Economy Of Nepal

Economy Of Nepal

 Nepal is developing county with an agricultural economy. In recent years, the country's efforts to expand into manufacturing industries and other technological sectors have achieved much progress. Farming is the main economic activity followed by manufacturing, trade and tourism. The chief sources of foreign currency earnings are merchandise export, services, tourism and Gurkha remittances. The annual Gross Domestic Product (GDP) is about US$ 4.3 Billion.

 Manufacturing : Manufacturing is still at the developmental stage and it represents less than 10% of the GDP. Major industries are woolen carpets, garments, textiles, leather products, paper and cement. Other products made in Nepal are steel utensils, cigarettes, beverages and sugar. There are many

 modern large-scale factories but the majority are cottage or small scale operations. Most of Nepal's industries are based in the Kathmandu Valley and a string of Small towns in the southern Terai Plains.

 Trade : Commerce has been a major occupation in Nepal since early times. Being situated at the crossroads of the ancient Trans-Himalayan trade route, trading is second nature to the Nepalese people. Foreign trade is characterized mainly by import of manufactured products and export of agricultural raw materials. Nepal imports manufactured goods and petroleum products worth about US$ 1 billion annually. The value of exports is about US$ 315 million. Woolen carpets are Nepal's largest export, earning the country over US$ 135 million per year. Garment exports account for more than US$ 74 million and handicraft goods bring in about US$ 1 million. Other important exports are pulses, hides and skins, jute and medicinal herbs.

 Tourism : In 1998, a total of 463,684 tourists visited Nepal, making tourism one of the largest industries in the Kingdom. This sector has been expanding rapidly since its inception in the 1950. Thanks to Nepal's natural beauty, rich cultural heritage and the diversity of sight-seeing and adventure opportunities available. At one time, tourism used to be the biggest foreign currency earner for the country. Nepal earned over US$ 152 million from tourism in 1998.

Rivers in Nepal

Rivers in Nepal

 Nepal can be divided into three major river systems from east to west: the Kosi River, the Narayani River (India's Gandak River), and the Karnali River. All ultimately become major tributaries of the Ganges River in northern India. After plunging through deep gorges, these rivers deposit their heavy sediments and debris on the plains, thereby nurturing them and renewing their alluvial soil fertility. Once they reach the Tarai Region, they often overflow their banks onto wide floodplains during the summer monsoon season, periodically shifting their courses. Besides providing fertile alluvial soil, the backbone of the agrarian economy, these rivers present great possibilities for hydroelectric and irrigation development. India managed to exploit this resource by building massive dams on the Kosi and Narayani rivers inside the Nepal border, known, respectively, as the Kosi and Gandak projects. None of these river systems, however, support any significant commercial navigation facility. Rather, the deep gorges formed by the rivers represent immense obstacles to establishing the broad transport and communication networks needed to develop an integrated national economy. As a result, the economy in Nepal has remained fragmented. Because Nepal's rivers have not been harnessed for transportation, most settlements in the Hill and Mountain regions remain isolated from each other. As of 1991, trails remained the primary transportation routes in the hills.
The eastern part of the country is drained by the Kosi River, which has seven tributaries. It is locally known as the Sapt Kosi, which means seven Kosi rivers (Tamur, Likhu Khola, Dudh, Sun, Indrawati, Tama, and Arun). The principal tributary is the Arun, which rises about 150 kilometers inside the Tibetan Plateau. The Narayani River drains the central part of Nepal and also has seven major tributaries (Daraudi, Seti, Madi, Kali, Marsyandi, Budhi, and Trisuli). The Kali, which flows between the Dhaulagiri Himal and the Annapurna Himal (Himal is the Nepali variation of the Sanskrit word Himalaya), is the main river of this drainage system. The river system draining the western part of Nepal is the Karnali. Its three immediate tributaries are the Bheri, Seti, and Karnali rivers, the latter being the major one. The Maha Kali, which also is known as the Kali and which flows along the Nepal-India border on the west side, and the Rapti River also are considered tributaries of the Karnali.

Climate in Nepal

Climate in Nepal

Nepal has a great deal of variation in climate. Its latitude is about the same as that of Florida, and a tropical and subtropical climate exists in the Tarai Region. Outside the Tarai, however, the climate is completely different. The remarkable differences in climatic conditions are primarily related to the enormous range of altitude within such a short north-south distance. The presence of the east-west-trending Himalayan massifs to the north and the monsoonal alteration of wet and dry seasons also greatly contribute to local variations in climate. Scholar Sharad Singh Negi identifies five climatic zones in Nepal based on altitude: the tropical and subtropical zone of below 1,200 meters in altitude; the cool, temperate zone of 1,200 to 2,400 meters in altitude; the cold zone of 2,400 to 3,600 meters in altitude; the subarctic climatic zone of 3,600 to 4,400 meters in altitude; and the arctic zone above 4,400 meters in altitude. In terms of natural vegetational regimes or distribution patterns, altitude again plays a significant role. Below 1,200 meters, the dominant form of vegetation consists of tropical and subtropical rain forests.

Altitude also affects annual rainfall or precipitation patterns. Up to about 3,000 meters, annual rainfall totals increase as the altitude increases; thereafter, annual totals diminish with increasing altitude and latitude. In addition to this latitudinal differentiation in rainfall, two other patterns can be discerned. First, given the northwestward movement of the moisture-laden summer monsoon (June to September), the amount of annual rainfall generally decreases from east to west. However, there are certain pockets with heavy annual rainfall totals, for example, the Pokhara Valley in central Nepal. Second, the horizontal extension of hill and mountain ranges creates a moist condition on southand eastfacing slopes whereas it produces a major rain shadow on the northern sides of the slopes. The aridity increases with altitude and latitude, especially on the northern slopes, and reaches its climax in the inner Himalayan region and on the Tibetan Plateau. Eastern Nepal receives approximately 2,500 millimeters of rain annually, the Kathmandu area about 1,420 millimeters, and western Nepal about 1,000 millimeters.

The towering Himalayas play a critical role, blocking the northwesterly advances of moist, tropical air from the Bay of Bengal, and ultimately leading to its conversion to rain in the summer. In the winter, this range prevents the outbursts of cold air from Inner Asia from reaching southern Nepal and northern India, thus ensuring warmer winters in these regions than otherwise would be the case.

In addition, there are seasonal variations in the amount of rainfall, depending on the monsoon cycle. Bishop divides the monsoon cycle into four seasons: premonsoon, summer monsoon, postmonsoon, and winter monsoon. The premonsoon season generally occurs during April and May; it is characterized by the highest temperatures, reaching 40° C during the day in the Tarai Region and other lowlands. The hills and mountains, however, remain cool.

The summer monsoon, a strong flow of moist air from the southwest, follows the premonsoon season. For the vast majority of southern Asians, including Nepalese, the term monsoon is synonymous with the summer rainy season, which makes or breaks the lives of hundreds of millions of farmers on the subcontinent. Even though the arrival of the summer monsoon can vary by as much as a month, in Nepal it generally arrives in early June, is preceded by violent lightning and thunderstorms, and lasts through September, when it begins to recede. The plains and lower Himalayas receive more than 70 percent of their annual precipitation during the summer monsoon. The amount of summer monsoon rain generally declines from southeast to northwest as the maritime wedge of air gradually becomes thinner and dryer. Although the success of farming is almost totally dependent on the timely arrival of the summer monsoon, it periodically causes such problems as landslides; subsequent losses of human lives, farmlands, and other properties (not to mention great difficulty in the movement of goods and people); and heavy flooding in the plains. Conversely, when prolonged breaks in the summer monsoon occur, severe drought and famine often result.

The postmonsoon season begins with a slow withdrawal of the monsoon. This retreat leads to an almost complete disappearance of moist air by mid-October, thus ushering in generally cool, clear, and dry weather, as well as the most relaxed and jovial period in Nepal. By this time, the harvest is completed and people are in a festive mood. The two biggest and most important Hindu festivals-- Dashain and Tihar (Dipawali)--arrive during this period, about one month apart. The postmonsoon season lasts until about December.

After the postmonsoon, comes the winter monsoon, a strong northeasterly flow, which is marked by occasional, short rainfalls in the lowlands and plains and snowfalls in the high-altitude areas. The amount of precipitation resulting from the northeast land trade winds varies considerably but increases markedly with elevation. The secondary winter precipitation in the form of snowfalls in the Himalayas is important for generating a sufficient volume of spring and summer meltwaters, which are critical for irrigation in the lower hills and valleys where agriculture predominates. Winter precipitation is also are indispensable for the success of winter crops, such as wheat, barley, and numerous vegetables.

