JANAKPUR – NOT JUST A PILGRIMAGE DESTINATION

LOCATED IN THE MID-SOUTH OF NEPAL, ON THE BORDER OF INDIA, THIS PLACE AS PER HINDU BELIEF IS SAID TO BE THE HOME OF THE GODDESS SITA, WHO MARRIED THE MOST RESECTED OF ALL GODS, RAM.

Nepal, the gateway to the Himalaya, the kingdom of hills and mountains, are some familiar descriptions of this small nation. Known for its hilly and mountainous areas, lowland Nepal has been more or less forgotten. The lower belt of the country, the Terai region is equally rich and breathtaking as the higher peaks. Culture, art, nature is well rooted here and has a charm that draws one again and again to these places, Janakpur is one such amazing Terai destination that takes your breath away. Though, this place is not well known, it is a most important for the pious Hindus and is a popular destination for Hindu pilgrims.

Named after the legendary king Janak, Janakpur was the ancient capital of the Hindu kingdom Mithila, which had already expanded its territory up to present day Bihar. It is reputed to be one of the most important places according to the Hindu epic, “The Ramayan”. Now located in the mid-south of Nepal, on the border of India, this place as per Hindu belief is said to be the home of the goddess Sita, who married the most respected of all gods, Ram. The city is spread over an area of 4,520.93 hectares and is also the district headquarter of Dhanusha.

It is a matter of irony that such a culturally affluent place like Janakpur is still to be discovered as a tourist destination, and like it has always been, it is a mere pilgrimage destination. Even with one of the oldest and most historic temples and sites, Janakpur still lacks attention. There are many interesting temples of different architecture that allures the culture seekers.

The primary example is the Ram Mandir, the oldest and the most popular temple of all, which lies within the complex of the main temple. It is one of the oldest temples so far as the construction is concerned. Initially established by a saint, Sanyaasi Chaturbhuji Giri, it was later built in a typical Nepali Pagoda style by General Amar Sigh Thapa in the 1782 AD. It houses special images of lord Ram and one can see the images of the deities, Laxmi, Narayan, Vishnu. It also treasures artistic images sculpted in black stone.

The important pilgrimage site, for which pilgrims come from all over to worship at, is the Janaki Temple. Popularly known as Naulakha, it is the most sacred temple for all Hindus and since it holds a special importance in the myth, the temple holds special importance of all. This temple was founded later, when the images of Sita was found buried in the ground. The present chief of the temple is the 14 th descendant of the disciple tradition. It was built by Queen Brisabanu Kunwar of India in the year 1911 AD. This temple also is rich in architecture with a most interesting blend of Hindu Rajput architecture with Moghul architecture, which is the only attractive model of Moghul architecture in Nepal. However, the grand Ram-Janaki Vivah Mandap or the place where the wedding of the deities took place, shows, a good example of Nepalese a good example of Nepalese architecture. The building is bewitching not only with its awesome architecture, but its location, around which is picturesque landscapes. It is also said to be the worship place of King Janak. This temple is located in the central part of Janakpur, and legend has it that the famous bow of the Lord Ram, winning Sita’s hand for marriage at this very place. The temple has also managed to preserve the precious and antique idols of King Janak, as well as other antique pieces.

Situated in the campus of Janaki Temple, Laxman Temple houses images of King Ram, and his wife Sita, as well as Ram’s brother Laxman. There are also images of Sita’s two twin sons. It has been named after Ram’s most loyal brother Laxman. Meanwhile, Sankat Mochan, the temple of Hanuman, or the monkey god and devoted and loyal follower of Ram, is also an interesting feature in the area.

Dulha-Dulhan temple, or the Bride and Groom temple, is a fascinating temple within the vicinity of the main temple. Lord Ram is believed to have spent his wedding night at this very place. Depicting the fact, these temple houses images of Lord Ram and Sita in their wedding robbers. The architect ahs displayed through glasses, the Lord and Sita at their wedding ceremony.

