पौराणिक कथा :–करुणामय बुङमती वुङ्गदेव जात्रा.

• पौराणिक कथा :–करुणामय
  
  

  

  सधैंजसो राजाले आफ्नी सानी छोरीलाई धेरै रोएर दुःख दिएको बेला स्यालसँग बिहे गरिदिन्छु भनेपछि छोरी चुप लाग्थिन् । फेरि फकाएर फकाउनै नसकेर हैरान भएपछि तँलाई स्यालसँग विहे गर्छु भनेपछि चुप लाग्थिन् र खुशी हुन्थिन् । एकदिन राजकुमारीको बिहे गर्ने राजाले निधो गरे । जब राजाले ज्योतिषीको परामर्शमा छोरीको बिहेका लागि साइत देखाउन थाले दरवारको चारैतिर स्यालहरु नरोकिकन हू हू ...  हू हू.....हू हू......हू हू गरी कराउन थाले । राजाले किन यी स्यालहरु कराउन आए भनी ज्योतिषीहरुलाई सोध्दा उनीहरुले यो केही होइन हजुरले सानोबेला छोरीलाई फकाउँदा स्यालसँग विहे गरिदिन्छु भनेको फल हो भनेर भने ।जुन देशमा त्यो समय तपस्वी गोरखनाथले सम्पूर्ण नाग खिँची नागहरुलाई आसन बनाई तपस्या बस्नुभएको थियो । जसबाट नागहरुको आसनमा बन्दीको कारण वर्षाद नभै धेरै वर्ष पानी नपरी खाद्यात्र ( धानको ) अनिकाल भएको थियो । प्रजाहरुले धेरै दुःखको सामना गरेका थिए । राजाले छोरीलाई बिहेको कुरा गर्दा राजकुमारीले पनि स्यालसँगै बिहे गर्छु भनेर जिद्दी गरेकी थिइन् र राजाले पनि आफ्नी अत्यन्तै प्यारी कान्छी छोरी भनेर एकदमै भव्यसँग बिहे गर्ने चाँजोपाँजो मिलाउन थाले ।
  राजकुमारीलाई लिन पनि अत्यन्तै सेतो स्याल दुलाहा भएर जन्तीका साथ आएका थिए । त्यसपछि सबै स्यालहरु मिलेर सेतो स्यालका साथ राजकुमारीसँग धुमधामसँग पूजाका कर्महरु गरे । अनि राजाले पनि प्रशस्त दाइजो दिएर उक्त सेतो स्यालसँग बिहे गरिदिए । स्यालहरु सबैले सेतो स्याललाई दुलाहा र राजकुमारीलाई दुलही बनाएर लगे । जाँदा–जाँदा एउटा पहाड देखाप¥यो अनि त्यहाँ गुफा देखा पर्यो , सबै स्यालहरु गुफाभित्र पसे । राजकुमारी त्यहाँ एक्लै अलमलमा परेकी थिइन् । अनि सेतो स्यालले आँखा चिम्ल भने । राजकुमारीले आँखा चिम्लेकी थिइन् त्यसपछि विष्णु भगवानरुपी सेतो स्यालले अब आँखा खोल भनेर भने । अनि राजकुमारीले आँखा खोल्दा त सुनै सुनले बनेको अत्यन्तै भव्य ठूलो कोठा भित्र पुगेकी थिइन् । त्यहाँ सबै भाँडाकुँडा तथा सबै सजिसजाउका सामानहरु सुनै सुनका थिए । त्यहाँ अनेकौं मिष्ठात्र पाकिरहेको थियो र ती अनेकौं मेवा मिष्ठात्रले जन्तीलाई इच्छा–भोजन गराई सत्कार गरिरहेको थियो । सबैजनाले सुनको थालमा मनलागेको–मनलागेको खानेकुराहरु खाइरहेका थिए । राजकुमारीले पनि मनलागेको–मनलागेको खानेकुराहरु खान थालेकी थिइन् । सेतो स्यालले भन्यो “हेर , खाइसकेपछि आफूले जेमा खाएको हो त्यो थालहरु दरवार लैजानू ।” सबैजना गुफाबाट बाहिर निस्के तर राजकुमारी फेरि एक्लै भित्रै परेकी थिइन् । अनि सेतो स्यालले “अघिजस्तै आँखा चिम्ल र खोल ”भनेर भने । राजकुमारीले त्यसै गरेपछि गुफा बाहिर पुगेकी थिइन् । अनि उक्त सुनको थालहरु लिएर दरवारमा गएकी थिइन् । सुनका थालहरुका साथ राजकुमारी दरवार भित्रेको देख्दा राजालाई अचम्म लाग्यो । जुन छोरीको बिहेमा भएको खर्चभन्दा त्यो कोसेली अत्यन्तै बढी थियो । राजाले बिचार गर्यो यो ज्वाइँ साधारण होइन । ज्वाइँद्वारा नै धान फलाउने जतन अथवा यत्न गर्नुपर्छ । अनि राजाले हाम्रो देशमा धान फलाउन पाए जनताहरु सबै सुखी हुने थिए खै केही उपाए सुझिरहेको छैन भनेर छोरीलाई भने । अनि छोरीले “ज्वाइँलाई विन्ति विसाउनुस् यसको समाधान गरिदिनुहुन्छ ” भनेकी थिइन् ।
