure.

From the Buddhist point of view, Namo Buddha is one of the most important religious sites in Nepal. There are three major Buddhist pilgrimage sites: Boudha Stupa, Swayambhunath Stupa and Namo Buddha.

How to get to Namo Buddha

Namo Buddha is about 40km away from the heart of Kathmandu city. It is in Kavre District in the southeast of the valley. If you take a local bus, it will take around 3 to 4 hours because there are several substations, but if you take a taxi from Kathmandu, it will take around 2 hours. It may cost about NRs1700-2000 for one way (KTM-NB) and NRs2500-3000 for a return trip (KTM-NB-KTM).

If you are willing to take a local bus from Kathmandu, you should first go to Ratna Park Bus station, which also known as Old Bus Park (Puraano Bus Park). You can book a ticket and take a bus from there to Banepa. The bus goes through Koteshow then Bhaktapur and then finally reaches Banepa. From Banepa you have to change buses. Book a ticket at the counter for Namo Buddha (a bus which goes up to Dhapcha passes through Namo Buddha, so you can take that bus as well). The bus goes past the Dhulikhel bus station.

Staying at Namo Buddha

There are local restaurants where you can order a meal if you come to Namo Budha for a day trip. You can stay longer in Namo Buddha as well. There are two guest houses at Thrangu Tashi Yangtse Monastery. 
1. One is basic and 
2. The other is newer and more comfortable.

The basic guest house has single and double rooms. It is quiet, and the air is fresh and pure. The guests staying here are offered meals along with the monks. It is very nice having meals along with ordained Khenpos, Lamas, teachers and monks. The charge is only NRs.400 per guest which is comparatively cheap and affordable.

The other guest house is bigger and more comfortable. There are 8 rooms and in each room, there are two comfortable beds. There is a garden surrounding the guest house as well. The charge is only NRs.800 per guest, including meals. You can have your meals with the monks or in the manager’s building, as you prefer.

human trafficking

Human trafficking a major concern

 

PATNA: Human trafficking and rehabilitation of the rescued have emerged as major concerns for the state government. Though Bihar is one of the few states to have prepared an action plan named 'Astitva' to deal with the issue, it largely remains unimplemented.

'Astitva', the state plan of action with a vision of "Trafficking-Free Bihar," was approved by the state cabinet in 2008.

Indo-Nepal border that has emerged as one major area prone to trafficking of both women and children, poses an alarming situation. Surprisingly, a large number of aged women are illegally slipped out through this border for the purpose of breast feeding.

Since many of those rescued are physically and mentally challenged, whose rehabilitation poses a major problem, a demand to device a mechanism to ensure their rehabilitation was raised by various NGOs during a daylong workshop organized here at a posh hotel jointly by the department of social welfare.

Police inaction and apathy was listed as a major problem by the representatives of participating NGOs based in the eight border districts of Purnia, Katihar, Kishanganj, Araria, Madhubani, Sitamarhi, East Champaran and West Champaran, which are more prone to trafficking. To strengthen the strategy to curb trafficking in these districts, department of social welfare has constituted District Level Anti-Human Trafficking Committee (DLAHTC) headed by DMs and State Level Anti-Human Trafficking Committee (SLAHTC) under a principal secretary-rank officer.

Arvind Pandey, IG (weaker sections), home department, assured the gathering of improvement in police alertness and sensitivity towards these social issues.

Social welfare department's minister Parveen Amanullah said cross-border trafficking is a challenging issue that needs immediate action. Inaugurating the workshop, she said utmost care has to be taken to see that the police are forthcoming in support, since that can only ensure proper implementation of the action plan. Even if a change in the law is required for efficient implementation of Astitva, that will be done, assured Amitabh Verma, principal secretary, department of social welfare.

challenges of drafting adopting of nepal constitution

A consultative meeting was held on Friday in Kathmandu on the challenges of drafting and adopting Nepal’s new constitution by the Constituent Assembly (CA) in the next four months (that is by May 28, 2011.

