कलिगत संम्बत ३४०० अगाडि राजा वरदेवले ललितपुरकाे रक्षा हेतु स्थापना गरेको ब्रह्मायणि हाे।याे पिठ काठमाडौ र ललितपुरको सिमानामा रहेकाे छ।याे देवी राँगा माथि सवार छिन।यहाँ मल्लकालमा धन्वन्तरिकाे मूर्ति स्थापना गराएको भनिन्छ ।
धन्वन्तरि भएकाे कारणले यश वाराहिलाइ धन्वन्तरि वाराहि भनिन्छ । याे मन्दिर पाटनकाे ज्वागलमा छ।
१७०१ अगाडि राजा वरदेवले ललितपुरकाे रक्षा हेतु स्थापना गरेको ब्रह्मायणि हाे।याे पिठ काठमाडौ र ललितपुरको सिमानामा रहेकाे छ।याे देवी हाँस माथि सवार छिन।
दिपंखा अाउदा पनि याे पिठ लिनु पर्छ।
Purnachandi(siddhi laxmi)
Matya is a typical Buddhist festival of Nepal. In Newar, it means the Festival of lights. It is, however, quite different from Deepawali which the Hindus celebrate every year in November. Matya beings early in its morning on the third day of the dark fortnight of Sharawan (August-September).
There is a very interesting story about the origin of this festival:
Buddhists have a tremendous respect for this festival. Therefore, they celebrate it with great feast and fun. They highly regard it as an unforgettable day as all the maras surrendered themselves to the all-compassionate Buddha and confessed their sins.
Matya is marked by a long parade of the enthusiastic shrine-walkers who go round all the Buddhist shrines scattered in and around the city of Patan. It must be noted that Patan alone has over 1,300 Buddhist shrines. The offerings of rice grains, flowers, red powders, sweets, incense and guru patra (a gift cup for teacher) are quite common. However, offering oil or butter lamps to Lord Buddha on this auspicious day is a dominant feature. It signifies great enlightenment obtained by overcoming the maras (temptations).Once Shakya muni Gautam was in deep penance to attain nirvana. The maras were determined to break his concentration and ame down in different guises to detract him. Some garbed themselves as fierce-looking demons, some as apsaras (damsels or fairies) and so on. They all made every possible attempt to seduce him but all in vain. Instead, Shakya Mini overcame the maras and became the Buddha, the Enlightened One. It is said that on, the maras came to confess their sins to Lord Buddha and worrshipped him with great honour. Every since, this festival is believed to have come into existence to mark Buddha's victory over them much as Deepawali marks Rama's victory over the demon king Ravana.
The expression of this story can be found in Matya. All those devil dancers, the apsara actors and several other funny mask-wearers who are the part and parcel of the festive parade are said to represent the maras. This parade is always accompanied by several groups of musicians playing various kinds of traditional Nepalese musical instruments. The route prescribed for this parade looks quite confusing yet accepted as the most perfect and shortest. The parade is supposed to move on in an unbroken chain. This is the only way for all the shine-walkers not to get lost before they complete this religious journey. The entire parade is led by one of the group of musicians.
Interestingly, ten different neighbourhoods of Patan have long been running the parade. The responsibility of organizing it goes to each of these neighbourhoods once in every ten years. Traditionally, the sponsoring tole must train a team of traditional drurn-players who are expected to display every skill in the public. Known as Naubaja Khala, they perform the show in a very special way only at the member toles devoted to this Matya festival. It is quite exciting to see the way they go round the town and perform this typical musical event with great enthusiasm. Some of the drums that are used for the occasion are so richly decorated that people sometimes mistake them for temple treasures.
Nepalese people have great respect for Nagapanchami Day, which falls every year on the fifth day of bright fortnight of Shrawan (July-August). They celebrate it by posting colorful portraits of nagas (serpents) on the walls above the main doorways.
Nagapanchami has very ancient origin. The tradition of serpent-worship seems to have originated from the Dravidian culture. So this tradition is in its basic from very non-Vedic. The Aryans did not initially worship the snakes. They were always afraid of the snakes and tried by all means to keep them away. The Vedas have very little to say in praise of serpent-gods. (There is a reference about an interesting method of neutralising snake venom in the Rigveda. Taittiriya Samhita prescribes snake sacrifice for one's peace, protection and prosperity.) It was only in the puranic period that the Aryans made some rooms for the snakes in their religious functions. But later, the Puranas started speaking very highly of the significance of the serpent-worship. And thus the tradition of serpent-worship came to be recognized as an integral part of the Vedic religion.
The Puranas have plenty of verses devoted to the nagas. To illustrate, the Garuda Purana says that worshipping of the nagas on the Nagapanchami Day brings peace and prosperity to the devotees. The Skanda Purana says that if one offers cow milk to the snakes on this day one is sure to be safe from snakebites for the whole year. The Bhavishya Purana says that one who worships the nagas with single minded devotion will always be able to keep the thunder away.
Another reason is that the Kathmandu Valley has long been regarded as the legendary lake home of the nagas. Karkotak, their king, is still believed to be living in Taudaha lake, about seven miles south of the Kathmandu city. Kathmandu Valley was also called Nagarhida, which means the ancient abode of the nagas.In any case, the Nagapanchami Day reminds us that many snakes by nature are poisonous and dangerous. And yet, they are very useful to the ecosystem as they keep check on pests like rats, insects, etc.
Nepalese people have been maintaining this tradition from time immemorial. Snakes in Nepal are generally belived to roam about in disguise of a certain god or goddess. So when they see a serpent crawling in or around their houses they never forgot to burn some incense in its honour. However, the Nepalese people seem to worship the snakes more as rain-god than as any other gods. One possible reason is that Nepal has long been an agricultural country. More than ninety percent of the people here still depend on agriculture for their livelihood and monsoon rain is still the main source of irrigation for farming. And the legend has it that the nagas are the sole agents of the monsoon and drought. It also talks about Naunaga (nine very important snakes) seated on which Yoga Gorkhanath performed deep penance to stop the rain for twelve long years all over Nepal. So Nepalese farmers always regard nagas as the most powerful water spirits.
