Nepalese Culture

Rudradeva in the Rig Veda & Forms of Rudra Shiva in Hinduism

2023-04-16T02:21:39+00:00

This paper explores the Rig Veda and other religious texts in identifying the deity Rudra Deva and his importance in the sacred text. It is seen that Lord Shiva was unknown during those days. The Rig Vedic texts reveal that there are many shuktas or verses in devotion to Lord Rudra. The society of those days was in awe of the deity and gave great importance to Rudra Deva. The study of the shuktas or verses brings to light that Rudra Deva has been highly praised and prayed for protection and prosperity. Rudra Deva has been praised for his herbal knowledge. They also prayed to the deity with the view that his anger may not befall them. This paper also describes the forms of Rudra Shiva in Hinduism. This research is based on content analysis of the Rig Veda and other religious texts. Very few priests were interviewed to acquire their views related to Lord Rudra Deva. This deity was feared by all, hence people of those days socio-culturally adapted themselves to the deity and its associated beliefs with great devotion and dedication

Heritage Interpretation Techniques and its Epistemology of the World Heritage Site, Lumbini, Birth Place of Lord Buddha

2023-04-16T06:42:08+00:00

Heritage interpretation, as a systematic approach to non-formal learning centered on communicating important ideas about a place to people, can play a distinct role in fostering effective and inclusive heritage management by assuring alignment with sustainable development values and introducing participatory approaches. Cultural heritage interpretation is one of the strategies used in planning and development management to help visitors better understand and appreciate the heritage. Additionally, cultural heritage can have exceptional tourist potential that is revealed through a well-designed and properly implemented process of interpretation. However, the subject of interpretation can also be one that does not have a significant tourism potential but becomes appealing as a result of it. The examined instances support the importance of interpretation in the modern use of legacy, as well as in the creation of new goods, a positive brand, and places. Examples also highlight the significance of institutional organizational support for interpretation in order to successfully integrate cultural asset conservation and tourist growth.

लुँती अजिमा जात्रा र जीव आहुति होम {Lunti Ajima Jatra and Jiva Aahuti Homa}

2023-04-16T06:58:43+00:00

मध्यकालीन काठमाण्डौ सहरको पश्चिमतर्फ विष्णुमती नदी किनारको ढल्को टोलमा एक शक्तिपीठ रहेको छ जसलाई स्थानीय नेवार समुदायले लुँती अजिमा नामले सम्बोधन गर्ने गर्दछन् । पौराणिक कालकी अष्ठमातृका देवी मध्येकै एक इन्द्राणीको रूपमा पुजिने यी लुँती अजिमा काठमाण्डौको पुरानो बस्ती त्यौड टोल र ठँहिटि क्षेत्रका नेवार बस्तीको संरक्षक देवी हुन् । मध्यकालमा उनलाई उक्त टोलका बासिन्दाहरूले बस्तीको रक्षक देवी स्वीकार गरे र टोलकै अग्रज व्यक्तिका घरमा स्थापना गरी पूजाआजा गर्ने परम्परा चलाए । यी अजिमालाई हरेक वर्ष मसानघाट क्षेत्रको पीठमा लग्ने, विशेष तान्त्रिक पूजा र होम गर्ने तथा भोलिपल्ट जात्राका साथमा यी अजिमालाई टोलमै स्थापना गर्ने परम्परा रहेको छ । यसलाई लुँती अजिमा जात्रा वा इन्द्राणी जात्रा भनिन्छ । यस्तो महत्वपूर्ण जात्रा र होम अधिक सहरीकरण र नदीको जलप्रदूषणको कारणले र तान्त्रिक पूजा विधिको विश्मरणको कारणले लोप हुने अवस्थामा पुग्न लाग्दा पनि यस विषयमा गहिरो खोजको अभाव रहेको छ । लुँती अजिमा कस्तो प्रकारको मातृशक्ति हुन् ? यस अजिमा जात्राको अर्थ र प्रयोजन के हो ? र यस अवसरमा गरिने जीव आहुति होम कस्तो प्रकृतिको होम हो ? भन्ने मुख्य शोध प्रश्नहरूको उत्तर खोजीको उदेश्यले यो अध्ययन कार्य गरिएको हो । यसका लागि गुणात्मक प्रकृतिको अध्ययन विधि छनोट गरिएको छ । प्रत्यक्ष अवलोकनबाट, जात्रा र होमकार्यमा संलग्न सम्बन्धित व्यतिmसँगको अन्तवार्ताबाट र प्रकाशित पूर्व साहित्यहरूबाट तथ्यहरू संकलन गर्ने कार्य गरिएको छ । संकलित तथ्यहरूको सम्पादन, तिनको सत्यता परीक्षण र तथ्यहरूको समीक्षा एवं विश्लेषण गरेर निश्कर्षमा पुग्ने वर्णनात्मक विधिको अनुसरण गर्दै यो अध्ययन पूरा गरिएको छ । अध्ययनबाट यी अजिमा हिन्दुु धार्मिक साहित्यले वर्णन गरेको इन्द्राणी नै रहे तापनि भिन्न व्यक्तित्व भएको स्थानीय देवीको रूपमा स्थापित हुन पुगेको तथ्य प्रकाशमा आएको छ । यसै गरी उनको जात्रा शाक्त तान्त्रिक पूजा र जीव आहुति होम मार्फत् उनमा रक्षा शक्ति पुनः स्थापना गराउने धार्मिक उत्सवको रूपमा प्रचलनमा रही आएको तथ्य प्रकाशमा आएको छ । यस बाहेक जात्राको अवसरमा हुने जीव आहुति होम हिन्दु वैदिक होमभन्दा भिन्न तान्त्रिक शाक्त परम्पराको जीव आहुति होम रहेको तथ्य पनि यस अध्ययबाट प्रकाशमा आएको छ ।