  अनि त्यसपछि राजाले उक्त सेतो स्याल विष्णु भगवान भएको थाहा नपाए पनि कुनै अत्यन्तै चामत्कारीक तथा ठूलै व्यक्तित्व रहेछ भनेर अनुमान लगाएका थिए ।
  त्यस देशका राजाकी सानी छोरीसँग बिहे गर्ने अठोटले , सानी छोरी राजकुमारीलाई सानो बेलामा विष्णु भगवानले सपनामा “म सेतो स्याल भै तिमीसँग विवाह गर्न आउनेछु , राजाले तिमी रुनेबेलामा जहिले पनि तिमीलाई स्यालसँग बिहे गरी दिउँला भनी फकाउँथ्यो । तिमी खुशी हुन्थ्यौ ” भनी भनेका थिए । तर भगवानले “सपनाको यो कुरा कसैलाई थाहा नदिनु” भत्रुभएको थियो ।
  बिहे भएको चार दिनको दिन स्याल पनि ससुरालीमा टुप्लुक्क आइपुगे । ज्वाइँलाई ससुराली भित्र्याउँदा ज्वाइँलाई भगवानलाई झैं सेवा सत्कार गरी ठूलो सम्मानपूर्ण स्वागत गरे । राजाले पनि स्याललाई भगवान ! भगवान ! भनेर अत्यन्तै आदर सत्कार गरिरहे । केही समयपछि राजाले मनमा गढेका सबै कुराहरु खोल्न थाले “ ज्वाइँ नारायण अब हजूरमा यो देशको सुख शान्ति र प्रगतिको लागि सानो विन्ति राख्न चाहन्छु । ” राजाले फेरि विनम्र भै विष्णु भगवान रुपी स्यालसँग भने । “मेरो देश र प्रजा साह«ै संकटमा फसिरहेका छन् । वर्षाद नभएको कारण अत्रवाली सुखा छन् । यो अनिकालले सारा प्रजा दुःखी छन् । धान फलाउने जतन गर्न पाए प्रजाहरुको आँखामा हर्षको आँसु बग्नेछन् भगवान ! देशमा शान्ति पाउनेछन् ।”त्यसपछि राजाले अत्र फलाउन असमर्थ भएको देखेर राजालाई सेतो स्याल ( विष्णु भगवान ) ले विनम्र भै भत्रुभयो “ म उमार्न सक्छु तर त्यसभित्र दानामा रस अथवा वीउ मबाट सम्भव छैन । यो करुणामयबाट मात्र सम्भव हुनेछ । यसतिर प्रयास गर्नुहोस् । सफलता मिल्नेछ । किनकी करुणामय यहीं ल्याएर रथयात्रा गरेमा वर्षा हुनेछ । वर्षाद विना अनिकाल जाँदैन । श्री करुणामय भारतको आसामको कामरुकामाक्ष देशमा हुनुहुन्छ । जहाँ आइमाइको राज छ । लोग्ने मान्छेको बाँच्ने अधिकार छैन । राक्षशी समाज छ । त्यहाँ तन्त्र–मन्त्र टुना–मुना गर्ने र बडो चलाखी र पुरुषार्थ गर्नसक्ने व्यक्ति लिएर जानुपर्छ । बडो चलाखी तवरले करुणामयलाई ल्याउनुपर्छ र अनि बोटको ( अत्रमा ) धानमा चामलको गेडा अर्थात वीउ हुन्छ ” भनेर भने । त्यो देश जाने सिमानामा सालीनदी छ । बडो खतराजनक छ । पानीमा छुनासाथ मानिस शिला बन्छ । साबधान भै जानुस् र आउनुस् ।”विष्णु भगवान रुपी सेतो स्यालले धानको बीउ उत्पत्र गरेर राजालाई दिए र राजाले सबै प्रजाहरुलाई बाँडे । धान रोपिसकेपछि धेरै समयपछि धानका बोटहरु लटरम्म फल्न थाले तर धानको भित्र वीउ उम्रेको थिएन ।
  त्यसपछि भक्तपुरका उक्त राजाले करुणामयलाई ल्याउनका लागि कामरुकामाक्षमा जानको लागि २ जना पराक्रमीहरु छाने । कान्तिपुरबाट वन्धु आचार्य तान्त्रिक र पाटनबाट ललित ज्यापू ( रथचक्र ) । अनि भक्तपुरको राजा , पाटनको ललित ज्यापू कामरुकामाक्ष जाने भनेर गए । त्यहाँ जानलाई खोला तरेर जानु पथ्र्यो कतै पुल थिएन । खोला तर्नलाई खोलाको पानी छोएपछि शिला हुने भएकोले उनीहरु असमर्थ भए । अनि उनीहरुले यो समस्या कान्तिपुरको उक्त तान्त्रिकलाई विन्ति बिसाए ।
