When Goddess Kali lives, and drinks blood

ANKIT ADHIKARI

KATHMANDU, OCT 22
 

On the first full moon of Dashain, natives of Lalitpur sacrificed two buffaloes and two sheep in a bizarre fashion on Friday. As part of their culture since times immemorial, the ritual is observed each year in the courtyard of Kali's temple located in the main palace of Patan Durbar Square.

Unlike other instances of animal sacrifice in Hindu religion, the animals are not beheaded in this ritual. Here, after tying all its legs, an animal is laid down in front of the idol of goddess Kali in the middle of the courtyard. A selected person, then, starts slicing the skin of the animal until he finds a raw nerve. After this, the nerve is stretched and offered to the 11 incarnations of Kali - traditionally decorated with masks and religious dresses - who suck blood from it. According to locals, a team of 14 people representing the Newar community of Thencho VDC have been performing the ritual. Apart from the 11 who represent Kali's incarnations, three others are deployed to play traditional music with drums and other Newari instruments. Those who help in carving up the animal and cooking food for everyone are also commissioned from Thencho.

“The sacrifice is dedicated solely to Kali and this is how she sucks the blood from animals,” said Panchbhai Mali, a representative from Thencho. “It is believed that it gives mokshya (deliverance) to the animals and they won't have to return to the perpetual circle of life and death,” he added.

The one-day ritual observes sacrifice in two different stages. After the staging of the traditional Lakhey dance done by all eleven incarnations, a sheep and a buffalo each are carved up. Later, a long break is taken and again, following similar Lakhey dances, the remaining two animals are sacrificed.

On Friday, while the first stage of sacrifice was held at around 10 a.m., another was completed at around 5 p.m. “Breaks are taken in order to give rest to Kali,” said Mali. According to him, the spirit of Kali enters all the identical incarnations as soon as they start dancing in traditional dress. “This gives them the strength to imbibe blood from a living animal,” he added. “Guthi Sansthan gives us the animals each year.”

Jujubhakta Maharjan, 86, of Patan said, “I have been observing this ritual every year since my childhood. I found it strange at first, but now I am used to it. I can't say if this is right or wrong,” he added.

Published in The Kathmandu Post -- October 23

It’s a gamble, and who wins?

ANKIT ADHIKARI

KATHMANDU, OCT 19

Pandavas, a group of five brothers in Mahabharata, one of the Hindu epics, lost all their property as well as their common law wife Draupadi while gambling with the Kauravas. Moreover, the epic has it that the Pandavas had to go for exile after they lost everything in the game of dice they played with the Kauravas.

Despite the message that the epic delivers, people have not stopped gambling. Apart from games of cards played with families and friends inside homes during festivals like Dashain and Tihar, people also gamble publicly around nooks and crannies.

Though gambling has been declared illegal by the government, the game of dice popularly known as Langur Burja, in local language prevails in almost all parts of the city in the festive months of July and October. Due to fear of the police, people conduct these kinds of gambling mostly in alleys and at local chowks hiding from security personnel deployed to minimize criminal activities during Dashain and Tihar.

According to Abhinash Lama of Shankhamul, who conducts a game of dice at his locality, gambling is a part of festival. “It is more fun gambling along streets rather than in homes,” he said. “Since a large crowd is involved in the dice played along streets, there are chances of bagging more money.”

“The one who conducts the game is never at a loss,” said Lama adding that this sort of gambling should be “legalized” as this is a culture “inherited from religion”.

However, according to Suresh Gautam of Satdobato, who opposes gambling, such acts are never a part of culture. “Incidents of gambling, in religious epics, were always used to portray negative things. Religion has never spoken in favour of gambling. Instead, it has tried to portray negative aspects of gambling,” he said. “People, who gamble in the name of religion and culture, have misinterpreted the meaning of epics like Mahabharata and Ramayana.”

Gautam added that the intentions of the ones who conduct this game are purely “profit oriented”. Meanwhile, the police personnel deployed to maintain security and peace during the festive season seem unable to stop this illegal gambling. “We are trying our best to stop gambling and all sorts of criminal activities likely to take place during these festivals,” said Ramesh Kharel, Superintendent of Police (SP). “However, people conduct these games hiding from police along  various gullies and chowks. We arrested some 10 to 12 people on the charge of conducting gambling games in public places so far. We filed a case under the public offense act against the people found responsible for conducting such games publicly.”

Nevertheless, in terms of tricking the police, the gamblers seem one step ahead. According to Lama, one of the conductors’ agents always stays a few metres ahead of the place where the game is taking place.

