During January/February
Festival of lights at Boudhanath
Boudhanath stupa, a sacred Budhist shrine, located in a short distance Northeast of Kathmandu is a World Heritage Site. This ancient stupa symbolizing “Nirvana”- the state of no suffering – was built in by. In its honor the festival of lights is celebrated on a full moon night in around February.
Sri or Basanta Panchami
The day of Sri or Basanta Panchami is dedicated to Saraswoti, goddess of learning.Devotees, specially students visit the shrine of goddess Saraswati at Swoyambhunath to offer their respects.
On Sundays and Thursdays, starting from December till this day, people visit the Saraswoti shrine located East from Bhaktapur on the hill Manimandap.According to the legend Bodhisatwa Manjushri stayed at this place when the valley was a lake. The day also marks the approach of Spring.
During February/March
Losar
Tibetan new year, Losar is celebrated during this period. In Kathmandu celebrations take place at Boudhanath. Then the dome of the Boudhanath stupa is freshly painted white and sprinkled with yellow colour. The environment is profuse with festive activities – lamas, the Budhist priests chanting in procession, people with incense sticks circumbulating the stupa and throwing barley flour,tsampa in the air. Evening is rejoiced by Tibetans dancing and lighting lamps in the monasteries. People from far away hills visit the shrine on this day.
Shiva Ratri
Lord Shiva, one of the Hindu holy trinity holds highest reverence along with Lord Visnu and Lord Brahma from the Hindus. Shiva Ratri is the night celebrated in his honor. On the day of Shivaratri,starting from dawn till late at night, thousands of pilgrims and followers of Hinduism visit Pashupatinath, the sacred shrine dedicated to Lord Shiva built by the side of holy river Bagmati.The night marks the appearance of Lord Shiva at this spot.
Holy – the festival of colors
Perhaps the most rejoiced Hindu festival by the young, Holi indeed is a jovial festivity of colors. Holi is celebrated with throwing of red vermilion powder to friends and near ones. On this day being offered red tika on one’s forehead is a sign of respect. The festival itself is named after the asura princess Holi, the sister of asura king Hiranyakasyapu.
During March/April
Pahachare/Ghodajatra
A day before Pahachare or Ghodajatra, the idols of goddesses Bhadrakali and Kankeswori are placed in chariots and paraded in the streets of Tyeudha and Asan, the core area of Kathmandu city. On the festival day the parade ground of Tundikhel is filled with sportive activities.
Chaitra Dashain and Seto (white) Machhindranath
Both the festivals Chaitra Dashain and that of Seto Machhindranath take place at around the same time. Dashain celebrated in honor of Goddess Durga around early October is the most important festival for the Nepalis. Similarly, Chaitra Dashain celebrated in honor of Goddess Durga takes place exactly six months prior to Dashain. Sacrifices of male animals are made at midnight of eighth day of Dashain whereas on Chaitra Dashain sacrifies are made at midday.
Chaitra Dashain marks the start of rath(chariot)festival, specifically the chariot festival of God Seto Machhindranath, the lord of compassion. The shrine of Seto Machhindranath is located inside the courtyard of Janabahal, at the heart of Kathmandu city. On the first day of Seto Machhindranath festival the image of the god is placed in a special chariot. Built with cane and timber the main body of the chariot is very tall. The huge wooden wheels of the chariot measure up to 6 feet in diameter. It is pulled around the main streets of proper Kathmandu for four days.
During April/May
Bisket Jatra
‘Bisyau’jatra meaning the festival celebrated in the memory of slaying of serpents. In the passage of time the term changed from ‘Bisyau’ to Bisket jatra. The festival is celebrated at Bhaktapur, a medieval town from 12th century,still maintained in the same manner and only 13km East of Kathmandu.
Since the Bisket begins in the last days of the Nepalese year and ends in the beginning days of the new year it is regarded as the New year festival as well. During the seven days of the festival chariots of God Bhairava and Goddess Bhadrakali are pulled with lot of merriment within the town limits. At a place called Lyasinkhel a lyasin or a tall pole is erected with two long embroidered cloths hanging from it. These cloths represent two evil serpents who in the past had troubled the royal family by mysteriouly killing every suitor to the princess at night. Ultimately a brave prince with the blessings of Goddess Bhadrakali came along and killed them even as they appeared from the nostrils of the sleeping princess and began to enlarge themselves. Thus, to show the townspeople the cause of previuos suitors’ death they were hung from the pole and at present the cloths represent them.
Budha Jayanti – Lord Budha’s birth
Some 2,565 years ago Lord Gautama Budha was born a crown prince on a full moon day at Lumbini, a village in the South-western part of Nepal. His search for the ways of reaching the state of non-suffering lead him to attain enlightenment in his mid-thirties on the same full moon’s day. On his eightieth year he passed away, once again on the same full moon’s day. Thus, this particular full moon’s which usually lies in late April is celebrated as Budha Jayanti – the day of Lord Gautama Budha. The day is celebrated by the Budhists and Hindus alike at Swayambhunath stupa.