(From left) Senior lawyer Daman Nath Dhungana, Dr Bipin Adhikari, Nilambar Acharya, Dr Surya Dhungel, Advocate Mukti Pradhan, Dr Rabindra Khanal and senior drafting expert Tirth Man Sakya

Leading the consultative process organised by the Nepal Constitution Foundation, chairman of the Constitutional Committee (CC) of the Constituent Assembly Nilamber Acharya pointed out that the new constitution has to be made in consortium by all parties in the Constituent Assembly, and not just by the leading three parties alone ignoring the rest from claiming its ownership. “If this process goes wrong, the end product is certainly not going to be owned by all stakeholders.”
Referring to the responsibility of the Constitutional Committee, which is the main drafting body at the house, Acharya said, “It is not only to develop an integrated constitutional draft, but also to sort out contentious constitutional issues still unresolved at the committee level deliberation process, according to the recent amendment of CA Rules. The later responsibility is more demanding.”
During the meeting, constitutional expert Dr Surya Dhungel presented the compromise solution papers submitted by Nepal Constitution Foundation to the Constituent Assembly and added that any of the model being discussed could be changed into a viable model for Nepal, at least for the time being.
Acharya was advised on several technical and procedural issues by senior experts including Daman Nath Dhungana, Sindhu Nath Pyakurel, Tirtha Man Sakya, Kanak Bikram Thapa and B. K. Roy.
Chairperson of Nepal Constitution Foundation, Dr Bipin Adhikari, emphasized that the process to work on integrated first draft of the new constitution must start immediately based on the drafts submitted by the thematic committees of the Constituent Assembly.
“Although there are divergent proposals on some key issues, it should not prevent the Constitutional Committee to work on two or three parallel drafts, while the efforts at striking an integrated position on all these issues are under way,” said Dr Adhikari adding, “the CC should also develop a mechanism within its framework to be benefited by constitutional experts and thematic specialists available in the country outside the government framework.”
“They can also work together with the Constituent Assembly to revise the CA Rules, which must be properly adjusted if the constitution is to be adopted within next four months. The formal processes that are internalized by the rules do not give much time now to adopt the new constitution without readjusting them. This also means further compromise with the participative mechanisms, and time for the people to respond

Buddhist culture & tradtion

Buddhist culture and traditions in Nepal

Objectives

            This paper is divided into three parts based upon the major Buddhist traditions that prevailed in Nepal. The main objective of this paper is to give introductory knowledge of the Buddhist traditions, which are in practice in the daily life among the Buddhist society of Nepal. The three parts of this paper are namely, Buddhism of Nepal Mandala, Buddhist Heritage of northern Nepal and Theravada Buddhist tradition in Nepal.

            The Buddhism of Nepal mandala ha unique indigenous tradition, culture and a long history. Buddhist heritage of Northern Nepal, the Himalayan area of Nepal possessing the history of more than one millennium, is deeply influenced by the Tibetan Buddhist Heritage. Theravada Buddhist tradition has also occupied the history of a little more than five decades very successfully in Kathmanduvalley and in other few cities.

