About of Saragkot at Pokhara

This is a 1,600m high hill situated on the northern shore of Phewa lake. On the way to Sarangkot you'll pass through Schima-Catonopsis forest and there is a lot of opportunity to watch birds. It's a 2 hour walk from Phewa lake. On reaching the hill, you can find good hotels and a tower on the top of the hill from where you can view the Pokhara Valley and also the wide range of Annapurna. You can also see Phewa Lake and its tributaries. It's advisable to stay a night there and watch the sunshine in the morning and sunset in the evening
An hour walk from Sarangkot will lead you to Kaskikot. Kaskikot is a historical place and the homeland of the Shah kings of Nepal. THe word 'kot' means fortified palace from where the king ruled the area. There is a stone staircase leading you to the top at the altitude of 1,758m. There is a great celebration during the "Chaite Dashain" festival in April and "Bada Dashain" in October. From Kaskikot you can also reach Naudanda which literally means nine hills. Here you can meet the Pokhara - Baglung Highway and can observe entire Annapurna range in the north and Phewa lake in the South.

This breath taking view is from Sarangkot. This hill is famous for the panoramic view of the annapurna Himalayan range. Pokhara is beautiful but it still depends upon how we take and feel it, but to be sure Pokhara is god's gift and is rich in natural beauty in all the ways. Sarangkot is also famous for paragliding purposes. It has the bird's eye view of the seti river, fewa lake, and the valley itself. This hill station is a 10 minute uphill drive from Aarchalbot. This route is also one of the short day trek route within the Pokhara valley. Tourist also hires horses for a trip uphill to the station. Local peoples have kept powerful binoculars for the viewing purpose of the valley and the mountains

Pokhara is famous for mountains. The most beautiful and demanding mountain is Mount Fishtail. As shown in the snap, this mountain has a peak that looks like a fish tail. In nepali this mountain is called Machhapuchre himal which means Mount Fishtail. Seeing the beauty of this mountain, tourist says that this mountain has been crafted by god for the Pokhreli people.
This snap also features Mount Fishtail. This snap is taken from the Fishtail base camp during the sunset period. Fishtail base camp is three days trek from the pokhara valley. we walk through dense forest, gurung villages and beautiful hills to reach this place. This base camp has about 5 hotels under the supervision of ACAP (Annapurna conservation area project)

This snap features the fewa lake view and domestic animals like horses and buffaloes grazing within the green fields. The hill has a concrete built hotel and graveled road (at present the road is pitched) to the village pame. This lake is famous for boating and fishing purpose.

About of Gosainkunda Lake

Gosainkunda is a significant pilgrimage place Hindus. It is located about 150 kilometers north of Kathmandu (117 km by bus and 11 hours on foot) in Rasuwa district at an elevation of 4380 metres. Langtang National Park keeps Gosainkunda in its lap. The holy lake is a two-day trek from Dhunche, which can be reached through an adventurous 118 km mountain road from Kathmandu.
According to Hindu legend, the lake was created by Lord Shiva when he thrust his Trishula (trident) into a mountain to extract water so that he could cool his stinging throat after he had swallowed poison. There is a large rock in the centre of the lake, which is said to be the remains of a Shiva shrine. [Gosain means a monk and Kunda means a pool.] People often claim that they see Shiva lying in the water. Devotees gather here in hordes on the full moon night of August to take holy dips in the lake as well as during Janai Purnima, Thulo Yekadasi, Dassera and Maghe Sangkrati when huge festivals are held. It is believed that in the eastern and western side of the lake altogether nine lakes including Saraswotikunda, Suryakunda, Ganeshkunda Nagkunda, Bhairabkunda, Aamakunda etc exists.
In the hopes of making your journey as comfortable and convenient as possible, we can arrange helicopter services.

About of Bajrajogini Temple

Bajrayogini Temple is a famous Tantrik temple of Kathmandu valley. It is also well known as Bodhisattva(enlightement who is fulfilling the perfection to attain Buddhahood)'s temple. A very famous temple of Nepal of Bajrayogini situated in Sankhu, Kathmandu is supposed to have the greatest power of blessings. The adduced history explains that the king Mana Dev once mediated at Gun Bihar area.
After viewing the fourth century constructed water tap and artistically decorated statue in the area, it is confirm that the Bajrayogini is an ancient religious place of the Kathmandu Valley, the capital of Nepal. It was renovated during the period of Pratap Malla, a famous king of Malla regime in Nepal.

