"चथाःद्यः.

"चथाःद्यः भनेको इन्द्र देवता (खुँद्यः) हो"

नेवार समाजमा प्रचलित विभिन्न चाडहरुमा चथाः एक महत्वपूर्ण चाड हो । दशैंको एक महिनाअगाडि पर्ने यो चाडलाई सानो दशैं पनि भन्ने गरिन्छ र साथसाथै यो दिनमा पानी प-यो भने दशैंमा पनि पानी पर्छ भन्ने विश्वास गरिन्छ । यो चाड राम्ररी मनाउन सके दशैं पनि राम्रो गरी मनाउन पाउने जनविश्वास रहेको हुनाले यसलाई सकभर राम्ररी मनाउने गरिन्छ । गुँला सकिएको चौथो दिनमा अर्थात चौथिको दिनमा यो चाड मनाइन्छ । चौथिको दिनमा मनाइने चाड भएको हुनाले पनि यस चाडलाई चथाः भनिएको हो ।
नेवारहरु जून सुकै जात्रा, चाडपर्व वा संस्कारजन्य कर्महरु गर्दा विशेष पूजा गर्दछन् । चथाः पनि दशैं आउन लागेको शु–सन्देशमा मनाइने चाड भएको हुनाले यस चाडलाई पनि दशैं सरह महत्वका साथ मनाइन्छ । यस दिन आगंद्यः (देवता), दिगुद्यः (कूल देवता) लाई चथाःस्वां (करवीरको फूल), मोहनि (दशै) को मोहनिस्वां र लक्ष्मी पूजाको लक्ष्मीस्वा (फूल) चढाएर पूजा गरी भोज खाने गरिन्छ । यस दिन चथाःद्यःको चा (रात्री) पूजा हुने भएको हुनाले रातमा मात्र भोज खाने गरिन्छ ।
नेवार समाजसँग सम्बन्धित जूनसुकै जात्रापर्व मनाउनु केही दिन अगाडि नै उक्त पर्व आउन लागेको उपलक्ष्यमा उक्त जात्रापर्वसंग सम्बन्धित देवताहरुको पूजा गरी आमन्त्रित गर्नुका साथै यदि गुथि वा व्यक्तिहरु सम्बन्धित छन् भने ती व्यक्तिहरुलाई पनि आमन्त्रित गरी सानो पूजा गरी भोज खाने चलन छ ।
आजभोलि नेवारहरु चथाः देवताको रुपमा कमलको पातमा गणेश र चन्द्रमा राखेर पूजा गर्नुका साथै गणेशलाई चन्द्रमाको दोष लागेको कथनको आधारमा पूजा गर्ने गर्दछन् तर वास्तवमा चथाःद्यः भनेको इन्द्र देवता (खुँद्यः) हो ।
देवराज इन्द्रले स्वर्ग लोकमा नभएको फूल चोर्न आएको कथनअनुसार यस दिन देवराज इन्द्र रातको प्रहरमा फूल चोर्न आउदाँ समातिएको हुँदा उनको जात्रास्वरुप इन्द्रजात्रामा जात्रा मनाइने गरिन्छ ।
चथाःद्यःलाई रातको समयमा मात्र पूजा गरिन्छ । रातमा शहर सुनसान भएपछि जब कुकुरहरु भुक्न थाल्छन्, तब मानिसहरु भन्न थाल्छन् ‘कुकूरहरु भुक्न थाले “चोर आयो कि के हो ?” । यस्तो भन्नुको आशय रातको प्रहरमा जव कुकूरहरु भुक्न थाल्छन् तव चोर आएको माने झैं चथाःद्यः को आगमन पनि रातको प्रहरमा मात्र हुने विश्वासमा रातमा सबै घरमा आइसकेपछि कुकूरहरुले भुक्न थालेपछि मात्र चथाःद्यःको पूजा गर्नु पर्छ भनिएको हो ।
चोरलाई मिठो मिठो खुवाउन हुदैन चोर पल्किन्छ भनी यस दिन चथाःद्यःलाई काँचो लप्सि, तर्रो नासपाती, काँचो अदुवा, हरियो खुर्सानी, बस्पति पु (आरुको बियाँ) को साथमा भुटेको गहुँ, भटमास, मकै, केराउ आदि चढाइन्छ । यसरी अमिलो र तर्रो फलफूलले मुखको स्वाद बिगारेर दाँत कुँडेपछि टोक्न गार्‍हो हुने गरी भुटेको गेडागुडी चढाएर चोरलाई भगाउन खोजिएको अभिप्राय हो ।
यस दिन चन्द्रमालाई हेर्न हुँदैन भनिन्छ तर वास्तवमा चन्द्रमालाई हेर्न हुदैन भनिएको नभई चथाःद्यः (इन्द्र) लाई देखिएला भनि यस्तो भनिएको हो किनभने चोरलाई हेर्न हुँदैन वा चोर समातिएको ठाउँमा गयो भने चोर दोष लाग्छ भन्ने गरिएको हुदाँ यस्तो भनिएको हो ।
चथाःद्यः पूजा गर्दा सुकुन्दा बालेर कमलको पात (पला लप्ते) राखी त्यसमा पूजा गरिन्छ । पला लप्तेमा चन्द्रमाको मूर्ति अथवा प्रतिक बनाएर पूजा गर्नुको अभिप्राय रातको प्रतीक हो । चथाःद्यःलाई चढाउनको लागि मानिसहरुले आफ्नो शरीरमा खुर्सानी वा अन्य फलफूल सबैले देख्ने गरी दिनभर झुन्डाएर राख्ने गरिन्छ । दिन भरि सबैले देख्ने गरी झुन्डाएको वस्तुलाई चढाइन्छ । परिवारका सबै मिलेर पूजा गरिसकेपछि समे, प्रसाद, बस्पति पु सहित मकै भटमास प्रसाद खाएर यो चाड मनाइने गरिन्छ

Sri Krishna Janmastami

krishn

Birthday of Hinduism's favorite Lord Krishna is a special occasion for Hindus, who consider him their leader, hero, protector, philosopher, teacher and friend all rolled into one.
Krishna took birth at midnight on the ashtami or the 8th day of the Krishnapaksha or dark fortnight in the Hindu month of Shravan (August-September). This auspicious day is called Janmashtami. Nepalese,Indian as well as Western scholars have now accepted the period between 3200 and 3100 BC as the period in which Lord Krishna lived on earth.
Krishna's birthplace Mathura and Vrindavan celebrate this occasion with great pomp and show. Raslilas or religious plays are performed to recreate incidents from the life of Krishna and to commemorate his love for Radha.

Song and dance mark the celebration of this festive occasion all over northern India. At midnight, the statue of infant Krishna is bathed and placed in a cradle, which is rocked, amidst the blowing of conch shells and the ringing of bells.

In the south western state of Maharashtra, people enact the god's childhood attempts to steal butter and curd from earthen pots beyond his reach. A similar pot is suspended high above the ground and groups of young people form human pyramids to try and reach the pot and break it.