Part I

Buddhism of Nepal Mandala

Unit 1  Introduction to Development of Buddhism in Nepal Mandala

1.1    Origin and concept of Nepal Mandala

1.2    Mythological accounts as depicted in the Svayambhu Purna

1.3    Literary sources, Buddhist literature, chronicles and foreign accounts

1.4    Historical accounts with special reference to archaeological evidences of the Lichhavi and the Malla period

Unit 2              Buddhist Viharas of Nepal Mandala

                        2.1. Classification

                        2.2. Orders

                        2.3 Functions

Unit 3              Buddist Society of Nepal Mandala

                        3.1 Buddhist communities

                        3.2 Traditional professions

                        3.3 Contribution for the promotion of Buddhism

                        3.4  Life style (Dasa karma rite and rituals)

Unit 4              Buddhist Feast and Festivals of Nepal mandala

                        4.1 Pancadana

                        4.2 Gunladharma

                        4.3 samyakdana

                        4.4 Sanghabhojan

                        4.5 Vratas

Unit 5              Important Buddhist sites of Nepal Mandala

5.1 Swayambhu Maha-Caitya and Khasti-caitya, Cavahi-Caitya and Srighacaitya

5.2 Four Asokan Stupas

5.3 Four Karunamaya

5.4 Four Yoginies

5.5. Tirtha

Part II

Buddhist Heritage of Northern Nepal

Unit 1              Introduction to Buddhism in Northern Nepal

1.1  Geographical location of Northern Nepal

1.2   Belief, myth and history of Buddhism in Northern Nepal

1.3  Buddhist societies and their life style in Northern Nepal

Unit 2              Prominent Sects and Gompas of Northern Nepal

                        2.1 Prominent Sects

                        2.1.1 Nyingmapa

                        2.1.2 Kagyupa

                        2.1.3 Sakyapa

                        2.2 Prominent Gumbas

                        2.2.1 Classification

                        2.2.2 Orders

                        2.2.3 Functions

                        2.3 Hierarchy of sangha members

Unit 3              Buddhist festival and pilgrimage Sites in Northern Nepal

3.1 Buddhist Festivals

3.1.1 Losar

3.1.2 Yartong

3.1.3 mani Rimdu

3.1.4 Tiji

3.2 Buddhist Pilgrimage Sites

3.2.1 maratika

3.2.2 Muktinath

3.2.3 Shey

Unit 4 Observation on Tibetan Buddhism in Modern Nepal

            Part III

Theravada Buddhist Tradition in Nepal

Unit 1 History of Theravada Buddhism in Nepal

1.1  Introduction to Theravada Buddhism in modern Nepal

1.2  Observation on Theravada movement in modern Nepal

Unit 2 Monastic Functions of Theravada Buddhism in Nepal

            2.1 ordination

            2.2 Orders

            2.3 Functions

Unit 3 Popular Practices of Theravada Buddhism in Nepal

            3.1 Samgha Bhojan

            3.2 Kathinadana

            3.3 Maha Paritrana Pathas

Reference Books

1. Aanderson, Mary M- The festivals of Ne

the living goddess of nepal (kumari)