As soon as the agent sees a police van nearing the location, he signals the ones conducting the game. The game is paused for a while. Everything gets packed up till the police go away. Once the police van disappears, the game resumes again and the gambling restarts.

Published in The Kathmandu Post -- October 20

A not-so-deserted Dashain

ANKIT ADHIKARI
KATHMANDU, OCT 14

 
Natives of Kathmandu Valley, won’t be experiencing a deserted Dashain this year because unlike in the past years not many people are leaving for their homes in the villages.

“Every year I look forward to Dashain, not particularly for the festivities, but for a time when I can relax and take a deep breath without having to worry so much about the people, traffic and pollution,” said Sujan Shrestha, a local of Kathmandu. Kathmandu has been swamped by internal migrants in the last few decades. The local population is outnumbered and that has certainly created some resentment between the two communities. The neighbourly barb often comes out in candid discussions among friends. “Till Saptami (seventh day of Dashain festival) it felt as if most of the people are still here,” said Nasana Badyakar, a native of Patan. “This is unlike my experience in the past.”

There is no exact figure on the valley’s population, but it is estimated to be around four million. That may a reason behind the hustle and bustle still seen on the capital’s roads. Meanwhile, pictures of people travelling on roof-tops of buses due to unavailability of tickets have been circulating for the last few days. Police report that the highways are more crowded than in the past years. Plane tickets have sold out, despite an increase in the number of flights. Yet, that hasn’t significantly affected the number of people in the markets, or the number of vehicles plying on the roads.

“It doesn’t feel like a lot of people have left the Valley,” said Yekendra Aryal of Anamnagar who has been living in Kathmandu for the last 50 years. “It may be because more and more people have started to own a house and settled inside the valley,” he said. “In yesteryears, people used to leave for their villages. That’s what Dashain meant. But these days, the number of people coming from villages to meet their relatives in the valley has also gone up.”

Published in The Kathmandu Post -- October 15 

Dashain grips leaders, too

ANKIT ADHIKARI & KAMAL DEV BHATTARAI
KATHMANDU, OCT 14

 
The greatest Hindu festival Dashain has gripped the entire nation. With the start of the 10-day festival, people in droves have thronged bus stations and airports across the country to join their friends and relatives in their home towns/villages. 

 However, senior leaders of three major parties-Nepali Congress (NC), UCPN (Maoist) and CPN-UML-plan to celebrate the festival in the Capital itself. 

 Speaking to the Post Prime Minister Madhav Kumar Nepal, Maoist Chairman Pushpa Kamal Dahal, NC President Sushil Koirala and leader Arjun Narsingh KC said they would celebrate the Dashain in the Valley.

 According to prime minister’s Press Advisor Bishnu Rijal, Nepal is scheduled to leave for his hometown Rautahat after celebrating Dashain at his residence in Baluwatar on Sunday.

 According to Rijal, Prime Minister Nepal has planned to organise a tea reception at Rautahat on the occasion Dashain, Tihar and upcoming Chhat festival, celebrated mainly in the Tarai region.

NC President Sushil Koirala said he has not made any specific plan for Dashain celebration due to the death of party’s former President Girija Prasad Koirala. Sushil, who has recently shifted to his nephew’s residence at Buddhanagar from Maharajgunj for rest, plans to celebrate the festival with his family and friends.
 

“I will take full rest during the Dashain,” he said. “I have planned to call the party’s Central Working Committee (CWC) meeting and extend the CWC structure after the Dashain.”Koirala, who fell ill soon after he was elected party president through NC’s 12th General Convention (GC), said he would not go to his hometown Nepalgunj for Dashain. Koirala was hospitalised after he complained of chest pain while the GC was underway. The doctors have suggested him to take complete rest for the time being.

Maoist Chairman Pushpa Kamal Dahal’s aide Samir Dahal said Dahal would celebrate his Dashain in the valley with his family and friends. “He has planned to celebrate Dashain by holding various political meetings,” he said. “He won’t go to his hometown Chitwan for the festival.”

 Meanwhile, NC leader Arjun Narsingh KC said he would be celebrating this Dashain in Kathmandu. “I have not made any plans to go to my hometown Nuwakot this Dashain,” he said.

Published in The Kathmandu Post -- October 15

When kings were kings and Kathmandu was pristine

OCT 11

RAMESHWOR WAGLE

Thanks to Dashain fever, which is at a high in Kathmandu, the festive milieu is keeping everyone on their toes and has once again turned the entire New Road area into cacophonous mess.

The holiday mood has already begun in most places, and the number of people visiting New Road for Dashain shopping has increased by leaps and bounds.