During May/June
Rato Machhindranath Jatra
Rato(red) Machhindranath Jatra(festival) is one of the major cultural event in the town of Patan. The festival lasts for a month. ‘Bungdyo’ or Rato Machhindranath is the deity of rains and has shrines at Patan and Bungmati, a village due to South of Patan – where the deity spends three months of a year.
The chariot built of cane and timber is similar to that of Seto Machhindranath but taller. It is constructed at and pulled from Pulhowk. The chariot meanders through the streets of Patan to reach Jawalakhel ultimately. Here, on the day of Bhot Jatra a dress of diamonds,believed to belong to King of Nagas is shown to the public.
Every 12th year the chariot of Rato Machhindranath is pulled from Patan to Bungmati. As 1991 was the last time it was pulled the event will occur again in 2003.
During July
Dumji
Dumji is the festival celebrated by the Sherpas. The day is enjoyed by the Sherpas in Solukhumbhu, Helambu and Kathmandu by dancing.
During July/August
Janai Purnima(Full moon day)
A Hindu festival, Janai Purnima, occurs on a full moon day. In the morning, pious brahmins bathe in holy Bagmati and Visnumati rivers and change their janai(sacred thread) which they wear across their bodies. Hindus visit the five storied temple of Kumbeswor in Patan and pay respect to Kumbeswor, Lord Shiva. In addition they bathe in the pond closeby, the water of which is believed to come from Gosainunda, the holy lake dedicated to Lord Shiva. Shiva linga, the symbol of Lord Shiva in Kumbeswor temple is made of gold ang silver, on this special day it is brought outside for everyone to view.
Mataya
Mara tried to disturb Sakyamuni Budha from attaining Nirvana, enlightenment in many ways,but did not succeed. Mataya is the Budhist festival celebrated in honour of the victory of Sakyamuni Budha over Mara. In the town of Patan, the festival is enjoyed by lighting lights in innumerous shrines of Lord Budha.
Nagpanchami
Naga is regarded as a mythical serpent representing water. Therefore, the belief is lakes, ponds and other waterbodies are inhabited by Nagas. Whenever there is a drought special worshipping of Nagas are performed in order to get rains. On Nagpanchami, the day dedicated to Nagas every Hindu household worships Nagas. In the morning, after purifying the house and themselves, fasting the householders paste the pictures of Nagas by the doorways and do puja.
On this day people visit at Taudaha, the lake inhabited by Karkot Naga-the king of the Nagas. A festival occurs at Changu Narayan, the oldest temple in the valley dedicated to Lord Visnu, the protector.
Gai Jatra – the cow festival
Hindus believe that the gates of Yamlok, the domain of Yamraj-the God of death-open only once a year,on the day of Gai Jatra. It is pertinent that after people die their departed souls reach Yamlok. The belief is that the passage to the gateway is very tough. Therefore, to ease the passage of the souls the families pray that cows are there to bring those souls to the gate of Yamlok. Symbollically in Kathmandu the families of the lost members organize cow procession either by leading decorated cows or boys decorated as cows through the streets and offer milk and sweets to the cows and the boys.
The festival is highly entertaining in the town of Bhaktapur. Here, procession after procession people following the symbolic cows dance to the traditional Gai Jatra music, which is enlivening.
Krishnajanmasthami – birthday of Lord Krishna
Lord Visnu reincarnates himself whenever he has to eradicate evil from Earth. Lord Krishna is his eighth reincarnation. His date of birth as Lord Krishna lies on the seventh night of lunar fortnight usually in late August. His birth on Earth was meant to vanquish his uncle the evil king Kansha and his evil cousin Shishupala. In the great Mahabharata war he sided with the righteous Pandava brothers in order to deafeat the amoral Kauravas.
On Krishnajanmasthani Hindus pay their respect to Lord Krishna at his shrine Krishna Mandir in the town of Patan.
During September
Indra Jatra – festival of the King of the Gods
Indra Jatra is dedicated to Lord Indra, king of the Gods. As the legend goes Indra to appease his mother had come to Earth to collect the parijat flowers. While gathering the flowers he was caught by the locals of Kathmandu and kept captive. His mother worried by the long departure of his son came to search him. Hence, the people of Kathmandu learned of the true identities of the mother and the son. In their honor the king and the people rejoiced for a week.
The festival which lasts for eight days has many facets. ‘Dus avatar’ the depiction of ten reincarnations of Lord Visnu is shown at the old part of Kathamndu. The chariots of the living goddess Kumari, Lord Bhairava and Lord Ganesh are pulled in the streets of proper Kathamndu. Dances are performed by the demon Lankhe and the deities Sawa Bhaku. Excitement follows ‘Tanang kisi’s (Indra elephant who had come to look for him) abrupt rushes in the streets.