Apart from these beautiful temples, Janakpur is famous for its art rather than as a destination. Mithila art has gained popularity with its amazing creations, patterns, and beauty. It is the center for the revival of ancient Mithila art and craft. Women of this region were called Mithila, so they have been from generations decorating their houses exterior and interior with their precious paintings. These paintings show figures from Hindu mythology in the most abstract form and through this art they depict their way of life. Now, this art has been revived in the form of paper and modern products and is gaining a lot of popularity. This Janakpur is now renowned for Mithila art, which is now also called Janakpur art.

Janakpur, the sacred pilgrimage has a lot of potential as a tourist destination. Tourism and pilgrimage can go side by side, so that the rest of eh world can also enjoy the beauty of the ancient Hindu culture.

MANSAROVAR – HOLY DIP AND HEALING EFFECTS

To Nature lovers, trekkers and adventurers, the Tibet lying Mansarovar promises treasures of Shangri-La

Lying at the height of 15,000 ft approximately, lake Mansarovar, and wider religious significance among the people of the trans-Himalayan region, both Hindus and Buddhists. Hindus in large number go on pilgrimage to the Tibetan holy site, lake Mansarovar, lying on the north of Nepalis far western Himalayan and Tibet bordering districts of Darchula and Humla in the Mahakali zone.

Pure in beauty and tranquility in surrounding and the lake at the lap of Himalaya has remained a site of holy reverence for both the Hindus from the south and Buddhists from the north.

In both the religion, Hindu and Buddhism, the sanctity of the lake and its power of spiritual haling have been held high for ages. Making a round of the lake and taking a dip init is believed to be purging one’s soul from sins and the body from sickness.

In either of the religious interpretations, be it of the Buddhist or Hindus, the site is revered as dwelling of the divine which promises eternity to earthly creatures.

Several legendary tales have been related to Lake Mansarovar which have ruled the heart and mind of Hindus and Buddhists for ages telling the miraculous power of healing.

Some Hindu belief say, taking a dip into the lake help cleanse the heart and mind by washing away mental and physical perversions. Others, say it is through the purgation of soul in holy water, one can establish association with his Holy Providence, and his that a dip in Mansarovar provides with that celestial opportunity.

Others say, by taking a dip in the lake, one can retain his youth with all vigor and vitality. Still there are others, who believe in the religious notion that by making rounds of the lake and taking dip into it, one can not only clean his soul but also secure his place in heaven after the end of mortal life.

One more school of thought related with the lake Mansarovar has dominated the Hindu mind is that taking a dip in it helps one attain moksha (free from the cycle of birth and re-birth in the worldly life).

The Tibet-situated Himalayan lake is usually visited in rainy season as in winter the snow-deep region is virtually impossible to tread. Also, because the water are replaced by the iceberg or ice floor in winter, pilgrims can hardly find even a spoonful of water to take a dip.

According to different pilgrims, who have made their way to Mansarovar from different locations i e Pakistan, Lhasa, or Darchula, Nepal’s Tibet-bordering district, it takes seven days to reach the holy site from either of the places.

Perennially snow-covered region, accept for couple of months in summer, the Mansarovar take is closely surrounded by snow peaks, which upon melting fills the lake with skin-biting chilled blue water.

To Nature lovers, trekkers adventurers, the Tibet-lying Mansarovar promises treasures of Shangri-La.

Nevertheless, we’d now see the spiritual value and religious significance which take Mansarovar holds for the religious-minded Hindus.

The lake Mansarovar, sitting at the lap of towering Himalayas, has a reference, since Vedic times, in Mansas Khanda (Manas chapter) of Skanda Puran (Age-old Hindu Holy Scriptures). As described in Skanda Puran, Sage Dattatreya once went to the Himalaya where Lord Himalaya welcomed him and asked him for the reasons for ascending the Himalayas welcomed him and asked him for the reasons for ascending the Himalaya Parbat (range). Upon so asked, Dattatreya said, ‘Oh! Giri Shrestha (highest peak), Bindhya and other Himalayan ranges are not as big and powerful as you, yet they too, are revered and worshipped, why?”. “I want you to kindly take me to all the hidden pilgrimages sites at your lap”, said Dattatreya.