However, cobblers like me have not stopped working and while rest of the city is engaged in celebration, people can find us either stitching or polishing shoes. Sitting beneath the famous Pipalbot at New Road with my other colleagues and looking at all the joyous faces I become nostalgic sometimes. As Dashain is just round the corner and I have planned to holiday from Fulpati day. While I have no dreams left for myself, I feel it is my duty to fulfill the needs of my family. However, even their demands have increased these days. Two of my sons spent Rs.5000 shopping for Dashain. As both my sons and wife do not eat meat, I won’t have to spend much money for meat. I have estimated a budget of Rs 12,000 to 15,000 for this year’s Dashain. My wife has not demanded anything so far, but I have planned to buy something for her in Tihar.

Some 48 years ago, at the age of 12, when I was had taken to this profession, things were different in Kathmandu and so was people’s way of celebrating Dashain. Kathmandu used to be a beautiful city with greenery all around. Areas including present-day Tundikhel, Bhrikutimandap and others around New Road were all jungles where jackals and foxes used to howl.

Only a few shops and hotels were located around Pipalbot. Basantapur locality was the busiest tourist destination inside the city and rickshaw was the most frequently used vehicle for transportation. While the rich people took rickshaws, those who could not afford rickshaws used to walk.

The way people celebrated Dashain was totally different. Lakheys used to rule the streets on all ten days of Dashain. All drunk, I also used to roam around on the streets the whole night with friends. More than anything else, things were much cheaper. After taking up this profession, I had taken a room on rent at New Road for just Rs 15 a month. Two rupees were enough to sustain life for four days and a plate of meat cost just 60 paisa. As I had no family to look after, all the money I used to earn I would spend on little luxuries. More often than not, we used to visit cinema halls and I still remember a few films that I watched in Nepal’s first cinema hall Janasewa and another, Ranjana hall. Five rupees were more than enough for a five-day trip to Birgunj. Sometimes, I feel that had I sincerely saved money I would have been able to build a house near New Road. Five rupees, at that time, was equivalent to Rs. 5000 these days.

Now, even Rs 500 a day which I earn sometimes are insufficient. I earn Rs 10,000 to 15,000 a month these days, but it is still not enough to cope with the price of vegetables and food grainsin the market. Sometimes, I even feel like crying. Unlike these days, people used to be good back then. Politicians who used to gather at Pipalbot for meeting would speak nicely to us. Even the Ranas were good. Though they seemed stony-hearted from the outside, they were generous in reality. They respected our profession, and used to give us far more than the general rate for mending their shoes.

Speaking of the good people during those good old days, one can never forget the late King Mahendra. He used to walk through New Road at night in ordinary clothes along with his servants and help the needy. He used to silently put blankets over those sleeping on the streets.

Now, things have changed a lot. With the increasing mess throughout the city people have also become rude and mean.

(As told by Wagle to Ankit Adhikari and Babu Ram Kharel)


Published in The Kathmandu Post -- October 12

Something to cheer about

OCT. 10
MANDAKINI SHRESTHA 

 
A part from problems like nominal budget and lack of technical manpower, the Department of Archaeology (DoA) has at least got something to heave a sigh of relief about. The increasing local participation in conservation of the historical and cultural monuments in around Kathmandu valley and its adjoining districts is really good news to all.

Recently, the renovation of the famous Chandeshwori Temple in Banepa in Kavre district this year is the best example that shows how locals are concerned about preserving their historic and cultural glory. The local bodies including the communities of Banepa contributed around Rs 56 million for renovation and maintenance work in the temple to a total cost of Rs 60 million. The DoA provided the remaining money for the temple.

Another example of public-private partnership is the renovation of the 55-window palace (Pachpanna jhyale durbar) in Bhaktapur that cost around Rs 20 million. The locals and the administrative bodies working in the district donated maximum funds for this project.

The involvement of locals in preservation and renovation of these sites is increasing over the last 4-5 years as more and more renovation and maintenance of the temples, idols, palaces and gumpas among others is being carried out with local support, particularly inside.

 “Public participation is a must for the sustainable preservation of archaeological sites. The government is only a  medium to provide a certain sum of money to an extent, but in the long run the locals are the ones who must be responsible.” Th government encourages at least 10 percent investment of the public for any renovation and repair work on historical sites.

Meanwhile, the three-year project implemented by DoA for the first time for documentation and listing of archeological sites in all 75 districts of the country is nearing its end. “The main aim of the project is to document both known and unknown places that have historical, cultural and archeological importance in the country,”.