{On the western side of the Kantipur city lies a temple of mother goddesses called Luti Ajima by the local Newar community. This mother goddess is one of the eight ancient mother goddesses known as Indrani. Luti Ajima. She is the protector goddess of the Newar community of Tyodah and Thahity. The goddess was accepted as the protector deity and her idol was housed at the senior member's house. Every year the goddess is taken to her temple at the river bank near the crematory ground, a special tantric puja, and homa is performed and the next day a chariot procession is performed called Luti Ajima Jatra or Indrani Jatra. Such an important Jatra is losing its charm because of urbanization and the decontamination of the river. Along with this the tantric puja and Homa performed during this Jatra are also on the verge of extinction. So, at this moment, intense research is much needed to answer some of the research questions. Like Who is Luti Ajima? What is the meaning and significance of the Jatra and What type of tantric Homa is performed at the premises of the temple? The present study has been carried out to find the answer to the above-mentioned questions. Qualitative research design has been selected. Direct observation and interview with persons involved in the Jatra and Homa along with the published materials on the same subject have been consulted. The study is completed after compiling and checking the facts and reaching the final conclusion using a qualitative method. The final outcome of the research is that Luti Ajima is the same mother goddess described by the Hindu scriptures as Indrani but here she is worshipped as a local deity. The Homa that is performed is done to revitalize the cosmic energy of the goddess. Along with this the Homa performed here with the animal sacrifice is a different one than the Vedic Homa and it reflects Tantric Shaktism}.

यन्त्र संस्कृति र पशुपतिक्षेत्रका श्रीयन्त्रः एक विवेचना {Analytical Study of Yantra Culture and Shreeyantras of Pashupati Kshetra}

2023-04-16T07:04:03+00:00

देवीदेवतालाई विविध यन्त्र स्वरूपमा पूजाआजा र आस्था प्रकट गर्ने परम्परा अत्यन्त प्राचीन परम्परा हो । विशेष गरेर तान्त्रिक देवीदेवतालाई यन्त्ररूपमा पूजा गरिन्छ र यन्त्रलाई पूजनको विशेष आधार वा अधिष्ठान मानिन्छ । प्रत्येक देवी–देवताका अलग–अलग यन्त्र हुनका साथै एउटै देवताका पनि ध्यान र मन्त्र भेदका कारण अलग–अलग यन्त्र हुने गर्दछन् । कहीं–कहीं यन्त्र र मूर्ति दुवै सँगैपनि स्थापना गरिन्छ । मन्त्र, तन्त्र र यन्त्रको एकअर्कामा अन्योन्याश्रित सम्बन्ध रहेको हुन्छ जुन क्रमशः यसप्रकार रहेको हुन्छः सर्वप्रथम मन्त्र, त्यसपछि तन्त्र र अन्त्यमा यन्त्र । मन्त्र मनमा मात्र उच्चारण गर्ने व्यक्त गर्न नहुने, तन्त्र मनभित्रको मन्त्रलाई तन (शरीर) को माध्यमले बाहिर प्रस्तुत गर्ने र यन्त्र वाहिर ल्याएको मन्त्रलाई राख्ने स्थान हो । यसप्रकार यन्त्र एक प्रयोगशाला जस्तै हो जहाँ देवताहरू अधिष्ठित हुन्छन् । शास्त्रहरूमा शरीर र आत्मा अभिन्न भए जस्तै यन्त्र र देवता पनि अभिन्न छन् र यन्त्र मन्त्रमय हुन्छ र मन्त्र देवतास्वरूप हुन्छ भनिएको पाइन्छ । यसरी नै मानव शरीरलाई पनि एक यन्त्रका रूपमा हेरिन्छ जहाँ शरीरको व्यवहारलाई तन्त्र र शरीरमा बसेर पलाउने विचारलाई मन्त्र मान्दै शरीरलाई एक यन्त्रका रूपमा लिइएको हो । यन्त्र विविध वस्तुहरूबाट निर्माण गरिएको हुन्छ र निर्माणका विधिहरू पनि फरक–फरक रहेका हुन्छन् भने प्राप्त हुने फल पनि अलग–अलग हुन्छन् । विविध यन्त्रहरू मध्ये श्रीयन्त्र पनि एक हो जसलाई श्रीचक्र, श्रीविद्या र यन्त्रराज पनि भनिन्छ र यस यन्त्रमा त्रिपुरासुन्दरीको उपासना गरिन्छ । पशुपतिक्षेत्रमा श्रीयन्त्र लगायत अन्य यन्त्रहरू पनि प्रशस्त रहेका छन् । यहाँ श्रीयन्त्र पशुपतिनाथको ईशान भागमा, जमिनमा, मन्दिरको गजुरमा, देवता माथि टाँगिएको चँदुवा आदिमा रहेका पाइन्छन् । यहाँ स्थायीरूपमा बनाएका श्रीयन्त्र वाहेक अस्थायी रूपमा प्रत्येक दिन पशुपतिनाथको ईशान भागमा र प्रत्येक पूर्णिमाका दिन गरिने पशुपतिनाथको महास्नानको क्रममा चढाइने भुजाको रासको पश्चिमी पाटोमा र सोही अवसरमा मन्दिरको दक्षिणी ढोकातर्फको सिँढीमा मूलभट्टले गोबरले लिपेर यसमाथि श्रीयन्त्र बनाई तान्त्रिक विधिले पूजा गर्दछन् । यहाँ अरू स्थायी रूपमा बनेका यन्त्रहरू मन्दिर लगायत बिभिन्न क्षेत्रहरूमा यत्र–तत्र निर्माण गरिएका छन् ।

{Deities have been worshipped in form of various Yantra (Symbolic Swaroopa or forms). It has gained great favor among Tantric deities. The Yantra( Symbols) have been given great value and importance. Different deities have had different Yantra (Symbols), in fact, one deity may possess on basis of different Dhyana (posture) and mantra (chanting) yantra (symbols) may also differ. In some places, both images and yantra symbols are installed in one place. Mantra (religious chanting), Tantra (magic), and Yantra (Symbolic swaroopa or forms) are related to one another. First comes the Mantra or chanting, then the tantra and last of all is the yantra. The mantra is chanted covertly, and the tantra is overtly displayed while the yantra is the symbolic fetish or place where the mantra and tantra are given a place to reside in a symbolic form. Therefore Yantra (symbolic swaroopa or form) is just like a laboratory where deities are placed. In the Sacred texts, it has been written that body and soul (Atma) is one; likewise, yantra and deities are also one. The Yantra (symbolic form) has a mantra (sacred chanting) and the mantra is deities themselves have been mentioned. Even the human body is a yantra (symbolic swaroopa or forms). Our physical behavior is Tantra and the ‘inner thinking’ is the mantra. Therefore, the body is considered as the yantra (symbolic swroopa or form). Yantra is made up of different materials, the making of Yantra differs and the blessings obtained vary. Among the yantras the “Shri Yantra” is considered the very important yantra, it is also known as “ShriChakra”, “Shri Vidhya”, or the YantraRaj. On this yantra deity, Shri Tripurasundari is worshipped. Within Pashupatinath Chetra or complex, there are “ShriYantra” as well as other yantras. Shri Yantra is on the Eshan Bhagh (upper part) of Shiva linga, on the Gajur or pinnacle, and on the Dwaja or Chadawa (hanging ornamented cloths or metal) one can see it. ShriYantra exists here permanently but everyday temporary yantras are made on the Eshan Bhagh of Pashupatinath and on the full-moon day when “Pashupati Maha-Snan” takes place on the western side of the “Mountain of Rice” and on the Southern side of the stairs of the Silver Doorway, the main priest or the Bhatta will clean the area with cow dung and prepare a yantra based on sacred mantra and tantra and on it, the worship is conducted. Here one can see many permanent yantras based on tantric mantras.}