  त्यसपछि तान्त्रिकले पनौतीमा कर्कोटक नागसँग यसबारे जुन उपाय निकालेर भएपनि मद्दत प्राप्त गर्ने निधो गर्यो । अनि उक्त तान्त्रिकले उक्त नागलाई हजुर त जस्तो पनि बत्र सक्नुहुन्छ , सबैभन्दा सानो बत्रे हजुरको शक्तिलाई पनि हेरुँ न त भनी फुक्र्याएर भन्यो । नाग पनि फुर्तिसाथ सानो लिखा जस्तो सानो भयो । अनि तान्त्रिकले एउटा सानो बट्टाभित्र बन्द गरिदियो । अनि राक्षशकहाँ बाट करुणामय ल्याउन मद्दत गर्ने वाचा बँधाई बट्टाबाट बाहिर निकाल्यो ।
  त्यसपछि करुणामय ल्याउने योजनामा भक्तपुरका राजा , पाटनका ललित ज्यापू , पनौतीको कर्कोटक नाग र कान्तिपुरको वन्धु आचार्य तान्त्रिक जुटे ।
  राक्षशकहाँ तान्त्रिक खोला तरेर जानुपर्ने भएकोले कर्कोटक नागलाई ठूलो बनेर पुल बत्र लगायो । त्यो कर्कोटक नागको पुलमा चढेर तान्त्रिक राक्षशको राज्यमा गयो । अनि कर्कोटक नागले राक्षश महारानीको पेटमा सानो जुका भई निरन्तर हलचल गरी पेट दुखाउने काम गर्न थाल्यो । यता तान्त्रिकलाई राक्षशहरुले खान तयार भइसककेको थियो अनि तान्त्रिकले म वैद्य हुँ मैले महारानीको पेट दुखेको रोग निको पार्न आएको हुँ भनेर भन्यो । अनि सबै राक्षशहरुले उफारी–उफारी काँधमा चढाई तान्त्रिकलाई महारानीकहाँ लगे । तान्त्रिकले पनि महारानीको पेटमा झारफुक गरेर मन्त्रेर अब तिमी नचल म आइसकेँ भनेर नागलाई बाहिर जान आग्रह गरेको थियो र राक्षश महारानीलाई यदि पेट दुखेको निको पारी दिएमा जे माग्यो त्यही दिने वाचा पनि गराएको थियो । महारानीलाई निको भइसकेपछि पनि तान्त्रिक त्यहाँ धेरैदिन मोजमस्तीमा भुलेर बसिसकेपछि कर्तब्यबोध भयो र राक्षश महारानीसँग अब बिदा पाऊँ मैले हजुरलाई निको पारेको बदलामा मलाई मेरो वरदान दिनुस् तपाइँले नाइँ भत्र पाउनुहुत्र तपाइँकी कान्छो छोरा मलाई दिनुस् भनेर भन्यो । रानीले कान्छो छोराको बदलामा हाम्रो जुनसुकै छोरा पनि दिन तयार छौं भनेर भने । तपाइँहरु वाचाले हारिसक्नु भयो भनेर भन्दा पनि उनीहरुले मानेका थिएनन् । तर त्यहाँ उक्त तान्त्रिकले वाचाले हराई कान्छो राजकुमारलाई मन्त्रको बल प्रयोग गरिसकेको थियो ।
  फेरि राजालाई एउटा सुवर्ण कलश दिएर त्यो कलशमा भँमरा तीनपटक घुम्ने बेला कलशमा बन्द गर मैले कलशमा मन्त्र फुक्ने काम गर्नुपर्ने हुन्छ भनेको थियो । तान्त्रिकले कलशमा हेरेर मन्त्र–तन्त्र गर्न थाल्यो भँमरा कलशको एक चक्कर लगाएर गए । तान्त्रिकले भँमरा आयो भनेर तान्त्रिकले कुममा धकेल्दा भक्तपुरको राजा सुतिरहेको थियो । तान्त्रिकले फेरि मन्त्र–तन्त्र फुक्यो फेरि भँमरा कलशको एक चक्कर घुमे । फेरि तान्त्रिकले अलि जोडसँग कुममा राजालाई धकेल्यो तर राजा बसी–बसी निदाइरहेका थिए । फेरि तान्त्रिकले तन्त्र–मन्त्र गरी भँमरालाई तान्दा , मेरी कान्छो छोरालाई ज्यान गएपनि पठाउँदिन भनी राक्षशनी रानीले कान्छो छोरा सुत्ने ढोकामा कपाल सबै फैलाएर निदाइरहेकी थिइन् । कलशमा मन्त्र फुक्ने बित्तिक्कै राजकुमार पहिलो र दोस्रो पटक जस्तै भँमरा भएको थियो तर आमाले छेकिराखेकीले गर्दा आमाको