Terai Region

Terai Region 

Terai region lies from 70m to 600m. In whole Nepal terai region covers about 17% .and 48% of population lives in this region . terai region is also known as greeneryof Nepal . Terai can also be divided into three parts they are : 1) terai 2) Bhabar tract and 3) Inner terai
20 districts of Terai Region are:
   1) Jhapa 6) Kailali 11) Banke 16) Sarlahi
   2) Dhanusha 7) Kanchanpur 12) Rautahat 17) Nawalparasi
   3)Parsa 8) Morang 13) Siraha 18) Bardia
   4) Dang 9) Mahottari 14) Kapilbastu 19) Rupandehi
   5)Saptari 10) Chitwan 15) Sunsari 20) Bara
In complete topographic contrast to the Mountain and Hill regions, the Tarai Region is a lowland tropical and subtropical belt of flat, alluvial land stretching along the Nepal-India border, and paralleling the Hill Region. It is the northern extension of the Gangetic Plain in India, commencing at about 300 meters above sea level and rising to about 1,000 meters at the foot of the Siwalik Range. The Tarai includes several valleys (dun), such as the Surkhet and Dang valleys in western Nepal, and the Rapti Valley (Chitwan) in central Nepal.

The word tarai, a term presumed to be derived from Persian, means "damp," and it appropriately describes the region's humid and hot climate. The region was formed and is fed by three major rivers: the Kosi, the Narayani (India's Gandak River), and the Karnali. A region that in the past contained malaria-infested, thick forests, commonly known as char kose jhari (dense forests approximately twelve kilometers wide), the Tarai was used as a defensive frontier by Nepalese rulers during the period of the British Raj (1858-1947) in India. In 1991 the Tarai served as the country's granary and land resettlement frontier; it became the most coveted internal destination for land-hungry hill peasants.

In terms of both farm and forest lands, the Tarai was becoming Nepal's richest economic region. Overall, Tarai residents enjoyed a greater availability of agricultural land than did other Nepalese because of the area's generally flat terrain, which is drained and nourished by several rivers. Additionally, it has the largest commercially exploitable forests. In the early 1990s, however, the forests were being increasingly destroyed because of growingdemands for timber and agricultural land.

The Hilly Region

The Hilly Region

Hilly region  lies in 600m and 3000m .hilly region covers about 68% of whole Nepal and 44.3 % of population lives hilly region .capital city of Nepal Kathmandu also lies in Hilly region . most of the people in hilly region does agriculture there are10 districts Zones in this hilly region they are listed below:

1. Panchthar 11) Sindhuli 21) Ilam 31) Udayapur
2. Okhaldhunga 12) Bhaktapur 22) Khotang 32) Kathmnadu
3. Kavrepalanchowk 13) Nuwakot 23) Lalitpur 33) Tanahun
4. Maygdi 14) Syangja 24) Lamjung 34) Kaski
5. Arghakhanchi 15) Baglung 25) Parbat 35) Gulmi
6. Surkhet 16) Palpa 26) Pyuthan 36) Rolpa
7. Achham 17) Rukum 27) Dallekh 37) Salyan
8. Makwanpur 18) Jajarkot 28) Doti 38) Bajura
9. Dhankuta 19) Bhajang 29) Therathum 39) Dadeldhura
10. Bhojpur 20) Baitadi 30) Ramechhap

Situated south of the Mountain Region, the Hill Region (called Pahar in Nepali) is mostly between 1,000 and 4,000 meters in altitude. It includes the Kathmandu Valley, the country's most fertile and urbanized area. Two major ranges of hills, commonly known as the Mahabharat Lekh and Siwalik Range (or Churia Range), occupy the region. In addition, there are several intermontane valleys. Despite its geographical isolation and limited economic potential, the region always has been the political and cultural center of Nepal, with decision-making power centralized in Kathmandu, the nation's capital. Because of immigration from Tibet and India, the hill ranges historically have been the most heavily populated area. Despite heavy out-migration, the Hill Region comprised the largest share of the total population in 1991.

Although the higher elevations (above 2,500 meters) in the region were sparsely populated because of physiographic and climatic difficulties, the lower hills and valleys were densely settled. The hill landscape was both a natural and cultural mosaic, shaped by geological forces and human activity. The hills, sculpted by human hands into a massive complex of terraces, were extensively cultivated.

Like the Mountain Region, the Hill Region was a food-deficit area in the early 1990s, although agriculture was the predominant economic activity supplemented by livestock raising, foraging, and seasonal migrating of laborers. The vast majority of the households living in the hills were land-hungry and owned largely pakho (hilly) land. The poor economic situation caused by lack of sufficient land was aggravated by the relatively short growing season, a phenomenon directly attributable to the climatic impact of the region's higher altitude. As a result, a hill farmer's ability to grow multiple crops was limited. The families were forced to adapt to the marginality, as well as the seasonality, of their environment, cultivating their land whenever they could and growing whatever would survive. Bishop has noted

that "as crop productivity decreases with elevation, the importance of livestock in livelihood pursuits . . . increases. For many Bhotia [or Bhote] living in the highlands . . . animal husbandry supplants agriculture in importance." During the slack season, when the weather did not permit cropping, hill dwellers generally became seasonal migrants, who engaged in wage labor wherever they could find it to supplement their meager farm output. Dependence on nonagricultural activities was even more necessary in the mountain ecological belt.

The Mountain Region

The Mountain Region

The Himalayan range runs northwest to southeast in a 2,400 kilometers (1,500mi) long arc. The range varies in width from 400 kilometers (250mi) in the west to 150 kilometers (93mi) in the east.The Himalayan range is one of the youngest mountain ranges on the planet. world 's highest peak Sagarmatha also lies in Himalayan region . and many other peaks .Himalayan region lies in 3000m to 8848m . among 75 district ,there are 16 district in Himalayan region .names of districts are listed below :

1 Mugu
2 Darchula
3 Gorkha 
4 Shankhuwasava
5. Taplejung
6. Sindhupalchowk
7. Manang
8. Kalikot
9. Dhading
10. Mustang
11. Jumla
12. Solukhumbu
13. Rasuwa
14. Dolpa
15. Humla
16. Dolkha
Mount Everest in the Himalayas The Mountain Region (called Parbat in Nepali) is situated at 4,000 meters or more above sea level to the north of the Hill Region. The Mountain Region constitutes the central portion of the Himalayan range originating in the Pamirs, a high altitude region of Central Asia. Its natural landscape includes Mount Everest and the other seven of the world's ten highest peaks, which are the legendary habitat of the mythical creature, the yeti, or abominable snowman. In general, the snow line occurs between 5,000 and 5,500 meters. The region is characterized by inclement climatic and rugged topographic conditions, and human habitation and economic activities are extremely limited and arduous. Indeed, the region is sparsely populated, and whatever farming activity exists is mostly confined to the low-lying valleys and the river basins, such as the upper Kali Gandaki Valley.

In the early 1990s, pastoralism and trading were common economic activities among mountain dwellers. Because of their heavy dependence on herding and trading, transhumance was widely practiced. While the herders moved their goths (temporary animal shelters) in accordance with the seasonal climatic rhythms, traders also migrated seasonally between highlands and lowlands, buying and selling goods and commodities in order to generate muchneeded income and to secure food supplies.

Geographical Structure of Nepal

Geographical Structure of Nepal

Location : The kingdom of Nepal lies between 80º 4' and 88º 12' east longitude and 26º 22' north latitude. It borders with China in the North and India in the South.
Area: 1,47,181 sq. Kms.
Altitude :  Varies from 70 to 8848 meters.
Capital : Kathmandu.
Population: 18.5 million (as of 1993)
Language :Nepali, the national language is the common language in Nepal. However different ethnic groups have their own mother languages like Tamang, Gurung, Newari, Maithili, Sherpa, Bhojpuri, Rai, Tharu etc.
Population Density: 122 per sq. Kms.
Geographical Structure of Nepal

Nepal is a small, landlocked country, situated between Tibet (China) to its north, and India to its east, west and south. At latitudes between 26 and 30 degrees north and longitudes between 80 and 88 degrees east, the country covers an area of 147,181sq.km and stretches approximately 145-241 km. north to south and 850 km. west to east. It has been said that, even though Nepal's area is actually much the same as that of the state of Florida in USA, if Nepal could be taken off the face of the earth and laid flat, its area would equal that of the whole of the United States of America!
However, in fact, although occupying just 0.1% of the earth's surface,  Nepal is one of the richest countries in the world in terms of bio-diversity due to its unique geographical position and attitudinal variation. The elevation of the country ranges from less than 100 meters above sea level in the Terai, to the highest point on earth, the summit of Mt. Everest, at 8,848 meters, all within a distance of about 150km, resulting in climatic conditions ranging from sub-tropical to Arctic.
Nepal is topographically divided into three regions: the Himalaya to the north, the middle hills consisting of the Mahabharat range and the Churia Hills, and the Terai to the south. The Himalaya and its foothills make up the northern border of the country and represent 16% of the total land area. This is the least inhabited region of Nepal, with less than 8% of the population living there. Most permanent settlements are at less than 4000m altitude, although there are summer settlements as high as 5000m.