नेपाली शब्दकोशको परम्परामा प्रज्ञा नेपाली बृहत् शब्दकोश {Nepali Dictionary Tradition in Prajya Nepali Brihat Shabda Kosh}

2023-04-16T07:09:44+00:00

मानव जीवनको सम्पूर्ण क्रियाकलाप, चिन्तनमनन तथा अभिव्यक्तिहरूको सबैभन्दा सशक्त माध्यम भाषा हो । भाव तथा विचारको प्रस्फुटन एवम् सञ्चारका क्रममा भाषाले सामाजिक जीवनलाई गतिशील बनाउनुका साथै साहित्य तथा साहित्येतर ज्ञानविज्ञानको उचाइसम्म पु¥याउँने भाषाको अभिव्यक्ति क्षमता शब्दभण्डारको क्षमतामा निर्भर गर्छ । भाषामा भिजेका, खेलेका र रत्तिएका शब्दहरूकै समष्टि शब्दभण्डार हो । भाषाको सञ्चार सामथ्र्यको मापन गर्ने मूल आधार पनि शब्दभण्डार नै हो । शब्द सम्पन्नता र अर्थ वहन गर्ने क्षमताले भाषालाई जीवन्त तुल्याउँछ । शब्दकोश भाषाको शब्दभण्डारको सूचक भएकाले हरेक समृद्ध भाषामा शब्दकोश निर्माण गरिएका हुन्छन् । शब्दकोश भाषा सम्पन्नताको द्योतक पनि हो ।
आर. एल. टर्नरले नेपाली शब्द प्रविष्टि र अङ्ग्रेजी भाषामा अर्थ लेखिएको ‘नेपाली भाषाको तुलनात्मक तथा व्युत्पत्तिमूलक शब्दकोश’ सन् १९३१ मा प्रकाशन गरे । नेपाली भाषाको शब्दकोश लेख्ने पहिलो नेपाली विद्वान् पुष्कर शमशेर हुन् र उनको ‘अङ्ग्रेजी–नेपाली कोश’ प्रकाशित छ । चक्रपाणि चालिसेका ‘बगली कोश’ र ‘पर्यायवाची कोश’, हृदयचन्द्र सिंह प्रधानको ‘चिह्न परिचय’ र ‘शब्दशुद्धि विचार’, रामचन्द्र ढुङ्गानाको ‘नेपाली कोश’ आदिको प्रकाशनले नेपाली शब्दकोश निर्माणको पद्धति विकास हुँदै गयो । यसै परम्परामा वि.सं. २०१९ मा प्रकाशित बालचन्द्र शर्माको ‘नेपाली शब्दकोश’ को पृष्ठभूमिमा २०४० सालमा नेपाल राजकीय प्रज्ञा–प्रतिष्ठानबाट ‘नेपाली बृहत् शब्दकोश’ प्रकाशन भयो । यसपछि प्रकाशित नेपाली भाषामा ठुला आकारका अरू शब्दकोश वसन्तकुमार शम्र्मा नेपालको ‘नेपाली शब्दसागर’, आर.डी. प्रभास चटौतको ‘डोट्याली बृहत् शब्दकोश’, हेमाङ्गराज अधिकारी र बद्रीविशाल भट्टराईको ‘प्रयोगात्मक नेपाली शब्दकोश’, चूडामणि गौतमको ‘बृहत्तर नेपाली शब्दकोश’ र नेपाल प्रज्ञा–प्रतिष्ठानबाट प्रकाशित ‘प्रज्ञा नेपाली बृहत् शब्दकोश’ उल्लेखनीय छन् । यस अनुसन्धानात्मक लेखमा पुस्तकालयीय पद्धतिबाट हालसम्मकै बृहत् आकारमा रहेको ‘प्रज्ञा नेपाली बृहत् शब्दकोश’लाई प्राथमिक सामग्रीका रूपमा उपयोग गरिएको छ र कोशविज्ञानको सैद्धान्तिक पर्याधारमा

{Language is the most powerful medium for human activities, expression of thoughts and deep contemplation. To make the social life dynamic, more expressive and meaningful, as well as to extend the horizon of literature and non- literary knowledge in its peak, the storage capability of vocabulary becomes the determinant factor. Lacking of it, lacks what is intended. Vocabulary itself examines communication skill. It is the integrated from of comprehended, played and used words. The efficiency and sufficiency of the word that carries the intended or denoted meaning makes the language alive. As dictionary is the indicator to show the storage of vocabulary, in each rich and rigorous languages dictionary are developed.

R.L Turner published a comparative and etymological dictionary of the Nepali language in 1931 with Nepali word entries and English meanings. Puskar Shamsher is the first person who published Nepali- English dictionary. The publication of Chakrapani Chalise's 'Bagali Kosh' and Prayavachi Kosh, Hridaya Singh Pradhan's ‘Chinha Prichaya' and 'Shabdashuddi Bichar', Ramchandra Dhungana's ‘Nepali Kosh, etc., laid the milestones for the system of developing Nepali dictionary.