रांैसबै एक–एक केस्रा गरी भँवरा रुपी करुणामयले खुट्टाले पञ्छाइरहेको थियो । उता तान्त्रिकले ठूलो–ठूलो मन्त्र फुक्न थाल्यो । यता कलशतिर हानिन हतार भएकोले उसले एउटा र्रौं नहटाइकन उडेर कलश भएको ठाउँमा हानिएर आएको थियो र कलशलाई चक्कर लगाउन शुरु गरेको थियो । अनि तान्त्रिकले भक्तपुरको राजालाई अत्यन्तै जोडसँग कुममा धकेल्यो । राजा झल्यास्स ब्युउँझे र हत्तपत्त भँमरालाई एकचक्कर लगाउने वित्तिक्कै कलशमा भँमरालाई बन्द गरे ।
  तर पाटनकाहरु , कान्तिपुरकाहरु र भक्तपुरकाहरुमा जात्रा कसकहाँ गर्ने भत्रेमा विवाद पर्यो । त्यसो भए सबैभन्दा बूढो व्यक्तिलाई यसको निर्णय गर्न लगाउने भत्रे निश्कर्षमा उनीहरु पुगे र उक्त सबैभन्दा वयोवृद्ध व्यक्तिलाई सातवटा च्यूरा कुट्ने उगःको माथि निर्णय गर्न लगाउने भनी बसाए । पाटनकाहरुले चलाख भएर टपरीमा गुलियो दही च्यूरा खाएर निर्णय गर्नुस् भनेर दही च्यूरा दिए तर त्यसमा सबभन्दा मुनि नून राखिदिए । वयोवृद्ध व्यक्तिले स्वाद मानी–मानी दही चिउरा खान थाल्यो अन्तिममा खान लाग्दा तल राखेको चर्को नून जिब्रोमा पर्यो र उसले रिसाएर पाटनकाहरुलाई औंला ठड्याएर जङ्गिदै भन्यो “ नूनको सोझो.............”अरु वाक्य फुट्न नपाउँदै उक्त वयोवृद्ध व्यक्ति सातवटा उगःबाट खसी त्यहीं प्राण त्याग गर्यो । त्यसपछि उक्त वृद्ध व्यक्तिले नूनको सोझो भनी औंला ठड्याएर देखाएकोले त्यो जात्रा पाटनको राजाकहाँ गर्ने निर्णय भएको हो भनेर मानिएको थियो ।
  अनि चाकुवाद्यो ( मीननाथ ) ले दिशा देखाएर कलशरुपी करुणामय देवताको पाटनको वुङ्गमतीबाट रथयात्रा गरे । यो खबर तुरुन्तै तपस्वी गोरखनाथबाट थाहा भयो । श्री करुणामय प्रभु मेरो गुरु पाटन सवारी भयो । अब म तुरुन्तै गुरुको दर्शन गर्न जानुपर्छ भनी गोरखनाथ आसनबाट उठी पाटन प्रस्थान गरे ।
  विष्णु भगवान रुपी सेतो स्यालले राजकुमारीलाई बिहे गर्दा राजकुमारीलाई “ देशमा वर्षाद वर्षौं नभई देश अनिकालको संकटमा फसिरहेको दुर्दशा हटाउन , गोरखनाथ नागहरुको आसन बाँधी तपस्या गरिरहनुभएको वन्दी नागहरुलाई फुकाउन र वर्षाद गराउन , करुणामय ( मच्छिन्द्रनाथ ) लाई राक्षशी समाजबाट छुटकारा दिलाउन तथा करुणामय लोकनाथलाई दर्शनको खातिर तपस्या गरिरहेको गोरखनाथको इच्छालाई पूर्ण गर्न मैले तिमीसँग बिहे गर्नु बाहेक यी सम्पूर्ण काम पूर्ण गर्नका लागि अरु उपाय नरहेको ” भनेर भनेका महत्वपूर्ण कुराहरु राजकुमारीले मनमनै सम्झिरहेकि थिइन् ।
  फेरि जब तपस्वी गोरखनाथ आसनबाट उठ्नुभयो तब सबै नागहरु त्यो ठाउँबाट मुक्त भएर आ–आफ्नो वासस्थान रवाना भए तब आकाश पूर्ण रुपले धाँक्ने गरी कालो वादल मेघ गर्जनका साथ फिजिन थाल्यो र आँधी बाँधी वर्षा भयङ्करले आउन थाल्यो र अनिकालको महामारीलाई सहकाल रुपी वर्षादले भगाइदियो र अनि श्रापबाट राक्षशकुलमा जन्मिएकी करुणामय देवताको पनि उद्धार भयो र देवताकै रुपमा मान इज्जत प्राप्त भयो । विष्णु भगवानले प्रकट गर्नुभएको वचण वाणी अनुसार , प्रयास गर्नुहोस् सफलता मिल्नेछ भत्रे वरदान सार्थक हुनगयो ।
  अद्यापी करुणामयको बुढी औंलामा आमाको उक्त रौं एउटा नाघेर लागेको दाग देख्न सकिन्छ भत्रे भनाइ जनमानसमा छ ।
  