In Nepal Kumari is given high respect and dignity especially during social and religious functions. There are several Kumaris including Kumaris in Kathmandu, Patan, Bhaktapur and Bungamati within the Kathmandu Valley. However, among all of them, the Kumari of Kathmandu housed in the Kumari Bihar situated at the vicinity of Hanuman Dhoka Palace at Basantapur is regarded as the most important one and is also known as the Royal Kumari. There are several verses in the Vedas which eloquently glorify the position of Kumaris and their role in various spheres of life. As a female deity, she possesses Shakti (Power). Both benevolent and fearful she is worshipped as Kali, Durga and Taleju, etc. However, Kumari as a female deity is worshipped as the living virgin goddess, the defender of the living beings. Why is a little girl from the Shakya family chosen as a living goddess? The whole concept of Kumari as a living goddess originated when Tantricism, was at its height in the Kathmandu Valley. The Bajracharya and Shakya clans played a crucial role and so the tradition of requiring the Kumari to come from the Shakya clan was established. There is an ancient story based on mythology. The Malla Kings of the Valley in ancient times had wide knowledge of practising Tantricism. They used to play dice and other games with the goddess Taleju with their tantric powers. King Jaya Prakash Malla, the last Malla ruler of Kathmandu used to play dice with Goddess Taleju. He became fascinated by the charming beauty of the goddess. He lost control and caught her by the hands. The goddess perceived his erotic thoughts and was enraged by his immoral attitude, she immediately vanished from the king's sight. That night the king again saw Goddess Taleju in his dream. In his dream she strictly warned him that he shall no longer be blessed by her. His dynasty was going to end. The king would only be able to get darshan in the new form of pre-menstrual girl belonging to the Shakya caste in whom the goddess herself is said to dwell as goddess Kumari. Since then, the Kumari is worshipped as the living virgin goddess. The Kumari bahal was built in 1767 during the reign of King Jaya Prakash Malla. He also instituted the festival of drawing the chariot of Kumari, the living goddess followed by other two living gods- Ganesh and Bhairav. On 25th September 1768 AD Prithvi Narayan Shah, the king of Gorkha attacked Kathmandu when Indra Jatra (festival) was being observed in full swing. Jaya Prakash's troops were all intoxicated in the chariot pulling festival. The Gorkha King easily captured Kathmandu and received blessings from the Kumari. The Kumari is given high dignity and is regarded as a personification of the Goddess Taleju. She is considered as an incarnation of Durga, the symbol of power, the divine universal-mother goddess. The devotees consider looking at her as a mascot will bring them good luck. The four or five year old little Shakya girl is chosen every ten years. The girl who is to be made Royal Kumari must possess several qualities. She must be free from any disfigurement. She must be a virgin with an unblemished body. She must have prominent black eyes or gorgeous expressive eyes, white teeth without any gaps. She must have a sonorous voice, long slender arms, delicate and soft hands and feet and straight hair curled towards the right side. Above all, she should possess 32 noble virtues. She must have a sense of courage and should not fear a masked man or an animal sacrifice. Her horoscope must match that of the king. The selection of the Kumari ceremony which is usually held on the eighth day of Dashain festival is called Kal-ratri. During the day many buffaloes are sacrificed and bloody buffalo heads are placed in candlelight in the courtyard of the Taleju temple inside Hanuman Dhoka. At midnight the Kumari is taken out to walk clockwise around the grotesque heads. A dancer wearing a grostesque mask dances near her. If the child remains quite and fearless during this test she is recognized as a real Kumari.Then after, the secret tantric ritual is held to remove all her past memories from her body and purify her as a pure vessel for the Taleju goddess to enter. It takes a whole night and in the morning she walks across a white cloth in front of a huge crowd as the new Kumari. After becoming Kumari, the child is taken into a house called Kumari Bahal in Basantapur. She has to live in isolation from her family and relatives in Kumari Bahal. She is always dressed in red and her forehead is painted in red. The third eye is put in her forehead. She sits on her throne with her attendants. Non-Hindus are allowed to enter the courtyard but may not go up. She usually acknowledges greetings from her balcony windows. For all the sacrifice a girl child makes in order to become a Kumari, she gets very little in compensation. When she comes to the end of her career as the Kumari when she reaches puberty she has to walk out with virtually nothing. The month's stipend she is paid is a mere pittance and not enough for anything. If the Kumari tradition is to vanish from our culture it will indeed be a great pity. Not only will our culture be so much the poorer but there will be less to show to the numerous foreign tourists who come to Nepal attracted by our rich cultural traditions. Facing freedom  Some former Kumaris have recently been speaking out about the difficulties of rejoining a family you hardly know. One said it was a real shock being told what to do by teachers and difficult playing with other children. Another, that she simply did not know how to face her freedom. A woman MP has even called for the tradition to be abolished. But today's Kumari is perhaps relatively lucky. Under quite new arrangements, living goddesses nowadays are all entitled to a formal education with a tutor of their choice.

an introducion to bhaktapur city, nepal

INTRODUCTION

Bhaktapur—locally known by Khwopa—is world renowned for its elegant art, fabulous culture andindigenous lifestyle. For its majestic monuments, colorful festivals and the native Newars best known for their long history of craftsmanship, the ancient city is also variously known as the "City of Culture", the "Living Heritage" and "Nepal’s Cultural Gem". Given such unequaled opulence in ancient art and culture, Bhaktapur is more like an open museum, and the ambiance here is such that it instantly transports visitors back by centuries the moment they step into its territory.

