|
Making of RATO Machhendranath
By Shraddha Tuladhar
Machhendranath, also known as Avalokiteshwara and Lokeshwar, is the same god as Chenrezig, the patron saint of Tibet , and Hindus consider him an aspect of Shiva. Machhendranath is revered as a god of rain in the Kathmandu Valley and it is celebrated every year since centuries. Following the trend, the Rato Machhendranath festival started at Lalitpur District from 1 May 2006 . 
During the celebrations, the towering chariot of Lord Machhendranath is pulled by ropes through the narrow alleys of the city followed by a large crowd of worshippers in front of the chariot. A small crowd of musicians and soldiers add even more excitement to the occasion. Over a period of several weeks, the chariot is slowly hauled to various places of Patan such as Ga Bahal, Sundhara, Lagankhel and lastly at Jawalakhel.
At Jawalakhel, thousands of devotees burn oil lamps and keep an all-night vigil. When the chariot is pulled to Jawalakhel, all the ladies from Patan drag the chariot in the morning, which is one of the rare sites. At the time of month long Machhendranath festival, the local people around Patan take out an elaborated celebration by performing rituals and inviting friends and relatives. The streets of Patan and palace complexes are made even more evocative by oil lamp and candle lights, women busily cooking feasts, and men gathering strength to pull the chariot of their red deity.
As Lord Machhendranath views his followers from the high seat of his chariot, its four wheels representing the powerful Bhairab-receive rice and vermilion powder. At the last day of the festival his Bhoto- a sacred waistcoat, embedded with precious stones carrying many legend is showed to the public. His Majesty and the Royal family attend the Bhoto display in Jawalakhel every year and this event is popularly known as 'Bhoto Jatra'.
On the 12th year of this festival, the Bhoto display is carried out twice, in Bungmati and Jawalakhel. The Bhoto, is kept with priest at Bungmati. A final ritual is then conducted to mark Lord Machchhendranath's yearly return to his home in the nearby village of Bungmati .
The strangely childlike figure of Machhendranath is made of roughly carved wood that has been painted bright red. 16 different kinds of woods are required to make Machhendranth chariot namely Lassi, Rakuri, Sannath, Saur and others. Various part of the chariot is made with use of specific kind of woods-Sannan woods- to make wheels, Phalad woods for the chariot, the lower portion supporting chariot called Dhanan is made up of Saur and Lakuri is used to make the 4 corners of the chariot.
The chariot is 9-story tall that has to measure 32 hand according to the history.
Machhendranath is believed to be the god with 32 qualities. Thus from every direction the chariot has to measure 32 hand (traditional way of measurement- from elbow to fingertip). Even the two spins of the chariot wheel should be equal to 32 hands. The temple in the upper portion of the chariot, where Machhendranth resides has to be 1.5 feet tall and the dome is 3.5 feet tall. Lastly, the pinnacle of the chariot is 10 feet long. The chariot is then decorated with pine leaves.
The materials required for making Machhendranath chariot is written in religious epic and the same are adopted even today.
Every year, after the Machhendranth festival, the chariot is dismounted and made all over again recycling the same materials. The chariot building starts only after Snan Jatra and elaborated puja subsequently. It is made within 15 days of the date decided by priests. After 12 years all the materials used in the chariot are replaced with new ones. The new chariot is made in Bungmati, the historic house of Rato Machhendranath. The 12'" year fell on 2060 B.S. (2003) this time.
4 days after making chariot on Pratoprada, the date according to Newari Calendar in April/May, the statue of Rato Machhendranath is placed in the chariot and the festival begins.
The makers are known as Rakhamiyas who falls in the Newar community. Since times immemorial, Barahi communities have been responsible for shaping woods for the chariot and Yowal communities for Beth (cane ropes). Barahis and Yowals have been carrying out the chariot making, of Rato Machendranath from the time of their ancestors. Everyday, the Rakamiyas finish their work in the chariot around noon after which, they gather to perform ritual and are allowed to eat or drink.