During October/November
Dashain - the festival commemorating the victory of good over evil
Dashain is the most important of all the Hindu festivals. It lasts for fifteen days during which religious rituals are performed, homes purified, new clothes worn and feasts enjoyed. It is the time for the family to be together and rejoice. The first and the last three days of the festival are considered the most auspicious days and the later five days are spent by visiting the relatives.
The festival is celebrated in the honor of Lord Rama – the seventh reincarnation of Lord Visnu and Goddess Durga – an emanation of Goddess Parvati who symbolizes power. In the ancient times Lord Rama killed the evil king Ravana and Goddess Durga killed another evil king Mahisasura. Both the incidents were symbolic to the victory of good over evil, thus protection to mankind.
Tihar – festival of lights:
Tihar is popularly known as the festival of lights. During the five evenings and nights of Tihar the houses and the temples are bright with oilwick and candle lights. During the first two days the crows and the dogs are worshipped. Crows are believed to be messengers, therefore, one always expects them to bring good news and the dogs are believed to be the gatekeepers of Yamlok, the domain where one’s soul goes after death. The third day ‘Laxmipuja’ is dedicated to Goddess of wealth, Laxmi symbolized by a cow.Thus, on that day offerings of food anf worshipping is done to the cow. The doorways and windows of every home are opened and lighted candles or oilwicks are placed to welcome Goddess Laxmi. On the fourth day, ‘Mha puja’ one’s body is cleansed and worshipped for good health. On the fifth day, the last day sisters worship their brothers for longevity and on return brothers offer them presents.
Tuesday, December 1, 2009
Boudhanath and tibetans settlement!
Boudhanath Stupa, the biggest Stupa in Nepal, lies about 7 km east of the capital. The Boudhanath Stupa, also called by many as Khasti Chaitya, is one of the oldest stupas in the country. After 1959, many Tibetans arrived and settled in Boudhanath area. The Stupa, a well-known
Buddhist pilgrimage site, is included in World Heritage Cultural site list by UNESCO. With diameter of about 100m and 40m height, Boudhanath holds its place among the largest stupas in the world. The Boudhanath Stupa covers a vast area. It has a round path at the bottom while another path is made of three-tier plinth. The Stupa resembles Swayambhunath Stupa to some extent. The most impressive part of the Stupa is the eyes of the Buddha which are painted with red, white and blue colors. Lhosar, the Tibetan New Year festival, is the most popular festival celebrated at Boudhanath Stupa. Lhosar festival begins with prayers and worship. Thousands of Tibetans dress in traditional attire and dance after expressing reverence for Buddha. Number of Tibetans comes from Laddakh, Sikkim, Bhutan to take part in this festival. In Boudhanath Stupa, there are many monasteries or Gompa attractions. They are all impressively adorned and colorfully painted. Anyone can visit the monasteries and take visuals. It is advisable to give small donation if you take photographs.
Buddhist pilgrimage site, is included in World Heritage Cultural site list by UNESCO. With diameter of about 100m and 40m height, Boudhanath holds its place among the largest stupas in the world. The Boudhanath Stupa covers a vast area. It has a round path at the bottom while another path is made of three-tier plinth. The Stupa resembles Swayambhunath Stupa to some extent. The most impressive part of the Stupa is the eyes of the Buddha which are painted with red, white and blue colors. Lhosar, the Tibetan New Year festival, is the most popular festival celebrated at Boudhanath Stupa. Lhosar festival begins with prayers and worship. Thousands of Tibetans dress in traditional attire and dance after expressing reverence for Buddha. Number of Tibetans comes from Laddakh, Sikkim, Bhutan to take part in this festival. In Boudhanath Stupa, there are many monasteries or Gompa attractions. They are all impressively adorned and colorfully painted. Anyone can visit the monasteries and take visuals. It is advisable to give small donation if you take photographs.
Saturday, November 28, 2009
Ajima Hariti Temple
"Mother Goddess Ajima Hariti, also known as Sitala, protectress of children. The Yaksi Hariti was present at a sermon given by Sakyamuni Buddha on Gopuccha Prabat. She promised to serve the dharma, protect the Boudhanath stupa and guard prepubescent children."
As I recall there are more nuances to the story but as I have heard the Buddha asked that offerings be made to her daily, and so they are in this main shrine.
"Hārītī (Sanskrit), also known as Kishimojin in Japanese:鬼子母神, is a Buddhist goddess for the protection of children, easy delivery, happy child rearing and parenting, harmony between husband and wife, love, and the well-being and safety of the family. Women without children also pray to Kishimojin to help them become pregnant.
Originally, Kishimojin/ Hariti was a cannibalistic demon. She had hundreds of children whom she loved and doted upon, but to feed them, she abducted and killed the children of others. The bereaved mothers of her victims pleaded to Śākyamuni Buddha to save them.
