The Nepali festival Tihar is also known by many names such as Dipawali or Bhai Tika or Laxmi Puja or as a festival of lights.It is a five-days festival, which comes soon after the Dashain Festival, and Tihar is all about worshiping of different animals such as crow, dog, cow, and worshiping of the Hindu Goddess of Fortune or Weath and cooking great meals at home, brothers and sisters shopping for gifts, flying kites, decorating homes and streets, playing cards with friends, resting and relaxing, and finally ending the festival with an exchange of a special temporary mark on forehead.
There is a story, which tells why this revelry is celebrated so widely. Once there was a king who was living his last days of life. His astrologer had told him that a serpent would come and take his life away. The king did not want to die so he has asked the astrologer if there was any way to escape death. The king was advised to sleep with lit oil lamps all around his bed and decorate the palace with oil lamps on Laxmi puja day. So goddess Laxmi would talk to the serpent not to take his life. It did happen, the serpent was convinced by goddess Laxmi. The serpent took the king to Yama Raj and told him that it was not yet the king's time to come to the underworld. So Yama Raj opened his ledger and in it the kings remaining age was written zero, but the serpent cleverly put seven before zero. Thus the king lived for seventy more years. So onwards tihar is widely celebrated Worshipping the underworld and goddess Laxmi.
Sunday, June 26, 2011
Dashain is the biggest Festival of Nepal
During the month of Kartik in the Bikram Sambat calendar the Nepalese people indulge in the biggest festival of the year, Dashain. Dashain is the longest and the most auspicious festival in the Nepalese annual calendar, celebrated by Nepalese of all caste and creed throughout the country. The fifteen days of celebration occurs during the bright lunar fortnight ending on the day of the full moon. Thorough out the kingdom of Nepal the goddess Durga in all her manifestations are worshiped with innumerable pujas, abundant offerings and thousands of animal sacrifices for the ritual holy bathing, thus drenching the goddess for days in blood.
The first nine days of Dashain are called nawa ratri when tantric rites are conducted. In Nepal the life force is embodied in the divine energy and power of the female, depicted as goddess Durga in her many forms. All goddess who emanated from goddess Durga are known as devis, each with different aspects and powers. In most mother goddess temples the deity is represented simply as a sacred Kalash, carved water jug or multiple handed goddess holding murderous weapons.
The first nine days of Dashain are called nawa ratri when tantric rites are conducted. In Nepal the life force is embodied in the divine energy and power of the female, depicted as goddess Durga in her many forms. All goddess who emanated from goddess Durga are known as devis, each with different aspects and powers. In most mother goddess temples the deity is represented simply as a sacred Kalash, carved water jug or multiple handed goddess holding murderous weapons.
Gorkha, the most important historical place of Nepal.
Gorkha Durbar is the most important historical site.Gorkha is an ancient Kingdom and the capital of the last monarchs of Nepal, the Shah. It is located midway between Kathmandu and Pokhara. Gorkha can be reached from either city by taxi or public bus.
This historical palace is a one-hour walk from the downtown Gorkha. The palace is strategically located over a fortified hillock. On the southwestern side of palace lies the temple of Goddess Gorakhkali. A cave that claims to shelter the statue of Gorakh Nath, the Tantrik sage, adjoins it.
The capital of the Nepal was shifted to Kathmandu after King Prithvi Narayan Shah unified the Kingdom of Nepal during the eighteenth century. But this beautiful township has always remained as the center of attraction for many Nepalese as well as foreign visitors.
The other important site is Manakamana Temple. The place lays on a beautiful ridge southeast of the township of Gorkha. The temple, a famous pilgrimage for Hindus, is dedicated to Manakamana, the holy goddess of wish fulfillment. It is a four-hour uphill walk from Anbu Khaireni on Kathmandu-Pokhara Highway.
Monday, May 30, 2011
Education under Rana Rule
The Rana rulers, who placed Nepal under their feudal yoke for about 100 years until the beginning of the 1950s, feared an educated public. This fear also was held by Prime Minister Chandra Shamsher Rana, who established Tri-Chandra College in 1918 and named it after himself. During the inauguration of the college, Chandra Shamsher lamented that its opening was the ultimate death knell to Rana rule. He personally felt responsible for the downfall of Rana rule, and his words became prophetic for the crumbling of Rana political power in 1950-51.