Dil Kumar Barahi, the head of woodwork said, "It is believed that Barahis have been brought to Nepal along with Rato Machhendranth. More than 200 people are required to fit the wood alone in the chariot, thus we cannot really say how many people are involved for various activities."
Godavari and Patan Guthi Sansthan, makes the free provision of woods for the chariot after seeking permission from Forest Ministry and the cabinet.
"The rope, which used to be retained from Chitwan is now imported from India due to its unavailability," says the Patan Guthi Sansthan responsible for the operation of all the festivals in Patan.
Purushotam Poudel, the head of Patan Guthi Sansthan revealed, "The funds required to make the chariot is earned by the lands allotted in the name of Rato Machhendranath."
Rato Machhendranth temple in Patan is home for 6 months in a year. The temple in Patan is completely hidden from the main street and is surrounded by a large unkempt garden, which is said to be dated from the early 15th century.
Every year either on the month of April or May, during the festival of Machendranath Jatra, the image is taken out from its temple and paraded through the streets of Patan and during the other half (6 months), it resides in the nearby village of Bungamati.
According to the historic belief, some 1400 years ago Rato Machendranath was brought to Nepal from Assam , India to bless Nepal with rain fall when the country was suffering from drought. The festival is held to ensure a good monsoon for the rice crop.
Text courtesy: The NTTR May 15 - 21, 2006-ed .
Illiberal Democracy in the Making in Nepal
Laba Karki, Ph.D., J.D.,( Currently A practicing Attorney in Virginia , USA )
The restored Parliament’s sudden imposition of revisionist ideology into Nepal ’s government without a referendum, and without the general will and consent of the people is shocking and utterly misguided in its vision. Moreover, its undoing of centuries-old blend of nationalism with the Royal symbolism, and the elimination of the bicameral powers in the Parliament are blueprints for an “illiberal” democratic government in the making in Nepal .
Like the mythical dragon, the restored Parliament, awoke from its long hibernation, flexed its muscles, and breathed out fire by proclaiming itself “supreme.” It declared that all the provisions of the Constitution and laws that contradicted its proclamation as “nullified”, and warned that anyone trying to oppose the proclamation would face serious consequences. But it did not stop there. Taking some wind out of the Maoists’ sail, it declared Nepal , the only Hindu state in the world, a secular state.
Further, reminiscent of the “Reign of Terror” (1793-1794) during the French Revolution, the restored Parliament in its purported attempt to cure the ailment afflicting Nepal’s democracy purged itself from its arch enemy- the Royal institution. As such, the Parliament has prescribed itself a self-inflating pill of ideology: Reign supreme without the Royal clutches and enjoy unrestrained and perpetual power without any liability.
However, the Parliament’s grab for power and declaring itself supreme are symptoms of mob-ruled democracy. Did the ex-Parliamentarians represent the “general will” of the majority of Nepalese people when it unilaterally maligned and wounded Nepal ’s spirit? Or, did the ex-Parliamentarians represent the will of the traitors and bullies, the cultural rapists and the Maoist extremists? Or, is the majority in the restored Parliament covertly guided by the will of the foreign imperialists to destroy Nepal ’s religious tradition and heritage?
While Alexis De Tocqueville (1805-1859), who championed liberty and democracy, admitted in his book “Democracy in America ” that democracy was the best form of government, he argued that democracy poses serious flaws and risks. These were among others: “the tyranny of the majority, the mediocrity towards which it impels mores, and the loneliness of the individual lost amidst an endless, faceless crowd.” To De Tocqueville, a majority in the Parliament, just like a single absolute monarch could abuse its powers and this abuse becomes the “tyranny of the majority”.
Similarly, John Stuart Mill (1806-1873), an influential English liberal political thinker argued that while “government of the people” is an ideal to be aspired to, such an ideal is often not the case in fact. He insists that those exerting the power of government, elected officials and bureaucrats, often develop their own vested interests. They are constantly influenced by those constituencies in ways that are at odds with the interests and liberties of people. Mill is not merely addressing the issue of “who should rule?” he seeks to establish limits on the power that government can legitimately exercise over individuals.