Śākyamuni stole Aiji, youngest of Kishimojin's sons, and hid him under his rice bowl. Kishimojin desperately searched for her missing son throughout the universe. Finally, she pleaded with Shakyamuni for help. The Buddha pointed out that she was suffering because she lost one of hundreds of children, and asked if she could imagine the suffering of parents whose only child had been devoured. She replied contritely that their suffering must be many times greater than hers, and vowed to protect all children.
Kishimojin became the goddess of easy birthing and the protection and parenting of children.
Some stories describe her as an aspect of Kannon. She is also sometimes identified with the Hindu goddess Kali.
Pancika was her consort, and he fathered her children. He was one of the 28 Yakṣa generals in the army of Vaiśravaṇa (Bishamonten).
In Gandhara, depictions of Hārītī take on many attributes of the Greek goddess Tyche; like Tyche, she is often depicted holding a cornucopia and dressed in Greek attire."
As I recall there are more nuances to the story but as I have heard the Buddha asked that offerings be made to her daily, and so they are in this main shrine.
"Hārītī (Sanskrit), also known as Kishimojin in Japanese:鬼子母神, is a Buddhist goddess for the protection of children, easy delivery, happy child rearing and parenting, harmony between husband and wife, love, and the well-being and safety of the family. Women without children also pray to Kishimojin to help them become pregnant.
Originally, Kishimojin/ Hariti was a cannibalistic demon. She had hundreds of children whom she loved and doted upon, but to feed them, she abducted and killed the children of others. The bereaved mothers of her victims pleaded to Śākyamuni Buddha to save them.
Śākyamuni stole Aiji, youngest of Kishimojin's sons, and hid him under his rice bowl. Kishimojin desperately searched for her missing son throughout the universe. Finally, she pleaded with Shakyamuni for help. The Buddha pointed out that she was suffering because she lost one of hundreds of children, and asked if she could imagine the suffering of parents whose only child had been devoured. She replied contritely that their suffering must be many times greater than hers, and vowed to protect all children.
Kishimojin became the goddess of easy birthing and the protection and parenting of children.
Some stories describe her as an aspect of Kannon. She is also sometimes identified with the Hindu goddess Kali.
Pancika was her consort, and he fathered her children. He was one of the 28 Yakṣa generals in the army of Vaiśravaṇa (Bishamonten).
In Gandhara, depictions of Hārītī take on many attributes of the Greek goddess Tyche; like Tyche, she is often depicted holding a cornucopia and dressed in Greek attire."
I know the story of boudhanath stupa
Several aeons ago, a Goddess had a daughter called GANGCHUNGMA, an emanation born from the mind of Arya Avalokitesvara. She descended to the human land and was born to DECHOG, the daughter of a male servant in the town of MAGUTARA in Nepal.
She was a professional poultry keeper and gave birth to four children, fathered by the men of four lower castes: first a son of a horse keeper, then a son of a pig keeper, followed by the son of a dog keeper and at last a son of a poultry keeper. They all grew well by the wages she earned out of poultry keeping.
She continued to amass her remaining wages and became very wealthy. To extract the essence of her multiplying fortune, she thought of erecting a huge Stupa having the relics of the Tathagatas as a receptacle of Buddha's mind, her meditation deity, and a field of immeasurable beings accumulating merit.
Armed with this, one day she approached the King, described the story in detail, and asked him to provide her with land. "How wonderful it is for a lady poultry keeper to think of erecting a huge Stupa from amassing her remaining wages". The King answered, "Can Erect, Erect." The mother including her four sons, a servant, an elephant and a donkey began to carry bricks. Having laid the foundation, they laid bricks up to the height of three chairs.
Jealously, the inhabitants of the town approached the King, objecting about the lady poultry keeper building the Stupa. "What type of Stupa would you and your rich Ministers build from your root virtues," they questioned the King. "You should disallow the construction, or otherwise it will be destructive to us all."
The king thought "How wonderful it is that a lone lady poultry keeper, nurturing four children from four different fathers, is willing to build a great stupa from the wages of her work". The King said to his people: "Because the women’s thought is a wonderful thought, the words ‘can erect’ slipped out of my mouth." So the building of the Stupa began. Other peoples also opposed against the building of the Stupa, but its construction continued undaunted. Ever since the Stupa was known as "Can erect slipped out of mouth."
Not long after, having erected the Stupa to the vase level, realizing the closeness of her death, Ganchungma, the mother, requested her four sons and servant to complete the great Stupa, in honor of her meditational deity and the field to accumulate the highest of merit by all sentient beings. She, then, placed relics of Tathagatas inside the Stupa and held an extensive consecrational prayer over it. Having said this, by the benefit and reward of great Stupa's construction, she attained full enlightenment of a Buddha.
To repay back the kindness of her root virtue (accruement of merit), the vase was completed after three more years of hard labour. Inside the life tree, they installed the relics of Buddha Kasyapa, which amounted to a Magadha measure. Abundant substance of offering was arranged. While they began tossing flowers for it to dwell forever, Tathagata Kasyapa with the attendants, as well as innumerable Buddhas and Bodhisattavas of the ten directions appeared in the front sky.