Hearing that, Himalaya took him to a site called Manas which as described by him was created by Brahma (master of the Universe). In those early times, Manas was the dwelling of great sags and yogis, and at the center of sarovar (lake) there lay a golden Shiva linga. Dattatreya saw Lord Shiva, sitting cross-folded on an elevated place, in a mediating posture. Dattatreya greeted, prayed and worshipped him, As Lord Shiva opened his eyes, he found Dattatreya kneeling in front of him. Shiva asked Dattatreya if he wanted any thing or had any wishes to be fulfilled. Then Dattatreya said, “Please make the Earth inaccessible to me as I don’t want to leave this site”. He further asked Shiva, “Tell me, which among the parbats (high ranges) is the holiest site for pilgrimage, and where is your permanent dwelling?”

Then Shiva said, “Oh! Dattatreya, I live here and Bindhya parbat. Himalaya has been the holiest and the highest site of pilgrimage for the earthly creatures. There are no earthly creatures. There is no such holiest site as Himalaya on earth. Himalaya is full of Shiva linga and the holy Ganges. Hence, by coming here you have reached the state of salvation’.

Completing his pilgrimage to Mansarovar, Saint Dattatreya went to Badrika Ashrams and Kedar Mandal. There, after worshipping Lord Kedar Nath and Badri, Dattatreya went to Lord Himalaya again. Later, Dattatreya returned to Kashi (Benares).

Prince of Kashi (Benares), Dhanwantari welcomed Dattatreya, and asked him to explain about the holiest site Mansarovar. Then Dattatreya repeated what Lord Shiva had told him, “There is no holiest site as Mansarovar on earth. The pronunciation of letter ‘him’ (of Himalaya) alone, from even thousands of kilometers away, can cleanse a man of all sins. The recalling of the pilgrimage ever made can alone liberate earthly creatures. Lord Shiva dwells there. The Mansarovar has been created by Brahma (master of the universe) himself. Hence, as Mansarovar”, explained Dattatreya.

Dhanwantari then asked, how and why did Brahma created Mansarovar? Now Dattatreya said, “Brahma’s son Marichi went to Kailash parbat and mediated there to get the glimpse of Lord Shiva and Parbati, Marichi met Lord Shiva there and with the help of sages and yogis, he started worshipping Lord Shiva in tantrik ritual for 12 years in his bid to please him. But, as winter came, the water in Kailash turned into snow with no single drop of water remaining any where. AS they had to take bath prior to preceding their tantrik ritual every day, Marichi, at his wit’s end, invoked Brahma.

When Brahma appeared Marichi, together with the Sages and Yogis, implored Brahma to help them cope with the problem. It was then Brahma created Lake Mansarovar, as has been told in holy Hindu scriptures.

KASTHMANDAP – A Pagoda Called Kathmandu(Bird-eye view series of Nepal)

Kasthamandap, the Wooden Pavilion, stands at the southern edge of the Kathmandu Durbar square, in Maru tole. Prominent with its three-tier pagoda rising to 50 feet above a long veranda, it beckons the traveler, as did centuries ago.

What’s in a name? Surely, Kathmandu by any other name would not be Kathmandu. Consider the alternative: Kantipur. It doesn’t have the same resonance. When the three syllables of Kath-man-du roll out of the tongue, they strongly evoke all that is Kathmandu. And there is one building in the city that carries the claim of giving named the city and the Valley.

Kasthamandap, the Wooden Pavilion stands at the southern edge of the Kathmandu Durbar Square, in Maru tole. Prominent with its three-tiered pagoda rising to 50 feet above a long veranda, it beckons the traveler, as it did centuries ago.

In the early mornings, Kasthamandap and its vicinity is a hubbub of activity. AS you walk through from Indrachowk, which is relatively quiet in the morning than afternoons or evenings, you will be surprised at the sudden encounter with noise and people around Kasthamandap. The vegetable farmers of the Valley have already gathered there and staked their claim on a spot to attract buyers. You will see women with small plates containing materials for worship flocking at the Ganesh temple, the most popular ganesh in Kathmandu, immediately to the north of Kasthamandap. Porters are sitting at the southern entrance of the building – smoking, guffawing and waiting for clients.

The porters make way for devotees to go inside Kasthamandap and to pay homage to Gorakhnath in the middle of the ground floor. He is on a raised platform, smeared in auspicious vermillion. The sight of the Kasthamandap area in the early mornings transports you back to its history, when eight centuries ago it was the hub of the Valley.