   रातो मच्छिन्द्रनाथ करुणामय बारे जानकारी :–
  
  
  

  

  वुङ्गदेव

  
  सहकालका देवताका रुपमा मानिने करुणामय (मच्छिन्द्रनाथ) हिन्दू धर्मावलम्बी मध्ये शैव धर्मावलम्वीका नाथ सम्प्रदायका भगवान भनेर मान्दछन् , त्यस्तै ऐतिहासिक रुपमा सन्तगुरु करुणामयका रुपमा पूज्दछन् । त्यस्तै वौद्ध धर्मावलम्बीहरुले श्री करुणामय वुंगद्यः ‘पद्यपाणी’ , आर्यावलोकितेश्वर ,लोकनाथ आदि नामले पूज्दछन् । प्रख्यात करुणामय ( मच्छिन्द्रनाथ ) देवतालाई नेवार समुदायले वुङ्गमतीबाट यो रथयात्रा शुरु गरेको भएको हुनाले वुङ्गदेव भनी पुकार्दछन् । वास्तवमा करुणामयलाई वृष्टि देवता , पानीको देवता , किसानको देवता , कर्मठ देवता , लोकेश्वर , मृगपाद , वोधिसत्व , गोरखनाथ गुरु ,आर्यवलोकितेश्वर , श्रीमद् लोकेश्वर , सूर्य , नाग देवता आदि सहस्र नामले पुकार्दछन् । स्वयम्भू चैत्यको पश्चिम भागमा रहेको रातोवर्णको भगवान अमिताभ बुद्धको मूर्तिको तल्लो तल्लामा श्री पद्यपाणी लोकेश्वरको मूर्ति रहेको छ । उक्त मूर्ति नै पाटनमा जात्रा गर्ने रातो मच्छिन्द्रनाथ मानिएको छ । त्यसकारण मच्छिन्द्रनाथलाई वोधिसत्व पनि भनिन्छ ।
  कामरुकामाक्षबाट नेपालमा कलिगत संवत ३३७६मा राजा नरेन्द्रदेवले करुणामयलाई वुङ्गमतीमा विराजमान गराई जात्रा परम्परा चलाएको कुरा मणिशैल महावदान हस्तलिखित ग्रन्थमा उल्लेख गरिएको पाइन्छ ।
  उक्त समय नेपालमा राजा नरेन्द्रदेवले भक्तपुरमा राजधानी बनाएर राज्य गरेकाले कान्तिपुरका तान्त्रिक बन्धुदत्त आचार्यले साधना गरी , पाटनको ललित ज्यापूले बोकी कामरुकामाक्षबाट सुवर्ण कलश नेपाल ल्याएका थिए र रथयात्रा गरेका थिए । रथको पाङ्ग्राहरु सानदान काठ , गर्भगृहमा लाकुरी काठ , सौरको काठ कर्कोटक नागको प्रतीक हो ।
  यो जात्रा करीव १६०० वर्ष पुरानो मानिन्छ र यो जात्रा बैशाख शुक्ल प्रतिपदादेखि शुरु भएर असार शूक्ल चौथीसम्म करीब दुई महिनासम्म मनाइन्छ । वर्षाको लागि गरिने सहकालका देवता मच्छेन्द्रनाथको रथयात्रा प्रत्येक वर्ष यसैको सिलसिलाबद्ध रुपमा पाटनमा आजसम्म पनि मनाइँदै आइरहेको छ ।
  यी सब गुह्य र वाह्य कुराहरुको भजन गीतको रुपमा संगिती भनी श्लोक गाउने कार्य यस मच्छिन्द्रनाथको रथयात्रामा अद्यापी गर्ने गरिएको छ । त्यस संगितीमा करुणमयको वारे थुप्रै वर्णन पाइन्छ , जसको सानो श्लोक यहाँ प्रस्तुत गरिएको छ ।
  कापोतल चल भूमि विजय नेपाल वत्सर द्वादश अनावृष्टि मोक्षनार्थ ।।
  आरोधित श्री बुंग मल्ल लोकेश्वरं गुरु वन्धुदत्त नृप श्री नरेन्द्र देवं ।।
  रथचक्र मयायात्रा गमन ललितापुरिं पूजित सरोज पाणिं त्रैलोक्यनाथं ।।
  येन भक्ति येन मोक्ष प्रदता पाद पंकज युगेनौमि शिरसातम् ।। )
  