Sri Krishna Janmastami marks the celebration of the birth of Lord Sri Krishna. This festival is also known as Krishna Jayanti or Janmashtami. Lord Krishna is regarded as the 8th avatar or 'incarnation' of Lord Vishnu.It falls on Saptami of Bhadra (August/September). On Krishna Janmashtami numerous devotees flock to the ancient Krishna temple in old Patan Durbar Square to keep vigil through the glorious night of his birth. As they sit huddled together their bodies rocking in humble obeisance, the women chant the many names of the Lord,'Narayan, Narayan' and Gopal, Gopal'. Some sing ancient hymns, others clap their hands, while some pray. Crowds of men and women edge their way slowly up narrow steps through the seated devotees to the temple's dark interior to where the main idol stands. There they offer flowers, coins and food and wait for a glimpse of Krishna Janmastami festival at Krishna Mandir the idol. After the temple priest gives them 'prasad' they make their way down to join the multitude of devotees in the streets.

Krishna Puja

Puja means worship, devotion and an act of showing reverence to a god, a spirit, or another aspect of the divine through invocations, prayers, songs, and rituals. An essential part of puja for the Hindu devotee is making a spiritual connection with the divine. On the day, Newar from Patan make a long procession to the special routes of the city open up to every Krishna temples offering chocolates, sweets, peacock feather, yogurt, rice-pudding etc.

Krishna temple of Patan,Lalitpur.

An ancient temple in Patan Durbar Square in Patan City becomes the center of activities during a particular day, the Shree Krishna Janmasthami, in August-September every year(this year 17th August 2014), to celebrate the birth anniversary of one of the most popular and romantic gods in the Hindu pantheon, Lord Krishna. Shree Krishna Janmasthami is an important event in the calendar of festivals of Nepal.

The Krishna Temple is one of the most important temples in the square which is said to have the most diverse collection of traditional architectural styles found within a square anywhere in the world. This square once served as the seat of the former royal family of Patan and has been designated a world heritage monument zone by UNESCO. Made in the shikhara style of India with red stone, the Krishna Temple was built in 1637 by King Siddhi Narsingh Malla following a dream he had in which he saw Lord Krishna and his lover Radha standing in front of his palace. The very next day, he ordered a temple to built at the very same site. It is three-storied and has 21 golden pinnacles on top. Icons of the gods Krishna, Shiva, and Lokeswor grace each of the three floors.

Lord Krishna was the eighth son of Vasudeva and Devaki of a place called Mathura in Uttar Pradesh, India. Devaki was a princess whose brother, Kansa, had become king after throwing his own father, Ugrasena, into prison. He was bad, all right, but fate had its own plans for him; astrologers prophesized that the eighth-born child of his sister would be the end of him. So, Kansa promptly threw his sister and her husband into a dungeon as well. The first six births had fatal endings at Kansa’s hands, while the seventh survived due to Devaki feigning a miscarriage, when, in fact, she had managed to transfer the child, Balarama, to another woman named Rohini.

The eighth child, Krishna, was born soon after. Vasudeva, following Lord Vishnu’s instructions, somehow or the other succeeded in escaping from the dungeon, crossing the Yamuna River, and taking the infant to a place called Gokul where he left the child in the home of a couple, Nanda and Yashoda. He carried back with him the couple’s daughter and returned to his prison. There, Kansa, believing that this was the eighth child, threw her against a stone, but she rose into the air and joined Vishnu to become his helper, Yogmaya. Meanwhile, Krishna grew up into a strapping child along with his brother Balarama, who was also in Gokul.

There are numerous tales related to his younger years concerning his miraculous powers and his frolicking ways. He is believed to have killed a serpent of gigantic proportions while still a child, and even as an infant, he had killed an ogress, sent to kill the child by means of poisoned nipples, by suckling her to death. Of course, it is not only such deadly stories that Krishna’s life is replete with; he is equally known for his dashing ways with the ladies, he being a perennial flirt who left no stones unturned to romance quite a few damsels, all of whom were enamored by his charms. The years pass in this way, but soon enough comes the day when he has to face his evil uncle, Kansa, who has been wreaking havoc in the lives of his subjects. The long and the short of it is that he kills Kansa and thus fulfills the prophesy of the astrologers..

Lord Krishna also had a pivotal role to play in the epic of Mahabharata, the great war between the Pandavas and the Kauravas. He saves the Pandavas’ wife, Draupadi, from being shorn of her clothes after the eldest of the five Pandava brothers loses in a game of dice to the Kauravas, wherein the latter orders Draupadi to be disrobed. In another notable incident, as the charioteer of Arjuna, another of the Pandava brothers, and the most skilled in war, he inspires him to victory in the battlefield through lessons concerning his duties and responsibilities, which he tells Arjuna, must be given priority instead of feeling conscientious about killing his erstwhile relatives, no matter how much respect he has for some of them.

It is in honor of such a remarkable god that Shree Krishna Janmasthami, also known as Krishna Jayanti, is observed every year. Devotees fast throughout the day and, at the stroke of midnight, when he is supposed to have been born, they worship his childhood-image placed on a swing. Everybody makes sure to give the swing a push or two singing a lullaby of sorts. This happens not only in all Krishna temples throughout the country but also in the puja kothis (prayer rooms) of Hindu homes as well.

Mattya jatra - light fest

Gautam buddha on enlightment 

Matya is unique to Patan and is one of the most important festival of the city about 1400year old tradition. On the day, the special routes of the city open up and lead to all sacred places.
In this festival, people who have lost their family members or relatives, participate and walk to all the four Ashok pillars located in different part of Patan. They print the photos of their loved ones or oil lamps, camphor, money and offer it to different gods and goddesses on the way to these four pillars. They start their journey early in the morning and keep walking the whole day. This time, it started from Kobahal, near Patan Durbar Square. People wearing joker dresses and others also participated. They walk, joke and dance the whole day.It’s one of the many wonderful cultures we have in Nepal.Mattya came to be because of an incident in the life of Shakyamuni Buddha’s path to enlightenment.

LEGEND OF ORIGIN-When Buddha was in his trance in order to reach enlightenment, there were many demons who hated it and his determination for ending everyone’s suffering. So to distract from his meditation, these demons called Maras, took different forms of living and other worldly creatures like grotesque beasts, Apsaras (beautiful temptresses) and ferocious beasts in an attempt to get any reaction out of him and disrupt his concentration. To tell you what happened for all their efforts: They failed spectacularly!Buddha found enlightenment even though Maras tried their hardest to stop him. In the end, he had such a profound impact on them that they all gathered in front of him and asked for his forgiveness and to take them under his wings and teach them the path to enlightenment.