Bhaktapur has its gem in the Durbar Square—a World Heritage site listed by the UNESCO. Strewn with unique palaces, temples and monasteries best admired for their exquisite artworks in wood, metal and stone, the palatial enclave has bewitched pilgrims and travelers for centuries. Yet, they are not all though. Adding to the mesmerizing environs is the holy Himalaya that makes the backdrop of the city. Stretching all along the township, the panoramic Himalaya levitates in the skyline as if to keep vigilance on the city’s enviable beauty and splendor.
Bhaktapur, at 1,401 meters above sea level, spreads over an area of 6.88 square kilometers. It grows from a collection of villages strung along the old trade route between India and Tibet. The capital city of the Greater Malla Kingdom till the 15th century AD, Bhaktapur was founded in the 12th century by King Ananda Malla, but it was only in the early 18th century that this city took its present shape. It was at that time that many of Bhaktapur’s greatest monuments were built by the then Malla rulers.

Monuments	Culture & Festivals	Handicrafts	Preservation Efforts
Durbar Square	Taumadhi Square	Dattatreya Square	Previous Menu

MONUMENTS
Monumental masterpieces in Bhaktapur are innumerable, and each is more attractive than the other. Mostly terra-cotta structures supported by carved wooden columns, elaborately carved struts, windows and doors, gilded roofs and pinnacles, open spacious courts all around and, above all, the fascinating divine images presiding over the monument—many edifices have many things in common, yet their varied shape, size and designs make the one even more wondrous than the other. Furthermore, each of their components reflects the religious belief, social outlook and the economic status of the builders, and the monuments in all carry along a rich artistic tradition of the native Newars.
In Bhaktapur, visitors confront a smaller or larger monument almost at every ten or twenty steps. Perhaps stunned by the clusters of monuments, a visitor in the past had admired the Kathmandu Valley, saying that "every other building (in the Valley) is a temple and every other day a festival". The proportion, owing to continual external invasions and natural calamities, might have changed over centuries, yet the presence of variously shaped and sized monuments in Bhaktapur is still awe-inspiring. The world-famous Nyataponla Temple, Bhairavnath Temple, Taleju Temple, 55-Window Palace, Golden Gate, Golden Faucet, Big Bell,Yaksheswor Mahadev Temple, Dattatreya Temple, Peacock Window, Taja Math, Pujari Math, Wakupati Narayan Temple, Nava Durga Temple, Chandeswori Temple, Barahi Temple, Bharbacho Gate, Terra-cotta Windows and Nepal’s largest Shiva Lingum at Hanumanghat, and such historic ponds as Ta-Pukhu, Na-Pukhu, Bhajya-Pukhu and Bahre-Pukhu (Kamal Pokhari) are simply a few among many that embellish the city’s brick- and stone-paved squares, courtyards and open fields. Besides, the presence of a great many Buddhist monuments, many of them rubbing shoulders with Hindu shrines, simply reaffirms the age-old Nepalese tradition of social harmony and religious tolerance among its peace-loving populace. Because of this time-tested tradition, Bhaktapur’s well known Lokeswor Mahavihar, Prasannasheel Mahavihar, Chatu Brahma Mahavihar, Jaya Kirti Mahavihar, Sukra-varna Mahavihar, Dipanker Mahaviharand many other Buddhist shrines have been the places of esteem and adoration for the Hindus alike.
CULTURE & FESTIVALS
The cultural traditions of Bhaktapur are no less glorious than its artistic masterpieces. The ancient ritual dances and festivals here are observed with the same fervor and enthusiasm as they were centuries ago. Consequently, the city is still a venue for a great many festivals and cultural dances, many of them as unique as the city itself. While Bhaktapur’s Gai-Jatra (July/August) and the tantrically-inspiredNava Durga Dance (October-June), which is comprised of the city’s protectress deities, are the "only ones of their kinds" in Nepal, theBiska Jatra (April), one of Nepal’s greatest and most exciting festivals, is the only such event observed according to the official solar calendar.
HANDICRAFTS