The middle hills cover about 65% of the total land area and are home to around 45% of the population of the country. This area is the home of the ancient ethnic people of Nepal. The climate is very good and most of Nepal's lakes and beautiful valleys are located in the middle hills. Areas in the eastern hills receive most rainfall because of  the monsoon clouds, which come from the Bay of Bengal. The middle hills provide a very good habitat for wild life, such as leopard, deer, bear, monkeys, butterflies and over four hundred indigenous species of birds.

The Terai is the southern part of Nepal and is an extension of the Gangetic plains of India. It covers 17% of the total land area, providing excellent farming land as well as space for large industrial areas. Until 1950, the Terai was predominantly an area of heavily malarial sub-tropical forest, inhabited only by the Royal Bengal tiger, leopard, wild boar, several species of deer, one-horned rhino, wild elephant and gharial and mugger crocodiles. But after the eradication of malaria in the 1960s, many people from the middle hills migrated to the Terai in search of farming land. Today, about 48% of the population occupies this region.

So Nepal has a very interesting and exciting bio-diversity due to its unique geographical position and altitudinal variation. Probably, Nepal is only country in the world, which could provide such opportunity: in a period of just two weeks it is possible to travel from sub-tropical lowlands to alpine glaciers, to experience altitudes from as low as 60m to the base of the highest mountain on the earth, temperatures from +40 degrees celsius to -40 degrees celsius and a climate ranging from monsoon and humid to dry rain shadow and frozen zone.

Nepal is occupying only 0.1% of the earth  is home to:
- 2% of all the flowering plant species in the world;
- 8% of the world's population of birds (more than 848 species);
- 4% of mammal species on earth;
- 11 of the world's 15 families of butterflies (more than 500 species);
- 600 indigenous plant families;
- 319 species of exotic orchids.

History of Nepal

History of Nepal

The history of Nepal began in, and centers on, the Kathmandu Valley. Over the centuries Nepal's boundaries have extended to include huge tracts of neighboring India, and contracted to little more than the Kathmandu Valley and a handful of nearby city-states. Though it has ancient roots, the modern state of Nepal emerged only in the 18th century.

Squeezed between the Tibetan plateau and the plains of the subcontinent - the modern-day giants of China and India - Nepal has long prospered from its location as a resting place for traders, travelers and pilgrims. A cultural mixing pot, it has bridged cultures and absorbed elements of its neighbors, yet retained a unique character. After traveling through India for a while, many travelers notice both the similarities and differences. 'Same, same', they say, '…but different'.

Before Nepal's emergence as a nation in the latter half of the 18th century, the designation 'Nepal' was largely applied only to the Kathmandu Valley. Thus up until the unification of the country, Nepal's history is largely the history of the Kathmandu Valley. References to Nepal in famous Hindu epics such as the Mahabharata, Puranas and also Buddhist and Jain scriptures, establish the country's antiquity as an independent political and territorial entity. The Vamshavalis or chronicles, the oldest of which was written during the 14th century, are the only fairly reliable basis for Nepal's ancient history. The Vamshavalis mention the rule of several dynasties the Gopalas, the Abhiras and the Kiratas -- over a stretch of centuries. However, no extant historical evidence has yet authenticated the rule of these legendary dynasties. The documented history of Nepal begins with the Changu Narayan temple inscription of King Manadeva I (C 464-505 A.D.) of the Lichavi dynasty.

The Kiratis & Buddhist beginnings

 Nepal's recorded history kicks off with the Hindu Kiratis. Arriving from the east around the 7th or 8th century BC, these Mongoloid people are the first known rulers of the Kathmandu Valley. King Yalambar (the first of their 29 kings) is mentioned in the Mahabharata, the Hindu epic, but little more is known about them.

In the 6th century BC, Prince Siddhartha Gautama was born into the Sakya royal family of Kapilavastu, near Lumbini, later embarking on a path of meditation and thought that led him to enlightenment as the Buddha. The religion that grew up around him continues to shape the face of Asia.

Around the 2nd century BC, the great Indian Buddhist emperor Ashoka (c 272-236 BC) visited Lumbini and erected a pillar at the birthplace of the Buddha. Popular legend recounts how he then visited the Kathmandu Valley and erected four stupas (pagodas) around Patan, but there is no evidence that he actually made it there in person. In either event, his Mauryan empire (321-184 BC) played a major role in popularising Buddhism in the region, a role continued by the north Indian Buddhist Kushan empire (1st to 3rd centuries AD).

Over the centuries Buddhism gradually lost ground to a resurgent Hinduism and by the time the Chinese Buddhist pilgrims Fa Xian (Fa Hsien) and Xuan Zang (Hsuan Tsang) passed through the region in the 5th and 7th centuries the site of Lumbini was already in ruins.

Licchavis, Thakuris, then darkness

The Lichavis are said to have migrated into Nepal from north India in around 250 A.D. The first Lichavi king of historical importance was Manadeva 1. Another important Lichavi monarch was Anshuverma who opened trade routes to Tibet. One of his daughters, Bhrikuti, who was married to Tibetan ruler Tsrong-tsong Gompo, was instrumental in spreading the Gospel of the Buddha in Tibet and China. Anshuverma has been referred to as a man of many talents in the accounts of the Chinese traveler Huen Tsang, who had visited India in the 7th century AD.

Narendradeval another Lichavi king, initiated friendly relations with China and his successors laid the foundations of friendship with India by entering into matrimonial alliances with the Indian royal families. The Lichchhavi rule spanned over a period of about 630 years, the last ruler being Jayakamadeva.
Amsuvarman, the first Thakuri king, came to power in 602, succeeding his Licchavi father-in-law. He consolidated his power to the north and south by marrying his sister to an Indian prince and his daughter Bhrikuti to the great Tibetan king Songsten Gompo. Together with the Gompo's Chinese wife Wencheng, Bhrikuti managed to convert the king to Buddhism around 640, changing the face of both Tibet and, later, Nepal.

From the late 7th century until the 13th century Nepal slipped into its 'dark ages', of which little is known. Tibet invaded in 705 and Kashmir invaded in 782. The Kathmandu Valley's strategic location, however, ensured the kingdom's growth and survival. King Gunakamadeva is credited with founding Kantipur, today's Kathmandu, around the 10th century. During the 9th century a new lunar calendar was introduced, one that is still used by Newars to this day.
 

The golden age of the Mallas

After the fall of the Lichchhavis came the Malla period during which the foundation of the city of Kantipur (later Kathmandu) was laid. The early Malla rule started with Ari Malla in the 12th century and over the next two centuries grew into a large empire before disintegrating into small principalities which later became known as the Baisi (i.e. the twenty-two principalities). This was more or less coincidental with the emergence of the Chaubisi (i.e. twenty-four principalities). The history of these principalities remains shrouded up until the time when they joined other kingdoms, both large and small, to form the unified Kingdom of Nepal.
Jayasthiti Malla, with whom commences the later Malla period in the Kathmandu Valley, reigned towards the end of the 14th century. Though his rule was rather short, his place among the rulers in the Valley is eminent for the various social and economic reforms such as the 'Sanskritization' of the Valley people, new methods of land measurement and allocation etc. Yakshya Malla, the grandson of Jayasthiti Malla, ruled the Kathmandu Valley until almost the end of the 15th century. After his demise, the Valley was divided into three independent Valley kingdoms -- Kathmandu, Bhaktapur and Patan -- in about 1484 A.D. This division led the Malla rulers into internecine wars for territorial and commercial gains. Mutually debilitating wars gradually weakened them and by the time of King Prithvi Narayan ShahÕs invasion of the Valley, they had by themselves reached the brink of political extinction. The last rulers were Jaya Prakash Malla, Tej Narsingh Malla and Ranjit Malla of Kathmandu, Patan and Bhaktapur respectively. 

Restoration of the Shahs

In late 1950 King Tribhuvan was driving himself to a hunting trip at Nagarjun when he suddenly swerved James-Bond-style into the expecting Indian embassy, claimed political immunity and was flown to India. Meanwhile, the recently formed Nepali Congress party, led by BP Koirala, managed to take most of the Terai by force from the Ranas and established a provisional government that ruled from the border town of Birganj. India exerted its considerable influence and negotiated a solution to Nepal's turmoil, and King Tribhuvan returned in glory to Nepal in 1951 to set up a new government composed of demoted Ranas and members of the Nepali Congress party.

Although Nepal gradually reopened its long-closed doors and established relations with other nations, dreams of a new democratic system were not permanently realised. Tribhuvan died in 1955 and was succeeded by his cautious son Mahendra. A new constitution provided for a parliamentary system of government and in 1959 Nepal held its first general election. The Nepali Congress party won a clear victory and BP Koirala became the new prime minister. In late 1960, however, the king decided the government wasn't to his taste after all, had the cabinet arrested and swapped his ceremonial role for real control (much as King Gyanendra would do 46 years later).