This very incident is what Mattya celebrates as it literally means to turn on/ make the light. It is also called Deep Yatra (If you take it literally, it’s Light Travel but the meaning is Travel of Light which is same!), Festival of Lights and Candle Walk Festival. It symbolizes the moment when Maras denounce their way of living to follow in the footsteps of Buddha who is considered the light in the world.
MATTYA, This festival is mainly celebrated by Buddhist Newars of Patan as they are the avid followers of Gautam Buddha or as they call him Shakyamuni Buddha. The festival falls around August-September based on the date calculated by the priest according to lunar calendar.The decision to host Mattya festival by a particular area/part (Tole) of the city is done by the organizing committee which comes in turns for all the Toles and the one hosting the festival has to oversee every aspect of it under the supervision of the head committee.

Before Mattya roles around the corner for the year, the tole which is going to host it has to train the young musicians who have to play at the parade and during their training they have to showcase what they have learned thus far at certain part of their tole.
Like the name suggests this festival is a walk or more like a parade of devotees’ young and old who visit the entire Buddhist shrines designated in the city of Patan. For your information, there are about 1300 shrines in Patan alone.

The walk in and around the city visiting all the shrines takes about 7 to 8 hours for these enthusiastic devotees who are given refreshments along the way in the form of juices and snacks by the locals and the organizing committee in various locations, so they won’t get worn out. The participants gather early in the morning, most of the time it’s 2 or 3 AM from where Mattya will start.

Those who participate in Mattya give various items to the shrines as offering to Shakyamuni like grains, rice, vermillion powder (tika), flowers, guru patra (a simple cup offered as a gift), incense, sweets and butter lamps. One can see Mattya is greatly influenced by the story of Maras and Lord Buddha as most of the devotees if not all will be offering butter lamps to Lord Buddha as a sign of their wish to follow him to the path of enlightenment leaving earthly temptations behind like his disciples, followers and the Maras did on this auspicious day.You can have fun watching some the participants all dressed up in differentcostumes like demons. costumes looking like demons/Maras with colorful makeup on their faces, some looking funny while others scary. These guys try to scare small children by surprise attack jumps and shouts and making faces which make the kids hid behind the safety of their mothers and guardians and some end up crying!

Those kids who are old enough to understand that these guys are just messing with them and are harmless just play fight with them and joke around which can be pretty amusing for those of us who are watching.Mattya is filled with not just them but others too like the girls who are all dressed up in traditional Newari garments and ornaments which look so classic and beautiful. Most will be carrying one or two big candles and will be wearing ghungroos (anklet bells) on their legs which makes rhythmic sounds. When they are walking the bells adds music to the parade and builds up anticipation of the onlookers who know they are coming and makes them even more eager to see them.There are bunch of musicians too who play flutes and other traditional instruments like Dhime Baja(drums) and are usually in the front guiding rest of the people in the parade. The upbeat music sets the mood of the festive atmosphere and makes you want to follow them all around the city and watch mesmerized by the dancers who follow every beat with their bodies.

In the past, there wasn’t any map of the route for the parade given to participants who used to follow the musicians leading the parade but now with all map reading apps available, I hope this technology will be used for Mattya too like they did last year for the Dipankha Yatra in the valley.

Those who participate in the parade and those who watch them from the sidelines all have smiles on their faces and you see everyone having a good laugh and enjoying the parade as it passes through their part of the town.

Mattya a amusing and enjoyable festival is very little known, so, if you happen to know or come here just before it is taking place, all can spare an hour or two to catch all the fun and DO NOT miss out on this little gem of a festival.

MATYAMatya is a typical Buddhist festival of Nepal which in Newari means the festivals of lights. It is however, quite different from Deepawali which we celebrate every year in the month of November. This interesting festival begins early in the morning on the third day of the dark fortnight of Shrawan (August).

One of the most fascinating features of this festival is 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 remembered here that Patan alone has more than 1300 Buddhist shrines. The number of shrine-walkers who colorfully form this impressive parade is around three to four thousands. Men and women both participate in this festival. They carry variety of interesting gifts to make offerings to Lord Buddha. The offerings of rice, grains, flowers, red Powders, sweets, incense and guru patra (a gift cup for guru) are quite common tin the scene. However the offering of oil or butter lamps to Lord Buddha on this auspicious day is a dominant feature. It is interesting to note that the majority of the shrine-walker are the lamp offers to the shrines. Offering lamps in particular to the Buddha on this day is said to signify great enlightenment obtained by overcoming the Maras (temptations).

There is a very interesting story about the origin of this festival. Once Shakya Muni Gautam was in deep penance to attain Nirvana. The Maras, awfully jealous of his determination came down to detract him. They came disguising themselves in different forms. Some were in the form of fierce-looking demons and some in apsara form (damsels) and so on. They all made every possible attempt to seduce him but all in vain. In a long run Shakya Muni overcame the Maras and became Buddha, the enlightened one. It is said that later on, the Maras came to confess their sin to lord Buddha and worshipped him with great honor. Ever since this festival is believed to have come into existence to mark this great day.

The expression of this fantastic story can be found in this festival. All those devil dancers and the apsara actors and several other funny mask-wearers who are the part and parcel of this festival parade are said to represent the Maras. This parade is always accompanied by several groups of musicians playing various kinds of traditional musical instruments. The route prescribed for this parade to pass through looks quite confusing yet a accepted as most perfect shortcut. This parade is supposed to move on in an unbroken chain. The route map of the entire parade is a leading group of musicians who always go ahead of the parade playing a kind of music. People here are not used to maps. It takes seven to eight hours to complete going round the entire Buddhist shrines.

It is interesting to note that the ten different neighborhoods of Patan have long been devoted to the regular running of this festival parade. The responsibility of organizing this parade goes to each of those neighborhoods once in every ten years. There is very interesting tradition according to which the sponsoring Tole of this parade must train a team of traditional drum-players who are expected to display every best skill they have when they are asked to perform in the public on this day. The name of these drummers team is known as Naubaja Khalah. They perform this 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 show 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.

The most enjoyable part of this festival Parade for the children is the devil dancers and funny mask-wearers. Quite a number of them are clad from head to foot all in worn out sacks and rags. Whenever they came across the inquisitive kids they suddenly jump in a dramatic way and try to scare them away. The kids who are too slow to get the fun always stay away from the scene and those who are smart enough to push themselves in the front never wait to tease those devil dancers and enjoy themselves to their heart's content. uddhists have a tremendous respect to this festival and so they celebrate it with great feast and fun. They seem to have attached a great deal of significance to this day which as they believe is an unforgettable day as all the Maras surrendered themselves to Lord Buddha and confessed their sins paying tribute to the all-compassionate Lord Buddha.

गथांमुगः चर्हे .GATHAMUGA - End day of the devil with fun

Celebrating Gathamuga 

Gathemangal festival is filled festival of the Newar of Kathmandu Valley.
The festival of Gathemangal is celebrated in the memory of mythical demon Ghantakarna’s death. Also known with the name ‘Gathamuga’ and ‘Ghantakarna’ or 'Gathemangal', this is the day of driving out bad spirits from our home. Effigies (Dummies) of evil creatures are made and burned amidst fanfare in a symbolic end of their reign. Offerings are also placed at crossroads around localities on the occasion. This is गथांमुगः चर्हे!