The ten directions are north, south, east, west, northeast, northwest, southeast, southwest, everything above and everything beneath us. Buddha’s are believed to be in every molecule of dust.
To express the presence of Buddha in everything, it’s told the Buddha’s are in the "ten directions". At present there are about 2.200.000 Buddha’s.
The earth tremored three times, when these great beings tossed flowers and petitioned extensively for the endowment of all Goddess. Splendid signs like the radiation of rays of light occurred. Host of the Tathagatas, Innumerable Buddha's and Boddhisattvas expressed unanimously "Hey, listen the children of good and fortunate family. As the benefit and reward of erecting so great a Stupa with pure intention, the supreme receptacle of the Dharma body indifferent from the victors (Buddha's) mind - whatever you pray for will be answered".
First, the horse keeper's son prayed: "By the benefit and reward of erecting the Stupa's vase with pure and high intention, may I take birth as a great Dharma King propagating the precious teachings of Lord Buddha at a degenerated era in the future, in the snowy land, when Tathagata Shakyamuni's doctrine disseminate".
The pig keeper's son prayed: "May I take birth as a pure Bhikku, an officiating Abbot, to confer novice vows to the Sangha when my brother is born as a great Dharma King propagating the Doctrine". The dog keeper's son prayed: "When one of my brothers disseminates the Buddha's teaching and the other maintains it; unlike birth from womb, may I take a miraculous birth from Lotus flower and discontinue the cycle of my birth and death; my life span to become equal to the sun and moon, then take birth as one of the powerful but humble beings among the Gods, Demons and Humans, and make my mission to tame all the vicious beings of the borderland. Moreover, may I fulfill the wishes of my two brothers and become a powerful Tantric practitioner, a Guardian of Buddha's doctrine".
The poultry keeper's son prayed: "When one of my brothers spreads the doctrine of Buddha, one holds on to it and one protects it, is no certainty that they will be born at the same place and time, may I at that time take birth as a messenger-Minister creating an atmosphere for them to meet and see each other".
Then the Buddha’s and Boddhisvatta’s unanimously expressed, "It’s good that all of you fortunate sons have prayed extensively. Above all, the Buddha’s of the ten directions rejoice at it and they can't even measure the amount of these merits". All the Buddha’s and Boddhisattvas of the ten directions then transformed into a heap of light rays and dissolved into the great Stupa. During that period, the Stupa was also popularly known as "The Stupa of Buddhas' gathering".
A bee stung the horse keeper's son, but the bee died while the horse keeper’s son tried to remove it, without doing it any harm. Generating inconceivable compassion he prayed, "When I take birth as a Dharma King in a snowy land, may she take birth as my child and become a Dharma practitioner".
A Donkey thought, "How nice it would be if he had prayed for me but he didn't". Angry at it, the donkey uttered, "May I take birth as a minister in a court which dislikes the Dharma, when he takes birth as a Dharma King. He will have no power over me".
Upon hearing this, the servant prayed, "May I take birth as a scholarly minister and destroy the potentiality of the crafty, demonic minister." An elephant thought: "Although I have carried huge quantity of stones they don't pray for me. Therefore, may I, the elephant take birth as his brother or his brother's son and suppress the doctrine established by them".
On hearing this, a crow prayed: "May I take birth as a Great Boddhisattva and assassinate the demonic King when he begins to destroy the Doctrine."
All the prayers were answered. As the horse keeper's son prayed to take birth as a King, he was born as the King THRISONG DEUTSEN. The pig keeper's son was born as the great Abbot Boddhisattva. The dog keeper's son became the great ACHARYA PADMASAMBHAVA; the poultry keeper's son became Wami Thresher of Yarlung; the bee became the Princess Lhacham Padmasel; the donkey became the demonic minister MAZHANG THROM, the servant became Dharma Acharya Padma Gungtsen, the elephant became King Langdarma, and the crow became Boddhisttava Lhalung Pelgyi Dorje.
She was a professional poultry keeper and gave birth to four children, fathered by the men of four lower castes: first a son of a horse keeper, then a son of a pig keeper, followed by the son of a dog keeper and at last a son of a poultry keeper. They all grew well by the wages she earned out of poultry keeping.
She continued to amass her remaining wages and became very wealthy. To extract the essence of her multiplying fortune, she thought of erecting a huge Stupa having the relics of the Tathagatas as a receptacle of Buddha's mind, her meditation deity, and a field of immeasurable beings accumulating merit.
Armed with this, one day she approached the King, described the story in detail, and asked him to provide her with land. "How wonderful it is for a lady poultry keeper to think of erecting a huge Stupa from amassing her remaining wages". The King answered, "Can Erect, Erect." The mother including her four sons, a servant, an elephant and a donkey began to carry bricks. Having laid the foundation, they laid bricks up to the height of three chairs.