In 1962 Mahendra decided that a partyless, indirect panchayat (council) system of government was more appropriate to Nepal. The real power remained with the king, who chose 16 members of the 35-member National Panchayat, and appointed the prime minister and his cabinet. Political parties were banned.

Mahendra died in 1972 and was succeeded by his 27-year-old British-educated son Birendra. Nepal's hippy community was unceremoniously booted out of the country when visa laws were tightened in the run-up to Birendra's coronation in 1975. Simmering discontent with corruption, the slow rate of development and the rising cost of living erupted into violent riots in Kathmandu in 1979. King Birendra announced a referendum to choose between the panchayat system and one that would permit political parties to operate. The result was 55% to 45% in favour of the panchayat system; democracy had been outvoted.

Nepal's military and police apparatus were among the least publicly accountable in the world and strict censorship was enforced. Mass arrests, torture and beatings of suspected activists are well documented, and the leaders of the main opposition, the Nepali Congress, spent the years between 1960 and 1990 in and out of prison.

During this time there were impressive movements towards development, namely in education and road construction, with the number of schools increasing from 300 in 1950 to over 40, 000 by 2000. But the relentless population growth (Nepal's population grew from 8.4 million in 1954 to 26 million in 2004) cancelled out many of these advances, turning Nepal from an exporter to a net importer of food within a generation. It is also widely accepted that a huge portion of foreign aid was routinely creamed off into royal and ministerial accounts.

During this time over one million hill people moved to the Terai in search of land and several million crossed the border to seek work in India (Nepalis are able to cross the border and work freely in India), creating a major population shift in favour of the now malaria-free Terai.

 

Shah Dynasty, Unification of Nepal

Shah Dynasty, Unification of Nepal

It took more than a quarter of a century of conquest and consolidation, but by 1768 Prithvi Narayan Shah, ruler of the tiny hilltop kingdom of Gorkha (halfway between Pokhara and Kathmandu), stood poised on the edge of the Kathmandu Valley, about to realise his dream of a unified Nepal.

Prithvi Narayan had taken the strategic hilltop fort of Nuwakot in 1744 and had blockaded the valley, after fighting off reinforcements from the British East India Company. In 1768 Shah took Kathmandu, sneaking in while everyone was drunk during the Indra Jatra festival. A year later he took Kirtipur, finally, after three lengthy failed attempts. In terrible retribution his troops hacked 120 pounds of noses and lips off Kirtipur's residents; unsurprisingly, resistance throughout the valley quickly crumbled. In 1769 he advanced on the three Malla kings, who were quivering in Bhaktapur, ending the Malla rule and unifying Nepal.

Shah moved his capital from Gorkha to Kathmandu, establishing the Shah dynasty, which rules to this day, with its roots in the Rajput kings of Chittor. Shah died just six years later in Nuwakot but is revered to this day as the founder of the nation.

Shah had built his empire on conquest and his insatiable army needed ever more booty and land to keep it satisfied. Within six years the Gurkhas had conquered eastern Nepal and Sikkim. The expansion then turned westwards into Kumaon and Garhwal, only halted on the borders of the Punjab by the armies of the powerful one-eyed ruler Ranjit Singh.

The kingdom's power continued to grow until a 1792 clash with the Chinese in Tibet led to an ignominious defeat, during which Chinese troops advanced down the Kyirong Valley to within 35km of Kathmandu. As part of the ensuing treaty the Nepalis had to cease their attacks on Tibet and pay tribute to the Chinese emperor in Beijing; the payments continued until 1912.

The expanding Nepali boundaries, by this time stretching all the way from Kashmir to Sikkim, eventually put it on a collision course with the world's most powerful empire, the British Raj. Despite early treaties with the British, disputes over the Terai led to the first Anglo-Nepali war, which the British won after a two-year fight. The British were so impressed by their enemy that they decided to incorporate Gurkha mercenaries into their own army.

The 1816 Sugauli treaty called a halt to Nepal's expansion and laid down its modern boundaries. Nepal lost Sikkim, Kumaon, Garhwal and much of the Terai, though some of this land was restored to Nepal in 1858 in return for support given to the British during the Indian Mutiny (Indian War of Independence). A British resident was sent to Kathmandu to keep an eye on things but the Raj knew that it would be too difficult to colonise the impossible hill terrain, preferring to keep Nepal as a buffer state. Nepalis to this day are proud that their country was never colonised by the British, unlike the neighbouring hill states of India.

Following its humiliating defeat, Nepal cut itself off from all foreign contact from 1816 until 1951. The British residents in Kathmandu were the only Westerners to set eyes on Nepal for more than a century.

On the cultural front, temple construction continued impressively, though perhaps of more import to ordinary people was the introduction, via India, of chillis, potatoes, tobacco and other New World crops.

The Shah rulers, meanwhile, swung from ineffectual to seriously deranged. At one point the kingdom was governed by a twelve-year-old female regent, in charge of a nine-year-old king! One particularly sadistic ruler, Crown Prince Surendra, expanded the horizons of human suffering by ordering subjects to jump down wells or ride off cliffs, just to see whether they would die

The Ranocracy

The death of Prithvi Narayan Shah in 1775 set in motion a string of succession struggles, infighting, assassinations, feuding and intrigue that culminated in the Kot Massacre in 1846. This bloody night was engineered by the young Chhetri noble, Jung Bahadur; it catapulted his family into power and sidelined the Shah dynasty.
Ambitious and ruthless, Jung Bahadur organised (with the queen's consent) for his soldiers to massacre several hundred of the most important men in the kingdom - noblemen, soldiers and courtiers - while they were assembled in the Kot courtyard adjoining Kathmandu's Durbar Square. He then exiled 6000 members of their familles to prevent revenge attacks.
Jung Bahadur took the title of Prime Minister and changed his family name to the more prestigious Rana. He later extended his title to maharajah (king) and decreed it hereditary. The Ranas became a second 'royal family' within the kingdom and held the reins of power - the Shah kings became listless figureheads, requiring permission even to leave their palace.
The hereditary family of Rana prime ministers held power for more than a century, eventually intermarrying with the Shahs. Development in Nepal stagnated, although the country did manage to preserve its independence. Only on rare occasions were visitors allowed into Nepal.
Jung Bahadur Rana travelled to Europe in 1850, attended the opera and the races at Epsom, and brought back a taste for neoclassical architecture, examples of which can be seen in Kathmandu today. To the Ranas' credit, sati (the Hindu practice of casting a widow on her husband's funeral pyre) was abolished in 1920, 60, 000 slaves were released from bondage and a school and a college were established in Kathmandu. But while the Ranas and their relations lived lives of opulent luxury, the peasants in the hills were locked in a medieval existence.
Modernisation began to dawn on Kathmandu with the opening of the Bir Hospital, Nepal's first, in 1889, the first piped water system, limited electricity and the construction of the huge Singha Durbar palace. In 1923 Britain formally acknowledged Nepal's independence and in 1930 the kingdom of Gorkha was renamed the kingdom of Nepal, reflecting a growing sense of national consciousness.
The arrival of the Indian railway line at the Nepali border greatly aided the transportation of goods but sounded a death knell for the caravan trade that bartered Nepali grain and rice for Tibetan salt. The transborder trade suffered another setback when the British opened a second, more direct trade route with Tibet through Sikkim's Chumbi Valley (the real nail in the coffin came in 1966, when the Chinese closed the border to local trade).
Elsewhere in the region dramatic changes were taking place. The Nepalis supplied logistical help during Britain's invasion of Tibet in 1903, and over 300, 000 Nepalis fought in WWI and WWII, garnering a total of 13 Victoria Crosses - Britain's highest military honour - for their efforts.
After WWII, India gained its independence and the communist revolution took place in China. Tibetan refugees fled into Nepal in the first of several waves when the new People's Republic of China tightened its grip on Tibet, and Nepal became a buffer zone between the two rival Asian giants. At the same time King Tribhuvan, forgotten in his palace, was being primed to overthrow the Ranas.

 

 

 

Nepal

About Nepal

Nepal is in Southern Asia, between China and India. It covers total area of 143,351 sq km and its boundary is 2,926 km long in total, bordered by China 1,236 km and India 1,690 km. It is a landlocked country.

The weather and climate varies from hot summers to severe winters. Nepal has varieties of lands as it has weather and people. The land starts from 70m from sea level from Kanchan Kalan in Terai and passes though hilly region to the world's highest point Mount Everest at 8,850 m.

Nepal is known for its natural beauty and it has its own cultures. It has more than 70 ethnic groups and more than 60 different languages are spoken in different parts of Nepal. Nepali is the national language of Nepal. People practice several religion. Till now Hinduism and Buddhism have the largest population.Kathmandu is the capital, and Nepal has 30 millions people. 

Taleju Temple

Taleju Temple

Taleju became the guardian deity of the Malla  kings and Taleju temples were built in her honor in all the three cities.