Ghantakarna festival is a Newar festival in Nepal. It is observed during the month of July/August and after rice plantation. This festival marks the beginning of several other festivals of Hindu and Buddhist in Kathmandu.

Gathamuga-symbol of the devil as straw effigies.

On the day of Gathamuga effigies are made in every quarter of the town. In Sankhu, they are known as bhu-dyo, the ghost god. These effigies are made voluntarily by the people of the quarter, but in a few cases they are made by a Bhu dyo-guthi. They are made from reeds and a plant called bijaha. On the top, an old clay vessel, used for roasting grain (bhajan), is put at its head and a face is drawn on it. Each quarter makes at least two effigies. On this occasion, the quarters are divided into two sections to fulfill the duties of making the effigies.
Each household has to chase ghosts out of their houses. This is done by removing the old cow dung attached above the doors of their houses in the previous year in order to prevent intrusion of a ghost, and at the same time attaching a new piece of cow dung and a piece of flower called bhusvam at the same spot. The old cow dung is carried away on a plate together with some broken beaten rice, the bhusvam flower to be disposed of in front of the effigy of a bhu-dyo. Usually, a woman of the household accomplishes this task. When she walks towards the bhu-dyo, she carries some straw, which she burns just in front of the main entrance of her house (pikhalakhu). Then, she walks towards the effigy of the bhu-dyo, where she disposes of the things she carries. When she approaches the effigy, people start shouting at her linking her to the bhu dyo. She is associated with the bhu-dyo. Depending on her age; if she is young then the daughter of the bhut, if she is old she can be called a grandmother, mother-in-law, daughter-in-law of the bhu-dyo. If there is no woman in a house, a man may carry out the task. In such a case, he will hear similar male names from the crowd. Superficially speaking, this kind of expressions are only to tease people, but it clearly indicates that human beings are also the relatives of the evil spirits or ghosts and they too may be evil like some of the ghosts.

Within half an hour all the households of the area finish presenting foods to the bhu-dyo. Then the effigy is dragged away from the quarter to be thrown outside one of the eight gates of the town. Only men follow the bhu-dyo. Especially young boys follow the effigy beating it with sticks. Before they return to their homes, they have to visit one of two ponds located in Sankhu to take a holy bath or to sprinkle the water of the pond over their bodies to purify themselves, so that no ghosts or spirits follow them to their homes. One pond is located at Pukhulachi quarter and another is located at the Mahadev temple complex.

Effigies of Gathammugah are dragged away, symbolizing the expulsion of evil spirits from the town. In Kathmandu, together with an effigy, a Halahulu, a person from the lowest Newar caste represents Gathammugah. He sits on the top of the effigy when it is dragged away to throw into a nearby river. In Sankhu however, human representation is absent.

People in Sankhu believe that offering food to Gathammugah and dragging away them from the localities remove evil spirits, diseases and all sorts of dangers away from every household, quarter, and town so that people can live peacefully.

Moving for being burn.

Other occasions in Sankhu to appease such invisible dangerous spirits are the days of bau-holegu on different occasions of the year; the night of Bauyah during the festival of Vajrayogini; the eighth and ninth nights of Yamlaga Asṭami and Navami; the sword procession on the tenth day of Mohani, and on the night of Sillacarhe.

Rally of fire-straw

Newars'festivals startfromGathanmugah and ends in Sithi Nakhah. Therefore GathanMugah is also known as Kayahmacha Nakhah ( the son festival) and Sithi Nakhah is also known as

Mhayamacha Nakhah (the daughter festival) in
Newar culture. No festival is observed in
between Sithinakhah and Gathan Mukhah as
the farmers are busy in their work at that
time. The festivals celebrated by the Newars are related to their places and lives. Thus through the festivals observed by the Newars, one can know many things about them. One of the most important aspects of annual Newar rituals is the worship and the offering of foods to ghosts (bhut-pret) to pacify evil spirits.

Gathammugah Chare is a festival dedicated to the ghost god (bhu-dyo). Many Newar people take this day to be the beginning
of the ritual year. This is also the day that marks the beginning of playing musical instruments, rehearsing dances, and dramas. Though all Newars celebrate Gathammugah the way of celebrating it in each Newar settlement may vary. The ghosts are considered to be benevolent creatures who take care of the farmers’ homes and fields if they are appeased properly.

It will be interesting to note that in Kathmandu, the farmers throw bau twice a year: on the day of Aksayatritiya and on the day of Gathammugah to appease the ghosts. The former act to invite the ghosts to the town so that the ghosts can take care of their homes during the time the farmers are busy with sowing and transplantation in their fields. The latter one is to drive away from the ghosts to the fields so they can look after them as the farmers are returned home after finishing the rice transplantation.

Being burnt at Tachapal tole, Bhaktapur.

HAKU PATASI - Newar Community Typical Female Costumes.

Haku Patasi

The word 'Haku Patasi' is composed of two Newar or Nepal Bhasa words: 'Haku' meaning 'Black' and 'Patasi' meaning 'Sari'. It is one of the traditional costumes of Nepali culture and the representative of Newars' ethical dressings. It is made of local household cotton grown in different places surrounding Kathmandu valley. Thus, Haku patasi is a black sari with red or green borders decorated on the sides, worn by Nepali and Newar women living in and around Kathmandu valley. The color of borders on Haku Patasi differs as per the regions within the valley; i.e red borders denote to Haku Patasi from Bhaktapur, while green borders are signs from Kathmandu.

Newa maicha (girl) on HAKUPATASI - 
a typical Newar costume.

Haku patasi (black sari) bears a very different and unique identity than regular saris and dhotis worn by Nepali females. Haku patasi is usually heavier, and always black in color, sari with red border lined on the sides. Haku Patasi is worn without wearing a petticoat (skirt worn inside the sari).

This sari is worn from the waist to the calves and does not cover ankles as generally other saris do. Newar ladies and Newar girls living in Kathmandu valley and its vicinity, wrap Haku Patasi around their waist and tie Patuka just like a belt.

Embroidered Patu

Patuka, usually called 'Jani' in Nepa Bhasa (Newar language), is a white long piece of cloth which is wrapped around the waist for holding the sari in the form of a belt. Usually, patuka is 12 hands (about 18 feet) long. Patuka, is now available in different designs embroidered to enhance the Haku patasi. 

A full-sleeved blouse tied at four different corners usually called 'Chaubandi cholo' in Nepali and 'Thana tagu kapoya naun or Putu naun' in Nepal bhasa (Newar language)  or ' a cloth made of handwoven threads' is worn as top above the Patasi. Over the cholo, 'a shawl made of Dhaka' or 'Haku Gacha'  is worn. People from Bhaktapur put on a white shawl and on the other hand, people from  Lalitpur wear green shawl; showing a variation in culture within the same culture.