Besides the physical monuments and cultural festivities, the Newars of Bhaktapur have also inherited a long history of craftsmanship. It is here where visitors can have rare close-up views of Nepal’s master craftsmen giving continuity to their time-honored traditions of art. In its two famed Pottery Squares, they can see potters giving shape to lumps of clay on their traditional wooden wheels. Besides, they also encounter the city’s well-acclaimed artisans who, with their wondrously skilled hands, produce a great variety of handicrafts. Bhaktapur’s indigenous handicraft varieties include paubha scroll paintings, papier-mâché masks, cotton cloth, woodcarvings, metalwork, jewelry and ceramic products. In addition, the home-spun haku-patasi (black sari), black cap and the delicious Juju-dhau, literally the "King of all yogurt varieties", have also made this city a favored spot for tourists and the Nepalese alike.
PRESERVATION EFFORTS
For Bhaktapur and its tradition-loving locals, having monuments and culture alone is not all. For them, preservation of the mankind’s shared glories is as much important as the creation of new ones. Keeping this in mind, Bhaktapur Municipality has launched an ambitious campaign for the purpose. In this course, the local body so far has carried out massive restoration of the Nyataponla and Bhairavnathtemples, Ta-Pukhu (Siddha Pokhari), the Bhandarkhal Complex, and many other monuments of both religious and archeological importance. Now on the anvil of the municipality are the undertakings involving the rehabilitation of the Taleju Temple Complex, Chatu Brahma Mahavihar, Yaksheswor Mahadev Temple and the 55-Window Palace. In addition, the upkeep of the streets and squares will continue as it had in the past. The most notable part of all these conservation efforts is the active participation of the locals as well as the visiting tourists. While the locals on their part contribute with their labor and skills, tourists do the same through their moral and monetary support.
Bhaktapur Municipality’s commitment to the preservation and promotion of the city and its glorious traditions of art and culture also has taken shape into the legendary Bhaktapur Festival 1997. Organized by the local body for five consecutive days, from October 22 to 26, 1997, the mega event—the first and biggest of its kind ever held in Nepal—had been instrumental in promoting not only Bhaktapur, but also the whole nation in the international arena.
Effortful of realizing its noble objectives, Bhaktapur Municipality has also enforced a ban on vehicles in the Durbar Square. Effective since 1992, the law forbids heavy vehicles from getting into the city core and all kinds of automobiles into the palatial enclave. Because of the municipality’s endeavors and cooperation from the local citizens, Bhaktapur today is Nepal’s one of the least polluted urban areas, besides being the country’s best preserved city.
Given the historic city’s artistic and cultural riches combined with the unspoilt natural atmosphere all around it, a visit to Bhaktapur will sure to become an experience of a lifetime for many. A quiet stroll down the city’s tranquil streets not only take them into a drastically different socio-cultural environment, but also help them explore a glorious dimension of human civilization that is Bhaktapur.
DURBAR SQUARE
Bhaktapur’s Durbar Square is the gem not only of Bhaktapur, but also of the entire nation. The most fascinating structure here is the world-renowned 55-Window Palace. The elaborately carved windows and doors are something that visitors simply cannot help admiring. The seat of royalty before 1769 AD, the building now houses the National Art Gallery—the museum better known for its rich collection ofpaubha scroll paintings and breathtaking artworks in stone.
The world famous Golden Gate rubs shoulders with the 55-Window Palace. An unparalleled specimen of repousse art dating back to 1756 , it is the entrance to the marvelous Taleju Temple Complex. Getting into it leads to a number of artistica-lly designed chowks (courtyards) including the Royal Bath, which is adorned with the well-admired Golden Faucet among others.
Another artwork that unfailing-ly bewitches visitors in the Square is the Big Bell. Big enough to match its name, the bell was erected by Ranajit Malla (r. 1722-1769), Bhaktapur’s last Malla king. It was used in those days for paying homage to Goddess Taleju, the lineage deity of Malla rulers, as well as to call assemblies of the citizens to discuss on given subjects concerning the state. Today, it is rung twice a day as a mark of tribute to the goddess. Right next to it is a smaller Barking Bell. To one’s surprise, all dogs around it start whining the moment it is rung by its caretaker.
