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Festival of The Month:-
Dashain ( Vijaya Dashami) Nepal’s biggest & longest festival (21St Sep. to 1st Oct. 2017)
& Tihar(Dipawoli ) “Festival Of Lights” -(17th Oct. to 21st Nov 2017)
Dashain ( Vijaya Dashami) Nepal’s biggest & longest festival
This is the harvest festival of Nepal celebrated annually. It is a period of family reunions, the trade of fervent gifts and elderly blessing, pujas, ritual bath and animal Sacrifices. As the most auspicious to me for certain “tantric” rites and yearly Pageants, Dashain respects Goddess Durga so some call the festival “Durga Puja” as well. She was created out of the ‘shakti’ power of all the Gods , armed with weapons from each of them. Durga’s Success symbolized the ultimate victory of the good over the evil.
Dashain is celebrated all over the Nepalese kingdom and an anticipated with the same anxiousness as the Christmas season in the western hemisphere. Durga Bhawani as Taleju is regarded the Diveine Protectress of the nation and her festival is a stable reminder of the entire duration, as servicemen return home to the villages and the hills for the cultural vacation.
In preparation for the Great Dashain festival Nepalese scrub and clean their houses giving traditional mud- bricks houses a fresh coat of paint which comes from a blend of red- clay ,cow dung and plain water.
The first day is known as “Ghatasthapana ” the establishment of the holy kalash(vase). We early in the morning plant seeds of corn and unhusked rice in a tiny vessel filled with river-bed sand sprinkle it with water, cover and put the vessel in a dark corner of the prayer room. The vessel, truly represent Goddess Durga and is sprinked everyday. Rich families often hire a Brahmin (priest) to attend the vessel for ten days. The sprouts are several inches long by the tenth day and are worn in the hair for the rest of the Dashain period. The first nine nights are called Naba-Ratri and are solely dedicated to separate at a specific Hindu temple each morn for a sacred bath at dawn time. Then in the evening, until just before dawn, and endless stream of devotees arrives to pay special homage to the goddess. Some hold portable lanterns while other come in groups playing their caste music because the activity continues all the night.
During the festival time seems never to take sleep. Naba-Ratri is joyously highlighted by the nightly performance for the Astha Matrika the people in BHAKTAPUR visit nine temple every morning or the evening.
The first day visit “Brahmayani temple” then walk to Taleju Bhawani (inside the Palace)
The second day visit “Mayeshwori temple” then walk to Taleju Bhawani
The third day visit” Kumari temple” then walks to Taleju Bhawani
The forth day visit “Bhadra Kali temple” then walk to Taleju Bhawani
The Fifth day visit ” Barahi temple” then walk to Taleju Bhawani
The sixth day visit ” Indryani temple” then walk to Taleju Bhawani
The seventh day visit “Mahakali temple” then walk to Taleju Bhawani
The eight day visit “Maha-laxmi” then walk to Taleju Bhawani
The ninth day visit ” Tripushundari temple” then walk to Taleju Bhawani
The tenth day visit to “Brahmayani temple” then walk to Taleju Bhawani
But the seventh day in Kathmandu city customarily features the Phulpati Parade. The terum signifies “sacred flowers” and denotes the royal vessel known as “Kalash from Gorkha which is the original Nepalese home (among the western hills) belonging to the currently reigning dynasty the shah. The men from Gorkha carry it for four days to the capital, arriving around twoish or threeish this very afternoon at Rani Pokhari ( the Queen Pond). The monarch here receives the phulpati and then there proceed formal ceremonies for about an hour following which the procession resumes. The holy Bouquet in its ‘Kalash’ is borne on a ‘Khat ‘ by a Brahamn shaded by a protective umbrella. The parade returns to Hanuman dhoka via Asan tole and indra chowk, arriving about dark. When the king arrive this historical complex the phulpati is officially installed. Guns boom and the band strikes up the national anthem.
The eight night is called Kal Ratri or Black night because precisely at midnight time, when the moon has set, the great sacrifices of the buffaloes begins. In Bhaktapur specially they slutter 24 buffaloes and some goat and while visit in 9th we can see everywhere blood all the floor are red in color and in front of the temples there are only the head of buffaloes which was sacrificed last night. And all this are picked up later by the people who brought those buffaloes and they take home and have a very big fest with lots of relatives. It also inaugurate Nabami the ninth auspicious day are in the enthusiastic spirit of ‘Syakko-Tyakko’ the principle of which signifies the more you kill the more you gain. The slaughter of buffaloes symbolizes the slaying of an animals part of one’s self. The living Godess kumari as the divine incarnation of Taleju Bhawani is part of the dashain activity. She is taken to the Taleju Temple for kal ratri rites sometime in the wee hours of the morning and again in the early evening of Nabami .Specially in Bhaktapur kumari makes her only appearance of the year during dashain each morning she is carried to Taleju temple and back.
ON the ninth evening in Bhaktapur the new masks of Naba durga are on public display at yachhen tole. The dancers themselves perform without masks at kalace tole in the eastern part of Bhaktapur. Later they proceed to Brahmayani temple a few kilometers futher east for secret rites and returning to yachhe tole after midnight to steal the masks.