  Rato Machindra Nath Jatra ( Patan)
  
  
  

  

  There is no such deity probably in any religious pantheon on the earth as folklorishly popularized as Rato Machhendra. There are many fascinating legends and rates -woven around Buddhist deity. And this deity also has awful lots of names such as Karunamaya, Bodhisattwa Padmapani, Awalokeswara, Lok Nath, Bunga Dyo, etc. The multiplicity of its names also speaks a lot for his popularity. One might wonder and ask what made this deity so popular. One of the most strongly supporting elements in the composition of its popularity is that it has been a long tradition to worship him as the all-compassionate god of rain and food grain.Nepal as we all know is an agricultural country where more than 90% of people -even to this age of science and advance technology-heavily depend on agriculture for their daily grind. The method of cultivation here, except in few cases is still in primitive stage. The monsoon rain is still the main source of water. The monsoon in Nepal generally begins sometimes in the middle of June and continues until the end of August. But the Nepalese farmers long before the monsoon starts thinking about the weather and look at regular clouds wondering whether they are going to have enough rain for the farming that year. The only way to free them from this worry and stay relaxed is to pray to the rain god for the better crops.This is one of the main reasons why the chariot festival of Rato Machhendra which begins every year on the first day of the bright fortnight of Baishakh proves in itself to be the most auspicious occasion for the entire farmers' community-specially for (the Jyapu) farmers of Kathmandu Valley. These are the most enthusiastic people who always take active part in the celebration of this chariot festival. Soon after the festival phenomenon arrives at the door these people set them to the tremendous task of making a most fascinating festival chariot as tall as an ordinary three storeyed Nepalese house which demands a great skill. They become busy doing all kinds of things from carrying the building materials to using them in their most practical way. And also it is the same Jyapus who would pull the festival chariot throughout the different routes of the Patan city during the entire period of the celebration. The chariot is so heavy that it takes at least one hundred people to make it move. Beside this, the Jyapus also have a great enthusiasm for music. No festival in Nepal is considered complete without the musical performance. Their favorite drum locally known as Dhimaya and Bhushya (a pair of big brass cymbals) is a big must for the chariot festival of Rato Machhendra. When they bang beat the Dhimaya and hit hard the big brass Bhushyas people immediately make remarks on their performance and say that here they go for festival. Such an enthusiastic music they produce that it immediately puts the entire festival-watchers into a most enjoyable mood and they just go excited with it. This is all about the enthusiastic participation of the Jyapus in the celebration of the festival that has always a great respect for this rain god, Rato Machhendra Nath.
  This deity is so much involved in everyday life of the people that he is almost in their blood. There is a very popular saying. It goes this way: one should never live in the neighborhood which does not have any Sanlhoo Guthi (a kind of religious institution or a trust devoted to rendering a service to Rato Machhendra on every first day of the month). Besides this, there are so many other customs and ritual traditions which throw plenty of light on the recognition of this deity's popularity as the rain god. There is a very old tradition custom according to which every year the bathing festival of this deity takes place at Lagankhel in Lalitpur. The main feature of this festival is the pouring out of the holy water over this rain god. There will be four big silver jars set in four different directions of this deity. When the chief priest announces the right moment to pour out the jars over the deity, all four priests long standing around the deity hastily lift their respective jars and pour out the water straight over the deity. As a very popular belief has it, the direction from where the first jar was lifted and poured out will definitely have better crops this year. It is said that in order to watch this auspicious ceremony even the important Nagas from heaven (water spirits) hand around in the air. Sometimes the public blows out into such an extent that some people in the crowd even strongly claim to have seen Nagas in the air watching the festival  
  