Jealously, the inhabitants of the town approached the King, objecting about the lady poultry keeper building the Stupa. "What type of Stupa would you and your rich Ministers build from your root virtues," they questioned the King. "You should disallow the construction, or otherwise it will be destructive to us all."
The king thought "How wonderful it is that a lone lady poultry keeper, nurturing four children from four different fathers, is willing to build a great stupa from the wages of her work". The King said to his people: "Because the women’s thought is a wonderful thought, the words ‘can erect’ slipped out of my mouth." So the building of the Stupa began. Other peoples also opposed against the building of the Stupa, but its construction continued undaunted. Ever since the Stupa was known as "Can erect slipped out of mouth."
Not long after, having erected the Stupa to the vase level, realizing the closeness of her death, Ganchungma, the mother, requested her four sons and servant to complete the great Stupa, in honor of her meditational deity and the field to accumulate the highest of merit by all sentient beings. She, then, placed relics of Tathagatas inside the Stupa and held an extensive consecrational prayer over it. Having said this, by the benefit and reward of great Stupa's construction, she attained full enlightenment of a Buddha.
To repay back the kindness of her root virtue (accruement of merit), the vase was completed after three more years of hard labour. Inside the life tree, they installed the relics of Buddha Kasyapa, which amounted to a Magadha measure. Abundant substance of offering was arranged. While they began tossing flowers for it to dwell forever, Tathagata Kasyapa with the attendants, as well as innumerable Buddhas and Bodhisattavas of the ten directions appeared in the front sky.
The ten directions are north, south, east, west, northeast, northwest, southeast, southwest, everything above and everything beneath us. Buddha’s are believed to be in every molecule of dust.
To express the presence of Buddha in everything, it’s told the Buddha’s are in the "ten directions". At present there are about 2.200.000 Buddha’s.
The earth tremored three times, when these great beings tossed flowers and petitioned extensively for the endowment of all Goddess. Splendid signs like the radiation of rays of light occurred. Host of the Tathagatas, Innumerable Buddha's and Boddhisattvas expressed unanimously "Hey, listen the children of good and fortunate family. As the benefit and reward of erecting so great a Stupa with pure intention, the supreme receptacle of the Dharma body indifferent from the victors (Buddha's) mind - whatever you pray for will be answered".
First, the horse keeper's son prayed: "By the benefit and reward of erecting the Stupa's vase with pure and high intention, may I take birth as a great Dharma King propagating the precious teachings of Lord Buddha at a degenerated era in the future, in the snowy land, when Tathagata Shakyamuni's doctrine disseminate".
The pig keeper's son prayed: "May I take birth as a pure Bhikku, an officiating Abbot, to confer novice vows to the Sangha when my brother is born as a great Dharma King propagating the Doctrine". The dog keeper's son prayed: "When one of my brothers disseminates the Buddha's teaching and the other maintains it; unlike birth from womb, may I take a miraculous birth from Lotus flower and discontinue the cycle of my birth and death; my life span to become equal to the sun and moon, then take birth as one of the powerful but humble beings among the Gods, Demons and Humans, and make my mission to tame all the vicious beings of the borderland. Moreover, may I fulfill the wishes of my two brothers and become a powerful Tantric practitioner, a Guardian of Buddha's doctrine".
The poultry keeper's son prayed: "When one of my brothers spreads the doctrine of Buddha, one holds on to it and one protects it, is no certainty that they will be born at the same place and time, may I at that time take birth as a messenger-Minister creating an atmosphere for them to meet and see each other".
Then the Buddha’s and Boddhisvatta’s unanimously expressed, "It’s good that all of you fortunate sons have prayed extensively. Above all, the Buddha’s of the ten directions rejoice at it and they can't even measure the amount of these merits". All the Buddha’s and Boddhisattvas of the ten directions then transformed into a heap of light rays and dissolved into the great Stupa. During that period, the Stupa was also popularly known as "The Stupa of Buddhas' gathering".
A bee stung the horse keeper's son, but the bee died while the horse keeper’s son tried to remove it, without doing it any harm. Generating inconceivable compassion he prayed, "When I take birth as a Dharma King in a snowy land, may she take birth as my child and become a Dharma practitioner".
A Donkey thought, "How nice it would be if he had prayed for me but he didn't". Angry at it, the donkey uttered, "May I take birth as a minister in a court which dislikes the Dharma, when he takes birth as a Dharma King. He will have no power over me".
Upon hearing this, the servant prayed, "May I take birth as a scholarly minister and destroy the potentiality of the crafty, demonic minister." An elephant thought: "Although I have carried huge quantity of stones they don't pray for me. Therefore, may I, the elephant take birth as his brother or his brother's son and suppress the doctrine established by them".
On hearing this, a crow prayed: "May I take birth as a Great Boddhisattva and assassinate the demonic King when he begins to destroy the Doctrine."