The privileged access of members of the higher castes and wealthier economic strata to education was for centuries a distinguishing feature of society. The Ranas kept education the exclusive prerogative of the ruling elite; the rest of the population remained largely illiterate. The Ranas were opposed to any form of public schooling for the people, although they emphasized formal instruction for their own children to prepare them for a place in the government.
The founder of the Rana regime, Jang Bahadur Kunwar, later known as Jang Bahadur Rana, decided to give his children an English education rather than the traditional religiously oriented training. In 1854 Jang Bahadur engaged an English tutor to hold classes for his children in the Rana palace. This act tipped the balance in favor of English education and established its supremacy over the traditional type of Sanskrit-based education. In 1991 English education still carried a higher status and prestige than did traditional education.
The privileged access of members of the higher castes and wealthier economic strata to education was for centuries a distinguishing feature of society. The Ranas kept education the exclusive prerogative of the ruling elite; the rest of the population remained largely illiterate. The Ranas were opposed to any form of public schooling for the people, although they emphasized formal instruction for their own children to prepare them for a place in the government.
The founder of the Rana regime, Jang Bahadur Kunwar, later known as Jang Bahadur Rana, decided to give his children an English education rather than the traditional religiously oriented training. In 1854 Jang Bahadur engaged an English tutor to hold classes for his children in the Rana palace. This act tipped the balance in favor of English education and established its supremacy over the traditional type of Sanskrit-based education. In 1991 English education still carried a higher status and prestige than did traditional education.
Buddhism
Buddhism had its origin in the teachings of Siddhartha Gautama, a Kshatriya caste prince of the Sakya clan; he was born in Lumbini, in the central Tarai Region, about 563 B.C. His father was the ruler of a minor principality in the region. Born a Hindu and educated in the Hindu tradition, Siddhartha Gautama renounced worldly life at about the age of twenty-nine and spent the next six years in meditation. At the end of this time, he attained enlightenment; thereafter, known as the Buddha, or the Enlightened One, he devoted the remainder of his life to preaching his doctrine.
The Buddha accepted or reinterpreted the basic concepts of Hinduism, such as karma, samsara, dharma, and moksha, but he generally refused to commit himself to specific metaphysical theories. He said they were essentially irrelevant to his teachings and could only distract attention from them. He was interested in restoring a concern with morality to religious life, which he believed had become stifled in details of ritual, external observances, and legalisms.
The Four Noble Truths summarize the Buddha's analysis of the human situation and the solution he found for the problems of life. The first truth is that life, in a world of unceasing change, is inherently imperfect and sorrowful, and that misery is not merely a result of occasional frustration of desire or misfortune, but is a quality permeating all experience. The second truth is that the cause of sorrow is desire, the emotional involvement with existence that led from rebirth to rebirth through the operation of karma. The third truth is that the sorrow can be ended by eliminating desire. The fourth truth sets forth the Eightfold Path leading to elimination of desire, rebirth, and sorrow, and to the attainment of nirvana or nibbana (see Glossary), a state of bliss and selfless enlightment. It rejoins right or perfect understanding, aspiration, speech, action, livelihood, effort, thought, and contemplation.
The Buddha accepted or reinterpreted the basic concepts of Hinduism, such as karma, samsara, dharma, and moksha, but he generally refused to commit himself to specific metaphysical theories. He said they were essentially irrelevant to his teachings and could only distract attention from them. He was interested in restoring a concern with morality to religious life, which he believed had become stifled in details of ritual, external observances, and legalisms.
