Secrets of Aalam Devi

By Gopal Pd Bashyal

Most of the Himalayas, hill peaks valleys, rivers and lakes of Nepal deserve religious and historical significance. These places are full of the images of deities stored in temples of various beautiful crafts. In some cases, we find coincidences bwtween the public tongue and references in the holy books of Hinduism and Buddhism. Similarly they are open to the history of the kingdom. The kings and other higher renked officers built temples and set Guthi for completing regular worshipping of deities and special performances because they were benefitted in one or another way after serving those deities, it is believed. They offered something there and recorded that onto copper plates, inscription and royal rescript. Now they are the autentic sources to trace the history of NEpal. Aalam Devi is one of them which has a deep religious faith and historical significance but least studied and discussed.

To read the history of Aalam Devi, according to Chandra Vanshawali, there was Bhattar Rhishi Raj Ranaji in Chittaurgadh, Indian subcontinent. Bhupati Ranaji Rao was the 33rd breed after Bhattar. Bhupati had three sons: Udaya Bam, Phatte Singh and Manmath. Phatte Singh had a beautiful daughter. Mughals attacked in Chittaurgadh to get her. Manmath ran away from there and weht to Ujjain. He had two sins: Brahmanik and Bhupal. They had a rivalry and Bhupal set away to Ridi. Bhupal had two sons: Khancha Khan and Michcha Khan. The elder Khancha Khan won Dhora(Baglung) Bhirkot, Satahun, Gahraun(Syangja) and Michcha won Nuwakot. Khancha Khan was taking the Devi with him during the time of extending his Kingdom. One night he took rest there where the temple lies today but the Devi concealed deep down into the earth. Conceal corresponds to ‘alap’ in local tongue and the revised version of ‘alap’ might be Aalam, it is said. Later Khancha Khan maintained Aalam Devi as the Kul Devta of the Royal family and Thakuris of Nepal till today.The only authenic source of Aalam Devi is Damaha, a typical Nepali instrument, which was offered to Devi by the late king Rana Bahadur Shah in 1843 B.S. The royal rescript reads that a 900 ropany(150 muri mato) land in Shree Krishna Gandaki V.D.C. ward no.8 and 9, Mirmi Syanja is offered as Guthi for the management of worshipping there. Recently Kali Gandaki Electricity Project has occupied 222 ropany of the land and the project has paid 25 lakh rupees to Guthi Sansthan. But Deepak Ghile claims that only poojaris have secured their amount and Damain, who plays instruments and Kami, who mends weapons, haven’t got any recompense. However, the Guthi land of Aalam Devi is the best one in the area.

There is no doubt that Aalam Devi is renovated by the kings of Nepal. Purna Bahadur Rana, a 76 years old social worker and former poojari says that late kings Mahendra, Birendra used to visit there. His Majesty Gyanendra paid a visit to Aalam Devi, first outside Kathmandu valley, then only he went to Manakamana and Gorakhnath. The present structure of the temple, a unique temple that has neither roof nor idol, was restored in 2034 B.S. after the late king Birendra donated 51 thousand rupees in his visit. Besides the temple, they made a Pauwa, rest house, that cost eight thousand. The Royal family asks for special worshipping from time and again.

There are two committees active for the management of this temple: district level committee is coordinated by the Chief District Officer of Syangja and members are the Officer of Malpot Office and Gyan Bahadur Rana, on the behalf of poojari. Another committee is chaired by the chairperson of Aalam Devi V.D.C. and the members are one from Poojaris, ward chairman, one intellectual and one holy man. There are 13 families of Rana Magar who serve as Poojari. The main Poojari must be unmarried and pure, not more than 15 years. Now Om Bahadur Rana is the main Poojari. He has been the 32nd Poojari since he was seven. Generally there is only one Poojari but there are seven in Bada Dashain, five in Chaite Dashain and six in Nwangi, worshipping for taking rice at first. Although Aalam Devi is the Kul Devta of Thakuri, people of various castes worship, sacrifice Panchavali. There is an old tree, the locals name it as Bhimsenpati, which is surrounded by walls shaping square and doors on every side. Then there is another wall outside, which has two doors: one on the face and next on the west. Only the THakuri women are allowed to go inside the temple and other women move around the outer wall of the temple and hand their offerings with the males they have gone with. There are Pandit(Brahmin) for worshipping, Poojari(Rana Magars) for slaughtering, nagarchi for playing instruments and Bishwakarma for mending weapons.

There are peculiarities about Aalam Devi. There is neither roof nor idol. The secret of her name is yet to reveal. There is a hole where Devi concealed and the sound of the flow of the river Kali Gandaki can be heard from there, a flame comes out of the hole and goes towards Bhairavstha, Palpa, locals say. The tree Bhimsenpati is supposed to be there since Khancha Khan served Devi there.

People believe that their wishes are fulfilled if they worship Aalam Devi. Besides religious faith, there is scenic beauty in Aalam Devi and that potential can lure the nature lovers and fulfil their thirst of seeing the panaromic view of Dhaulagiri, Annapurna and Macchapucchre(fish tail), beautiful Birgha, Aslewa, Argali, Chherlung, Dailatung, Ranighat and the Shreenagar hill(Palpa) and Hile Danda(Gulmi). Aalam Devi is surrounded by the river Kaligandaki like the serpent round Shiva’s neck. The accompanied pilgrimages nearest to Aalam Devi are Rhishikesh, Ridi, Bhairavsthan, Tansen, Rambhapani, Ramdi, Ranighat, Setibeni and Rudrabeni.

To conclude, Aalam Devi, full of natural beauties that can satisfy the native and outside visitors, surrounded by the different pilgrimages and easily accessible from the touristic destination of the area like Tansen Palpa, Sirubari Syangja, needs to be highlighted by the public media, tourism and other concerning authorities. At the sametime, Aalam Devi herself must be successful to fulfil the thirst of visitors. For example, there should have a transparent account system, every man and woman should be allowed to enter into the temple, other facilities like drinking water and foodings are a must. However, one gets right to claim for the better use of potentials there when one goes and enjoys her.

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