October flowers, October blood

September in Kathmandu. The monsoon is over and the sky is a perfect blue…There are no black clouds but colourful kites…The moon waxes at night as chirping birds free-fly towards destinations unknown…The airplanes carry people to their remote nests while the sun shines…Backyards and terraces are proud to have Marigolds, bougainvillea, makhmalee, godavari and other colourful orchids blooming in them…Nearby, paddy farms are ripe and yellow…The shining Himalayas are visible even from the southern plains, let alone the valleys nestled in the mid-hills…Tiny tots are happy to have new garments and a khashi to graze…So this is Dashain, which precedes Tihar, the festival of flowers and lights, love and prosperity…

That may be the reason why Birkha Bahadur and his cousin, Harka Bahadur, are back in their village in Naumule, Dailekh, from the Indian state of Himanchal Pradesh, where they worked in Bal Bir Singh’s apple farms. Dhanjeet Rai, of Simpani village in Khotang, too, has also returned home from the United Kingdom (UK), where he works as a rifleman in the British Gurkha regiment. Also home this autumn is Ram Bahadur Tamang, of Nawalpur village in Sindhupalchok. He had gone to Qatar in the Gulf to make some money.

This is not all. While this write-up was being prepared for the pre-Dashain edition of Sunday Post, the weekly magazine of The Kathmandu Post, reports were pouring in from far-flung Maoist bases which said hundreds of Nepal’s underground – now aboveground – militiamen were homebound from their military bases in jungles and remote areas for Dashain holidays while a dozen of them from Dhankuta went on to quit the party. Also homebound were civil servants and others, some of them either towing a smart Khasi or carrying a heavy bag of food and clothes for the spouse and siblings.

After six turbulent years and the lives of nearly 2,000 Nepali brothers, those in the government, parliament’s opposition benches, streets and those in their jungle hideouts are busy making preparations for Dashain, the great festival of the Hindu Kingdom. The festival dedicated to the Hindu goddess Duga Bhawani comes every year as the monsoon rains cease and the autumn sets in with its blossoming marigolds and makhmalees.

But it has never been so different in the recent history of Nepal … as noted columnist CK Lal put it in his recent article in the Nepali Times, "After the killing and suffering, the prospect of peace is itself worth celebrating." And whether the members of the negotiation panels – both government and the rebels, who are also joined by two independent facilitators – will hammer out a lasting solution to the six-year-old insurgency and let Nepal’s 23 million people celebrate this Dashain and Tihar (or live the rest of their lives peacefully) remains to be seen.

In a rare gesture, the government released Maoist leader Matrika Yadav on the eve of Ghatasthapana, the first day of Dashain, and the two sides were preparing to re-sit before the negotiating table for the Third Round of talks. Don’t give up; keep the spirits up.

Even before the Dashain celebrations started, trucks full of goats, water buffaloes, chicken and ducks were finding their way into the Kathmandu Valley and other cities of the country from rural areas of the Terai, the (mid) hills and the mountains. As this happens, people from the Himalayan foothills, the mid-hills, the Churiya ranges and the Terai alike have nothing in mind but Dashain, their greatest annual festival, which is also a time to reunite with family members, kith and kin and playmates.

The festive mood is even more palpable in the insurgency-affected districts of the west, mid-west and the east. Many additional thousands of people from the Karnali region, for one, migrated to the cities of neighbouring India after the start of the Maoist uprising in the latter half of the 1990s. But now these migrants are making a comeback—literally.

Go to the Nepal-India border crossing points of Nepalgunj (Rupadiya) or Mahendranagar (Banbasa) in west Nepal and you can see a kind of reverse-exodus of Nepali migrants coming back to their homelands, their poka-pandaras hanging on their backs and shoulders. "It’s always like this before Dashain, but the crowds of Nepali migrant workers returning from India are encouraging this time," says a policeman stationed at the Banbasa post on the banks of the Mahakali river in the far-western border.

And there is a very good reason behind that: The ceasefire ordered by the new Prime Minister Sher Bahadur Deuba - also from the far-west, which was reciprocated by the Maoist leadership, is working and the truce is holding nearly two months after it was announced.

What this means is that there is an eerie silence all across what otherwise were the "killing terraces", where in the not-so-distant past Nepali brothers in police and military fatigues rained bullets on each other and even hacked each other with Khukuris and other lethal weapons. But now the same weapons are being sharpened at the local blacksmiths’; they will be used to sacrifice goats, ships, water buffaloes, hens, cocks and ducks, or radishes and other vegetables, to appease Durga Bhawani, the Hindu goddess of power and well being, this Dashain. Happy Dashain.

Dashain rites or rituals

Just before and after Kalaratri (black night), which falls on the eighth day of the 10-day festivity, Hindus all over the world slaughter the animals in the same fashion Durga Bhawani beheaded the asuras (devils) in the mythological era. The non-vegetarian Hindus do so either at the front-yard of their homes or at the temple-yard of the goddess. This is a tradition which is being followed since time immemorial, but by doing so they tend to kill two birds with one stone: They believe that the goddess – who is also referred to as Kali or the Mahakali - will be appeased and properly worshipped, and they fulfill their meat needs for Dashain days.