  Machindra Nath Rath Jatra
  It is celebrated in Patan. It is very important for the farmers as it is celebrated before monsoon for good rain. As Lord Machhendranath views his followers from the high seat of his chariot, its fourwheels-representing the powerful Bhairab-receives rice and vermilion powder.
  (Begins on the full moon day of Baisakh) This is the longest as well as the most important festival of Patan. It begins with several days of ceremonies and the fabrication of a wooden-wheeled chariot at Pulchowk, near the Ashoka Stupa.The chariot bears the shrine of the Rato (Red) Macchendranath (the Tantric expression of Lokeshwar) and carries a very tall spire fabricated from " bamboo poles raised from four ends of the chariot. This unwieldy spire is around 10 meters tall and on account of which, the chariot balances precariously.
  It is said that calamity is certain to strike the land in the event of the chariot overturning or breaking down during the course of this festival. (Quite often, it does collapse!).Following the construction, the chariot is towed through the streets of Patan by throngs of devotees every day. Each day, it is put to rest in one of the many venerated spots in the city.This goes on for a month until it comes to rest on the big field outside the zoo and end with the Bhoto Jatra, another major festival, during which the bejewelled 'bhoto' of Machhendranath is displayed to the public.
  Rato Machchhindranath is considered both a Hindu and Buddhist god, who by legend was brought from Assam,  by a farmer to Lalitpur valley in Nepal to prevent a drought during the rice season. It is known as Bundyo to local Newars. The longest running chariot festival in Nepal recreates this event in hope for good rain. This festival is called the Rato Machchhindranath jatra. It begins with the construction of the chariot in Pulchowk, Lalitpur and ends with the Bhoto Jatra festival in Jawalakhel. It is attended by the head of state of Nepal. It is celebrated by Buddhists and Hindus of Newar community. It is celebrated by carrying the chariot to different places in the town of Patan.The name "Rato Machchhindranath" translates as "Rato" meaning Red and Machchhindranath consists of 2 words "Machhindra or Matsyendra" which means Fish (Matsya meaning fish) and Nath being the god. Rato Machchhindranath has been worshipped as a god of rain and the festival starts just before the monsoon arrives in Kathmandu.
                                                                          
  RATO MACHHINDRANATH AND BHOTO JATRA
  

  