The Tenth day is called Bijaya Dashmi and it’s also celeberated Ram’s unanimous victory over Rawan. This is also called as Tika day. These days we go to the elders to have a blessing from them and having red vermillion powder mark on forehead and the flower Jamara or nalaa- swaan flowers from the Dashain kalash. In this day there are lots of people going to the king palace for having the tika on their forehead from the king.
Tihar(Dipawoli ) “Festival Of Lights”-17th Oct. to 21st Nov 2017
It is the lunar new year’s day’ that begins the fundamental year the sequence of lunar months the basic calendar within which the solar events are variously located from year to year. At present the lunar year begins in India for the most part in caitra. The newar lunar year begins in kartika ,a tin\me which in its contrast to the indo-Nepal’s new year , is considered in Bhaktapur to be a distinctively newar practice, and with an event, maha puja  which is considered to be a uniquely newar event . the new year ‘s day falls on the fourth day of a five day set of events called “swanti”
Although “swanti” refers to the five day sequence it is said to be derived from swanti ,”three days,” that is the last three days of the sequence – the day before the new year , the new year day ‘s day and the succeeding day alternative scholarly names, such as pa (n) carata, referring to the entire five days, are much less used . the festival is related to and derived from the south asian laksmi festival , devali or dipavali (the “festival of lights”) a festival that is also associated with the lunar new year in some other parts of south asia such as Gujarat , where the lunar new year is “ inspirable from and part of the divali celebrations”.
The five dais of swanti are characterized by a unity of themes and signification forms. They emphasize in both form and in theme the existence and importance of relation within the household. The core reference is to the feminine-sister, wifely, maternal- centrality in the emotional and physical life and the economic management of the household. The supportive role of the women is related to benign goddess Laksmi, and placed in opposition to destruction represented by the personification of the death as Yama and his messengers. The Newars begin their month, and thus their new Lunar year, with the bright, waxing the lunar fortnight, ending in the dark, new moon, and the New Year’s Day event of Mha puja come at first day of the waxing lunar fort night Kachalathwa.
During the weeks preceding and the fallowing swanti there are activities in most households which set some of the context for swanti ceremonies. Oil lamps are placed on the kasi, the open porch on an upper floor, which is also the principal site of the worship on the first two days of the two days of the swanti sequence.
In some household the pikha lakhu, the deified stone marking the boundary of the house, has also been worshipped during the preceding weeks sas it will be in the course of the swanti ceremonies. Family member go to kasi to worship. In some houses during this period the individual rooms of the house are worshiped and offering are made.
Oil lamps are placed, often by children, on the pikha lakhu, in the various rooms of the house, and on the kasi.
Children, household and the boundaries of the household with an encircling world emphasized. The world encircling the household in contrast, as we will see later, to the Devi cycle’s world encircling the city is a moral world.
These preliminary activities are echoed in the events of Swanti itself. The first two days of the sequence, which are the last two days of the lunar years, are respectively, Kwa ( sometimes alternatively spelled Ko ) puja  and Khica puja , “crow puja” and “Dog puja.” Events of the lunar year.
Both of these creatures are understood here as “messengers” of agents of Yama, the ruler of the realm of death, as they are similarly conceived in the course of rituals following death. On the day of crow puja an offering is made on the kasi. Flower, oil-lamp wicks, incense, uncooked unhusked rice, ceremonial threads, and bits of cooked vegetarian foods are placed within a Mandala that is drawn on the floor of the kasi. Crows frequently come to carry off some of the food. There are no worship activities outside of the house, Kwa puja, like all the events of swanti, is related to the city in parallel fashion, similar units, house-holds, are doing very much the same things everywhere throughout the city at about the same time.
On this first day of swanti gambling begins, traditionally by casting cow shells and now also with card games. During this period the whole city gambles. Men gambles among groups of friends and fellow phuki members, and men, women, and children gamble in the household. In religious interpretation the gambling of this period is sort of puja directed to lakshmi, the goddess of household wealth. If a gambler loses the money it is an offering to laksmi, which she will later return. If the gambler wins it is a kind of prsada, an offering to the deity that has been received and returned, a sharing in diety’s substance that affirms a dependent relation- and a consequent protective responsibility for the now parental deity. This theme is repeated in the offering of money to lakshmi during household worship on the third day of swanti. The festive gambling is also said to be distracting and pleasing to the messengers of Yama Raja, so that they forbear to carry off any victims, a theme that will surface again during a later day of swanti.
Gambling as a reversal of house hold economic order is also an” ant structural” element of a kind that we find in several other annual events.
Khica Puja, dog puja on the second day of Swanti, is observed like the crow puja, except that The Mandala and offering are placed infornt of the ground or Cheli level of the house, and usually eaten by stray dog.
One the following day, the last, the new- moon day of the waning fort night of Kaulaga, the old lunar year ends with Laksmi puja.
Dipavali elsewhere in south Asia is (as indicated its name), a festival of lights. Oil lamps and wicks have been important offering are place oil lamps at each window ( at least two to each side of the window) twig at main door of the house, two lamps at the door of every room, two lamps on the kais and one at the pikha lakhu.
Discount for the month…
We offer you 20 % discount accouding to your booking and night stay in Bhaktapur . The discount is only available for booking in Standrd room in shiva guest house 2 .Discount valid till 28 Feb. 2017
For more information please contact us.
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