In this enchanting valley lie many mysteries, full of epic tales and endearing anecdotes. Every direction we turn to is a symbolic representation of religion and culture. As the festival of Dashain draws closer, and the belated monsoon continues to rinse us, more stories are unraveled.

One of the sacred goddess of Mallas, Taleju bhawani, which is situated in all the three districts of Kathmandu Valley, Kathmandu, Bhaktapur and Patan.

The royal temple of goddess Taleju in Bhaktapur however is the oldest among the three. Tulaja Bhawani came there from Tuljapur Karnataka, India. Initially the nature was considered as the God or Supreme power but later on Taleju Bhawani was claimed as the clan goddess of Malla Kings. This is all because of faith towards the Taleju Bhawani.

The temple is one-storeyed. The artworks found in the temple are regarded among best in Nepal. The temple square consists of two shrines for two female deities, Taleju Bhawani and Kumari. The temple of Taleju has always been one of Bhaktapur' s most sacred spots, traditionally closed to all but the reigning kings. The Taleju temple stands in the Mul Chok Court. At present, only Hindus are allowed to go inside the temple and the goddess cannot be photographed.

The main entrance door that leads to temple square is beautifully sculpted and so are the inside of the temples. Inside the temple, window, doors, struts are carved with images of various female deities. It is said that King Bhupatindra Malla himself carved one of the window. The square consists of two stone pillars, a four feet plinth, and a bell hanged in stone pillars. There are numerous doors on each four side and each door has sculpture of kalash, conch and eye on two adjacent sides. One of the door leads to a pond which is source of water for Nagpokhari “the royal bath”. One Thing is interesting about Taleju Bhawani Temple that is the square area in its middle. It is believed that the square is almost exactly equal to one rapani of area. People haven’t measured yet but the belief is still there.

The locals are renovating Taleju Bhawani Temple. It is in the condition of break down so the local Shilpakar(the masters of wood carving) are doing their best to renovate the temple. This temple is the representation of scientific belief in culture. At the beginning Suwal were claimed as the cook of God, but nowadays they are acclaimed as the farmers. From this point of view also we can say that there was no caste difference in that period. Cultural Expert Tejeshwar Babu Gwanga says, “a body with soul is corpse and body with soul is Shiva”. He means that the culture is the best way of representation of human life and artifacts. He even says that culture is related to environment which infact related to life style and related to concept. This concept is that the society then was not a society of discrimination as caste and class where we can observe transparently in the attitude of Malla Kings while building many cultural artifacts all around Kathmandu Valley.

Culture has two dimensions says scholar Gwanga, cultural traditionalism and cultural dynamism. These two aspects make up cultural symbols and beliefs. Both are needed to live a better life by not forgetting ones cultural values. So Taleju bhawani is also the representation of both cultural aspects. So, Taleju Bhawani carries great symbol to it.

Swayambhunath Temple

Swayambhunath Temple

Swayambhunath Stupa is one of the most oldest Shrine in Nepal. The monument is believed to be self created and the history of the monument backs to the 5th Century. It is also known as the Monkey temple as there are holy monkeys living in parts of the temple in the north-west. Swayambhunath complex is comprised of several other temples and shrine some dating back to the Licchavi period and museum, library and Tibetan monastery are recently added.

 Swayambhunath is among the oldest religious sites in Nepal. There are several legends which describe Swayambhunath was born out of a lotus flower that bloomed in the middle of the Kathmandu which was a big lake at that time. Then the warrior named Manjushree came from China and he drained the water from the Kathmandu Valley and worshipped this grandeur monument. The largest image of Gautam Buddha in Nepal was recently built on the western boundary of Swayambhunath.

Swayambhunath is, perhaps, the best place to observe the religious harmony in Nepal. The stupa is among the most ancient shrines in this part of the world and is a major landmark of the valley and looks like a beacon below the Nagarjun hill.

Going to Swayambhunath:

If you like walking or hiking, the best way to reach Swayambhunath is to walk from Thamel area. It is a nice 40-45 minute walk and it is worth all the time. The beautiful view you will get from the temple is amazing and priceless. But you need to beware of monkeys. Please be sure not to take open food or eat before monkey because they can be nasty at times. The monks always welcome the visitors during the meditation! Be ready to climb the steps to this temple but its definitely worth the visit!

Monkey swimming at Swayambhunath Video

Monkey Swimming

Manakamana Temple

Manakamana Temple

The History of Manakamana Temple

The mythical history of the Manakamana goddess dates back to the reign of King Ram Shah of Gorkha. Every night, the king’s wife would awake and make her way to a nearby hill. Upon finding his kingly bed empty, Ram Shah decided to feign sleep and follow his queen on her nightly sojourn. He soon found himself outside a large hall, guarded by two massive lions. Inside, the hall was lined with various gods and goddesses, waiting for the queen to chair their heavenly meet. Struck with the fact that his queen was possessed of divine power, the king returned home with a heavy heart.

The next morning, he informed his wife of all he had witnessed, claiming that he had seen it all in a dream. No sooner had he revealed his discovery, Ram Shah was struck dead. Back then, the practice of a wife committing Sati by throwing herself on the funeral pyre of her husband was very much in vogue. However, Ram Shah’s personal secretary Lakhan Thapa Magar pleaded with the queen not to go through with the practice. The queen, however, assured Thapa Magar that she would return.

Months after the death of the king and queen, Thapa Magar heard of a stone discovered by a farmer ploughing his field. When struck by the plough, the stone began to leak a profusion of blood and milk. Thapa Magar rushed to the area and believing the stone to be an incarnation of the dead queen, built a temple there and began to serve the goddess Manakamana. Unlike other Hindu temples, where Brahmins are the priests, the Manakamana temple is served exclusively by the descendents of Lakhan Thapa Magar, who are now in their 17th generation.

Situated atop a 1300-meter hill, 105 kilometers to the west of Kathmandu, the Manakamana Devi temple is a highly venerated sacred place of the Hindu Goddess Bhagwati, an incarnation of Parvati. The name Manakamana is derived from two words, Mana, meaning heart and Kamana, meaning wish. It is believed that the Goddess Bhagwati rewards those who make the pilgrimage to her shrine by granting their wishes, and she is especially popular with Newari newlyweds who pray for sons.

The history and location of the Manakamana temple are explained by a curious legend. The Queen of the 17th century Gorkha King, Rama Shah, was said to have magical powers that only her devotee, Lakhan Thapa, knew about. One day the Queen’s husband became aware of her secret when he saw her in the form of a goddess and Lakhan Thapa in the form of a Lion. Soon thereafter the King mysteriously died and the Queen, as was the custom of the day, committed sati (ritual immolation) upon her husband’s funeral pyre. Prior to her death, the Queen had promised her devotee Lakhan Thapa that he would soon again see her. Some time later while plowing a field, a farmer discovered a stone from which blood and milk were pouring. When Lakhan Thapa learned of this he was convinced it was a sign from the dead queen, and at the site where the stone had been discovered he constructed a temple in her honor. The present 19th century temple is a replacement of the one built by Lakhan Thapa. Tradition has it that the temple priest must be a descendant of Lakhan Thapa.

The Manakamana temple overlooks the Trisuli and Marsyangdi river valleys, and offers breathtaking views of the Manaslu, Himalchuli and Annapurna mountains to the north. The temple is set in a square, which is overlooked by an enormous sacred magnolia tree. Two popular festivals, Dashain (in September-October) and Nag Panchami (July – August), draw large numbers of pilgrims from throughout the country. In the past, pilgrims used to make a long and arduous trek up to the hilltop temple from the town of Kurintar on the Trisuli River. Nowadays, a cable car ride of 10-15 minutes brings visitors from the base-station in Cheres to the temple site.

An hour walk from the Manakamana temple leads past the Bakeshwar Mahadev Mandir Shiva temple to the Lakhan Thapa Gurpha sacred cave, which is named after the founder of the Manakamana temple.

Bindabasini Temple - Bindhyabasini Mandir

Bindabasini Temple - Bindhyabasini Mandir

Bindabasini temple is the hindu based religion temple which is built in a Pagoda style and the building is of white colour.It is also considered as the most popular temple and religious sites of Pokhara after Tal Barahi temple of Pokhara.It is situated at 3000 ft. above from the sea level surrounded by Machhapuchhre and Annapurna ranges. You can also enjoy the fabulous views of the city and the mountain ranges from the temple. The temple is dedicated to Goddess Durga which is also known as Shakti or Kali and many manifestations. Many hindu peoples come to this temple for worship, marriage ceremony, bratabandha etc. This temple has also become the enthusiastic place for the visitors which have also been known as the tourist’s attraction place. Around the temple, there is big tree which provides quite sacred environment and spiritual feeling to the people.The temple has become one of the crucial place for visit.

Pokhara is a popular destination in Nepal, filled with many fascinating sights for tourists to investigate. One of the most popular and most visited of these is the intriguing Bindabasini Temple, known locally as Bindhyabasini Mandir. Standing proudly atop a hill, this striking temple looks calmly over the bustling city of Pokhara.