Followed by the tradition mentioned above, and ‘Nepali Shabdakosh’ published by Balchandra Sharma in 2019, Nepal Royal Academy published ‘Nepali Brihat Sabdakosh in 2040 B.S. Then, the other remarkable dictionaries in Nepali language are: Basant Kumar Sharma's 'Nepali Shabdsagar', RD Chataut's 'Dotyali Comprehensive Dictionary', Hemangraj Adhikari and Badribishal Bhattarai's 'Prayogatmak Nepali Shabdakosh', Chudamani Gautam's 'Brihat Nepali Dictionary', and 'Pragy Nepali Brihat Shabdakosh' published by Nepal Academy. In this research article, 'Pragya -Nepali Brihat Shabdakosh ', which is the largest ever, has been used as primary source from the library. And its strong and weak aspects of this dictionary have been analyzed. Lastly, the conclusions have been drawn based on the theoretical framework}.

रोगव्याधि, दोष निवारण र लामो आयुका देवता कुम्भेश्वर {Kumbesheswor the Deity of Long-life, Remover of Illness and Defects}

2023-04-17T02:43:19+00:00

Kumbheshwar Temple of Patan has been famous since ancient times, but it has not been thoroughly studied. A study has been done to highlight the cultural significance of this temple. In it, the history, architecture and worship methods of the temple have been studied. A qualitative method has been adopted in this. Qualitative data is collected from observation, Interview, group discusses, key informant and published and unpublished book, Journal, Report. The data has been analyzed through inductive method. This temple was famous since ancient times. Inside the temple there is a big Sarveshwar image of small five-faced Shivlinga Kumbheshwar. This is a Nepali style temple has five floors built on a three-level plinth. There are 108 Bhairavas on the Tundals (struts). The roof of the temple is supported by 6-6 struts in all four directions of the temple and four struts at the four corners. Nitya Puja (everyday worship) and other regular pujas are performed withen the temple every day. On Mukhashtami, it is customary to crown the Panchabuddha created by Tamadhara on the Kumbheshwar Shivling. On Guru Purnima, Nagainag is seen wearing the crown of Vere. Those who become new Jhakris (Shaman) offer water from Gosai Kund to Kumbheshwar. Sage Agastya (saint) is believed to have founded Kumbheshwar. People go to Kumbheshwar to get long-life, diseases and defects. The study brings to light that Kumbheshwar is an ancient temple.

पाँचथर स्थित हस्तपुर गढीको ऐतिहासिक अध्ययन {An Exploratory Study of Hastapur Gadi (Fort) of Panchthar}

2023-04-17T02:33:00+00:00

नेपालको सुदुर पूर्वोत्तर भागमा पर्ने पाँचथर जिल्लाको उत्तरी भागमा अवस्थित याङवरक र हिलिहाङ गाउँपालिकाको सिमानामा हस्तपुर गढी रहेको छ । लिम्बूवानकालको पूर्वार्धमा स्थापना भएको यो गढी ऐतिहासिक र पुरातात्विक दृष्टिले महत्वपूर्ण रहेको छ । अध्ययनको क्रममा यस गढीमा धेरै पुराना पुरातात्विक भौतिक अवशेषहरु पाइएका छन् । हालसम्म पनि यस्तो महत्व बोकेको यस गढीको ऐतिहासिक तथा पुरातात्विक विषयमा कुनै खोज तथा अनुसन्धान हुन सकेको छैन । उक्त पृष्ठभूमिमा यस गढीको कहिले र कसले स्थापना गर्यो ? यस गढीमा के कस्ता ऐतिहासिक र पुरातात्विक वस्तुहरु रहेका छन् ? यस गढीका के कस्ता साँस्कृतिक पक्षहरु रहेका छन् ? भन्ने अनुसन्धान प्रश्नको जवाफ प्राप्त गर्ने उद्देश्यले यो अध्ययन गरिएको हो । हस्तपुर गढीको ऐतिहासिक तथा साँस्कृतिक पक्षको उद्घाटन गर्नु यस अध्ययनको प्रमुख उद्देश्य रहेको छ । यो अध्ययन मुलतः अन्वेषणात्मक प्रकृतिको गुणात्मक र ऐतिहासिक अध्ययन भएकाले यसमा आवस्यक तत्थ्याङ्कहरु ऐतिहासिक स्रोतहरु प्रकाशित पुस्तक, वंशावली तथा दस्तावेजहरु र पुरातात्विक स्रोतहरु गढीको भौतिक अवशेषको अवोलोकनबाट संकलन गरिएका छन् । गढीको भौतिक अवशेषको रुपमा रहेको दरबारको भग्नावशेष, गढीको वरिपरी रहेका पुराना ढुङ्गे पर्खाल, गढी परिसरमा छरिएर रहेका इँटाका टुक्राहरु, जिर्ण मन्दिरका संरचनाहरु तथा गढीसँग सम्बन्धित निशान झण्डा, तोप, तरवार जस्ता बस्तुहरुलाई पनि तत्थ्याङ्क संकलनको आधार बनाइएको छ । कतिपय ऐतिहासिक तत्थ्यहरुको संकलन गढीको इतिहास र साँस्कृतिक पक्षसँग सम्बन्धित किम्बदन्ती, आख्यान र मौखिक इतिहासबाट संकलन गरिएका छन् । यी तथ्यहरुलाई ब्याख्या विश्लेषण गरेर हेर्दा हस्तपुर गढीको स्थापना र निर्माण आजभन्दा करिब नौसय बर्ष पूर्व नै लिम्बूवानकालमा भएको तत्थ्य उजागर हुन आएको छ । लिम्बूवान कालमा यस भेगका मानिसहरु आफ्नै परम्परागत पितृ तथा प्रकृतिपूजक धर्म–संस्कृतिमा रहेका र लिम्बू जातिको संस्कार (प्रथाजनित कानुन) अनुसार राज्य संचालनमा रहेको पाइएको छ । अध्ययनमा प्राप्त स्रोतहरुबाट लिम्बूवान राज्य गोर्खालीहरुद्वारा नेपालमा एकीकरण गर्नुपूर्व यस गढीमा प्रथम राजा थिन्दोलुङ खोयाहाङ र उनका सन्ततिहरुले झण्डै तीनसय बर्षसम्म र योङहाङ वंशी राजाहरुले लगभग साढे तीनसय बर्षसम्म शासन गरेको तत्थ्य समेत प्रकाशमा