All the prayers were answered. As the horse keeper's son prayed to take birth as a King, he was born as the King THRISONG DEUTSEN. The pig keeper's son was born as the great Abbot Boddhisattva. The dog keeper's son became the great ACHARYA PADMASAMBHAVA; the poultry keeper's son became Wami Thresher of Yarlung; the bee became the Princess Lhacham Padmasel; the donkey became the demonic minister MAZHANG THROM, the servant became Dharma Acharya Padma Gungtsen, the elephant became King Langdarma, and the crow became Boddhisttava Lhalung Pelgyi Dorje.
Friday, November 27, 2009
Art culture and Relegious Aspects
The stupa stands over three-tiered platform raised over the crossed rectangles in order to bring the yantra from. It is really beautiful and grand in architecture, as in stupa architecture. This stupa also has got vairochana at the centre followed by Achhyobhya, Padma Sambhava, Amitabh and Padma Amoghasiddi in east, west, south, and north directions respectively. Similarly, there are one hundred and eight small niches all around the stupa accommodation, the icons of the Buddha's conjoint figures in erotic poses. Likewise at the bottom level, it is surrounded with three praying wheels embossed with the famous mantra OM MANI PADME HUM fixed in more than hundred and forty niches
Boudhanath is one of the most sacred places of the buddists. For Tibetan Buddhist, it is even more scared and therefore more crowed by the Tibetan Lamas than other Buddhist sites. During Losar festival many Tbetan visit the place for pilgrimage. Entire Stupa and all it's sorroundings is decorated and lit during this festival. This is the New Year's Day festival of Tibetan and falls on half January and First half of February each year. The elders bless the Youngers during this festival. Another important event in Boudhanath is the twelve - year festival organized once every twelve-year. It is believed that it took twelve years. To complete the stupa and this festival is organized to commemorate that event, and thus organized after every twelve years. There is a tradition of taking the chariot of Mhyazima round the Bouddha area with the religious procession of full Moon Day of Mahga (jan-feb) each year. In the same way on the Buddha Jayanti (on fullmoon day of May-June) day also the procession takes place but thistime with the icons of lord Buddha on a chariot. On the full moon day of Janai Purnima (Aug-Sep) the stupa is decorated with flags and lit the immortal lamps inside the Bouddha Ghyang .The lamp should not be extinguished. In case, if it is extinguished it should be lit with another lamp brought either from Bajrayogini temple in sankhu. The tradition is called "Mharme Lhakhang" in Tibetan language.
Boudhanath is one of the most sacred places of the buddists. For Tibetan Buddhist, it is even more scared and therefore more crowed by the Tibetan Lamas than other Buddhist sites. During Losar festival many Tbetan visit the place for pilgrimage. Entire Stupa and all it's sorroundings is decorated and lit during this festival. This is the New Year's Day festival of Tibetan and falls on half January and First half of February each year. The elders bless the Youngers during this festival. Another important event in Boudhanath is the twelve - year festival organized once every twelve-year. It is believed that it took twelve years. To complete the stupa and this festival is organized to commemorate that event, and thus organized after every twelve years. There is a tradition of taking the chariot of Mhyazima round the Bouddha area with the religious procession of full Moon Day of Mahga (jan-feb) each year. In the same way on the Buddha Jayanti (on fullmoon day of May-June) day also the procession takes place but thistime with the icons of lord Buddha on a chariot. On the full moon day of Janai Purnima (Aug-Sep) the stupa is decorated with flags and lit the immortal lamps inside the Bouddha Ghyang .The lamp should not be extinguished. In case, if it is extinguished it should be lit with another lamp brought either from Bajrayogini temple in sankhu. The tradition is called "Mharme Lhakhang" in Tibetan language.
History of Boudhanath by The Chini Lamas
Recent history of the Stupa has revolved around the lineage of the Chini (or Chiniya) Lamas. The first Chini Lama, Taipo Shing, was a Szeshuanese Nyingmapa Buddhist who settled in Boudha after coming here on pilgrimage. In 1853, at the conclusion of the Sino-Gorkhali war, Jung Bahadur invited his Chinese resident of Boudha to the palace to interpret during the peace discussions. In recognition of his services to the Rana prime minister, in 1859 he was awarded the abbotship of Boudha with its stewardship of the guthi lands of Malemchi in Helembu. He was succeeded by Buddha Vajra in 1880 and Punya Vajra (1886-1982), the Third Chini Lama, succeeded him in 1922. The spiritual and temporal power of the Second and Third Chini Lamas increased, until during the Late Rana period Boudha had become a kingdom within a kingdom. The authority of the Chini Lamas was enhanced by their status as consul of the Dalai Lamas to the Kingdom of Nepal.