Ghantamo or Ghantakarna is one of the most ancieht festivals of Nepal, which comes every year on the fourteenth day of dark forthnight of Shrawan (July- August). This festivals comes first in the series of other festivals to follow round the year. It is interesting to note that this this day is marked as a big day for the boys. Hence it is also known as the 'Festival of Boys'. As a matter of fact, it is always the boys who take the most active part on this occasion.
On this day the effigy of the monster made of reeds is set up at every crossroad. As a legend goes, long time ago, a monster called Ghantakarna came to the Kathmandu Valley to devour people. But before Ho could endanger the inhabitants of the ciyi they killed him. Ever since the Nepalese have been celebrating this day as a big festival. Every neighbourhood has thus one of these monster effigies and a group of boys to look after that. From the very early morning on this day quite a number of them are seen standing round the effigy in the street and collecting jagats (a kind of ceremonial tall) from the passersby and vehicles. With the collection the boys buy things necessary for the funeral of Ghantakarna.
When the evening falls they tie up the effigy with a strong rope, kick it several times and then drag it away shouting wild slogans until they reach a riverbank where they burn it and then throw it away into the water. Then they all come all the way home singing a kind of victory song.
It is said that after Ghantakarna is dragged down to the river nobody is sopposed to be hanging around outside lest the dead monster should come back and avenge his humilitation. So, many elderyly people never forgot to lock up their doors soon after they are the Ghantakarna off. Women sweep the house and throw away the dust suspecting that some evil spirits might be still lingering around it. Some people drive the iron naile on the lintels of their doorways to check the devils from entering their houses. Iron naile are considered very good at checking the advent of evil spirits. People also were iron (finger) rings on this day to safeguard against the attack of the evil spirits.
Although the festival is celebrated all over Nepal, people belonging to different ways following their own local tradition. For example, in Bhadgaon they celebrate it in a manner of mourning whereas Kathmanduites do it with great feelings and fun. The Kathmanduites pick up a boy (from lower class) who is quite strong and skilful. He is dressed like one in mourning and his face painted to make him look like a descendent of Ghantakarna. Then he goes around the neighbourhood to beg for alms for the funeral of 'his grandfather' Ghantakarna. When it gets dark, the funeral rites of the effigy is performed by that boy before finally sitting it on fire and throwing it into the water. This marks the end of the festival.
प्रश्न : मलाई हिन्दु समाजमा पिरियडमा किन मन्दिर जान निषेध गरियो ?
उत्तर-
बहिनी आजसम्म तिमी लाई कसैले पशुपतिनाथको ढोकामा बसेर पिरियड भएको छ कि छैन भनेर सोधेको छ ?
छैन ।
पिरियड हुदा हिन्दु समाजमा मन्दिर प्रवेश नगर्नु भनेको छैन । पर बस्नु भनिन्छ ।यो पिरियड मा दिएको छुट्टी(Menstrual leave ) हो । तिम्रो शरीर बाट रगत जादा तिमि कमजोर हुन्छौ भनेर आराम दिएको छुट्टी हो ।प्राचीन संस्कारको संस्कृती पछाडीको ज्ञान हेर्ने गरौ ।
पिरियडमा तिमी कोहि एक भन्दा अपवित्र हुदैनौ । मन्दिर भन्दा पवित्र हुन्छौ । मन्दिर भन्दा संवेदनशिल ( sensitive ) हुन्छौ ।पिरियडमा मन्दिर नजानु भनेको पुरातन समाजमा मन्दिर टाढा हुन्थे फेरि मन्दिर जानू भनेको मन्दिर गएर नमस्कार गरेर फर्कनु मात्र थिएन । मन्दिर निराहार शुद्ध भएर जाने गरिन्थ्यो । पिरियडमा मन्दिर निराहार निर्जल जादा घण्टौ साधना गर्दा तिम्रो स्वास्थ्यमा असर पर्छ तिमी झन कमजोर हुन्छौ भनेर मन्दिर नजाउ भनिएको हो ।कालान्तरमा यो निषेध (Taboo) को रुपमा बुझियो ।
भारतमा कामाख्या मातालाई नै पिरियड हुन्छ । हिन्दु समाजमा नारी देवि हुन । यदि नारीले हिन्दु धर्म संस्कार संस्कृती जोगाउन नसके एउटा युग गुमाउनेछ्न । तिमी पिरियडमा अछुत वा अयोग्य हुदैनौ तिमी मन्दिर भन्दा पवित्र हुन्छौ । मन्दिर बनाउने मान्छे जन्माउने पनि तिमी/नारी हौ ।
तिमी जुनसुकै बेला मन्दिर जान सक्छौ । किन नजान भनियो फरक कोण बाट हेर्न सक्छौ । हिजो कुन अभ्यास थियो त्यसलाई जानेर बुझेर मात्र प्रश्न गर । (तस्वीर - कामख्या देवि , ब्लुहिल )
पुनश्च : प्रस्तुत विश्लेषण माथी केही प्रश्नहरू उठेको ले प्रस्तुत पंक्तिकार थप व्याख्या गर्दैछ ।