The white pagoda-styled building of the Hindu Bindabasini Temple quietly sits at some 3000 feet above sea level along the renowned Annapurna and Machhpuchhare mountain ranges. It is located near the busy Old Bazaar of Pokhara, a center of commerce in the Himalayas.

Bindabasini temple or Bindhyabasini Mandir is of great religious importance to Hindus living in the Pokhara region. It is a vital hub of religious fervor. The temple itself is dedicated to the Hindu goddess Durga, who is Pokhara's chosen guardian deity. Durga, also known as Shakti or Kali has numerous manifestations and at the Bindabasini temple she is seen as Bhagwati, a blood-thirsty aspect of the goddess. Durga appears in the form of a Saligram. A Saligram, according to Hindu mythology is an propitious stone. It is said that the temple was created after the goddess ordered king Khadag Bum Malla to set up a her statue here. The Bindabasini temple was then founded in BS 1845. Since its establishment, Bhagwati has been an object of worship here on a daily basis. Animal sacrifices are typically presented at the temple on Saturdays and Tuesdays. The Hindu festival of Dashain sees large numbers of believers coming to offer sacrifices at Bindhyabasini Mandir. Indeed, there is little space for tourist during the festival of Dashain.

The ornate structure of Bindabasini Temple is surrounded by a park-like landscape. Many come here to enjoy pleasant picnics whilst enjoying the amazing panorama. Spectacular views can be absorbed from this marvelous vantage point which looks out over the town of Pokhara and takes in some of the impressive Himalayas. Adding to the peaceful atmosphere is the fresh scent of “Dhup”.

A visit to Bindabasini Temple can be combined with a stroll through the Old Bazaar. Nearby is also the popular holiday leisure spot of Phewa Lake. Located at the foot of the hill on which Bindabasini Temple stands is the roadway to Sarangkot, another popular lookout point.

Dakshinkali Temple

 Dakshinkali Temple

The Dakshinkali Temple is one of the well-known Hindu enshrinement that is devoted to the Goddess Kali also known as “the black one”.

The Dakshinkali Temple can be found 22 kilometers from Kathmandu valley and about a kilometer from the village known as Pharping.
While the road to the DakshinKali Temple is in very good condition, it is a steep climb all the way.
 Anyone planning to get to the DakshinKali Temple will find the incline quite interesting and the fun part will be on the way back.
The DakshinKali Temple is about 45 minutes by taxi from Kathmandu although there is the availability of public transport.
This is not the best way to get to DakshinKali Temple because this kind of transport is usually quite packed.

The Environ around DakshinKali Temple

The environ around the DakshinKali Temple particularly the parking lot will b very crowded as the route will take you down a path where flowers and offerings to the Goddess are sold. Weekends are good for the DakshinKali Temple as there is large assembly of well dressed adherents with most dragging goats and chicken to be offered as sacrifices to the Goddess. The DakshinKali Temple is found down the flight of steps open to the sky and is adorned with the c overhanging covering of embroidered snakes. The black stone image of Kali depicts her as hunching over a dead body characterizing victory over time.

Origin of DakshinKali Temple and Importance to Hindus

It is believed that DakshinKali Temple was brought about after Kali appeared in the dream of King Mala and ordered the king to construct the DakshinKali Temple dedicating her in an unknown strange place.

The DakshinKali Temple has an important role to Hindus who require her blessings.
It is believe that the Goddess at DakshinKali Temple has the ability to make these wishes come true.
 Animals and specifically the cockerels male goats that have not been castrated are sacrificed as wishes are made in front of DakshinKali Temple
Dakshinkali Temple is an ancient, historic and religious property of Nepal which has an exquisite and more than millennium years old legend of its establishment in the reign period of Manadeva of Lichchavi dynasty which was founded by Supushpa, the first Aryans and Lichchavi ruler of Nepal.
Mahakali is an intricate incarnation of goddess Annapurna who is consort of Mahakal(Pashupatinath). Dakshinkali inscribe Mahakali situated in Dashin(South) direction of Kathmandu.
As lord Shiva is never worshiped for sacrifice so does Mahakali. She does not gratify on sacrifice.The custom of sacrifice is incited through various myths and superstitious culture of human beings.
The myriad devotees of goddess Dakshinkali still argue that goddess Dakshinkali does not satisfy with sacrifice. They believe sacrifice is for making her warriors happy. Many opponents of animal sacrifice, do vegetarian sacrifice of coconuts. In contrast, many proponents believe that sacrifice of animals averts animals' sufferings giving them reincarnation to the place of goddess. It may support the mythology of an immortal state of a soul.
In Hindus holy Vedas and Puranas,it is written that her blue body with three eyes,each eye is made up of the Sun, the Moon and fire respectively. But some writers unknowingly named her as Dark Mother.Nevertheless her illumination is vigorously praised in Shiv Puran too.
Skewing glorious world history of Roman empire, more than decades of historical dark ages in the lap of its history, it is seen that an era in which starvation, outbreak of epidemic disease such as plague, unemployment and ignorance dwelled in the empire galloping millions death of innocent,uneducated and starving people. It is an ironical example to differentiate darkness versus unknowingly so called Dark Mother. Whereas voyaging to her mystery, Kalidas( Das means servant that is Mahakali servant)a renowned classical Sanskrit poet has written many epic poems and masterpiece of literature in 5th century, was blessed by Mahakali with a great deal of knowledge. Before her kind boon he was regarded as Maha Murkha(the most foolish) by other kings and even by her spouse princess Vidyotma. He got his name Kalidas only after he gained blessings of Mahakali.