Thus, De Tocqueville’s and Mill’s political theories are more relevant now than ever for Nepal because we are witnessing threats against liberty from within the institutions of democracy itself.
A basic principle of all “liberal” democratic system is that the power of the government is not absolute. Further, all liberal democracies are marked by clear separation of powers, rule of the law, and protection of fundamental rights. In a liberal democratic government, the elected Parliament is limited in its powers by the Constitution, which in turn is limited ultimately by the “general will” and fundamental rights of the citizens. Importantly, the Constitution is the “Supreme Law.” Thus, the restored Parliament has clearly overstepped its constitutional authority and committed an “ultra-vires” act. And, when a state commits an illegal and immoral act, it ceases to exert genuine authority over individuals.
Additionally, in a liberal democracy the Judiciary has the power to exercise “Judicial Review” whenever there is a breach or violation of authority by other branches of government. Judicial review is an invention of U.S. law as a way of enforcing the constitutionally mandated separation of powers between branches of government, and the individual liberties guaranteed in the constitution.
Nepal ’s Judiciary already has the power of judicial review under the 1990 Constitution to check abuses by the executive and the legislative branches. Therefore, in the spirit of true liberal democracy, and for the sake of the “general will” of the people, there is the need of the hour for Nepal ’s Judiciary to intervene and declare the Parliamentary “proclamation” an unjust, unconstitutional act and save democracy in Nepal from abuse and exploitation. If the Parliament can overstep its constitutional authority, then the Constitution becomes a meaningless document, and the purpose of going for constituent assembly is futile.
Many political scientists consider advanced economy, sizable middle class, and high literacy rates as essential prerequisites for a functioning liberal democracy. Although this condition is still premature in Nepal , a proposed solution to the current crisis is to emulate the European model of government, especially England -the birthplace of modern “liberal” democracy.
England is a constitutional Monarchy with a functioning multi-party representative democracy. The Queen is the head of state and the Prime Minister, whose power derives from elections, is the head of government. England followed a gradual approach to a representative government. As Zakaria points out, England offers the classic example of “liberal democratization” by a gradual extension of suffrage well after the essential institutions of democracy and constitutional liberalism were already in place.
Nepal worked out this model in the 1990 Constitution. But the ex-Parliamentarians have not yet understood and digested the true meaning of liberal democracy and constitutional liberalism in Nepal ’s context. The principle laid in the constitution is simple: Just like the moon keeps the Earth from wobbling from its axis, the Monarchy restrains and balances the Parliament from abusing its authority. Without understanding the basic rules of the game set by the Constitution, one cannot attempt to master the art of governing, let alone lead for Nepal .
Further, the Parliament is deluded in thinking that it has finally conquered its enemy. The real enemy of the people in Nepal are: illiteracy, instability, infirmity, illegality and inefficiency of the government- factors which gave rise to Maoism terrorism. The Royal institution was not the real enemy of the people. Like Tocqueville said, it is easier to believe a lie than a complex truth.
The Parliament has not only expedited the growth of illiberal democracy but also energized the Maoists operations openly. Without the fear of the King, the Maoists continue unabated with their criminal acts and armed struggle. However, with the army and police forces losing morale and lacking the spirit to fight, the restored Parliament will be unlikely to prevail against the Maoists. Owing to the ulterior and selfish motives lurking behind our politicians, gone are the days when the Nepali people rejoiced and prided in their unique identity, Gurkha bravery, religious tolerance, peace, security and civility derived from the moral authority of the Monarchy.
In conclusion, “If Rome and Sparta perished, what state can hope to last for ever?” said Jean Jacques Rousseau (1712-1778), one of the most influential thinkers of the Enlightenment period in Europe . Such is the nature of the political monster of Nepal , which is dragging Nepal to its sad fate of Maoist totalitarianism.
The opinions expressed in this article are those of the author. The author has contributed extensively in the scientific and legal fields. He can be reached at lkarki@law.gwu.edu. Received through electronic mail-ed.
|