नेपाली समुदाय बिच सम्म लोकप्रिय संसारको सर्वोच्च कोमारी तिर्थ कामाख्या अम्बुवाची पर्वको एक रोचक प्रसङ्ग छ -जब अम्बुवाची पर्व सुरु हुन्छ रजस्वला /रजोधर्म सुरु भए सगै भगवतीको गर्भगृहको द्धार तीन दिन आफै बन्द हुन्छ भनेर कामाख्या शोधार्थी मुर्धन्य विद्धान दिवाकर शर्माले आफ्नो शोधपत्रमा उल्लेख गरेको छ्न । चौथो दिन हर्षोउल्लासका साथ मन्दिरको द्धार खोलिन्छ भक्तजनको मेला लाग्दछ । प्रतिकात्मक रूपमा तीन दिन मन्दिर बन्द हुनु भगवती अपवित्र हुनु हैनकी भगवती संवेदनशिल थप कोमल र पवित्र हुने भक्तजनले भगवतीको पवित्रता कोमलता ग्रहम गर्न नसक्ने भएर हो ।
अर्थात रजस्वला हुदा नारी लाई मन्दिर प्रवेश निशेध अपवित्र अशुद्ध भएर हैन ।
अर्को प्रश्न गुप्तबास , एकान्तबास , पर- बस्ने व्यवस्था किन गरियो भन्ने उठेको छ ।
रजस्वला /रजोधर्म भएकी नारी लाई संस्कृतमा पुष्पिणी /पुष्पहासा (पुष्प जस्तै कोमल ) ,स्त्रीधर्मिणी ( धर्म धारण गरेकी स्त्री ) भनिन्छ ।
गुप्तबास नारीलाई नारी शक्तिको आत्मबोधको अवसर हो ।आत्मसाक्षात्कारको अवसर हो । भगवान महावीरको उपबास होस वा ऋषिमुनिको वनबास होस बुद्धको वनबास - अध्यात्मिक रुपमा गुप्तबासले विशेष अर्थ राख्दछ।
सधैभरि घरको धन्दामा व्यस्त हुनेनारी लाई सनातन धर्ममा मासिक रूपमा आत्मसाक्षात्कार , आत्मबोध , आत्मचिन्तनको समयावधि व्यवस्था गरिएको थियो यसैलाई गलत रूपमा प्रयोग गरेर गोठमा राख्ने घरबाहिर राख्ने गरियो जसको दोस सनातन धर्म - अभ्यासलाई दिन मिल्दैन । नेपालको शैक्षिक -आर्थिक - सामाजिक अवस्था जिम्मेवार छ ।
अर्को प्रश्न - रजस्वला गर्दा किन पुरुष सगै सुत्न नारीले नपाउने भने जस्तो आयो !
वास्तवमा यहा म कुनै वैज्ञानिक कारण नदिदै भन्न सक्छु रजस्वला भएको स्त्री शारीरिक रूपमा कमजोर हुन्छ्न । शारीरिक रूपमा कमजोर नारी सग यौन सम्पर्क गर्ने कुरा पातकी कुरा हुन । रजस्वला भएको स्त्री सग सहबास नगर भन्नुको अर्थ छुदै नछुनु , सगै बस्दै नबस्नु भनेको हैन । स्त्रीलम्पट बनेर नारीको शरीर भोग नगर भनिएको हो ।
फेरि रजस्वला भएको बेलामा संक्रमणको संभावना यसैपनी ज्यादा हुन्छ रजोधर्ममा रहेकी नारीले यौन सम्पर्क गर्दा नारी मात्र हैन पुरुष पनि यौनजन्य रोगको सिकार हुन्छ्न भन्नेकुरा भारतिय डा अरविन्द मिश्रले एउटा बुलेटिनमा लेखेका थिए ।
जुनकुरा विज्ञानले हजारौं वर्ष पछि पत्ता लगायो त्यो कुरा धर्मले हजारौं वर्ष अगाडी देखि अभ्यास गर्यो ।
अर्को प्रश्न निषेध होकि हैन भन्ने आयो - -
रजोधर्म- मासिक धर्म निषेध हैन निर्वाण हो । मुक्ति हो । रजस्वला अधर्म हैन धर्म हो । अपवित्रता हैन उच्च पवित्रता हो ।
हामी हाम्रा चेलिबेटी - आमादिदी बहिनीलाई सम्मान गर्न जान्दाछौ सक्दछौ इसाईयतको डलरमा बिकेका बिकाउ नरपशुहरुले हाम्रो सनातन सभ्यता माथी प्रश्न नगरेको राम्रो - हाम्रो समाजको गलत बुझाइ र कमजोरी माथी नखेलेको राम्रो ।
नेपाली साहित्यका एक प्रिय समालोचक - मिथक र संस्कृतीका एकजना प्रखर विश्लेषक Ram Lohani सर कामाख्याको बारेमा भन्नू हुन्छ - "कामाख्या देवी रजोवति हुँदा आउने रगतले तलको नदी रातो हुन्थ्यो भन्ने विश्वास अझै छ। त्यो रगत मिसिएको पानी पवित्र मानिन्थ्यो। :) अहिले, यद्यपि रातो त हुँदैन आफै, पनि निकासको पानीलाई पवित्र मानिन्छ।"
उहाको यो टिप्पणी सगै थप प्रष्ट के हुन सकिन्छ भने , कामाख्या देवि रजोवति हुदा नदिमा बग्ने रातो पानी पवित्र मानिनु प्रतिकात्मक रुपमा - रजोवती स्त्रीको रगत आफैमा अपवित्र हुदैन भन्ने अर्थ लाग्दछ ।
सगै राम लोहनी सर भन्नू हुन्छ " तन्त्रको एउटा पन्थमा रजश्वला स्त्रीको योनीबाट निस्कने रगतलाई पवित्र मान्ने प्रथा नै छ। पाटनको एउटा मूर्तिमा रजश्वला देवीको योनीमै मुख लगाइराखेको एउटा साधक देखिन्छ। "
Chatha or Ganesh Chauthi is celebrated every year with great sense of humour and fun. It always falls on the forth day of the bright fortnight of Bhadra (August-September). Chatha or Chauthi literally means the forth day of lunar month. It is also observed as the auspicious birthday of Lord Ganesh.People believe that these who venture to look at the moon on this particular day are sure to get charged (even falsely) for some theft or the other. So they stay indoors, usually in the dark room, with all the doors and windows closed tight. There is a mythological story about the origin of this belief when Ganesh cursed the moon for his being rude to him. This occurred one day as Ganesh, seated on the back of the small rat, was on his way to a great council meeting of all the Hindus gods and goddesses. When the full moon god saw the elephant- headed Ganesh clumsily riding a poor tiny rat, he could not help laughing at him and making fun of him. The latter could not stand it any longer and cursed the moon god: "From now on you would have no more light of your own and also nobody would ever look at your face on my birthday. Those who dare to look at your face on this day are sure to turn into thieves."