Different types of jewelry are also worn along with Haku Patasi. Some of the jewelry is Loonswan - a gold plated ornament worn in the center of the head with designs all over with an image of Lord Ganesh in the middle.

Kalli,Bangale, Loonswan&Nyapu sikha, Tayo , Kilip and Makansi (Earing)

Newar women wear a gold necklace known as Tayo Ghau and a golden pendant with stones joined to the necklace with the Haku Patasi. Kilip is worn at the back of the head that holds together the hair.Teek Ma is another elaborate piece worn on the head. Teek Ma has many small strings attached to a point and is worn on the side.

Besides these, some of the common ornaments are Patachin shikha (simple gold necklace), Company shikha (a necklace made of coins), and Bhimpuma (a necklace made of coral). Along with all these ornaments, the earrings worn is u-shaped and is called Makansi. Gold rings in figure and bangles are worn in hands. And Kalli (usually made of silver) is also worn around the ankles

Importance of Haku Patasi in Newar Culture

The color of Haku Patasi itself represents a cultural and historical association with Newar traditions. The bottom red lines of the sari are the sources of power givings to the mighty Goddess Mahakali, as said in Newar folklore. Thus, Haku Patasi is not only a dress, but it also symbolizes the power of women in society. 

However, with modernization and western influence, the trend of wearing Haku patasi has reasonably degraded in daily life. But at the same time, its significance nowadays has increased its value among the community people. Haku Patasi has become the most important part of every Newar jatras, celebrations, and functions. Newar women are accustomed to wearing Haku patasi during specific festive such as Gai Jatra, Buranjya, etc. inclusive of the performance of some death ceremonies. Newar women, girls, and even female kids are dressed in Haku Patasi with the red handmade cotton shoes, called Chatti.

How to wear Haku Patasi?

Putting on Haku patasi is similar to wearing as other saris; except for that it is worn without a need of petticoats. Haku patasi is wrapped around the upper hip of the body, as done in wearing other saris.

Here are the steps of putting on Haku patasi:
1. Wrap Haku Patasi around the waist.

2. Make knots from the end of Patasi by folding the parts where the left and right sides of the sari meet.

3. Make as many plates (mujaa) as necessary as per the length of the Patasi, as similar in other saris. More plates are preferable because of the absence of petticoat.

4. Tuck folded plates inside the wrapped part of around the waist, right below the navel.

5. Wrap Jani (Patuka) around the waist to make sure that Patasi does not fall off.

6. The remaining parts of Patasi can be wrapped on top of Jani, or waved off the shoulder by creating a long tail.

धानसँग जोडिएका पर्व प्रसंग

happy dhau (curd/ yoghurt) baji (beaten rice)day.

हाम्रो मुलुकमा ठाउँअनुसार फरकफरक धान पर्व भए पनि रोपाइँलाई विशेष महत्त्व दिने गरेको पाइन्छ।

नेपालमा युगौंदेखि चलिआएका धार्मिक तथा सांस्कृतिक पर्वहरूमा विभिन्न अन्न प्रयोग गर्ने प्रचलनले विशेष स्थान ओगट्दै आएको छ। ती अन्नमध्ये विशेषत: धान तथा यसको परिकार अधिकांश धार्मिक कार्य, विभिन्न कर्मकाण्ड तथा चाडपर्वमा अत्यावश्यक वस्तुको रूपमा प्रयोग हुँदै आएका छन्। भगवान् तथा पितृप्रति श्रद्धाभावले चढाइने, शुभकार्य तथा साइतमा टीकाको रूपमा लगाइने, भिक्षा दिइने तन्त्रमन्त्र तथा झारफूक कार्यमा साथै अन्य विधामा समेत अति महत्त्व र पवित्र वस्तुको रूपमा प्रयोग गरिन्छ। यस अर्थमा अरू अन्नभन्दा धानको महिमा अपार छ भन्नुमा अतिशयोक्ति नहोला। यसर्थ यस लेखमा विभिन्‍न धार्मिक कार्य तथा पर्वहरूमा धान तथा यसको परिकार चढाउने कार्यलाई निरन्तरता दिइआएका परम्परागत संस्कार र जनजाति विशेषले चलाइआएको संस्कृति साथै रोचक किम्वदन्तीको संम्क्षित विवरण प्रस्तुत गरिएको छ।

धानबालीले राष्ट्रिय अर्थतन्त्रमा विशेष योगदान पुर्‍याउँदै आएको परिप्रेक्षमा २०६२ सालदेखि असार १५ गतेलाई 'राष्ट्रिय धानबाली दिवस' को रूपमा मनाउँदै आएको छ। काठमाडौं उपत्यका तथा पहाडी भेगमा असार १५ लाई 'रोपाइँ पर्व' को रूपमा मनाउने चलन छ। यस पर्वलाई 'मानो रोपेर मुरी फलाउने' अवसरको रूपमा समेत लिने गरिन्छ। ललितपुरमा गाईजात्राको भोलिपल्ट 'दथुसाया मतया' या 'रोपाइँ यात्रा' मनाउने चलन छ। नेवार समुदायमा धार्मिक परम्पराअनुसार सानै उमेरमा गरिने 'इही' (बेलविवाह) तथा 'बारह।' (सूर्यदर्शन/गुफा राख्ने) को शुभअवसरमा आमाले छोरीलाई आत्मीयतासाथ 'सरुवा चामल' (चामल र धानमिश्रित) चढाइने गरिन्छ, जसलाई नेपाल भाषामा 'बा:हँ छुइगु' भनिन्छ। साथै 'कैँता पूजा' (ब्रतवन्ध) मा छोराले 'आमा मलाई भिक्षा देऊ।' भनी दुई हात जोडी माग्दा आमाले ममतापूर्वक भावविह्वल भई छोरालाई चामल भिक्षा दिने चलन अति सान्दर्भिक देखिन्छ।

काठमाडौं उपत्यकाका मगर समुदायले धानको बेर्ना शिरमा लगाई 'भूमि पर्व' मनाउने चलन छ। यस कार्यलाई राम्रो उत्पादनका लागि प्रार्थनास्वरूप भूमिलाई पूजा गरिएको मानी आएको छ।

जुम्लामा धान दाइँ गरेर सफा गरिसकेपछि पहिलो सुप्पा (नाङ्लो) धान चन्दननाथलाई चढाउने र दोस्रो सुप्पा धान छोरीलाई पेवा बढाउन दिने चलन छ। साथै घटस्थापनाको दिन धानको नयाँ बाली काटेर यसलाई चिउरा बनाएर पहिलो देवतालाई चढाउने र त्यसपछि मात्र नयाँ बाली घरमा भित्र्याउने प्रचलन छ। खोटाङमा किराँती समुदायले घैया धान पोलेर 'कुल पूजा' गर्ने चलन छ। रामेछापमा नेपालको लोपोन्मुख अल्पसंख्यक सूचीमा पर्ने 'हायू जाति' मा कुनै पनि धाॢमक कार्य सुरु गर्नुभन्दा पहिले घैयाको चामल चढाउने चलन छ।