Budhanilkantha Temple

Budhanilkantha Temple

Budhanilkantha Temple is located at the base of Shivapuri Hill within the Kathmandu valley on the northern side. It is also known as mystical Budhanilkantha temple or Narayanthan temple .Budhanilkantha literally means “Old Blue Throat”. It is only nine kilometer away from the main city. It is a deity of Lord Vishnu; Lord Vishnu is also known as Narayan.It is called Vishnu (Narayan) Jalasayan lying on Ananta Sesa, in the cosmic ocean. The deity is about thousand years old. Lord Vishnu is about five meter (Seventeen fits) long and lying in a thirteen meter (forty three fits) long tank, as if floating with his legs crossed with his sleeping body resting on the coils of Ananta and his 11 hooded head.His four hands hold the four symbols of Vishnu, the Shankha as conch shell, Chakra as disc,Gada as club and Padma as lotus flower. It is believe that the deity was carved in the seventh or eighth century during the Licchavi period. Hindus can walk down the steps and touch his feet, but foreigners cannot walk and touch. It is with the sacredness of this particular god that a deep seated belief was created by King Pratap Malla through a prophetic dream. It was his strong belief and fear that should the King of Nepal visit the Budhanilkantha temple, death would be threatening immediately to fall upon his departure. The two other images of the deity which were carved during the same time lie at two particular destinationa, the Balaju Garden were public viewing can take place and the beautiful Royal Palace in Kathmandu.It is here at Budhanilkantha temple, however that public is not permitted.
Budhanilkantha Temple is located at the base of Shivapuri Hill within the Kathmandu valley on the northern side. It is also known as mystical Budhanilkantha temple or Narayanthan temple .Budhanilkantha literally means “Old Blue Throat”. It is only nine kilometer away from the main city. It is a deity of Lord Vishnu; Lord Vishnu is also known as Narayan.It is called Vishnu (Narayan) Jalasayan lying on Ananta Sesa, in the cosmic ocean. The deity is about thousand years old. Lord Vishnu is about five meter (Seventeen fits) long and lying in a thirteen meter (forty three fits) long tank, as if floating with his legs crossed with his sleeping body resting on the coils of Ananta and his 11 hooded head.His four hands hold the four symbols of Vishnu, the Shankha as conch shell, Chakra as disc,Gada as club and Padma as lotus flower. It is believe that the deity was carved in the seventh or eighth century during the Licchavi period. Hindus can walk down the steps and touch his feet, but foreigners cannot walk and touch. It is with the sacredness of this particular god that a deep seated belief was created by King Pratap Malla through a prophetic dream. It was his strong belief and fear that should the King of Nepal visit the Budhanilkantha temple, death would be threatening immediately to fall upon his departure. The two other images of the deity which were carved during the same time lie at two particular destinationa, the Balaju Garden were public viewing can take place and the beautiful Royal Palace in Kathmandu.It is here at Budhanilkantha temple, however that public is not permitted.The Budhanilkantha statue of the Hindu god Vishnu, located approximately 10 kilometers from the center of Kathmandu at the base of the Shivapuri Hill, is the largest and most beautiful stone carving in all of Nepal. It is also the most enigmatic.Carved from a single block of black basalt stone of unknown origin, the Budhanilkantha statue is 5 meters in length and it lies in a reclining position inside a recessed tank of water (representing the cosmic sea) that is 13 meters in length. Called the Sleeping Vishnu, or Jalakshayan Narayan, the statue depicts the deity reclining on the twisting coils of the cosmic serpent Shesha (Shesha is the eternal, multi-headed king of the serpent deities known as Nagas, and also is the servant of Vishnu). Vishnu’s legs are crossed and the eleven heads of Shesha cradle his head. Vishnu’s four hands hold objects that are symbols of his divine qualities: a chakra or disc (representing the mind), a conch-shell (the four elements), a lotus flower (the moving universe) and the club.Budhanilkantha literally means “old blue-throat’ and how it got that name is fascinating, as explained by the excellent Rough Guide to Nepal.“Budhanilkantha name has been a source of endless confusion. It has nothing to do with the Buddha (buddha means “old”, though that doesn’t stop Buddhist Newars – a particular sect of Nepalese Buddhists - from worshipping the image). The real puzzler is why Budhanilkantha (literally “Old Blue Throat”), a title which unquestionably refers to Shiva, has been attached here to Vishnu. The myth of Shiva’s blue throat, a favorite in Nepal, relates how the gods churned the ocean of existence and inadvertently unleashed a poison that threatened to destroy the world. They begged Shiva to save them from their blunder and he obliged by drinking the poison. His throat burning, the great god flew up to the range north of Kathmandu, struck the mountainside with his trident to create a lake, Gosainkund, and quenched his thirst – suffering no lasting ill effect except for a blue patch on his throat. The water in the Sleeping Vishnu’s tank is popularly believed to originate in Gosainkund, and Shaivas claim a reclining image of Shiva can be seen under the waters of the lake during the annual Shiva festival there in August, which perhaps explains the association. Local legend maintains that a mirror-like statue of Shiva lies on the statue’s underside.”Two old stories offer differing explanations of the origin of the Budhanilkantha statue. One says that the statue was sculpted and brought (by devotees or forced labor) to its current location in Kathmandu during the reign of the seventh-century monarch Vishnugupta, who controlled the Kathmandu valley under the Licchavi king Bhim Arjun Dev.An alternate legend relates that in times past a farmer and his wife occupied a farm in an (unspecified) area and while cultivating the land they struck the Deity. Immediately afterwards blood began to flow from the ground and thus the lost deity of Budhanilkantha was recovered and placed in its rightful position.
Whatever the actual source of the statue and the time of its creation, it is known that for much of its history it was considered a representation of Vishnu. This is understandable, given the fact that the main sect of Hinduism in Nepal was Vaishnavism, or the worship of Vishnu. At different times, however, for example in the 12th and 13th centuries of the Malla Dynasty, when Shiva became the most popular deity, the Budhanilkantha was not so revered.
In the late 14th century, the Malla king Jayasthitihi (1382–1395) is credited with reviving the Vishnu cult by claiming to be the latest incarnation of this often-incarnated god. Subsequent kings of Nepal, most notably Pratap Malla (1641-1674) have made the same claim. According to a story originating from this time, Pratap Malla had a prophetic vision, which resulted in his strong belief and fear that should the King of Nepal visit the Budhanilkantha temple, death would be imminent upon his departure. Continuing to this day the Hindu Kings of Nepal will not visit the temple. The devotional practice of other Hindus is to approach Vishnu’s feet and, after touching them, make prayers and/or give thanks to the god (but it is forbidden for foreign visitors to do this).Budhanilkantha has become the site on which Haribodhini Ekadashi takes place during the 11th day of the Hindu month of Kartik (October – November). Attended by many thousands of pilgrims, it is the principle festival for the year in celebration of the awakening of Lord Vishnu from his long sleep.It is interesting to note that two other examples of the enormous stone carvings of the Sleeping Vishnu exist in the city of Kathmandu. One, which may be viewed by the general public, lies five kilometers northwest of the city center in the Balaju Gardens.
The other, which may not be viewed by the public, is at the Royal Palace.The basic festival of the year is when Lord Vishnu who sleeps on the cosmic ocean during Chaturmasya periods wakes up on the Haribodhini Ekadashi day in late October or early November period. Many thousand of Hindu people come their day to celebrate their festival.The deity of Budhanilkantha was last for a while and was later rediscovered by a farmer. It is believe that the farmer struck the buried deity with his plough and that blood come out from ground.The morning puja between Nine and ten am is interesting and enjoyable .The last deity of Budhanilkantha was recovered and place in its rightful position. It is common practice for the Hindus to walk down to Vishnu’s feet to touch them but it is forbidden for foreign visitors to do the same. It is one of the wonderful deity of Hindus but there is some improve of environment of place rest things are beautiful place once you visit never forget lifetime.


 

Patan Krishna Temple

Patan Krishna Temple

The eight-sided Krishna temple which marks the entrance to the Durbar Square is also known as the Cyasimdeval or Cyasim Degah. 

It was built in 1723 A.D. by Yogamati, the great-grandfather of Raja Siddhi Narsimha Malla and the daughter of Yoganarendra Malla. 

The style of this multi-stage sikhara temple is Indian, although its design is of a type rare in both India and Nepal. 

The temple was built to commemorate the wives who burned themselves to death according to the custom of sati upon the death of King Yoganarendra Malla, the number of wives perhaps being eight, although some sources put the number at more than thirty. 

The temple as a whole is most notable architecturally for the excellence of its carving in stone, and it bears no relation to multi-roofed Nepalese temples in brick and wood.

This tall structure is an effective marker for the beginning of the square as it stands on its stone based about 4 feet in height. 

The sikhara-shaped storeys are marked by two series of small open balconies which project forward from the tower with small and graceful turret roofs over each. 

The overall effect of the building, emphasized by the low relief "ribs" along the relatively plain upper portion below the final pinnacle, is of upward directed composition.

 The multiplied elements are perhaps more harmoniously combined here than at the square's Krishna-Radha temple and the stone carving is not so complex and abundant as to overwhelm the viewer as in the case of the Mahaboudha temple outside the square.

The four large stages of the base lead up to the circumambulatory passage entrance, and two stone lion 4 feet in height guard the smaller entrance stairs which are set into the stepped base. On the last step before the circumambulatory are two elaborate multi-armed figures which also serve as guards. The major steps of the plinth are lightly carved into a series of double ridges at the top of each level and slight bevels at the bottom. At the base of the columns which enclose the circumambulatory the carving becomes more detailed and more symbolic. Quite suitably for this passage we see the application of the meandering line motif called the kalpalata, this is the wish-fulfilling vine from which all desires are granted and all needs supplied. As a symbol of unending continuity, this design encircles the shrine in worship by walking the circumambulatory is the carved figure of lion, symbol of strength and power, the form becoming two-headed as it turns each of the temple's eight "corners."

Between each pair of columns around the first level passageway in an archway marked by a slightly raised carved circle at its highest point and similar circles at the head of each column, these being doubled at each corner of the building. The circular motif helps make for a design of light, balanced composition, and it is remarkable that the building is of an almost weightless appearance despite the narrowness of the columns and the considerable mass of the upper two third of the structure.

The entranceways are within the circumambulatory passage and are marked by the meandering line also, here being carved in higher relief are pillars on each side of the doorways beneath which stand stone lions. There are eight such doorways but six are false. The eastern and western openings have wooden doors covered with much carvings related to wood. Also each of the eight sides has two illusionist windows flanking its false door. These are carefully copied after wooden screen windows and some of the carved holes actually do penetrate through the stone "screens" to the interior of the small, dark shrine.

The second storey is of quite complex spatial relationships because of the eight columned niches that project from the main sikhara each with a miniature sikhara tower as pinnacle. The cornice upon which these niches rest is elaborately carved with a great many border motifs and the second level has numerous small carvings of various gods and goddesses without interrupting the overall rhythm of columns and arches that repeats that of the first level. This second floor issued for religious functions and its circumambulatory is open as on the first level.

The third stage of the temple is not functional and the arched niches here, while following the lower level designs on a smaller scale, serve only as decorative additions to the main sikhara tower, which is made of brick and capped by a stone finial. Statues of various divinities are attached to the raised ribs of the tower and the uppermost pinnacle, which echoes of all the minor pinnacle turrets below it, is brightly gilded. Its form is quite simple, providing a good example of the basic capping device used in Nepalese temple architecture. Just below this final elements are seven small divinity statues showing figures seated on lotus bases, and above these, beyond the tower's highest niches, the sikhara tower is no longer clearly eight-sided but round. However, in small elements like column shape and window perforations, eight-sidedness is clearly emphasized throughout the design.

It is important to note that Krishna Mandir is clearly Hindu both in total plan and in detail, its Indian origin making it less a blend of stylistic influences than is common in Nepal, The carvings in stone of Garudas, nagas, snake-destroying demons, and certain deities are almost exact parallels of figures and designs common since every early times in India. in total, the building must be termed Indo-Nepalese.