The Dashain begins on the day of Ghatasthapana, when Nepali Hindus sow oat seeds (jau) in their houses and begin worshipping the picture or image of Durga Bawani. The worship is normally performed in the presence of Brahmans or the priests amidst the chanting of Vedic lines, orchestrated by the sound of special music or Sankha, the hard white shell, which is blown during prayers by Hindus. The Puja is performed every morning and evening and holy water is sprinkled onto the oat seedlings that grow out to be called Jamara. On the seventh day, Phulpati is performed at every house, during which a special set of floras or flowers is presented to the goddess; and at Tundikhel in Kathmandu, several contingents of the Royal Nepal Army (RNA) present a special salute to His Majesty and conduct [feu-de-joy].

Now the Dashain fever has gripped the nation. The festival is at its peak. Phulpati is followed by Kala-Ratree (black night or the night of death), during which [108 he-goats or he-buffaloes] are slaughtered at the Nasalchok of the Hanumandhoka-based Royal Palace. The Mahasthamee day follows the night of Kala-Ratree when most Nepali Hindus sacrifice he-goats, he-sheep, he-buffaloes or cocks and ducks at the shrines of the goddess or at their homeyards by beheading them. Those who don’t kill animals "slaughter" such green vegetables as [Radish, Ghiraunla or Lauka.]. Machineries and automobiles including aircraft kept at the airport tarmacs are worshipped on the ninth day, the Mahanawamee day. Here too, fresh blood of an animal is a must—traditionally. On the same day, Newars of Kathmandu brace themselves for Mhapuja which means worship of the self.

Then comes the tenth day, the day of Vijaya Dashamee or the Dashain, the most important day when elders put on red Tika – made up of rice grains, vermilion powder, curd, banana – and the grown up Jamaras on the foreheads and heads of the young. In doing so, the elders chant a special religious blessing – ayu drona sute or jayanti mangala kali – and wish best of the blessings to their loved ones. The day of Vijaya Dashamee and the remaining six days – Ekadashee, Dwadashee, Triyodashee, Chartudashee and Purnima – are spent on visits to close relatives, where the young receive Tika and blessings from elders.

Traditions and fashions in which the festival is celebrated may vary, but the festival is all the same everywhere – be it in the Mahakali, the Karnali, the Gandaki, the Bagmati, the Mechi or beyond that in the Indians state of Sikkim or Darjeeling or Bhutan or Myanmar which is home to a sizeable number of the Nepali diaspora…But as another Dashain festival arrives at the doors of Nepalis and even as they prepare to celebrate their annual festivity with much fanfare, the ghosts of the bitter memories of the June 1 incident inside the Narayanhiti Royal Palace continue to haunt them. More so on the day of Vijaya Dashamee when thousands of Nepalis from across the length and breadth of the country would queue up in front of the Royal Palace to receive Tika from Their Late Majesties King Birendra and Queen Aishwarya. The wounds will not heal for many generations to come…

being whole in panauti

By Ram Kumar KC

The name of ‘Panauti’ is the formation of a Sanskrit word "Purnamati" which symbolically means wholeness (completeness). This small mythological city was established in the medieval age around 750-1200 BC or the 7th century BC. Another legend explains that this city was established in 1082 BC because the traditionally attributed villages of Bhota (Banepa) and other towns of the region were also established at the same time. Ananta Malla (1274-1307) protected this province under his regime proving that this ancient city was mostly influenced and developed by the ancient Malla king.

On January 1294 the Royal princess of Bhota dynasty, Virammadevi, the widow of Jayaditya (1238 -1293) modified the Aindrakuta. Aindra is a Newari derivative of the name Indra, king of the gods, and Kuta refers to the building. She also rebuilt the Indreshvar temple in 1395, explained in manuscripts. In 1297 she laid the marble foundation of the grand nandi in Pashupatinath and reconstructed the Changu Narayan temple. The Indreshvar Mahadeva is a Shiva temple with a ‘lingam’ with four faces (chaturmukh image). This lingam is dedicated to the name of ‘Jayaswara’ which means victorious lord, one of the epithets by which the god Shiva is invoked.

This beautiful mountain valley is situated in the confluence of Roshamati, Punyamati and Lilavati rivers. This traditional Newari City has attracted millions of people from Europe, America, Australia and Asia too. It lies, attractively just an hour and a half southeast of Kathmandu. There are frequent buses available from the old bus park near the Exhibition road.

Traditional houses, courtyards, temples and monuments are always welcome sights. Houses are built traditionally and its unique roofs prove the craftsmanship of this city. Small and narrow alleys are paved with stones and bricks. Rest houses (satal) have been scattered all over the city. Every breath is a prayer and every stone is a god here. We can say that this is a city of a thousand gods and godess. Cultural richness, the confluence of Rosamati, Punyamati and Lilavati all bring a sense of harmony to this city.