The moon god became terribly sad for the blunder he had committed. So he went straight to shiva, the father of Ganesh, related his entire story and prayed for his good grace. Shiva moved by the plea, made an immidiate arrangement with his son to settle the dispute. According to it, the moon get was granted to have his full light back at least once a month. But the second part of the curse was never withdrawn.
So this dark aspect - the worshipping of Chatha Deo, or the moon, as ' as the god of thieves', continues this day. According to an old traditional belief, those who want to be professional thieves should steal something on this day and offer it to Chatha Deo. It is also said that those who fail (in stealing) on this day will not succeed in this business for the whole year. As the age-old custom would have it, from early morning, small children go hunting around the fruit gardens of their pears, peaches, plums and so on which they pin up like medallions to their dresses. The childrens carry such fruits all day long and offer them to the thief god in the late evening.
However, it is not only the human beings but also the gods who take this curse seriosly. Even Bheemseana, one of the heroes of the Mahabharata, well known for the unusual adventures, super-human strength and bravery, is said to hide himself of the moon on this particular day lest he would be charged for theft. The custom of closing doors and windows of the temple of the Patan Bheemsena on this day is still in practice.
The religious texts say that the moon was born from the human mind. There is a very close affinity between the moon and the human mind as both are liable to rise and fall, and symbolize illusion, which gods always hate. In most illustrations of Lord Shiva we find the moon tucked in his matted hair. This stands for his divine wisdom ever controlling the otherwise restless mind. Moonless nights are generally compared to the completely controlled minds sans illusion. For the spiritual seekers, the moon, which appears in the sky only at night, is like a nightwalker, whose main job is to rob off the passers-by. Most probably, this is the reason why the moon of this particular day is associated with the theme of theft.
But Chatha is more momorable to the devotees of Ganesh who observed his birthday by worshipping him with the single-minded devotion, and also to seek his protection especially from the false allegations of the enemies. This have probably to do with this another very interesting puranic episode. It was said that the son got once gave a magnificent mani ( a ruby or celestial gem) as a gift to the Yadava who was his favourite devotee. When his enemies learnet of it, they immediately spread a rumour that he had stolen a pricious gem. This got Krishna upset because Yadava was his relative. So he went to Ganesh and prayed to him to acquit Yadava of this false charge. It must be remembered that Ganesh, in Hindu as well as in Buddhist community, is worshipped as the god of good luck and also as a great remover of obstacles.
Panchadan is a big Buddhist festival celebrated by almost all the Nepalese Buddhist every year with great enthusiasm. Panchadan is celebrated in Kathmandu and Bhaktapur on the third day of the dark forthnight of Bhadra (August-September) whereas in Patan, which is said to be the oldest Buddhist city of Nepal, it is celebrated earlier on the eight day of the bright forthnight of Shrawan (July-August). The majority of the Buddhists in Nepal seem to follow the Patan tradition.During the festival, devotees offer sims to the Buddhist monks. According to a very old customs, many Buddhists, rich or poor, go door to door in a sizeable group to beg for alms. Generally, these 'monks' are regarded as the mission of Lord Buddha himself and are treated very well in the Nepalese homes. Even Hindus give away some thing in charity to them. There are many religious trusts devoted to this alma-giving ceremony. So at Buddhist monasteries even non-Buddhist people can be seen giving away foodgrains to the 'beggars'. The 'Dangatha' chapter of a very old Buddhist text, Kapidawdan, says that those who give away food and cloths to the saints and sadhus on this day would be blessed with seven great gifts in return viz., health, happiness, longevity, wisdom, wealth, fame and children.Kapidawdan has a lot of interesting stories to tell about the significance of the Panchadan ceremony. It says how even a monkey, who with great feelings and faith gave away a jackfruit in charity to Deepanker (legendary Buddha), was reborn as a human being then and there by dint of his meritorious deed. The Another story is about the poverty-striken woman who, despite her untold pain and poverty, kept working for several years like a slave. She saved plenty of money but spent all this on a very ambitious giving-away-ceremony in honour of Deepankar. This auspicious day is mentioned as the Panchadan Day. Locally known as Guita Budhi, the lady, too is well remembered even today by the people, particularly those from Patan. There is a very old Buddhist monastery at Tyagal Tole in Patan popularly known as Guita Bahee, probably named after her. In Newar, guita bahee means 'the nine-storeyed monastic building'. According to a Buddhist secripture, a famous King of Jatak stories, sarvanda, built it. The Jatak says that Deepankar visited Patan several times and sayed at the Guita Bahee monastary, then known as 'Prasanna Shhela Mahavihara'. It is said that every time he went there he became very happy. 'Prasanna Sheela Mahavihara' means 'the monastery for the one who is happy by nature'.This monastery display some facinating cloths and jewellery of Guita Budhi every year on the full moon day of Shrawan. Even today, the monastery is considered to be the most important danshala - a perfect place for giving away anything one can afford to the Buddhist saints on the Panchadan Day.
The Indrajatra festival begins only when a forty eight foot long, gigantic pole, or lingo, is erected amidst a very old-styled religious function by the government priests and officials in a huge public gathering at the Hanuman Dhoka Durbar Square in a Kathmandu city. The pole is also regarded as the victory banner of Indra, the king of heven. This auspicious day falls on the twelfth day of the bright fortnight of Ashiwn (September-October). This fascinating festival lasts for eight days and is celebrated by the entire Hindu and Buddhist people in one form or another throughout the country.Some of the interesting aspects of celebrating the festival are erecting several small ceremonial poles displaying the statues of Indra and Bhairavs, staging the traditional devil and deity dances followed by febulous feast and festival feelings.Though this kind of ceremonial activity is seen almost in every neighbourhood in the Kathmandu Valley, yet the most enjoyable place for this festive event is the Hanuman Dhoka area. One can observe the huge image of Hathu Deo or Aakas Bhairava at Hanuman Dhoka, the image of gigantic Aju Deo at Indrachowk the life-size statue of Lord Indra installed on the high wooden pillar top near the Kastamandap temple(which is said to be built from timber of a single tree,) the Mahakali dance from Bhadgaon, the Bhairava dance from Halchowk and the Deshavatara dance of Lord Vishnu, all staged right in the vicinity of the Hanuman Dhoka.