{Hastapur Fort is located on the border of Yangwarak and Hilihang Rural Municipality located in the northern part of Panchthar district in the far north-eastern part of Nepal. This fort, which was established in the first half of the Limbuwan period, is important from the historical and archaeological point of view. During the study, many old archeological physical remains have been found in this fort. Until now, no exploration or research has been done on the historical and archeological issues of this fort, which carries such importance. Major research questions to explore are, when and who established this fort? What historical and archaeological objects are there in this fort? What are the cultural aspects of this fortress? This study was conducted to answer the research question. The main objective of this study is to inaugurate the historical and cultural aspects of Hastapur Fort. The methodology of study is primarily a qualitative, historical based study of an exploratory nature, the necessary facts have been collected from historical sources, published books, genealogies and documents, and archaeological sources from the observation of the physical remains of the fort. (the ruins of the palace) are the physical remains of the fort, the old stone walls around the fort, the dilapidated temple structures and the objects related to the fort, such as flags, cannons, and swords, are the primary sources of data. Other historical facts have been compiled from legends, narratives and oral histories related to the historical and cultural aspects of the fort. The analysis of these facts, reveals that the establishment and construction of Hastapur Fort took place in the Limbuwan period, about ninety years ago. During the Limbuan period, it was founded by that the people who were involved in traditional ancestral and nature-worshipping religion and culture. They were running the state in accordance to the customary laws and rituals. The sources obtained reveals that the first king was Thindolung Khoyahang and his descendants ruled from this fort for nearly three hundred years and the king of Yonghang dynasty ruled for nearly three hundred and fifty years before the Limbuwan state was integrated into Nepal by the Gorkhas}.

बलम्वु क्षेत्रका लिच्छवीकालिन शिलालेखहरुको वर्तमान अवस्था {The Contemporary State of the Lichhavi Inscriptions of Balmbu}

2023-04-17T02:48:37+00:00

This article is based on the present situation of stone inscription at ward no. 12 Chandragiri Municipality of Balambu area as referenced in the title. The article seeks to discuss the past and present situation of nine different stone inscriptions found at Balambu area. These inscriptions are valuable sources for the writing of Nepali’s history. These inscriptions were issued by various kings such as Basanta Deva, Kramalil, Ravi Gupta, Bhauma Gupta, Amsu Varma, Gana Deva, Bhimarjuna Deva, Jishnu Gupta, Narendra Deva, Shiva Deva II play an important role to write the history of Nepal. This research is a qualitative and comparative study of the differences in the physical condition of these inscriptions that were looked into and researched fifty years ago. These inscriptions which are witnesses of Nepalese long history has not caught the attention of the related institutions. Thus, the main objective of this research is to look into the physical condition of these inscriptions at various places of the ward no 12, Balambu area Chandragiri municipality. What was the physical condition of these inscriptions fifty years ago? In what ways are they different? How many have been lost? What is there physical condition at present? This research article seeks to unfold the how and why of these present conditions of these inscription. The Department of Archaeology the local municipality and community are the major stakeholder for the conservation and preservation of the cultural heritages. This article also investigates about: Who is responsible for the conservation of these Ancient inscriptions which belong to the Lichhavi period considered to be the golden era of Nepali history. Loss and damage of the inscription create problems for verification or correction against previous researches. This research will facilitate students, researchers and others to gather information about the status and present conditions of these stone inscription.

पोखराको बिस्केट जात्राः विगत र वर्तमान {Bisket Jatra of Pokhara: Past and Present}

2023-04-17T02:52:07+00:00

The present article is based on the title "Biscuit Jatra of Pokhara: Past and Present". The Newar community, established in Kathmandu Valley as the original settlement, has been making its Karmabhoomi (land of action) in various places outside Kathmandu. Some Newar communities have come and settled in Pokhara Valley. During this migration, the Newar community brought various cultural fairs and festivals with them. The Bisket Jatra (festival) at Pokhara is one of them. What are the changes that have occurred in the past and present of Bisket Jatra in Pokhara? How do you celebrate Biscuit Jatra in Pokhara? The major focus of this research rests on these two questions.in this article. The main purpose of this article is to investigate these two main questions. To fulfill the objective, the researcher has used qualitative research method. The analysis of this research has shown that while celebrating Bisket Jatran here at Pokhara, people stay at home to celebrate the Bhoj associated with the festival, but, besides that, there is no significant participation in the Jatra in comparison to the past.

उदयपुरस्थित चौदण्डीगढीको पुरातात्विक अन्वेषण {Archaeological Exploration of Chaudandi Gadhi Udayapur}