The Four Noble Truths summarize the Buddha's analysis of the human situation and the solution he found for the problems of life. The first truth is that life, in a world of unceasing change, is inherently imperfect and sorrowful, and that misery is not merely a result of occasional frustration of desire or misfortune, but is a quality permeating all experience. The second truth is that the cause of sorrow is desire, the emotional involvement with existence that led from rebirth to rebirth through the operation of karma. The third truth is that the sorrow can be ended by eliminating desire. The fourth truth sets forth the Eightfold Path leading to elimination of desire, rebirth, and sorrow, and to the attainment of nirvana or nibbana (see Glossary), a state of bliss and selfless enlightment. It rejoins right or perfect understanding, aspiration, speech, action, livelihood, effort, thought, and contemplation.
Religion and Society
Religion occupies an integral position in Nepalese life and society. In the early 1990s, Nepal was the only constitutionally declared Hindu state in the world; there was, however, a great deal of intermingling of Hindu and Buddhist beliefs. Many of the people regarded as Hindus in the 1981 census could, with as much justification, be called Buddhists. The fact that Hindus worshipped at Buddhist temples and Buddhists worshipped at Hindu temples has been one of the principal reasons adherents of the two dominant groups in Nepal have never engaged in any overt religious conflicts. Because of such dual faith practices (or mutual respect), the differences between Hindus and Buddhists have been in general very subtle and academic in nature. However, in 1991, approximately 89.5 percent of the Nepalese people identified themselves as Hindus. Buddhists and Muslims comprised only 5.3 and 2.7 percent, respectively. The remainder followed other religions, including Christianity.
The geographical distribution of religious groups revealed a preponderance of Hindus, accounting for at least 87 percent of the population in every region. The largest concentrations of Buddhists were found in the eastern hills, the Kathmandu Valley, and the central Tarai; in each area about 10 percent of the people were Buddhist. Buddhism was relatively more common among the Newar and Tibeto-Nepalese groups. Among the Tibeto-Nepalese, those most influenced by Hinduism were the Magar, Sunwar, and Rai peoples. Hindu influence was less prominent among the Gurung, Limbu, Bhote, and Thakali groups, who continued to employ Buddhist monks for their religious ceremonies.
The geographical distribution of religious groups revealed a preponderance of Hindus, accounting for at least 87 percent of the population in every region. The largest concentrations of Buddhists were found in the eastern hills, the Kathmandu Valley, and the central Tarai; in each area about 10 percent of the people were Buddhist. Buddhism was relatively more common among the Newar and Tibeto-Nepalese groups. Among the Tibeto-Nepalese, those most influenced by Hinduism were the Magar, Sunwar, and Rai peoples. Hindu influence was less prominent among the Gurung, Limbu, Bhote, and Thakali groups, who continued to employ Buddhist monks for their religious ceremonies.
Women"s Status ans Role in Society
Women's relative status, however, varied from one ethnic group to another. The status of women in Tibeto-Nepalese communities generally, was relatively better than that of Pahari and Newari women. Women from the low caste groups also enjoyed relatively more autonomy and freedom than Pahari and Newari women.
The senior female member played a commanding role within the family by controlling resources, making crucial planting and harvesting decisions, and determining the expenses and budget allocations. Yet women's lives remained centered on their traditional roles--taking care of most household chores, fetching water and animal fodder, and doing farm work. Their standing in society was mostly contingent on their husbands' and parents' social and economic positions. They had limited access to markets, productive services, education, health care, and local government. Malnutrition and poverty hit women hardest. Female children usually were given less food than male children, especially when the family experienced food shortages. Women usually worked harder and longer than men. By contrast, women from high-class families had maids to take care of most household chores and other menial work and thus worked far less than men or women in lower socioeconomic groups.
The senior female member played a commanding role within the family by controlling resources, making crucial planting and harvesting decisions, and determining the expenses and budget allocations. Yet women's lives remained centered on their traditional roles--taking care of most household chores, fetching water and animal fodder, and doing farm work. Their standing in society was mostly contingent on their husbands' and parents' social and economic positions. They had limited access to markets, productive services, education, health care, and local government. Malnutrition and poverty hit women hardest. Female children usually were given less food than male children, especially when the family experienced food shortages. Women usually worked harder and longer than men. By contrast, women from high-class families had maids to take care of most household chores and other menial work and thus worked far less than men or women in lower socioeconomic groups.
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