In the middle of the city we can find a beautiful temple. The Indreshvar Mahadeva temple proves the richness of the city’s arts and artifacts. Indreshvar Mahadeva is the oldest preserved Hindu temple, standing on a single base, like the other older temples. The doors of the principle façade are decorated with sculptures, while the entrances to the other sides are simply molded. This pagoda type temple is the religious centre of this area and thousands of devotees pray for salvation and liberation here.

Indra was attracted to the seductive beauty of Ahilya, wife of a virtuous Vedic sage, Gautama. In order to seduce this charming young woman, Indra disguised himself as Ahalya’s husband and thus took advantage of her. Because of this involuntary blemish, Ahalya was changed into a rock, which can be seen in the courtyard of the temple. When the sage returned and discovered what had happened he took revenge on Indra by causing Indra’s body to become covered in yonis, (female sexual organs). Naturally Indra was somehow put out by this. Indra and his wife Indrayani had met at this auspicious confluence of rivers. Eventually Parvati and Shiva took pity upon Indrayani and turned her into the third invisible river that joins the two visible ones in Panauti. Years passed and Shiva decided to release Indra from his strange problem. Shiva appeared in Panauti as a great lingam and when Indra bathed in the river the yoni disappeared. The lingam is one that stands in the temple, which gives rise to a third river, the Padmavati.

This isolated point has extreme importance. There is also another legend that proves the appearance of Shiva in Panauti. After another 360 years, he appeared there in the form of a lingam and ordered them to bathe. The yonis then disappeared one by one changing into the third eye, several steps from the temple of Indreshvar Mahadeva and the meeting point of the two rivers, where Indreshvar Mahadeva is called sassi-tirtha.

At present the lingam dressed by the princess Viramadevi is called Indreshvar Mahadeva. This lingam is the most eminent symbol of Shiva, one of the major gods of Hinduism. It is a simple and abstract columnar object with a rounded top. Generally stone lingams are kept in temples and often gilded metal lingmas are kept for worship. Particularly the lingam of Indreshvar Mahadeva, Pashupati and Changu Narayan are adorned with four faces oriented to the cardinal direction, known as a mukhalingam. The shaft of the lingam itself symbolizes the fifth direction or the centre, so that in the Hindu tradition, it is believed that the absolute is formless and symbolizes the entire cosmos. The four visible heads of the lingam are known as Mahadeva (East), Nandivaktra (west), Agora (South) and Umavaktra (North). The fifth head is called Sadasiva. The majestic façade of this Shiva sanctuary opens to the west, but in Pashupati only the north face is worshipped. In different Shiva temples, the different faces are worshipped. The divine lingma, particularly, has been covered by marble koss-kavacha, used to decorate it during festivals.

The kingdom of Bhota was fascinated with this city (Panauti) because it was highly developed between the 14th-15th century. Diplomatic relations between those kingdoms and with the Chinese Empire was highly developed, as in the time of Yaksya Malla. During the era of Ranajit Malla the origin of Panauti and all the surrounding areas came under the title, Bhadgaon. The Sassi temple is still the point of attraction for outsiders. It was the site of pilgrimages in the time of King Bhupatindra Malla too.

Unmata Bhairav, Krishna mandir and Ahilya mandir are also located in the courtyard of Indreshvar Mahadeva mandir. The ancient square courtyard is around 15-14.5m large. There are three main gates in the south, east, and west of the courtyard. Around the temple many small monuments and temples have been built. This Degas-type three-storied temple has multiple bases composed of several tiers and the use of columns symbolizes the differences to the eyes of devotees. There are all together six tudals in the temple each side tilting 45 degrees to support the roof. The big tudals are around 15 feet long, carved with different gods and goddesses and a lot of different household goods have been offered by different devotees which hang from it. This type of Nepali architecture probably originated in Nepal around or before the 5th century. This temple has a unique and fictitious third roof, which has been painted and protected by copper-gold marble. This degas-type temple with accurate corners, equal distance from the middle of the structure and lions as guards on the stairs is a brilliant example of Newari architecture.

The Kailash Mountain of the western Himalayas, the residence of mystic Shiva and the valley of Panauti have good connections. The artists of Panauti were Guptas and Kushans. Between the 14th-16th centuries Newari artists were invited to Tibet to paint scrolls and murals. Likewise the best examples of traditional painting and long scrolls are found in Panauti’s Brahmayani temple too. Devotees of Indreshvar Mahadeva who bathe at the confluence on a full moon-day, undoubtedly go to heaven.

Another important temple is an Unmata Bhairab temple with faces peeping out of the unique wooden windows. There is also a beautiful Shiva temple in the northwest side of the city. Across the Punyamati, the Brahmayani temple stands on the northeast side. This temple of Brahmayani, the chief goddess, was built in the 17th century and was restored with French aid in 1982-83.

Krishna Narayan temple is one important temple with beautiful wooden carvings standing just near by the confluence of the rivers. The religious importance of this town rests on mainly two facts. The first one is the chariot festival at the beginning of the monsoon. At the confluence of the three rivers, in alternate 12 years, the Makar Mela is celebrated starting on the first day of the month of Magha (the next is in 2010) and celebrated throughout the month.

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