2023-04-17T02:58:05+00:00

चौदण्डीगढी उदयपुर जिल्ला चौदण्डी नगरपालिका वडा नं. १ चौदण्डी डाँडामा अबस्थित छ । ऐतिहासिक चौदण्डी गढी सामरिक तथा पुरातात्विक हिसाबले एक महत्वपूर्ण सम्पदा हो । यो स्थान समुन्द्र सतहबाट ३००० फिट उचाई रहेको पूर्व पश्चिम फैलिएको महाभारत पर्वत श्रृङ्खलामा पर्दछ । चौदण्डी गढीको यस पुरातात्विक सोधअध्ययनले गढीको ऐतिहासिक तथा पुरातात्विक तत्थ्यहरुबारेमा जानकारी प्राप्त गर्न सहयोग पु¥याउनेछ । मध्यकालिन इतिहास बोकेको चौदण्डी गढीको पुरातात्विक संरचनाको वर्तमान अबस्थालाई बिषय वस्तुको रुपमा लिई यो सोध अध्ययनले त्यसको विश्लेषण गर्न खोजेको छ । यो अध्ययन अनुसन्धानको स्वरुपका दृष्टिले एक अन्वेषणात्मक प्रकृतिको गुणात्मक अध्ययन हो । यसमा प्राथमिक तथा द्वित्तीय स्रोतहरुबाट तथ्यांकहरु संकलन गरिएका छन् । प्राथमिक स्तरका तथ्यांकहरु ऐतिहासिक तथा पुरातात्विक गढीको स्थलगत अबलोकन गरी प्राप्त भौतिक स्मारकहरुको नापजाच र गढी संरक्षण समिति एवं बिभिन्न जानकार व्यक्तिहरुसंग अन्तरबार्ताहरु गरी संकलन गरिएका छन् । त्यसैगरी द्वित्तीय स्तरका तथ्यांकहरु यस चौदण्डी गढीसँग सम्बन्धि प्रकाशित बिभिन्न पुस्तकहरु, अप्रकाशित पुस्तक, पत्रपत्रिका, लेख रचना, गाँउघरमा प्रचलित किबदन्ती, सामाजिक संजाल, इन्टरनेटको समेत उपयोग गरी संकलन गरिएको छ । यो अध्ययन गर्नुका प्रमुख उद्देश्यहरुमा चौदण्डी गढीको ऐतिहासिक पक्ष के कस्तो छ ? गढीमा के कस्ता भौतिक तथा पुरातात्विक संरचनाहरु छन् ? गढीका पुरातात्विक तथा ऐतिहासिक वस्तुहरू के कस्तो अबस्थामा छन् ? भन्ने अनुसन्धान प्रश्नको जवाफ प्राप्त गर्र्ने रहेको छ । चौदण्डी गढीको अस्तित्व मध्यकालीन समयमा थियो भन्ने कुरा प्राप्त पुरातात्विक बस्तुहरूले प्रमाणित गरेको छ । नेपाल भौगोलिक एकीकरणको अभियान बि.सं. १८३१ पछि आधुनिक नेपालको इतिहास सुरुआतसगै चौदण्डी गढीको अस्तित्व पनि समाप्त भएको देखिन्छ । मध्यकालीन समयको ठानिएको यो गढीमा तत्कालीन अवस्थामा सेनहरूको अधिपत्यमा थियो भने कार्यकारी रुपमा किरातहरुले स्थानीय शासन संचालन गरेका थिए । प्राप्त नवपाषाण युगका हतियारले यो गढी बढीमा ४००० वर्ष प्राचीन रहेको देखिएकोले यसको अस्तित्व र किरातीहरु उपस्थिति यस क्षेत्रमा प्रागइतिहासकालदेखि नै रहेको प्रमाणित हुन आउँछ । अर्को महत्वपूर्ण पुरातात्विक प्रमाण भनेको यस क्षेत्रमा भेटिएका पुलिक तथा प्वालो मालाहरू हुन् । यस्ता पुरातात्विक बस्तुहरू चौदण्डी गढी र मकवानपुर गढीमा भेटिएका उस्तै प्रकृतिका छन्, जसको आधारमा यी गढीहरू समकालीन थिए भन्ने तत्थ्य पनि प्रकाशित हुन आउँछ ।

{Chaudandi Gadi is an important heritage site located in Chaudandi Municipality, ward no.1, situated at an altitude of 3000 feet above sea level in the Mahabharat Range. This research aims to investigate the historical and archaeological context of the fort, as well as its current condition. To accomplish this goal, explorative qualitative research methods have been followed, utilizing both primary sources such as field studies and stakeholder interviews, and secondary sources like published and unpublished literature, newsletters, articles, folklore, and online resources. The research aims to answer three primary questions: What is the historical significance of Chaudandi Gadi? What is the nature of the physical archaeological structures found at the site? And what is the present state of the historic structures located within the fort? Archaeological evidence suggests that the fort was active during the medieval period of Nepal, and was owned by the Kirants who utilized it for military purposes. However, after the unification campaign of 1831 BS, the fort's integrity seems to have been declined. The discovery of Neolithic tools at the site suggests that the Kiranti people may have inhabited the area for thousands of years. Additionally, the finding of Dzi beads (Pulik mala) similar to those found in Udayapur Gadhi indicates that both forts were constructed during the same period}.

इन्द्रचोकको साँस्कृतिक सम्पदाको अध्ययन {The Study of the Cultural Heritages of Indrachok}

2023-04-17T03:02:11+00:00

लिच्छविकालमै विकास भइसकेको ग्राम क्षेत्रअन्तर्गत इन्द्रचोक पनि एक हो । इन्द्रचोकबाट ६ वटा विभिन्न टोल जाने बाटो छन् । यसै ६ टोलहरुको केन्द्रविन्दुका रुपमा इन्द्रचोकलाई मानिएको छ । इन्दचोकमै आकाश भैरव मन्दिर छ । आकाश भैरवलाई किराँती पहिलो राजा यलम्बरसँग जोडिएर हेरिन्छ । त्रेता युगमा महाभारत युद्धको समयमा यलम्बर युद्ध हेर्न गएका थिए । यलम्बरले युद्धमा पराजित हुने समूहको पक्षमा आफू लड्ने निर्णय लिए । श्रीकृष्णले महादेवको अंशरुपी यलम्बर कौरवको पक्षबाट युद्ध लड्दा पाण्डव पराजित हुने भयले यलम्बरको शिर छेडने गरे । यलम्बरको त्यहीँ शिर आकाश मार्ग हुँदै इन्द्रचोकमा पुग्यो । विहान भएकाले शिर भैरवको रुपमा परिणत भएको देखिन्छ । हिन्दु र बौद्धमार्गीहरुले आकाश भैरवलाई फरक–फरक रुपमा पूजा गर्दै आइरहेका छन् । हिन्दुहरुले भैरव र बौद्ध धर्म मान्नेहरुले अक्षोभ्य बुद्धका रुपमा आकाश भैरवलाई पूजा गर्छन् । इन्द्रचोकको मध्यभागमै कान्तिश्वर महादेव छ । यहीँ कान्तिश्वर महादेवबाट कान्तिपुर सहरको नामाकरण भएको देखिन्छ । इन्द्रचोकको सम्वन्धमा पूर्ण कलशका घडासँग जोडिएर अनुसन्धान गर्न सकिन्छ । इन्द्रचोकलाई नेपाल भाषामा वंघः भनिन्छ । यसै घडाबाट नै इन्द्रचोकको नाम रहन गएको हो । संस्कृतिको अध्ययन अनुसन्धान विधिको आधारमा संस्कृतिको अध्ययन गुणात्मक विधि अन्तर्गत पर्दछ । यस अनुसन्धान आलेखमा गुणात्मक अनुसन्धान विधि अवलम्बन गरिएको छ । यो अनुसन्धानमा नमूना छनोट गर्दा उद्देश्यमुलक नमूना छनोट गरिएको छ । जसमा अन्तर्वार्ता र सहभागी अवलोकन गरिएको छ ।