The king and queen grace the third day of the festival according to the time-tested tradition.The Gaddibaithaka hall gets fully packed with the distinguished guests, diplomats, higher government afficials and the like. Then the chariot festival of kumari (the Living Goddess), Bhairava and Ganesh takes place.The beginning point of this chariot festival festival is the Basantapur Durbar Square, which is right across from the famed temple of Living Goddess. The ceremonial function starts roughly around 1 pm. However, it all depends upon the ritual performance of the grand puja that takes place at the Kumari temple on the day.
The festival has very ancient origin. According to some Vedic scholars, the Rigveda has many references to it. Indeed, more than one fourth of the mantras of the Rigveda are dedicated to Lord Indra, who is the king of rain gods. For example, Indra is called a great giver of rain and foodgrain. Nepalese worship him mostly in the form. Besides, he is also highty praised for the bravery. He is said to have bravely beheaded several demons like Vritra, Uran, Shunsa and so forth. Symbolically speaking, these demons are none other than natural calamities like drought, excessive rain and the like, which might put people in trouble whose only means of livelihood is agriculture. Thus, Indrajatra is not only very old but also closely associated with the agricultural life of the people.
The Bhavishya purana duly describes the festival.The Mahabharata speaks very highly about its significance. It mentions that chidiraj vasu was the first king to introduce it for public celebration. It also mentions all those king who celebrated it with great feelings and faith and says the kings who maintain the tradition of celebrating it will be lucky enough to see the powerful rivers of milk and honey flowing incessantly through their kingdoms.
According to the bhavishya purana the ceremonial pole, which is erected on the first day of the festival, should be divided into serval segment or puras(city-states). Besides,one of the very old Vedic names of Indra is Pandora,which means a great destroyer of several city-states. Most probably non-Aryan king or Dravidian chiefs ruled all those small city-states. In the Vedas,the viliant Indra is said to have ninety-nine hands,which he used in destroying several of his enemy city-states. However,it is said that Indra was able to work out his ambitions plan only after he had received a great banner from Lord Vishnu. Therefore,the Nepalese display so much respect for the indra dhoja(banner),which they believe to symbolize unity,strength and peace for all.
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#guru rajendra maharjan
Prachin kaal ma auta jogi aaye Kritipur ma vhichya magna aayexa. Auta gharma vhichya magda yeha dine kehi xoina vani mula ko bue ek muthi diyexa. Mula ko bue li Newari vasa ma kyapu(केपु) vaninxa. Tai mula ko bue ko karan le tyo jogi le lyo thau ko nam kyapu(केपु) rakhi diyo. Aile samma Newari bhasa ma yo thau li kyapu(केपु) nai vaninxa. Yo kyapu(केपु) ko purano sanskrit nam Padmakasthapur(पद्मकाष्ठपुर) ho.
Kamdhenu gai le dindinai slesmathak ban ma gaye dud chuhaune gardaxa. Tyo gai din dinai gaye aafno kriti(किर्ति) rakdaxa tesaile tyo thau ko nam Kritipur vayeko ho.
#Guru_Rajendra_Maharjan_Patan_Tangal
Long ago, the Kathmandu Valley was only huge lake inhabited by the countless number of aquatic animals. The majority of them were the norga (serpents). So this valley was known as Naga Daha meaning the 'Home of the Serpents'. One day Manjushree (a Buddhist god from china) came to visit this valley. He liked the valley so much that he wanted to make a beautiful town out of it. With this intention he immediately cut through the southera hill of the valley with one stroke of his legendary sword ( chandrahara ) and drained off the water. This compelled all the inhabitants of the lake to leave, as they could not do anything against the almighty Manjushree.
But a creature called Chhepu stayed put. When by his logic power Manjushree sensed that there was someone still hidden somewhere under the remnant of the lake, he commanded the latter to leave the water instantly. Chhepy was terrified when he saw that he could not go against the power of Manjushree. So he said he would leave the lake if Manjushree would promise out to look at his horrible feature when he moved out of the lake. According to the promise Manjushree closed his eyes and Chhepu prepared to come out of the water. As the fear-stricken creature pused half of his ugly body above the surface. Manjushree could not help but open his eyes stealthily,out of curiositym.
When Chhepu saw Manjushree open his eyes, he got so upset that he quickly dived back deep under the water to hide himself again. Manjushree, ashamed of breaking his promise, soon negotiated with Chhepu assuring him that he would never bother again to see the lower half of his body (which has since not been seen by anyone). He also promised that he would allow him to occupy a very significant place in the holy temples of Nepal (he was going to built up soon in the valley) and remain there half-hidden forever.
This story seems to explain a lot about our architectural tradition of showing only half of Chhepu's body above the tympanums of the temple of doorways.
there are 3 brothers of Chhepu . the oldest one is Cheepu wherest the second oldest is Bajijayanti and the smalles one is Garuda .
They are the sons of sun.Bajijayanti is vegeterian whereas two brother eat snakes.
#Guru rajendra maharjan patan
At first Thimi's Balkumari was of Patan Luukhachay. This balkumari is also known as Tirpurasundari and Sodasi. This balkumari has small story
Always balkumari come at midnight 12 o clock with his friend and dance.
His friends are-
-Matico Bhairab(मतिकाे भैरब)
-Dhanwantari Barahi
-Hasopota Ganesh(हासापाेटा गणेश )
-Baisnadevi
-Bramayani
-Maheswori and many more.
