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.
The caste system of Nepal
One integral aspect of Nepalese society is the existence of the Hindu caste system, modeled after the ancient and orthodox Brahmanic system of the Indian plains. The caste system did not exist prior to the arrival of Indo-Aryans. Its establishment became the basis of the emergence of the feudalistic economic structure of Nepal: the high-caste Hindus began to appropriate lands-- particularly lowlands that were more easily accessible, more cultivatable, and more productive--including those belonging to the existing tribal people, and introduced the system of individual ownership. Even though the cultural and religious rigidity of the caste system slowly has been eroding, its introduction into Nepal was one of the most significant influences stemming from the migration of the Indo-Aryan people into the hills. The migrants from the north later were incorporated into the Hindu caste system, as defined by Indo-Aryan migrants, who quickly controlled the positions of power and authority. Tibetan migrants did not practice private ownership; their system was based on communal ownership.
No single, widely acceptable definition can be advanced for the caste system. Bishop and others, however, view caste as a multifaceted status hierarchy composed of all members of society, with each individual ranked within the broad, fourfold Hindu class (varna, or color) divisions, or within the fifth class of untouchables--outcastes and the socially polluted. The fourfold caste divisions are Brahman (priests and scholars), Kshatriya or Chhetri (rulers and warriors), Vaisya (or Vaisaya, merchants and traders), and Sudra (farmers, artisans, and laborers). These Pahari caste divisions based on the Hindu system are not strictly upheld by the Newars. They have their own caste hierarchy, which, they claim, is parallel in caste divisions to the Pahari Hindu system. In each system, each caste (jati) is ideally an endogamous group in which membership is both hereditary and permanent. The only way to change caste status is to undergo Sanskritization. Sanskritization can be achieved by migrating to a new area and by changing one's caste status and/or marrying across the caste line, which can lead to the upgrading or downgrading of caste, depending on the spouse's caste. However, given the rigidity of the caste system, intercaste marriage carries a social stigma, especially when it takes place between two castes at the extreme ends of the social spectrum.
No single, widely acceptable definition can be advanced for the caste system. Bishop and others, however, view caste as a multifaceted status hierarchy composed of all members of society, with each individual ranked within the broad, fourfold Hindu class (varna, or color) divisions, or within the fifth class of untouchables--outcastes and the socially polluted. The fourfold caste divisions are Brahman (priests and scholars), Kshatriya or Chhetri (rulers and warriors), Vaisya (or Vaisaya, merchants and traders), and Sudra (farmers, artisans, and laborers). These Pahari caste divisions based on the Hindu system are not strictly upheld by the Newars. They have their own caste hierarchy, which, they claim, is parallel in caste divisions to the Pahari Hindu system. In each system, each caste (jati) is ideally an endogamous group in which membership is both hereditary and permanent. The only way to change caste status is to undergo Sanskritization. Sanskritization can be achieved by migrating to a new area and by changing one's caste status and/or marrying across the caste line, which can lead to the upgrading or downgrading of caste, depending on the spouse's caste. However, given the rigidity of the caste system, intercaste marriage carries a social stigma, especially when it takes place between two castes at the extreme ends of the social spectrum.
social startification of Nepal
The smallest and least diverse of the three categories was the ruling elite, largely composed of high-caste, educated Paharis, namely different strata of Brahmans and Chhetris. At the zenith of this class was the monarch, whose authority was derived from the orthodox Hindu contention that the king was the reincarnation of Vishnu, whose assigned role in the Hindu trinity is protection. The monarch's authority was not based on electoral support.
The continued expansion of the bureaucracy was a direct response to a consistent increase in the educated population. Because of the lack of development, a large number of educated people failed to find gainful employment upon graduation. Because they constituted the most potent revolutionary force, and happened to be geographically concentrated in urban centers, the ruling class was almost compelled to absorb them into an already bloated bureaucracy in order to neutralize any sociopolitical disturbance they might cause.
In the 1980s, a significant number of college- and universityeducated people residing in Kathmandu Valley cities discovered a second employment outlet. Development consultant firms and associated services have emerged throughout Kathmandu. Because of the growing pressure on foreign donors to hire Nepalese consultants for development feasibility and evaluation projects, these firms were able to tap into the large pool of foreign aid money and have generated a significant number of jobs. This opportunity has allowed many of the more educated to attain middle clas
The continued expansion of the bureaucracy was a direct response to a consistent increase in the educated population. Because of the lack of development, a large number of educated people failed to find gainful employment upon graduation. Because they constituted the most potent revolutionary force, and happened to be geographically concentrated in urban centers, the ruling class was almost compelled to absorb them into an already bloated bureaucracy in order to neutralize any sociopolitical disturbance they might cause.
In the 1980s, a significant number of college- and universityeducated people residing in Kathmandu Valley cities discovered a second employment outlet. Development consultant firms and associated services have emerged throughout Kathmandu. Because of the growing pressure on foreign donors to hire Nepalese consultants for development feasibility and evaluation projects, these firms were able to tap into the large pool of foreign aid money and have generated a significant number of jobs. This opportunity has allowed many of the more educated to attain middle clas
Temple of Pashupatinath
Pashupatinath Temple is one of the biggest Hindu temples of Lord Shiva in the world located on the banks of the Bagmati River in the eastern part of Kathmandu, the capital of Nepal. The temple served as the seat of the national deity, Lord Pashupatinath, until Nepal became a secular country, at least on a formal level. The temple is listed in UNESCO World Heritage Sites list.