{There are 6 different roads from Indrachok. Indrachok is considered as the main point of these 6 tolls. There is Akash Bhairav temple at Indchok. Akash Bhairava is seen in connection with Yalambar, the first king of Kiranti. Yalambar went to fight the battle during the Mahabharata war in Treta Yuga. Yalambar decided to fight for the side of the defeated group in the war. When Lord Krishna came to know this, before Yalambar joined the Kauravas, he cut off the head of Yalambar, fearing that the Pandavas would be defeated. The belief persists that the same head of Yalambar reached Indrachok through the sky. In the morning, the head transformed into the form of Bhairav. Hindus and Buddhists have been worshiping Akash Bhairav in different ways. Hindus worship Bhairava and Buddhists worship Akash Bhairava as Akshobhaya Buddha. There is Kantishwar Mahadev at the center of Indrachok. It seems that the city of Kantipur was named after this Kantishwar Mahadev. Purna Kalash is connected with Ghada in relation to Indrachok. Indrachok is called Wangha in Nepal Bhasa language. It is from this time that the name of Indrachok came to be. The study of cultural heritages is based on the qualitative research method. A purposive sample has been selected in this research and interviews and participant observation has been done in order to collect data}.

किचकवधका पुरातात्विक अवशेषहरु {Archaeological Remains of the Kichakbadh}

2023-04-17T05:54:40+00:00

This academic article presents an explanatory research study on the archaeological artifacts discovered in the Kichakbadh area, situated in wards 2 and 3 of the Bhadrapur Municipality within the Jhapa district. The objective of this research is to examine the cultural and historical significance of Kichakbadh, shed light on its archaeological importance, and elucidate the various archaeological artifacts that have been unearthed to date. The excavations carried out by the Department of Archaeology have revealed the ruins of buildings, a walled complex, and remnants of bricks and pottery. Although it is traditionally believed that there is Natiyashala (Theatre) or palace of king Birat of Mahabharat. The derived archaeological evidences indicate that it could be archaeological site belonging to Sunga/Kushan Period. This academic research study utilizes qualitative methods and draws on both primary and secondary sources form of data.It adopts a post-positivist research paradigm and employs analytical and descriptive methods to present its findings. This scholarly inquiry contributes new knowledge to the current context and enhances our understanding of the archaeological significance of Kichakbadh.

गथामग अर्थात् घण्टाकर्णः एक साँस्कृतिक अध्ययन {Cultural Study of Gathamaga or Ghantakarna}

2023-04-17T05:58:59+00:00

नेपालमा बसोबास गर्ने विविध समुदाय मध्येको एक प्रमुख समुदाय ‘नेवार’ समुदाय हो । नेवार समुदाय नेपालको आदिबासी जनजातिमा गणना हुने समुदाय हो, जुन पूर्व मध्यकालदेखि नै व्यापार व्यवसायको सिलसिलामा काठमाडौ उपत्यकाबाहेक पनि नेपालको प्रायः सम्पूर्ण स्थानमा बसाइ सरी आफ्नो अस्तित्व स्थापना गर्न सफल रहँदै आएको छ । तर नेवार समुदाय नेपालभरि फैलिए पनि नेवार समुदायमा मनाउने पर्व तथा चालचलनको अस्तित्व काठामाडौ उपत्यकाका जिल्लाहरुमा मात्र जिवित रहेको देखिन्छ, त्यसमा पनि भक्तपुर नै एक मात्र स्थान रहेको छ, जहाँ नेवार समुदायले प्राचीन तथा मध्यकालदेखि चलाउँदै, मनाउँदै आएका जात्रापर्व, चालचलन एवं संस्कृतिहरु जस्ताको तस्तै तथा समयसापेक्ष परिवर्तन गरी जिवित रहँदै आएको छ । तर आधुनिक विज्ञानको युगमा नयाँ पुस्ताले भने नेवार समुदायको साँस्कृतिक पक्षमा चासो कम राखेको र अग्रज पुस्ताद्धारा साँस्कृतिक ज्ञान पुस्तान्तरण नगरिएका कारण हराउन थालेको भने पक्कै हो । जे जस्तो अवस्था भए पनि वर्तमान समयमा अस्तित्वमा रहेका धार्मिक तथा साँस्कृतिक पक्षलाई मात्रै पनि जोगाई राख्न सकेको खण्डमा आउने भावी पुस्तालाई उपहार स्वरुप प्रदान गर्न सकिन्छ ।
नेवार समुदायलाई धार्मिक रुपले हिन्दु नेवार समुदाय र बौद्ध नेवार समुदाय गरी विभाजित गर्न सकिन्छ, र यी दुबै धर्मावलम्बीहरुको आ–आफ्नै उल्लेखनीय सांस्कृतिक पक्षहरु रहेका छन् । हिन्दु तथा बौद्ध धर्मावलम्बी दुबै समुदायले विना सङ्कोच तथा विना विभेद वर्षभरी आउने जात्रा तथा पर्व भने मनाएका हुन्छन् तर तरिकामा भने फरक हुन सक्छ, जुन धार्मिक सहिष्णुताको अनुपन नमुना हुन् । नेवार समुदायमा मनाउने विभिन्न जात्रा÷पर्वहरुमध्ये गथांमुग जात्रा पनि एक महत्वपूर्ण जात्रा हो । यो दिनलाई नेवार समुदायमा गथांमुगः गथामग गाथामग चःहे, गथामंगल चःहे, घण्टाकर्ण चतुर्दशी जस्ता इत्यादि नामले पनि चिनिने गरिन्छ भने गाउँघरतिर लुटो फाल्ने दिनको रुपमा मनाइने चलन छ । भक्तपुरमा भने नर्कत तथा छ्वालीको त्रिखुट्टे मानव कदको आकृति निर्माण गरी शहरको मूख्य चोक तथा शहर बाहिर लगी जलाइन्छ । घरमा हुने अनिष्ट तथा आउन सक्ने भूतप्रेत, आत्मा तथा नकारात्मक शक्तिलाई नष्ट गर्ने हुने विश्वास गरिन्छ । सोहि दिनमा चोक तथा खोला छेउ वा शहर बाहिर लगेर गथामुगलाई जलाउने गरिन्छ । बच्चाहरूमा रोगव्याधि नआओस्, कुनै नकारात्मक शक्तिले असर नपुर्याओस् र विशेष गरी रुञ्चे रोग नसरोस् भनी बच्चाहरूलाई जलाइएका गथामुगको खरानीबाट आउने धुवाँमा आमा बुबाको साहयताबाट नाघ्न लगाइन्छ । गथामग चःहेलाई सरसफाई गरी मनाउने एक पर्वको रुपमा पनि मान्ने गरिन्छ । किसानहरु असारमा रोपाइंमा अति व्यस्त हुने हुँदा घर–कोठा अव्यवस्थित भई सर–सफाइ खाँचो पर्ने हुन्छ । जसका कारण लामखुट्टे, भुसुना, तथा अन्य हानिकारक परजीवी किराजन्य तत्वले डेरा जमाउने हुँदा यस पर्वको दिन वा अघिल्लो दिनदेखि नै सरसफाइ गरी घरबाट निस्किने सम्पूूर्ण नकारात्मक तत्व फाल्न लगिन्छ ।