There are all total 14 best friends of balkumari.All midnight they dance and at one midnight 1 Tantric know that and from his powerfull mantra he captured them in a circle so,from that circle they can't come out.Because of his powerfull mantra the 14 gods and godess dance became mistake.Balkumari shouted"who is there that can capture (तारण)the 14 god and godess ,he told to comeout".From backside of tree tantric came out and he said "nameste",and told " I capured all of you." All gods and godess were astongished. Balkumari told "we need to do namaste to you because of your great mantra.You have very powerfull mantra that can captured 14 of gods and godess but why did you captured take out us from your tantra.Tantric told my wish was to keep all gods and godess.Balkumari was satisfied.Then he took out 14 gods and godess with his tantra.Balkumari told who wants to sit with me can sit and who want to go they can go to there own place.Tantric started to do bali puji because of his happyness and till now it is
worshiped.At Indrazatra Maharjan (ज्यापु)people's do zatra of Barahi ganesh and Balkumari. They carry 3 god and who carry it they d'not feel anything. When this jatra started at first Damokhee is played and they dance by taking bufallo's head and after that Dafa khee khala sit there and then 3 gods and godess and finally at last Dhemai.This jatra is cellebrated for 4 days.Many times ago at Luukhachay there was Masan(दिप:) and after they born people there remain ash and siviling(शिव लिङ्ग )(नलि बुं महादेव ) is formed by a collection of that ash.That Sivalinga is still there in front of that balkumari.After full of ash the name of place was naudwo(नऊ द्वंह) and it is kept by our newari ancectors.The meaning of nau(नऊ) in newari language is ash and dwo is known as hill.
After knowing that balkumari was powerful god 2 tantric of Thimi came and they captured balkumari and his friends and take to Thimi.After they reach to Thimi balkumari told" I will sit here dont try to take me from here but my friends can go anywhere they like" .Tantric agreed his point and balkumari told to meet his friend once at baishak 2nd at new year so at thimi biskaa jatra diffrent gods and godess
is taken to balkumari temple to meet his friend and special instrument which is called demai. 1 demai is covered by 50 (uncountable)bhusya and that demai is muu demai(मू धिमय्).Muu dhima is one of the attraction of thimi sindur jatra.Then after other demai comes and do sindur jatra.32 khat jatraa in thimi.30 gatai start jatraa to 4gatai finish.
In a book of hindus(वेद) , A bed which is carried by Brahma, Vishnu, Rudra, Maheswara and Sadashiva. Lakshmi and Saraswati are fanning her. and in that bed shiva was sleeping and from shiva waist lotus is formed and from that tripura sundari is formed.Tripura sundari is in top 10 mahavidya.As Shodashi, Tripurasundari is represented as a sixteen-year-old girl, and is believed to embody sixteen types of desire. Shodashi also refers to the sixteen syllable mantra, which consists of the fifteen syllable (panchadasakshari) mantra plus a final seed syllable. The Shodashi Tantra refers to Shodashi as t he "Beauty of the Three Cities," or Tripurasundari.Shodashi mean sixteen.Tripurasundari is sixteen year .
Writen by-
Guru Rajendra Maharjan
From
Patan,Tangal.
दलमर्दनलाई धपाई सकेपछि विश्वजित मल्लका नातेदार तेजनरसिंह मल्ललाई ने.स.८८८मा ललितपुरको सिंहासन राखे र उनको नाम अंकित मुद्रा पनि निकाले।
याे सालमा २४ पल्ट भुकम्प गयाे र नुन तेल कपडाको हाहाकार भयाे।
ईन्द्र जात्राको दिन पारेर सब मस्त भएको बेला गाेरखालिहरुले ३ ठाउँबाट अाक्रमण गरेर पृथ्वीनारायण शाहलाई कान्तिपुरकाे राज सिंहासनमा राखे।
अनि जयप्रकाश मल्ल ललितपुरका राजा तेजनरसिंह मल्लकाे शरणमा गए।
ललितपुरका ५ मन्त्री पृथ्वीनारायण संग मिलेको थाहा पाई सुरक्षा नभएकोले दुबैजना भक्तपुरका राजा रणजित मल्लकाे शरणमा गए।
भाेलिपल्ट पाटनका ती ५ मन्त्रीले पाटनढाेका वरिपरि बसि पृथ्वीनारायण र गाेरखा सैनिककाे भव्य स्वागत गरे।
तर पाटनढाेका भित्र पसि १०० मिटर मात्र बढेका थिए, पाटन नबहिलका राष्ट्रप्रेमि क्रान्तिकारी ज्यापुहरुले छानाछानाबाट ईट्टा प्रहार गरे।ईट्टाले गर्दा पृथ्वीनारायणकाे टाउको फुटेको थियाे।
ईट्टाहरु बाट छलाई जाेगाई ५ मन्त्रीले पृथ्वीनारायण लगेर ललितपुरको सिंहासन राखि राजा धाेषणा गरे। ती मन्त्रीहरुले पृथ्वीनारायण शाहलाई सिन्दुर जात्रा पनि गरे।
त्यसपछि ने.सं.८९० कार्तिक द्वादशिका दिनदेखि ३ दिनसम्म भादगाउँ संग धाेर युध्द भयाे र युध्द जितेपछि पृथ्वीनारायण शाह भक्तपुरको राजा भयाे।
#वासुुुपाशा
#गुरु राजेन्द्र महर्जन patan tangal
बुध्द २प्रकार छन।
महायान बुध्द र हिनयान बुध्द
महायान बुध्दले मासं,मदिरा ,मैथुन(sex),अादि सब गर्दछ भने हिनयान बुध्दले यी सब गर्दैनन् ।हिनयान बुध्द गाैतम बुध्द हाे।गाैतम बुध्दले सब त्यागी हिनयान बनेका हुन। गाैतम बुध्द विश्वकाे एकमात्र हिनयान बुध्द हुन।
गाैतम बुध्द एकदिन कुमालकाे अनुरोधमा उनका धर गई भाेजन गर्न लाग्दा सुङ्गुरकाे मासु देखे।बुध्द अहिसावादि थिय।
तर बुध्दले साेचे"याे मासु नखाई छाडिदिउ भने त्यो माटाे हुन्छ ,खाई दिउँ भने पनि माटाे हुन्छ " ।याे सत्कारलाई