The Chini Lama's power was diminished by the Chinese occupation of Tibet in 1951, by the Nepali land reform of 1961, which stripped the Stupa of much of its supporting lands, and also by the Panchayat domination from which Punya Vajra, the Third Chini Lama, stood apart. By the time of Punya Vajra's death in 1982 the abbot of Boudha's power had been radically curtailed. As Nyingmapa yogins, the Chini Lamas had taken Tamang and Sherpa girls as their consorts. The first Chini Lama married the daughter of one of Jung Bahadur's concubines, thus initiating family ties with Government. The Third Chini Lama's long life and virility resulted in a prolific extension of the family. From the mid-19th century until the death of Punya Vajra, it was the Chini Lamas of Boudha who contributed most to the continuing religious and social significance of Boudhanath.
As abbots of Boudha the Chini Lamas were the heads of the Tamang sangha and the Boudha Gyang Guthi, the Boudha Monastery Society. This guthi of local devotees of the Stupa comprises the administrative body maintaining the Stupa and also the priests tending Ma Ajima, the Protecting Goddess. The members of the guthi were, and still are, disciples of the Chini Lamas (Tibetan: Gya Lama) in the Tibetan tradition. Guthi lands, lying principally in Malemchi Gaon in Helembu and around Kopan, were the main source of finance for this guthi. The Newars also have rights of worship at the temple of Ma Ajima. The historical relationship of the Buddhist guthi to the Hindus is obscure, but we do know that during the abbotship of the Third Chini Lama blood-sacrifice to Ma Ajima - alluded to by Shabkar Rinpoche - was discontinued. Since the death of the Third Chini Lama, in a temporal and spiritual power vacuum, the Stupa has been governed by a guthi committee consisting of lineal descendants of the Third Chini Lama and the families of his Tamang disciples who live in the vicinity. The Newar presence in Boudha is limited to silver-smiths and traders from Patan taking advantage of the pilgrim and tourist market.
The Chini Lama's power was diminished by the Chinese occupation of Tibet in 1951, by the Nepali land reform of 1961, which stripped the Stupa of much of its supporting lands, and also by the Panchayat domination from which Punya Vajra, the Third Chini Lama, stood apart. By the time of Punya Vajra's death in 1982 the abbot of Boudha's power had been radically curtailed. As Nyingmapa yogins, the Chini Lamas had taken Tamang and Sherpa girls as their consorts. The first Chini Lama married the daughter of one of Jung Bahadur's concubines, thus initiating family ties with Government. The Third Chini Lama's long life and virility resulted in a prolific extension of the family. From the mid-19th century until the death of Punya Vajra, it was the Chini Lamas of Boudha who contributed most to the continuing religious and social significance of Boudhanath.
As abbots of Boudha the Chini Lamas were the heads of the Tamang sangha and the Boudha Gyang Guthi, the Boudha Monastery Society. This guthi of local devotees of the Stupa comprises the administrative body maintaining the Stupa and also the priests tending Ma Ajima, the Protecting Goddess. The members of the guthi were, and still are, disciples of the Chini Lamas (Tibetan: Gya Lama) in the Tibetan tradition. Guthi lands, lying principally in Malemchi Gaon in Helembu and around Kopan, were the main source of finance for this guthi. The Newars also have rights of worship at the temple of Ma Ajima. The historical relationship of the Buddhist guthi to the Hindus is obscure, but we do know that during the abbotship of the Third Chini Lama blood-sacrifice to Ma Ajima - alluded to by Shabkar Rinpoche - was discontinued. Since the death of the Third Chini Lama, in a temporal and spiritual power vacuum, the Stupa has been governed by a guthi committee consisting of lineal descendants of the Third Chini Lama and the families of his Tamang disciples who live in the vicinity. The Newar presence in Boudha is limited to silver-smiths and traders from Patan taking advantage of the pilgrim and tourist market.
Sunday, November 22, 2009
When To Visit Boudhanath Stupa In Kathmandu
A good (if busy) time to visit Boudhanath is at dusk, when hundreds of devotees walk around the stupa in a clockwise circle performing kora, or pilgrimage, spinning prayer wheels as they pass them to release prayers. Many pilgrims make their way around the stupa slowly by prostrating on the ground.
One of the biggest festivals celebrated in Boudhanath is Losar, the Tibetan New Year in February, that attracts thousands of pilgrims. After the Chinese invasion of Tibet, many Tibetan refugees settled in the area around Boudhanath, and today there is a large Tibetan community in this part of Kathmandu, as well as many Tibetan Buddhist monasteries and centres for Tibetan Buddhist studies. Shops around the stupa sell Tibetan art, jewellery and handicrafts, and several restaurants around the area offer balconies and roof terraces with stupa views.
One of the biggest festivals celebrated in Boudhanath is Losar, the Tibetan New Year in February, that attracts thousands of pilgrims. After the Chinese invasion of Tibet, many Tibetan refugees settled in the area around Boudhanath, and today there is a large Tibetan community in this part of Kathmandu, as well as many Tibetan Buddhist monasteries and centres for Tibetan Buddhist studies. Shops around the stupa sell Tibetan art, jewellery and handicrafts, and several restaurants around the area offer balconies and roof terraces with stupa views.
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