{Among the many different groups found in Nepal, the "Newar" community is one of the larger ones. Since the ancient period, the Newar group, are considered as the indigenous group; who have migrated to all parts of the country with the exception of the Kathmandu Valley for commercial purposes. Despite the Newar community's widespread presence in Nepal, it appears that the social and religious celebrations continue in the districts of the Kathmandu Valley, specifically Bhaktapur, since ancient and medieval times, in a way that is appropriate for the period. These celebrations have evolved and been alive. Yet, in the era of contemporary science, the younger generation seem less interested in the cultural facets of the Newar group, and it is undeniable that the loss of cultural knowledge has begun as a result of the elder generations' failure to transmit it. Whatever the circumstances, it would be a gift to future generations to preserve the religious and cultural features that are currently in existence.Among the Newars there are two main religious subgroups comprising of Hindu and Buddhist populations. Both observe festivals and fairs all year long without reservation or prejudice, but they do so in various ways, which is an illustration of religious tolerance. The Gathamug festival is one of many holidays observed by the Newar community,This day is also known as Gatha̅mug, Gatha̅mag, Gathemangal, Ghanta̅karna Chaturdashi, etc. in the Newar community. A three-legged figure constructed of reeds (Narkat) and chhwa̅li is made and burned in Bhaktapur's central square and on the outskirts of the city. This symbolizes of overpowering of the bad spirits, ghosts or a̅tma̅, and negative energy within the home. Gatha̅mag is taken that day to be burned in the chok or streets of the city, river bank, or outside the city as the death ritual. With the assistance of their parents, children are made to bathe in the smoke produced by burning gatha̅maga in order to protect them from infections, harmful influences, and illness.Gatha̅maga Charhe or Ghanta̅karna Chaturdasi is regarded as a festival that is observed through cleaning. the house and rooms the farmers are quite busy in June with rice plantations. Because of this, it is cleaned on the day of the Gatha̅maga festival or the day before, and all the unfavorable things coming out of the home are brought to be thrown away, since mosquitoes, gnats, and other dangerous parasitic insects camp there}.

नेपाली बौद्ध परम्परामा सोवारिग्पा पद्धतिको अवस्था {Position of Sowarigpa System in Nepalese Budhist Tradition}

2023-04-17T06:08:21+00:00

बौद्ध समाज र संस्कृतिमा आप्mनै प्रकारको परम्परागत उपचार पद्धतिको विकास भएको छ, जुन पञ्चमहाविद्या अन्तर्गत पर्दछ । यस मतमा पञ्चमहाविद्या भित्र चिकित्सा विद्याका साथमा आध्यात्म विद्या, हेतु विद्या, शब्द विद्या र शिल्प विद्या पर्दछन् । बौद्ध परम्परामा चिकित्सा विद्याले मानिसलाई शारिरिक र मानशिक रुपमा निरोगी रहन मद्दत गरेको छ । यस विद्याको मूल ग्रन्थका रुपमा चार सुत्र रहेका छन्, जसलाई तिब्बती भाषामा घ्युसी भनिन्छ । यस पद्धतिमा रोग पत्ता लागेपछि तीन हजार मिटरभन्दा माथिल्लो भेगमा पाइने जडीबुटीको प्रयोग गरी औषधोपचार गर्ने चलन छ । सोवारिग्पामा जडीबुटी, खनिज र जनावरका अवशेषलाई औषधीका रुपमा प्रयोग गरिन्छ । यस पद्धतिबाट शारीरिक र मानसिक दुवै प्रकारको रोग निदान हुने मान्यता छ । सोवारिग्पा पद्धतिमा बिरामीका लक्षण हेर्ने र नाडी छामेर पनि रोग पत्ता लगाउने गरिन्छ । त्यसैगरी पिसावको रंग, फिँज र गन्ध हेरेर पनि बिरामीको अवस्था पत्ता लगाउने चलन छ । त्यस्तै बिरामीको जिब्रोबाट पनि रोग पत्ता लगाइन्छ । यस लेखमा नेपालमा सोवारिग्पा परम्परागत उपचार पद्धतिबाट शैक्षिक उपाधियुक्त ज्ञानका रुपमा परिणत हुँदै गएको अवस्थाकाबारेमा अध्ययन गरिएको छ ।

{Nepali Buddhist society and culture has developed its own type of traditional healing system, which falls under Panchamahavidya, literally speaking, five higher sciences. According to this view, five higher sciences includes spiritual science (aadhyatma-vidya), science of causes (hetu-vidya), science of words (grammar) (shabda-vidya), and architectural scince (shilpa-vidya), along with medical science (chikitsa-vidya).

In the Buddhist tradition, medical science has helped people to stay healthy physically and mentally. There are four sutras as the basic texts of Sowarigpa which are called Ghyusi in Tibetan langauge. In this method, after the diagnosis of the disease, it is customary to use herbs found above three thousand meters for the treatment. Herbs, minerals, and animal remains are used as the ingredients of medicine in Sowarigpa. The analyses of the healed people’s testimonies have showed that both physical and mental diseases can be diagnosed by applying sowarigpa method. In this method, patient’s symptoms are observed and the disease is diagnosed simply by holding the writs in a particular way. Similarly, it is customary in this traditional method to find out the condition of the patient by looking at the color, foam, and smell of urine. Moreover, the disease can be detected by simply observing the patient’s tongue. This article studies the situation where sowarigpa has been transformed from a traditional healing method into an academic knowledge in Nepali Buddhist tradition}.