सत्कार गरि खाईदिदा केही फरक हुदैन। यस्तो बिचार गरि खाईदिदा गाैतम बुध्दकाे मृत्युको कारण पनि त्यहि मासु हुनगयाे।मासु अपच भएर उनकाे मृत्युु भयाे।
गाैतम बुध्दकाे उपदेश "अहिसा परम धर्म "।हिसां गरेर मासु खानु हुन्छ भनै उनकाे धारणा हाेइन।तर उनकाे धारणा विपरीत बुध्दले पनि मासु खाएका थिए भनेर उनका भक्तहरुले पनि मासु खाने गरेको पाइन्छ । हिनयान बुध्द महायान हुदा मृत्युको कारण बन्याे।
हिनयान बुध्द=सिध्दार्थ गाैतम
महायान बुध्द=वैराेचन,अक्षाेम्भाे,वाेपाक्षि,अमिताभ,रत्न संभव,अमाेध सिध्दि,बज्रसत्व अादि।
Kathmandu पहिला जङ्गल थियाे।जङ्गल फाडेर मानिसहरु भादगाउँ तिर बस्ने थाले ।फेरि केही मानिस अन्यत्र वस्ने मनसायले ठाउँ खाजि गर्दा हाल लगनखेल
वरिपरि बस्न मन पराएर "का थ्व थाय यल:" मतलब"याे ठाउँ मन पर्याे " भनी बसे।मनपरेेकाेलाई यल: भनिन्छ ।तत्सैले यल: नाम रहेको हाे।नेवार समुदायले ललितपुरलाई यल: भनिन्छ ।समय बित्दै जाँदा मानिसहरुले जथाभावी दिसापिसाब ,फाेहर गरे अनि वटुक भैरवको बिरालोले मानिसका बच्चाहरु लगि दुःख दिन थाले।याे दुःख दिने ठाउँमा नबसाैँ भनी क्वालखु हाल golden temple तिर बसाई सर्याे।बसाई त भयाे तर बानी परिवर्तन भएन ।फेरि त्यो बिरालोले दुःख दिन अाए।मूखियाले हे भगवान के भयकाे दु:खै दुःख।उनकाे सपनामा वटुकभैरबले भने तिमीहरू जथाभावी दिसापिसाब गरेकोले म काेप(रिसाएको )भएको हुँ ।याे सपनाकाे सबै कुरा सबैलाई भने ।त्यसपछि बानि , सुधारे र पुजा अाजा पनि गरे।अब बिरालोले पनि दुःख दिएनन् ।भैरवकाे सेवाले भक्तपुरको मानिस भन्दा ललितपुरका मानिस सुसम्पन्न भएर अायाे।भैरबकाे वाहान कुकुर हाे तर वटुक भैरव मन्दिर भित्र कुकुर र बिरालाे छ।यसकाे मतलब याे भैरव सेवा गरे जे कुरा पनि मिल्ने हाे। राेग,भय ,अायु काे लागि याे भैरव मानिन्छ ।वटुक भैरवकाे अर्थ पुडके ब्राह्मन भैरव हाे।वटुक भैरवलाई मतिकाे भैरव पनि भनिन्छ । भारतकाे मतिनापुरबाट अाएकाेले ठाउँकाे नाउँबाट मतिकाे भैरव भएको हाे। पाेखरिनै पाेखरि भएकोले लगनखेल भएको हाे। लगन काे अर्थ (ल:)पानी र खेलकाे अर्थ ठाउँ हाे।
#वासुपाशा
#गुरु राजेन्द्र महर्जन patan tangal
Once upon a time there was girl named as Animaka. Her husband was dead in foreign . Animika teacher(guru) was Bajrasatwo . Guru Bajrasaktwo try to convinced her as he husband was head . She wanted to commit suicide. So Bajrasatwa comes taking her husband avatar. But Animika had some doubt and asked him where he was gone and Bajrasatwo said not to talk old things and let's sleep. And while sleeping Aajrasatwo was ready to have sex but Animika smelled the smell the perfume of other man . And immedialtly jump up n questioned him ,"who are u " u r not my husband .And having no choice Bajrasatwo said that he is not her husband but he came her to try to save her and stop her to committing her from suicide .And Bajrasatwo said that he had all power knowledge but didnt had the knowlwdgement of sex . For having Buddhatwo power . Animika said that if thry had sex then she would loss her verginity and character.sex why? .And after that question Bajrasatwo said that sex is mixture of sperm and ovam . From having sex wid her he can have the power of sex knowledge so he asked to have sex with her . He requested to have sex wid her . And he also said that he have the power to stop sperm (विर्य बन्धन)so he told to not to worry about getting any childrens to Animika . And Animika agreed . After those conversation they both hug each other(अागंलिन मुद्रा) and had sex for 4 hours as called sacidanandha(सच्चितानन्द) . After having sex Bajrasatwo become the most powerfull god . So in Red Macchindranath's top there is Bajrasatwo and also in min nath . Bajrayan puja also use his mantra for fulling his ritual. He have the power to control 5 buddha,tara ,hin yan,maha yan god.
Now Bajrasatwo is also known as the sex god .
Yamaraj sabhapati vayera Machhindranath, Min nath ,Swotha Narayan etc li sabha ma bolayo. Paihela paihela Patan ma 7 ota raath taninthyo. Machhindranath le vane 7 ota raath tanda janata haruli dherai garo hunxa. Baru auta raath tanu ma sabaile dekhne gari bich ma basedula timiharu sabai mero raath mathi mann ko aakha ledekhne gari basidinu vani prastab rakhe. Yo prastab min nathli sahan li vayena ra vanyo, timi chai sabaile dekhne gari bich ma basne hami chai sabai vitra basne. Timi ta swarthi rahexau vanera risa le chur vaye Bajra prahar gare. Machhindranath Bisnu ko aabatar vayera unli Bajra le lagna sakena dubai jana aa-aafno mandir ma ferke. Uniharuli raatvar nindra lagena. Voli palta bihana min nath mann ma kura khelera Machhindranath li vanxa tapaile vaneko pani thik ho maile vaneko pani thik ho tesaile hami dubai jana ko raath jatra garau. Tapai ko raath ma 5 jana basna mani sakyo. Machhindranath ko raath ko matlab 5 Bhairav hun. Dhama ko Bhairav Bindhayanthak ra Karkatnaag hun vane daine pangra ko Bhairav Harisiddi Bhairav baine pangra ko Bhairav Hayagriba Bhairav paxadi ko daine Lanikuni Bhairav paxadi ko baine Luptasangar Bhairav hun. Raath tanne duta dori Says naag ra Basuri naag maninxa. Raath ko tuppo ma bet ko bamo 4 Narayan ko pratik maninxa ani Kera bamo Pani ko pratik maninxa tespaxi tuppo ma Dhaki bamo hunxa tesli sahasradal kamal ko pratik maninxa tespaxi bhagwan Bagrasatto rakhi jeevanyash gari raath sampanna hunxa.