The birth of Kasthamandap, also known as Maru Sattal, is attributed to King Lakshmi Narasimha Malla, who is said to have built it in 1595 AD. But historians point out that Lakshmi Narasimha Malla was not the ruler of Kathmandu in 1595, and that there is already a reference to Kasthamandap in an inscription going back to 1143 AD. Thus there is evidence that the Kasthamandap was built before the middle of the 12th century. In Nepal’s history, during the period of the Licchavi kings (300-879 AD), Kathmandu was divided into different hamlets. One of these hamlets was Daksinakoli or Yangal, which around the 12th century came to be known by the Sanskrit name, Kasthamandap, or the Wooden Pavilion.

The name came from a curiously large and imposing public rest house. This intimidating Sanskrit name didn’t immediately gain popularity among the residents, but two centuries later the whole of the city came to be referred by this name. Not much a known about the period between the last Licchavi king and the first Malla king in AD 1200 – the very period when Kasthamandap was built – so nothing definite can be said about who exactly built it.

But towards the end of the 18th century, when the Gorkhalis under king Prithvinarayan Shah entered the Valley, the name had been modified to “Kathmandeu”. The Gorkhalis liked the way it sounded and they used the name, which gradually evolved to the present Kathmandu.

The Wooden Pavilion, as kastha means wood and Mandap a pavilion in Sanskrit, comes with the legend that the entire structure was built out of a single giant tree. Moreover, it is also believed that another rest-house a few yards to the south, the Silengu Sattal (which translates as rest-house built out of left-over wood), was constructed from the remaining wood of the same tree. The name Silengu Sattal in time became corrupted into Singah Sattal (lion rest-house). The epithet stuck especially after the installation of figures of lions to adorn its four corners.

Despite the lack of knowledge of its builder, Kasthamandap’s architecture is similar to that of the ubiquitous public shelter built in the Newar style. A dharmasala in its simplest form exists as a pati, not more than a rectangular platform with a roof. It is found abundantly throughout the villages in Nepal. Its close relative is a Mandap, a 16-pillared structure with a roof. A Mandap is usually found in towns and can serve as a town hall and a place where market prices can be exchanged.

All the three stories of Kasthamandap are open hallways that have no dividers for rooms. Unlike and ordinary temple, Kasthamandap has a fairly wide wooden stairway that leads to the first floor and a delicate one leading tow the second floor. This historic building’s construction exhibits that the loads are collected very systematically and distributed through posts and walls to the foundation, demonstrating the strong engineering grasp of the post-Licchavi architects. Four massive wooden posts form the core of the ground floor. The four posts of the first floor also rest on these wooden posts. The second floor, however, has a square of 20 posts that forms the structure. To-shoulder the load of the three pagodas; three is a separate grouping of columns around each of the cores according to the floor with plastered and whitewashed brickwork and unpainted timber. The timber structures, especially the supporting columns, appear to be the oldest in the Valley.

The shrine of Gorakhnath in the ground floor centre was established by King Jaya Sthiti Malla in AD 1379.

The growing importance of Kasthamandap after its formation is attested to by the most ancient inscription in Kasthamandap, dated AD 1333, which announces it as the “building of the three royal families”. The building with its centralized location on the trade route was seen as the combined property of the three separate fiefdoms then existing in the city.

We many never know who built this Wooden Pavilion that has commanded a central location in Kathmandu’s history and geography. Or perhaps, to our delight someday some historian or archaeologist will discover an inscription that clearly spells out the name of the builder. For now our hearts are glad that the namesake of the city still exists in its entirety.

As the sun sets, its red-orange hue falls on the top roof of the building, and also the building across it to the south, the Silengu or Singha Sattal with a lion at each corner. To the east is the Trailokya incarnation. Directly opposite Vishnu, behind Kasthamandap, is the temple of Shiva the Destroyer. To the north-eat of Kasthamandap is the three-storied Maju Degal, again with Shiva. Elephant-headed Ganesh, Shiva’s son, sits to the north of Kasthamandap.

And suddenly, as darkness falls, it appears as if Kasthamandap is surrounded by gods and their consorts guarding and preserving it through the night.