Durbar Square Bells

Located next to Krishna Mandir is a large cast bronze bell over 200 years old which was rung by all rulers of Patan for religious and warning purposes. It stands on a very high base into which shops have been built; the bell is itself being supported by a heavy post and lintel stone framework which has been painted with religious symbols. The bell is covered by a small brightly gilded roof which harmonizes well with the roofs of the Nepalese style temples around it. A golden pinnacle stands atop this small protective roof. The bell was erected in 1737 by Vishnu malla and his wife Chandra Lakshmi.

Pashupatinath Temple

Pashupatinath Temple

One of the most sacred Hindu temples of Nepal  Pashupatinath Temple is located on both banks of Bagmati River on the eastern outskirts of Kathmandu.
Pashupatinath is the most important temple dedicated to god Shiva.
 Every year this temple attracts hundreds of elderly followers of Hinduism.
They arrive here to find shelter for the last several weeks of their lives, to meet death, be cremated on the banks of the river and travel their last journey with the waters of the sacred river Bagmati, which later meets the holy river Ganges. Hinduists from every corner of Nepal and India are arriving here to die.
It is believed that those who die in Pashupatinath Temple are reborn as a human, regardless of any misconduct that could worsen their karma. The exact day of their death is predicted by astrologers of the temple. If you are attracted to the places where the spirit of death can be felt, then consider Pashupatinath as your first destination. It is a temple with special atmosphere of death; death is present in almost every ritual and every corner of it.
The main temple of Pashupatinath is a building with a bunk roof and a golden spire.It is located on the Western bank of Bagmati and is considered a masterpiece of Hindu architecture. It is a cubic construction with four main doors, all covered with silver sheets.
The two-storied roof is made from copper and is covered with gold. This richly decorated temple with wooden sculptures is believed to make wishes come true. One of the most astonishing decorations of the temple is the huge golden statue of Nandi - Shiva’s bull.
Only followers of Hinduism can enter the main temple, but all the other buildings are available for foreigners to visit. From the Eastern bank of the river the main temple can be seen in its whole beauty. The western bank of Bagmati also hosts the so called Panch Deval (Five temples) complex, which once was a holy shrine but now serves a shelter for destitute old people.
Numerous religious buildings are also located on the eastern bank of Bagmati, most of them are devoted to Shiva. The majority of these buildings are small single storey constructions made from stone. From the outside these buildings are reminding crypts, but in reality these are sacral buildings, created for holding the symbol of the deity Shiva - lingam (erect phallus). Lingams can be found all over the complex.

Along the right bank of Bagmati numerous platforms for funeral pyres are built. The cremations on these platforms are a common activity.

Usually tourists have the chance to see at least one open-air cremation.

The majority of religious rituals are culturally unusual and even mind-blowing for Westerners, but probably the most culturally unusual thing in Pashupatinath is the specific smell of cremated bodies. Unlike any expectation the smell has nothing in common with the smell of decaying flesh, but rather reminds the smell of clabber mixed with different spices.

Another culturally shocking thing in Pashupatinath is the image of local women washing clothes downstream the river. The waters of Bagmati contain animal fat because of the ashes of cremated Shiva followers and easily wash the dirt from linen. It is believed that this is how the soap was invented. 

As far as Shiva is considered the patron of animals and all living organisms, monkeys and deers are wandering all around the temple complex on both banks of Bagmati. Monkeys are very often unfriendly, they beg for food, snatch things from careless tourists and may even be dangerous.

It is also very common to meet sadhus in Pashupatinath.

Sadhus are wandering ascetic yogis, who are trying to acquire liberation from the cycle of death and rebirth by meditating. 

They have very unique appearance with specific yellow paintings on their bodies.

Majority of sadhus are very tourist friendly and eager to pose for the photos with foreigners, but it is not free of charge. They live in caves or tiny cells on the territory of Pashupatinath. Sadhus have extremely ascetic and even miserable life but for a Westerner their independent and unconstrained behavior looks mysterious. 

Muktinath Temple

Muktinath Temple

Introduction

Muktinath-Chumig Gyatsa is a sacred place for both Hindus and Tibetan Buddhists at 3750 meters (12,300 feet) at the Annapurna Circuit in the Himalayas of Nepal. It is a great example of how two religions can share the same holy spot with mutual respect and support. 

Attributes

In Muktinath-Chumig Gyatsa all the elements are represented, not only earth, air and holy water, but also fire. Beside trees are growing at an unusual altitude. For this and reasons unseen yogis from both religions do their meditation at Muktinath.  

Padmasambhava & Dakinis

The local name for Muktinath is Chumig Gyatsa (Hundred Waters). The traditional caretakers of Muktinath-Chumig Gyatsa are the Tibetan Buddhist Chumig Gyatsa ('Muktinath') nuns with the head of the Gye Lhaki Dung as their abbot. This family is popularly know as the Lama Domar family, an unbroken lineage of Tibetan Buddhist Nyingma lamas from Muktinath Valley, which has Chumig Gyatsa as its religious seat for centuries. The current abbot of Chumig Gyatsa is Muktinath Lama Wangyal.

According to Tibetan Buddhists Muktinath-Chumig Gyatsa is the home of 21 Taras, female deities, and the residence of many Dakinis, known as Sky Dancers, energetic beings in female form, evocative of the movement of energy in space. It is of great importance for Buddhists that Chumig Gyatsa is one of the 24 Tantric places. Padmasambhava plus the Mahasiddhas blessed it with their visit. The famous Tibetan yogi Shabkar visited Muktinath in 1818 and stayed for several days to 'connect to the place', as his autobiography tells us. The Padmasambhava Statue in Narsingh Gompa can be considered the most holy object together with the Chenrezig statue.

This is a very brief enumeration. More information on Buddhist backgrounds - for instance on the natural fire - can be found in the pilgrimage guide "The Clear Mirror", written down by the late abbot of Chumig Gyatsa, Muktinath Lama Jampal Rabgyé Rinpoche. See also the research published by the Muktikshetra Publication Committee, mentioned below.

Lord Vishnu & Shalagramas

For Hindus, beside the natural fire representing Brahma and the holy waters, the central meaning of the Muktinath area is the veneration of the god Vishnu in the form of ammonites (shilas) called Salagrama-Shilas.

There are many stories which tell of Vishnu turning into stone and all of them are closely connected to the holy Kali Gandaki River. This river, also known as the Salagrama, is a few hours walking from Muktinath-Chumig Gyatsa. 

Salagrama

The building in 1815 of the Buddhist-Hindu temple of Vishnu and Chenrezig at Muktinath-Chumig Gyatsa was initiated by the Nepali Queen Subarna Prabha who considered Muktinath-Chumig Gyatsa Salagrama. The Purana legends (300-1000 AD) mention Salagrama being the most holy spot connected to the Gandaki River. Salagrama is one of The 108 Temples & Celestial Abodes of Vishnu referred by the Tamil hymns of the Alwars of the 1st millennium CE. Although the veneration of Vishnu is central nowadays, there is also a connection with Krishna as well as with Shiva.

Salagrama, Muktikshetra and Muktinath

It is difficult to understand the exact status of Muktinath-Chumig Gyatsa within Hinduism. There is no difference of opinion within Hindu schools regarding the status of the Gandaki River. However, some Hindu schools doubt that the very spot Muktinath-Chumig Gyatsa*is the Celestial Abode of Vishnu connected to the Gandaki River (Salagrama). They have the opinion that the source of the Gandaki or a cave near to it is Salagrama and the real place ('nath') of salvation ('mukti'). One of the reasons for their opinion is that contradictory to other Hindu pilgrimages sites connected to a holy river, one has to walk away from the holy Gandaki River for several hours to reach the site. Another reason is that 'Muktinath' as such is not mentioned in Hindu scriptures like the Mahabharata and the Puranas. The name 'Muktikshetra' does appear in the Varaha Purana (c.144:v.122), but as the area near the Gandaki River and not as a spot in the mountains.** Also there is more than one 'Muktinath'. For instance, while Muktinath-Chumig Gyatsa is at 12,000 feet near Thorong La Pass, R.S. Gherwal locates Muktinath in his pilgrimage book - published in 1927 - at 17,000 feet near Nora Pass (p.82).

Muktinath Lama Wangyal pointed out the bottom line though, when he was asked what his opinion is in the very matter: "Look at the many, many Hindu pilgrims visiting Muktinath-Chumig Gyatsa; no doubt this is a pilgrimage place for Hindus." 

Swaminarayan 

One Hindu Guru connected to Muktinath is Lord Shri Swaminarayan, Satguru of Sabij Yoga, the goal of which is the realization of and service to God Supreme. At the end of the 18th century this Satguru practiced severe penance in Muktinath for two and a half months and attained the highest degree of proficiency in Nishkamvrat. In 2003 his followers funded the new wall around Muktinath and raised a small monument for him at Muktinath-Chumig Gyatsa.