However, due to lack of adequate money allocated by the government for repair and renovation works, the department is facing problems preserving heritage sites. Last year, of a Rs 31 million total budget allocated by the government to carry out conservation works on heritage sites across the country, around Rs 19 million was allocated for preservation of seven World Heritage Sites inside Kathmandu Valley.

Unplanned urbanisation of the valley has also emerged as a major threat to these cultural sites. While dense human settlement and rapid urbanisation are obstructing excavation, increasing pollution is likely to damage ancient artistry in such sites. The lack of a technical lab is another problem. The archaelogical finds have to be sent to India or other countries, tripling the cost of lab tests.

Meanwhile, in order to protect the artistry and beauty of a location where such sites are located, the government has forbidden the construction of houses in these areas without the permission of DoA. the house.

However, very few people follow the rule. Foreign culture and tradition are also derailing today’s youth from original Nepali history of art and culture.

(As told by Mandakini Shrestha, chief archaeological officer with Department of Archaeology to Pragati Shahi and Ankit Adhikari.)


Published in The Kathmandu Post -- October 11

Shakti Peethas brimming with devotees

PRAGATI SHAHI & ANKIT ADHIKARI

KATHMANDU, OCT 09
 

People have started visiting Shakti Peethas (temples of the goddess Shakti) since Friday with the beginning of Dashain. Hindu devotees across the country not only visit the temples, they also sacrifice animals in the name of goddesses.

The origin of these Shakti Peethas has an interesting myth associated with the death of lord Mahadev’s first wife Sati Devi, in Hindu religion. It is said in the Puranas that Dakshya Prajapati, father of Sati Devi once organised a grand religious feast in which all deities of the universe that were married to Dakshya’s 330 million (tettis koti) daughters were invited. However, infuriated at his most beloved daughter’s (Sati Devi’s) marriage with Yogi Lord Mahadev (also known as Lord Shiva), he didn’t invite Sati Devi and Mahadev.

Irked at her father’s disregard of her and her husband, Sati Devi pressed Mahadev to let her go and visit her father once. Despite Mahadev’s refusal, Sati, reached her father’s grand feast where all her 330 sisters with their respective husbands were present. Upon reaching there, she asked her father the reason for his hatred of her and Mahadev.

Stating that his hatred was for Mahadev, Dakshya said that he always wanted to invite Sati to the feast but couldn’t due to Mahadev, who according to Dakshya, was good for nothing. Furthermore, he scorned the power of Mahadev saying that his power was useless in front of his 33 crore son-in-laws. He criticised Mahadev’s ways of living and even called  him uncivilized.

Furious at her father’s disregard of her husband, Sati Devi sacrificed herself by jumping into the ceremonial bonfire.  Sati Devi died but Agni, the fire god dared not burn her body due to fear of Mahadev’s rage. At Sati’s death all present fled from the feast. Learning of his wife’s death from Nandi, the messenger of the gods, Shiva came and beheaded his father-in-law Dakshya Prajapati.

Crazed with grief, Mahadev picked up Sati’s dead body and performed the Tandava, the dance of destruction, in the universe. Mahadev showed no signs of stopping as long as Sati’s body was on his shoulder. Fearing the destruction of the entire universe, Vishnu created a divine house-fly which ate away at Sati’s body by degrees. The various parts of the body fell at 51 spots all throughout the Indian subcontinent and formed the sites which are known as Shakti Piths today.

At all Shakti Peethas, the Goddess Shakti is accompanied by Lord Bhairava (a manifestation of Lord Shiva). Nine of those spots fell into Kathmandu Valley where each day starting from Ghatasthapana, the first day marking Dashain, the devotees visit to worship the goddess and pay their offerings.

According to Hindu belief, sacrificing animals at Shakti Peethas during this period has its own significance. Hari Acharya, one of the priests at Bhadrakali temple said that sacrifice is mainly aimed at pleasing the mother Goddess Durga. “It is the time when Durga achieved victory over a devil called Mahisasura,” he said. “Therefore, sacrificing is a symbol of celebration of feast on the victory of good over evil. It is believed that pleasing the Goddess by offering her blood pleases her, thereby bringing happiness to mankind. If the Goddess is properly worshiped and pleased during this period of time, good fortune is certain.”

Animal activists are calling for a stop to animal sacrifices during Dashain and other religious festivals but these bloodless rituals have firm foundation in Nepal’s culture. “Festivals and pujas need to be harmonising and enjoyable experiences for all members of the community, including children. Rituals that involve cruelty are promoted to attract more business,” said Pramada Shah, chairperson of Animal Welfare Network Nepal.

Published in The Kathmandu Post -- October 10