तराईमा मनाइने 'छठपर्व' मा पूजा गर्न 'गमडी धान' को चामल उत्तम मानिन्छ भने 'जितिया पर्व' मा पितृहरूलाई चढाउने गमडी धानकै चिउरा चाहिन्छ। साथै छठपर्वको अवसरमा छठीमाईलाई चढाउन चामलको पिठोबाट तयार गरिने 'ठेकुवा रोटी' अनिवार्य छ। तराईमा छठपर्वका प्रसाद बनाउन 'साठी धान' र विवाहको विधि पूरा गर्न 'लालका बसमती धान' नभई हुँदैन। पहाडी भेगमा विवाहोत्सवमा साइपावामा राखी पठाइने मिठाईमध्ये चामलको पिठोबाट तयार गरिने कसराको लड्डु अनिवार्य छ। धार्मिक परम्पराअनुसार विवाहको शुभअवसरमा दुलहीले जग्गेमा बालिएको आगोमा 'लावा' (धानको एक परिकार) छर्ने चलन छ। उक्त लावालाई उन्नतिको चिनो साथै दैविक (अग्नि) साक्षीका रूपमा लिने गरिन्छ। साथै अन्य पवित्र व्रतमा लावाको माला बनाएर भगवान्लाई चढाउने चलन छ। बैतडीमा धार्मिक परम्पराअनुसार प्राचीन 'शाली धान' को लावा तुलस विवाह र अन्य धार्मिक पूजासमेत प्रयोग गरिन्छ।

भक्तपुरको राजा आनन्द मल्लको पालामा १३०१ सालतिर लडाइँ भएको समयमा शत्रुपक्षका मानिसले गाडेको धान सडेर त्यसबाट 'हकुवा चामल' बनेको पाइएको र यसै समयदेखि हकुवा चामल खाने चलन थालिएको विश्वास गरिन्छ। काठमाडौं उत्पयकामा ज्यापू समुदायले धान रोप्ने समयमा खेतका लागि पानी मागी दिने काम भ्यागुताले गर्दै आएको छ भन्ने आस्थाअनुरूप 'गुन्हु पुन्छी' अथवा 'क्वाँटी पुन्ही' (जनै पूर्णिमा) को दिन भ्यागुतोलाई भात खान दिने चलन छ। साथै धानखेतमा हरियो रङको भ्यागुता देखा परे धान नपाकेको र खैरो रंगको भ्यागुता देखा परे धान पाक्न थाल्यो भन्ने विश्वास गरिन्छ।

मुगुको चैन गाउँमा राष्ट्रिय धान दिवसको अवसरमा गरिने रोपाइँ कार्यक्रममा धानखेतमा स्थानीय सांस्कृतिक 'पुल्ती नाच' प्रदर्शन गर्ने चलन छ। इलाममा रक्षाबन्धन (जनैपूर्णिमा) पछि कृष्ण जन्माष्टमीसम्म भदौरे जात्रा मनाउने चलन छ भने यसको प्रमुख जात्रा नै 'रोपाइँ जात्रा' लाई मानिन्छ। यस जात्रामा हातमा धानको बेर्ना लिएका रोपाहार र कोदालो बोकेका बाउसेहरू धान रोपेको नाटक गर्दै नाच्दै नौमती बाजाका साथमा सहर परिक्रमा गर्ने चलन रहिआएको छ।

नुवाकोटमा सबैतिर धान रोपाइँ सकिएपछि त्यहाँका वासिन्दाले स्थानीय व्यक्तिलाई डोली (ताम्दान) मा राखी छत्रले ओडाई चारजनाले बोकेर भैरव मन्दिरको नजिकको धान खेत घुमाउने चलन राजा जयप्रकाश मल्लको पालादेखि चलिआएको कथन छ।

नेवार समुदायको केही जातिमा शवयात्राको सिलसिलामा यात्रा गरिने बाटोलाई पवित्र पार्न धान तथा लावा छर्दै शव अगाडि बढाउने परम्परा यथावत् छ। परापूर्वकालमा स्वर्गका राजा इन्द्रले मान्छेको भेषमा काठमाडौं आई किसानलाई नसोधी बगैंचाबाट परिजात फूल चोरेको आरोपमा उनलाई बाँधेर राखे। आफ्नो छोरा फुत्काउने इन्द्रकी आमा दागिं (वसुन्धरा) काठमाडौं आई किसानसँग 'के चाहिन्छ माग' भनिन्। किसानले 'धान पकाउन कुहिरो' मागे र उनले पूरा गरिन् भन्‍ने रोचक किंवदन्ती छ।