  There are two Machhindranath in Kathmandu. One is in Asan tole and the other is in Machhindrabahal at Lalitpur. Machhindranath is very popular in Nepal because it is in addition with it’s ancient Bhoto jatra; on which day the Government of Nepal’s officials get government holiday in the capital but not through out the country. This festival starts during the Baisakh dark fortnight (MAY). A huge tall chariot has been prepared a few days before the inception of the festival. The chariot voyage starts from Pulchok. The distance of starting point and the Machhindranath’s temple is about one kilometer far in between.
  A 32 feet’s high pole’s chariot has been prepared by hard labour, which is made out of the cane, wood, bamboo. Before starting the voyage the committee offers cow donation to the priest. On this day Machhindranath’s and Minanath’s temple is just 1020 meter’s distance in between to each other. Minanath  is regarded as the creator God and Machhindranath has been regarded as the breeder god. According to the historical belief Minanath’s temple was built by Lichhabi King Amsubarma and Machhindranath was built at the time of King Narendra Dev. There is a very  interesting myth regarding to the origin of lord Machhindranath.
  A long time back there broke out a great draught; and a fearsome famine existed there in the country. Because of no rainfall the countrymen were very much terrified with havoc. It was because the Nags who were the cause of the rain; were captured by lord Gorakhnath. Lord Gorakhnath and Machhindranath are believed to be student  and teacher respectively.
  Once lord Gorakhnath had come to visit Nepal. He was very much hungry and badly was in need of food. In the evening he rested at a woman’s house who was believed to be a witchcraft practitioner. Because of his much hunger Gorakhnath continued to eat a lot but the woman also relentlessly went on serving him the food. Finally Gorakhnath became very much surprised on how the waman has been providing him the food? Also Gorakhnath is believed to the true feature of the Lord Shiva and if he wishes he could swallow the whole earth as well. That’s why Gorakhnath was very much surprised to the woman; and he saw there nine headed ridiculous snake helping her to serving the food continuously. Gorakhnath became very much angry with the Nag and the woman; then he carried the Nag with him in his pocket and started to live at Mrigasthali in Pashupatinath. He had captured the Nags and brought them in his custody. So because of this there was no rainfall in the kingdom. Myths believe that later the king went to bring Machhindranath from Assam,India to worship for rainfall in the country. Gorakhnath and Machhindranath were the student  and teacher. So when Gorakhnath heard that his teacher Machhindranath has come to Nepal, he then hurriedly went to look his teacher to pay homage. In the mean time the Nags (serpents) who had the power for the rain were released when he went to meet his son leaving that place; the there appeared a heavey shower in the country immediately by the Nags. Since then it’s believed that the havoc disappeared from the country and the situation was improved nicely forever. So that’s why the valley people worship to lord Machhindranath.
  Different writers have collected different legends on this aspect. However the knowledgeable local elders say this temple was made by Lichhavi King Narendra Dev and the lord’s idol was also consecrated by him brining from Kamuru Peeth of Assam India when there was a great famine in the country.
  When the chariot procession starts thousands of people assemble to observe and worship the fair. On the first day it’s carried out pulling by all towards the Ganabahal; and on the second day to Sundhara; and on the third day to Lagankhel. Then it rests there for two three days. The place where it rests, every night and morning people come to worship there to the chariot. After reaching Lagankhel one coconut ball is dropped from the top of the chariot. Its believed that if some one becomes able to grab the coconut, then his wishes will be fulfilled. So many people compete to catch the dropped coconut.
  The coconut receiver again offers the coconut to the chariot with some donation. After that the chariot reaches at Thali and in the next morning only the women pull the chariot. Since the beginning of the Rathyatra (fair) the traditional Newari bands are played. Also the Nepal Government’s Sarduljung battalion plays their band along with the Jatra. Also there, the seventeen century’s King Siddhi Narshing Malla’s warring sword is demonstrated by keeping it in a parasol. After reaching to Thahiti tole the chariot remains there for few days.
  After a few days the knowledgeable prophets forecast the auspicious day to demonstrate the Lord Machhindranath’s Bhoto (vest), which is called the “Bhota Jatra”. Thousands of people along with the foreigners amass there to look his Bhoto Jatra. A grand ceremony takes place on that day.  Previously the king and Queen also used to come there to grace the fete but now the head of the Nepal government come there and government officials in the valley get government holiday to his day. People herd there to look the lord’s Bhota (vest) because they believe that after looking the Bhoto definitely some good luck comes for them.
  
  At the last the chariot is dismantled and the lord is taken to Bugmati, which is about 5, 6 kilometer’s distance, from Machhindranath temple; where Machhindranath resides there for a few month; then again he’s brought at Machhindranath at Jatra inception time. He is brought from there only after the Prophet calculates for the auspicious day. Minanath’s idol is taken at his respective temple itself. Every year the chariot is dismantled at Pulchowk but in every twelve year it should  be taken to Bungmati itself to be dismantled.
  Bhoto Jatra: There is a very interesting legend regarding to this “Bhoto Jatra”. Once the Nag Raj went in search of a physician. Lastly he met to a Baidhya (herbal Physician); and he took to the Baidhya in side his water kingdom (pond) at Karkotaka Daha (Pond). This Karkotaka Daha is situated towards the southern side of Kathmandu. The physician healed the Nagin (queen serpent) and the King Nag became very happy. Then he rewarded him an invaluable Bhoto (vest) decorated with so many precious diamonds. Then the Physician returened back very happily at his home.
  One day the Baidhya went to transplant paddy in his field. He unfastened his Bhoto while he was working; and kept in near by there somewhere. In the mean time a Giant arrived there and stole his invaluable Bhoto; then the physician became very much sad and enraged. One day when there was a broke out a terrible fighting in between of them. No one could win the fight. Finally the case was field at the King’s court for the final settlement. The king was not satisfied from both side’s evidence; and lastly he decided to offer it to lord Machhindranath by amassing a huge gathering and demonstrating there to all. This is the same Bhoto, which is demonstrated till to this day in Lagankhel Kathmandu; which is called the “Bhoto Jatra” by all. It’s believed that Lichhibi king Gunakam Dev had started the practice of this fete.