The Yaksheswor Mahadev Temple equally adds to the Square’s unparallaled beauty. Named after its builder king, Yaksha Malla (r. 1428-82), the two-storied pagoda was constructed after Kathmandu’s world famous Pashupatinath temple. It is noted for its wooden struts full of erotic carvings.
Other notable monuments in and around the historic Durbar Square are: the octagonal Chyasin Mandap, Siddhi Laxmi Temple, Shiva Temple (Fasi-dega), Vatsala Temple, Bhandarkhal Complex, Chatu Brahma Mahavihar, Indrayani Temple, Balakhu Ganesh Temple, Tripura-sundari Temple and the Char Dham symbolizing the four greatest Hindu pilgrimage sites.
TAUMADHI SQUARE
The Nyataponla Temple presides over the Taumadhi Square. Dating back to 1702 AD, the colossal five-storied edifice is the country’s tallest pagoda temple. The struts, doors, windows and tympanums—each embellished with attractively carved divine figures—perfectly portray the creative tradition of Newar craftsmen. The temple is dedicated to Goddess Siddhi Laxmi, the manifestation of female force and creativity. The latest major renovation of this monument was carried out in 1997 AD by Bhaktapur Municipality using the revenue it collected from tourists.
Next to the Nyataponla Temple is the rectangular shaped Bhairavnath Temple. It houses a gilded bust of Bhairav, the ferocious manifestation of Lord Shiva. The three-storied pagoda was razed to the grounds by the 1934-earthquake, and its latest renovation was undertaken by Bhaktapur Municipality in 1995 AD.
The enclosed complex facing the Nyataponla Temple is dedicated to Tilmadhav Narayan, a manifestation of Lord Vishnu, who is one of the Supreme Triumvirate of Hindu pantheon. A few steps ahead it, to the southwest, lies the famous Pottery Square, where visitors can see the city’s well-known potters making variously shaped and sized earthenware. The major monumental highlight of this square is a temple of Jeth Ganesh, which dates back to the 14th century.
DATTATREYA SQUARE
The Dattatreya Square is Bhaktapur’s third dazzling gem. The seat of royalty till the 15th century, the area still houses a great number of historic monuments including many wondrous Maths (residential mansions) and temples.
The Dattatreya Temple is the main attraction of the Square. Constructed by King Yaksha Malla, the giant three-storied temple is believed to have been built with the stem of a single tree. Having defied series of calamities, it still bears testimony to the incredible achievement made in those regal days of the Nepalese history.
The Wane Layaku complex, which lies to the south-western corner of the Dattatreya temple, is noted for Bhaktapur’s second Talejushrine. Enclosed with old houses, the courtyard sees throngs of people, especially during the Mohani (Dashain) festival, when a rareGhau-batacha (Water Clock) is put on public display. During the Malla Era, the water-clock was used by the then rulers and astrologers for fixing "propitious moments" for commencing and concluding various state and social ceremonies.
The Peacock Window, which is also called the "Mona Lisa of Nepal", is a rare masterpiece in wood. Dating back to the early 15th century, the unique latticed window has an intricately carved peacock in its center. The window adorns the Pujari Math which, with rows of exquisitely carved windows and doors, is equally appealing. The building presently houses the Woodcarving Museum. The museum has a rich collection of unique pieces in wood.
The Brass & Bronze Museum, housed in the historic Chikanpha Math, is the next highlight of the Square. It has a wide collection of bronze and brasswares including the ritual jars, utensils, water vessels, pots, spittoons and similar other household items.
Near the Dattatreya Square is the Wakupati Narayan Temple. Dedicated to Lord Vishnu, the two-storied structure is a unique specimen of pagoda architecture. Next to it is Bhaktapur’s second Pottery Square.
Besides Bhaktapur’s three well-acclaimed Squares, there are many other spots within the expanse where visitors can experience a lot more. The recently-restored Ta-Pukhu (Siddha Pokhari), Ancha-Pukhu, Khancha-Pukhu, Barahi Temple, Lokeswor Mahavihar, Nava Durga Temple, the Terra-cotta Windows at Tuchhimala and Nepal’s largest Shiva Lingum at Hanumanghat are some of Bhaktapur’s monumental glories which tourists visiting this ancient city simply do not like to miss.