भोटो जात्रा को बारेमा किंम्वदन्ती

पाटनमा वरदेव राजाको शासनकालमा कर्कोटक नागराजा को श्रीमतीको 
आँखा दुखेछ । अनेक उपाय गर्दा पनि निको नभएपछि, भक्तपुरको नामी बुढा 
बैद्यलाई भेट्न भक्तपुर गएछ । मानव रुपी नागराजले बाटोमा बुढा बैद्यलाई भेटेछ । मानव रुपी नागराजले बुढा बैद्यलाई लिएर टौदहमा पुगेपछि, नाग रुप लिएर, बुढोलाई लिई टौदह भित्र पसेछ । भित्र सुवर्णमय ठुलो दरबार रहेछ । बुढाले चारपाँच दिन सम्म औषधी गरी निको बनाईदिएपछि, नागराजले खुसी हँदै औषधी गरेबापत के चाहिन्छ माग भन्दा, बुढा बैद्यले त्यसबेला नागराजले लगाएको मणीजडित भोटो मागेछ । नागराजले मुसु हाँसी भोटो फुकाली दिएछ र अन्य धन सम्पत्ति दिई बिदा गरेछ ।
बुढाले घर फर्केपछि, त्यहि भोटो लगाएर खेतमा काम गर्न गएछ । दिउँसो गर्मी भएपछि, भोटो फुकाली खेतको आलीमा राखि काम गर्न थालेछ । एकजना भुतले भोटो देखेर भोटो लिई भागेछ अनि बुढोले भेटाउन नसक्ने गरी गायब भएछ । समय बित्दै जाँदा श्री रातो मच्छिन्द्रनाथको रथ जात्रा हुँदा श्री मच्छिन्द्रनाथको रथ जावलाखेलमा रहेको बेला, त्यो भोटो चोर भुत मच्छिन्द्रनाथको जात्रा हेर्न अन्य भुतहरुसँग आएछ । उनीहरु अदृष्य भएर त्यहाँ जात्रा हेर्न आएका भक्तजनहरुको सरसामानहरु चोरी गरीरहेकाथिए । नागराजापनि मानवरुप लिएर जात्रा हेरिरहेका थिए । बुढो बैद्यपनि जात्रा हेर्न आएछ । भक्तजनहरुको सामान हराएकोले ललितपुरको एकजना बज्राचार्यले मन्त्रगरी दिग्बन्धन गरेपछि, अदृष्य चोर भुतहरु कहीँ जान नसकेर देखिन थाले । यही मौकामा भोटो लाएको भुतलाई बुढाले देखेर समात्न खोज्दा दुबै बीच झगडा भएछ । मणीमय भोटोको प्रभावले भुत बलियो भई बुढालाई कस्त दिएछ । बुढाले गुहार मागेछ । मानवरुपी नागराजले त्यो देखेर रिसले भुतलाई टाउकोमा एक मुड्की बजाएछ, अनी भुत भुईँमा ढलेछ र उठेर क्षमा मागेछ । नागराजले मैले स्वईच्छाले दिएको भोटो बुढोलाई फिर्ता गर भनेछ । भुतले त्यो भोटो बुढालाई लायक नभएको अनि आफ्नो पनि लायक नभएकोले मच्छिन्द्रनाथलाई चढाउन अनुरोध गरेछ । यो कुरामा सबैको चित्तबुझेकोले श्री मच्छिन्द्रनाथलाई चढाएछ । यो समाचार सुनेर तत्कालिन राजा वरदेवपनि त्यहाँ आएछन् । नागराजले नागलोकको उक्त भोटो बर्षेनि जावलाखेलको जात्रामा चारै दिशाबाट तिन पल्ट देखाउन आदेश दिएछ । प्रथम पल्ट देव, मनुष्य, नागलोकलाई; दोष्रो पल्ट काठमाडौँ, ललितपुर, भक्तपुर, टौदह अनि बन्धुदत्त गुरु नरेन्द्रदेव राजा रथंचक्र भरिया र कर्कोटक नागराजा ; तेश्रो पल्टको भुत बुढा बैद्य मन्त्र गर्ने बज्राचार्य सहित यक्ष लोकलाई देखाउनु भनेछ ।
यो कुरामा सबैलाई गराइ साक्षी राखी नागराज अलप भएछ त्यसबेला देखि भोटो देखाउने जात्रा प्रचलनमा रहिआएको हो भन्ने किंम्बदन्ती छ ।
मानिसहरुमा यो भोटो कस्को हो भनि भोटो देखाएको भन्ने गलत धारणा रहिआएको छ । भोटो कस्को हो भनि देखाएको नभई कर्कोटक नागराजाको आदेश अनुसार नागलोकको बस्त्र सबैलाई देखाउन उक्त भोटो जात्रा प्रचलनमा आएको हो । उक्त भोटो दर्शन गर्नाले अष्ट महाभयबाट मुक्त हुन्छ भन्ने किंम्बदन्ती पाइन्छ ।

श्री रातो मच्छिन्द्रनाथको बारेमा वंशावली अनुसार यस प्रकारको किम्बदन्ती पाइन्छ । 

पहिले भक्तपुरमा गुणकामदेव भन्ने एक सदाचारी राजा थिए । उनको पालामा स्यालको रुप लिएर आएको नारायणलाई आफ्नो वचन अनुसार आफ्नो एक्ली छोरी विवाह गरीदिए पश्चात दाइजो पु¥याउन गएका भरीयाहरुबाट उक्त स्याल, स्याल नभई नारायण भन्ने कुरा थाहापाई नारायणलाई भेट्न गई, नेपालमा धानबालीको बरदान मागेछ । नारायणले तथास्तु भनि बरदान दिएछ । जनताहरुले धानबाली काटी ल्याएपछि, गोडेर हेर्दा चामल नभएको पाए । जनताहरुको उजुरी नारायणलाई राजाले सुनाउँदा, नारायणले धानबाली हुर्काउने, बढाउने काम मात्र आफ्नो भएको र धान भित्र चामल हाल्ने काम आफ्नो गुरु मच्छिन्द्रनाथको भएको बताए । उहाँको ३२ अंश मध्य एक अंश पृथ्वीमा कामुनी क्षेत्रमा यक्षनीको गर्भमा जन्म लिने छ, तब उहाँलाई नेपालमा ल्याउनु पर्छ । तपाईको जीवनकालमा संभव भएन तपाईको छाराको पालामा नेपालमा ल्याउन म मद्दत् गर्नेछु भनि सम्झाएर फिर्ता पठाएछ ।
गुनकामदेवको छोरा नरेन्द्रदेवको पालामा नारायणले आफुले दिएको वचन पालन गर्न गोरखनाथको अवतार लिई नेपाल आएर नवनागको आशन गरी, बसेकाले नेपालमा जलबृष्टि भएन । जलबृष्टि नभएपछि देशमा हाहाकार मच्यो । नरेन्द्रदेवले गुरु शान्तिकर सँग सल्लाह मागी गोरखनाथको कारण जलबृष्टि नभएको कुरा थाहापायो । गुरुको सल्लाह बमोजिम मच्छिन्द्रनाथलाई नेपालमा ल्याएपछि मात्र मच्छिन्द्रनाथ शिष्य गोरखनाथ गुरुको दर्शन गर्न आशनबाट उठ्ने कुरा थाहापाएपछि कामुनी क्षेत्रमा गई मच्छिन्द्रनाथ नेपालमा ल्याउने कुरामा सहमत भए । नरेन्द्रदेव, शान्तिकर शिष्य बन्धुदत्त, रथचक्र किसान, सगुन लिई नेपालबाट कामुनी क्षेत्रको बाटोतिर लागेछ । बाटोमा कर्काेटक नागराजलाई मानव रुप लिई बाटो छेक्ने गरी सुतेको अवस्थामा भेतेछ । राजाले नागराज भनि थाहा नपाएर लात्तीले हान्दा, भयंकर रुप लिई रिसाएका नागराजलाई गुरुले आफ्नो बुद्धिद्वारा सुक्ष्म रुप लिन लगाई आफ्नो वशमा पारेर सबै बेलिबिस्तार लगाएपछि नागराजलेपनि मच्छिन्द्रनाथ नेपालमा ल्याउन उनिहरुको साथ दिन्छु भनि सँगै हिँडेछ ।
जाँदाजाँदै उनिहरु शीला नदिमा पुगेछ । नदि तर्न पुल नभएकोले नागराज ठुलो रुप लिएर पुल बनिदिएपछि उनिहरुले पुल पार गरेछ । हिँड्डै जाँडा कामुनी देश नजिक पुगेछ । बन्धुदत्त गुरुले नागराजालाई सुक्ष्म रुप लिन लगाई शशी राजाको पेट दुख्ने गराउनु भनेपछि नागराजले सो अनुसार गरेपछि शशी राजाको पेट दुखेछ । राजाले अनेक उपाय गरेपनि रोग निको नभई झन्झन् बल्झँदै गएछ । राजालाई यस्तो बिपत्ती आईलागेको बेला बन्धुदत्तगुरु, राजा र किसान दरबारमा उपस्थित भए । गुरुले चार दिन सम्म औषधी गरी नागराजलाई शरीरबाट पन्छाई दिएपछि रोग शान्त भएछ । शशी राजाले खुसी भएर के चाहिन्छ माग भन्दा उनिहरुले राजाको ५०० छोरा मध्य कान्छो छोरा मच्छिन्द्रनाथ मागेछ । यो कुरा सुनेर शशी राजा माया यक्षनी र अन्य यक्षहरुले उनिहरुलाई गाली गरी प्राण बचाउन चाहन्छौ भने यहाँबाट गईहाल भनेछ । राजा, गुरु र किसान निराश भएर पहिले कै स्थानमा फर्केछ ।