#Guru_Rajendra_Maharjan_Patan_Tangal
Rato machhindranathli bungamati ma 6 mahina patan ma 6 mahina kina rakhinxa??
Machhindranath liyera aauda Bungamati puge. Teha aadharo vaisakeko theyo. Bas khojdai jada auta purano ghar ma ekjana buddi aimai baihera aayo. Raja Narendradev le vanyo, aama hamili baas dinu hos. Budi aamai le vanxa baas ta dinxu tara voli timiharu jada malai nasodi janu paudaina, bacha gara ani matra baas dinxu. Tenai jana le ( Bandudath, Raja Narendradev ra Rathachakra Tandukar) bacha gare tespaxi budi aamai le baas diyo. Voli bihana vayo ta budi aama ko patto xoina. Uniharuli aapat vayo. Kehi xin paxi budi aama aaunuvayo. Ra tenaijana le beda mage tara budi aamai le vane maile hejo k vaneko thye timiharuli mero auta kura manxau vane matra bida dinxu. Budi aama chalak thiyo. Unli thaha thiyo kibuniharule kalas ma lukayera Machhindranath layeko thiyo. Tenaijana li dharmasankat paryo ra vane bacha garisake tesaile kura ta mannai paryo. Ani Bandudath le sodyo, K garnu paryo ta aama? Budi aama le vane malai thaxa timilarule Machhindranath lyeko xau. Tyo malai due pani vandina baru Machhindranathli lage paxi ma kaha pani 6 mahina rakhnu parxa tespaxi matra ma bida dinxu. Tenaijana le hunxa vanera Machhindranath Patan laye. Tinaijana le tinai thauma lane kura gare. Rath chakra le kasaile thaha naaune gari Patan ka raja Bardev li suchana diye. Raja le ek budo manxe li dahi ma nun rakhera dhammo nya li diye ra usle budo li khuidiye. Budo li aapat paryo. Budo le raja sanga binti gare ra vane ma k garu maharaj? Raja Bardev le vanyo, yaha Machhindranath layeko xa yo yhai rakhnu parxa vana. Voli 7 ota ugal liyera munch banayo. 7 ota ugal 7 ota thaubata layeko thyo (Tangal, Ebahal, Haugal,Yalemul,Dupat,Chysal ra Nabahil) bata layeko thiyo. Tyo budo le patan mai rakhnubparxa vanyo. Nehaya nesap thik nahuda jamin bhasera tyo buda tehi gadyo. Yo Eti tol ko thau ma vayeko ghatana ho. Bungamati bata Patan lyuda ekjana Bhairav Kukur ko rup liye aayeko thiyo. Tyo sano kukur tyo manxe gadeko thau ma haat le khandai isara diyo ra tinjana le yo Bhairav ho vani thaha payo ra usko paxi paxi gayo. Jada jadai Bungamati pugyo. Hal Machhindranath ko mandir raheko thauma haat le khanna thalyo ra tinjana le bujyo ki 6 mahina yeha rakhnu parne. Tyo khaneko thau paihela masanghat thiyo. Machhindranath kala jadu ko sadak thiyo tesaile auhali masanghat haru manparthyo. Hal raath ma raheko murti kumbeswor ko Ebahi ko manxe haru le banayeka hun. Murti ko bich vag maKalas xa. Seer ko madhya bag ma Aamitamba Buddha xa.
#Guru_Rajendra_Maharjan_Patan_Tangal
कुनै युवती रजस्वला नै भएको छैन भने त्यसको उपचार अहिलेसम्म हुन सकेको छैन ।
जसको लागि सर्वप्रथम हुनु पर्छ रजस्वला।
रजस्वला नहुने युवतीहरुकाे जीवन त्यसै बाँझाे भै जिवन समाप्त गर्नु पर्ने हुदा त्यस्ता युवतीहरु पसुुुपति मन्दिरकाे बायाँ पट्टि रहेको उन्मत्तभैरव कहाँ रातमा पसेर उक्त भैरवको लिङ्गमा अाफ्नाे याेनि छुवाई निस्कने गर्दछ।त्यसाे गरिसकेपछि रजस्वला भई बच्चाबच्ची पाएका छन।पछि रातको समयमा याे मन्दिरमा ताला लगाएपछि बाझाँ युवतीहरु यस्तो काम गर्न पाएका छैनन् ।बाझाँ युवतीहरुले याे कुरा रानिमा बिसाए।रानीले राजामा बिम्ति गर्दा राजाले भने मेरो सबैठाउँमा हुकुम चल्छ तर पसुपतिमा चल्दैन ।त्यस पछि राजाले तान्त्रिककाे सल्लाहबाट तान्त्रिक तरिकाबाट उन्मत्त भैरवको शक्ति ,जैसीदेवलकाे अगाडिका झातपामा राखे।त्यसपछि त्यस्ता युवतीहरु रातमा गई पूजा गरि झातपा द्यः लाई अँगाल्न जाने गर्दैछ ।यसाे गरेमा रजस्वला हुन्छ भन्ने जन बिस्वास छ।
#वासुपासा
#गुरु राजेन्द्र महर्जन पाटन टंगल