Believers(mainly Hindus) in Pashupatinath are allowed to enter temple premises. Anyone not born in Nepal or India is considered a non-Hindu by the temple authorities. Non-Hindu visitors are allowed to have a look at the temple from the other bank of Bagmati river.
Pashupatinath Temple is the oldest Hindu temple in Kathmandu. It is regarded as the most scared among the temple of Lord Shiva.The temple is of Pagoda style of architecture. All the features of style is founded here like cubic construction, beautifully carved wooden rafters on which they rest(tundal). The two level roofs are of copper with gold covering. It has four main doors, all covered with silver sheets.This temple has a gold pinnacle(Gajur) which is a symbole of religious thought.
Sunday, May 29, 2011
ABOUT MY VILLAGE
My village lies in Ramechhap district, Salu VDC.It situated in highland and surrounded by hills and jungles.Most of the people of my village are farmers. My parents are also farmer. They have a lots of land and doing farming. The soil of my village is very fertile so people of there grow crops and vegetables according to the seasons.
Some of the people of my village are involved in other business. They do trade, business and services. My village is one of the developed area then other village. The roads are well built and vehicles run. There are many big and small houses.There is also electricity so people of the village can watch T.V. and listen musics. People also use alternative energy like solar panel. There is higher secondary school and bachelor level college in my village. There is also community health post, post office and police post. In the center of the village, there is small market where people can buy their necessary goods.
The village is small but beautiful. The people of the village are very simple but happy.
Some of the people of my village are involved in other business. They do trade, business and services. My village is one of the developed area then other village. The roads are well built and vehicles run. There are many big and small houses.There is also electricity so people of the village can watch T.V. and listen musics. People also use alternative energy like solar panel. There is higher secondary school and bachelor level college in my village. There is also community health post, post office and police post. In the center of the village, there is small market where people can buy their necessary goods.
The village is small but beautiful. The people of the village are very simple but happy.
Amar Singh Thapa
There were many heroes. They sacrificed their lives for the sake of Motherland. Amongst them Amar Singh Thapa was one.He showed his bravery and courage for the protection for his country.
He was born in 1808 BS in Gorkha the son of Bhim Singh Thapa and Umadevi Thapa.Bhim
singh Thapa was also a soldier of Gorkha. He was killed in the Palanchok war when King Prithvi Narayan Shah was unifying Nepal.After the death of Bhim Singh Thapa, Amar Singh Thapa was brought to the Palace and trained by King Prithvi Narayan Shah.
Amar Singh Thapa joined the army of Gorkha at the age of 17. When King Prithvi Narayan Shah attacked Kantipur, Amar Singh Thapa also got involved himself in that war and got the opportunity to show his bravery.King was very plesed with his bravery and gave him the post of Sardar. After this war he continuously got involved in the process of unifying Nepal.
Later on, he was given the title of Bada Kaji. Many of the small states of Nepal were unified under the strong leadership of Amar Singh Thapa. He died in 1873 BS.
He was born in 1808 BS in Gorkha the son of Bhim Singh Thapa and Umadevi Thapa.Bhim
singh Thapa was also a soldier of Gorkha. He was killed in the Palanchok war when King Prithvi Narayan Shah was unifying Nepal.After the death of Bhim Singh Thapa, Amar Singh Thapa was brought to the Palace and trained by King Prithvi Narayan Shah.
Amar Singh Thapa joined the army of Gorkha at the age of 17. When King Prithvi Narayan Shah attacked Kantipur, Amar Singh Thapa also got involved himself in that war and got the opportunity to show his bravery.King was very plesed with his bravery and gave him the post of Sardar. After this war he continuously got involved in the process of unifying Nepal.
Later on, he was given the title of Bada Kaji. Many of the small states of Nepal were unified under the strong leadership of Amar Singh Thapa. He died in 1873 BS.
Nepal
Nepal is a land lock country. It is situated in south Asia between two big countries i.e India and China. The country is famous for tourism. It has rich cultural heritage. People of different riligion, caste and origin respect each other. Social cohesion is very strong. They have different culture. In a single society many cultural differences can be found.
Nepal is mountainous country. The highest peak of the world is in Nepal which called Mount Everst. It is famous destination for adventure. Tourist can go for rafting, jungle safari, trekking , mountain climbing and mountain flight for entertainment.
Nepal has rich bio-diversity. Big animals like elephant, rhinosoures, tigers are inhabitated in Nepal. Its also home of many kinds of deers, beers, wild cats and dogs. It is also palce where different kinds of birds, many types of butterflies and various types of insects can be found in a small area.
Nepal is mountainous country. The highest peak of the world is in Nepal which called Mount Everst. It is famous destination for adventure. Tourist can go for rafting, jungle safari, trekking , mountain climbing and mountain flight for entertainment.
Nepal has rich bio-diversity. Big animals like elephant, rhinosoures, tigers are inhabitated in Nepal. Its also home of many kinds of deers, beers, wild cats and dogs. It is also palce where different kinds of birds, many types of butterflies and various types of insects can be found in a small area.
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