त्यसपछि बन्धुदत्त गुरुले जगत्मोहनी नागराज मार्पmत बगैँचामा खेलिरहेको मच्छिन्द्रनाथलाई लगायो । मोहनीको प्रभावले मच्छिन्द्रनाथ नेपाल जाने भनेर दिनरात कराई बसेछ । यो देखेर राजाले कडा पहरा राखेछ भने आमा माया यक्षनी छोराको कोठाको मूलद्वारमा कपाल फिजाएर सुतेछ । मोहनीको प्रभावले मच्छिन्द्रनाथको मन अस्थिर भई कोठाबाट निस्कन खोज्दा सुतेको आमालाई देखेर एकएक केस पन्छाई ननाग्ने प्रयास गरी आफ्नो शरीर त्यही त्याग गरी भंम्रर रुप लिई बेगले गुरुले साधन गरेको कलशमा पसेछ । नरेन्द्रदेव राजाले हतपत कलशमा पालाले छोपी दिएछ । उता छोराको हालत देखी यक्षहरु आकाशमार्गबाट उडेर आई कलश खोसेर भंम्रर रुपी मच्छिन्द्रनाथको प्राण शरीरमा प्रतिस्थापन गरी जिवित बनाएछ ।
उता गुरु, राजा र भरीया अर्को पीठमा गई ४ जना भैरव आह्वान गरी भैरवहरु प्रकट भएपछि सम्पूर्ण वृत्तान्त सुनाई ४ जना भैरवहरु, कर्कोटक नागराजा, गुरु, राजा र भरीया कामुनी देशमा गई भैरवहरुले यक्ष राजालाई आफ्नो वचन पालन गर्ने भए गर नभए सास्ती खाई मर्नुपर्नेछ भनि तर्साएछ । यक्ष राजा भैरवहरुको भयंकर रुप देखी तर्सीएर विलाप गर्दै आफ्नो छोरालाई सूम्पिएर पठाएछ । राजा, गुरु, भरीया र नागराज र मच्छिन्द्रनाथ बोकेका ४ जना भैरवले क्वदुवाल भन्ने ठाउँमा पुगेपछि विश्राम लिएछ ।
एकछिनको विश्रामपछि जानुप¥यो भनि मच्छिन्द्रनाथको खट उचाली हेर्दा गह्रौ भएर भैरवहरुले खट उचाल्न सकेनन् । यो देखेर गुरुले विचार गरी हेर्दा खटमा ४ पर्वतको भार राखी यक्षहरुले मचिछन्द्रनाथलाई फिर्ता लान्छु भनी अदृश्य भईरहेको थाहापाएछ । गुरु, राजा एकान्त गूफा भित्र पसी बाहिर भरीया र नागराजलाई पहरा राखी दिग्बन्धन गरी कलशमा मच्छिन्द्नाथलाई आह्वान गरेछ । म्िरच्छन्द्रनाथ २ पल्ट सम्म भंम्रर रुप लिई आई कलशमा पसेछ । २ पल्ट सम्म पनि राजाले कलशमा बिर्को नलगाएपछि गुरुले कुहिनोले हिर्काएपछि राजा निद्राबाट जागी तेश्रो पल्ट कलशमा बिर्को लगाईदिएछ । यसरी कलशमा साधना गरीएको मच्छिन्द्रनाथलाई भैरवहरुबाट बोकाएर बुंगमती पुगेपछि भैरवहरु बिदा भए । यसरी मच्छिन्द्रनाथ नेपाल आइपुगेको थाहापाई गोरखनाथ नवनागको आशनबाट उठी दर्शन गरेर गएपछि नागहरु फक्का भई नेपालमा १२ वर्षपछि जलवृष्टि भएछ ।

बुंंगमतीबाट मच्छिन्द्रनाथलाई ल्याई इती भन्ने स्थानमा पुगेपछि सबैले विश्राम गरे । त्यसपछि राजा, गुरु र भरीयामा मच्छिन्द्रनाथ आ–आफ्नो देशमा लानुपर्छ भन्ने विवाद भएपछि ललितपुरको जेष्ठ नागरीकबाट जो पैmसला हुन्छ, त्यही अनुसार गर्ने भन्ने कुरामा सहमत भए । यो कुरा ललितपुरका तत्कालिन राजा वरदेवले थाहापाई सबैभन्दा जेष्ठ बुढालाई नुन, मिश्रीत् दही ख्वाएर मच्छिन्द्रनाथ ललितपुरमा राख्नुपर्छ भनि भन्न आदेश दिएछ । नुनको सोझो गर्न बुढाले ७ वटा ओखल माथि बसेर ललितपुरमा मच्छिन्द्रनाथ राख्नुपर्छ भनि निर्णय सुनाएपछि ओखलबाट खसेर बुढाको मृत्यु भएछ । यसरी भक्तपुरका नरेन्द्रदेव राजा काठमाडौँ बन्धुदत्त र ललितपुरका रथचक्र भरीया मिलि कामुनी क्षेत्रबाट ल्याईएको मच्द्धिन्द्रनाथ ललितपुरमा स्थापना गर्ने निर्णय भएपछि कलश गर्भमा राखी म्हेपिबाट ल्याएको माटोले मूर्ति बनाई तहबाहाल र बुंगमतीमा मन्दिर बनाई साईत अनुसार पालैपालो राख्ने निर्णय भए अनुसार हाल सम्मपनि त्यसरी नै राखिन्छ । पहिले पाटनमा ७ वटा रथ जात्रा भएकोमा सबैलाई एउटैमा साधन गर्ने कार्य हुँदा जटाधारी लोकेश्वरले नमानी आकाशवाणीबाट आफ्नो रथ जात्रा नमिताउन आज्ञा दिएपछि पाटनमा मच्छिन्द्रनाथ र मिननाथको (जटाधारी लोकेश्वर ) को रथ जात्रा गर्ने प्रचलनमा आएको हो भन्ने किंबदन्ती वंशावलीमा पाइन्छ ।

Story about Namo buddha.

The Ancient Story of Namo Buddha

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.

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.