A religious book written in Newari Script about the chronological development of Bajrayogini is kept in the library of Denmark.
The Bajrayogini is 20 km North-east from the Kathmandu downtown and 2.5 km North from Sankhu, a nearby town. It was very famous since Kirat regime and named as Gun Bihar. Literally in Newari language Gun means Forests and Bihar means recreational place. Now it is called Gunbaha.The temple of the goddess Bajrayogini is of three floored. Near the temple Dharmaghatu Chaitya is located, which is also believed older than the Swoyambhu Chaitya, according to Shidhiwar

Bajrayogini is a goddess of red faced having three eyes, thumb and the middle finger of the right and left hands have decorated at bodily state Bajrayan tantra with a sword and amethyst work almost in full decoration with ornaments named Shree Shree Shree Prachanda Ugratara; respectively.
Around the area, there are nine caves that refer to the stone age. In one of the caves, there are two rooms. The priest, the ardent lover of the goddess goes into the cave for penance.The Bajrayogini Fair continues from Chaite Purnima, Full Moon day that lies in March or April of the Gregorian calendar

A very interesting story about the origination of Bajrayogini goddess written in the holy book is supposed to have brought into memory about 200 years ago. According to the book, at the starting of the Snow age and Bhadrakalpo’s age from the fork of the stone where the temple is now, a five-colored flame came out and after a long time, there a volcanic goddess. The first priest Gyanacharya Yogi who did penance in the cave, Shidikul Mahabihar and was given Bajracharya Dikshya (Super Knowledge) naming Bachashidi Bajracharya with his appointment. The present priest are generated from the ancestopr, Bachashidi Bajracharya.
Upon learning the heritage, the goddess gave order to Jog Dev Bajracharya to establish Shankharapur (conch-shell shaped town) near by the temple area to run the Fair in 1801 Kaligat Sambat. It is now called Sankhu.

It is also necessary to bring the historical, cultural legendary importance into the account in the world heritage list. Now Shree Bajrayogini Service Committee is taking care of the area with the help of nepal government’s Department of Archeology, Trust Institutions and the public sectors. Chairman and Treasurer of the committee Mr. Govind Prasad Shrestha and Mr. Bishnu Prasad Shrestha; respectively are committed to develop the area.
Recently, District Soil Conservation Office of Kathmandu, Bagmati Integrated Watershed Management Project, Department of Soil Conservation and Watershed Management is working to conserve the area with the treatment of landslides and gullies.
The area is selected for the spot of 29th Soil Conservation Day celebration. Department of Soil Conservation and Watershed Management annually organize Soil Conservation day on 24 Shrawan to mark its establishment.

Newari Dance

Newari Dance
Below the stoic, humbling mountains that ring Kathmandu Valley, the chaos of life and the lively people who create it have a palpable rhythm. In the tradition and culture here is movement. As a dancer from America recently arrived in Nepal, I wanted to explore the movement of Nepal, magnify it and understand more about the country's traditional dances in order to learn more about the pace of life here.
Of the numerous dances attributed to various cultural groups and social movements, my main interest was the Newari Dance, in part because I'm based in Kathmandu and it makes sense to explore the culture with its deepest roots here. All I knew to start with was that Newari dance was festive, and included traditional costumes and masks. But when I started exploring, I came up against a curious challenge: finding places to learn the Newari Dance and see it being performed is more difficult than you think. Despite Kathmandu and Bhaktapur's abundant Newari population, the ritualistic and celebratory dances are sadly not often taught in dance studios, and the dance is mostly performed in a few tourist venues or at festivals
People don't have time anymore to pass on such traditions, " said Raju Hyaumikha, 38, the director of the Kathmandu University-based Newari Music and Dance Centre in Bhaktapur. "Now people have different occupations than when I was young, so they don't have time to think about this older culture."
Most traditional dance and music schools agree that teaching Newari Dance in order to preserve the culture is extremely important. The dance movement tells stories of the deities and reflects various religious and philosophical aspects of Newari culture. These schools often carry on traditional Newari music classes, but in the months between festivals, dance classes are scarce. "Students are studying hard," Hyaumikha explained, "the classes will start up again next term."
Similarly, The Sadhana Kala Kendra dance school does not presently give Newari Dance classes unless a solo class is specifically requested. "The centre was founded to preserve Nepali Dance and music. Nepali people play instruments poorly, so we are here to form stronger musicians," the school's director Tikendra Rai explained. As far as dance goes, though, the school teaches what is in demand from its students. Rai said that classical and Nepali folk dances are more commercial dances that are taught year round. He claimed that the most popular classes at his school are Hindi and modern dances. "Nepali people demand these dances," Rai said. "Newari dance is not in high demand unless there is a festival."
Suresh Nepali, 36, has been a dance student for 18 years and performs various dances with his wife from time to time. "I started with modern dance, moved to Nepali folk and then I learned Newari," Nepali said. "Now, people want variety," he explained. Newari Dance embodies only one culture and dance students want to branch out. "Newari Dance," he said, "is also the most difficult to learn. There is a specific language, and when studying Newari Dance, one must also study the music." Nepali, once a private teacher of Newari and Nepali folk dances, also believes that he and others simply don't have enough time to dedicate to this art.
It is saddening that in a country so reliant on its traditions, that one rich tradition is scarcely found. If the most popular dances taught originate from another country, how is Nepali dance preserved?
Back at Sadhana Kala Kendra, the dance teachers generously agreed to show me some traditional Newari Dance. They clothed themselves in black and red patterned costumes complete with the traditional accessories: a red flower, macasi earrings, thick hollowed-silver ankle bracelets and a gold headpiece. They were delighted to practice this dance for me and I was happy to have my first glimpse at Newari Dance culture. Their version was a duet, nimble and celebratory as they danced in circles around each other.
Aside from a private showing in a dance school, or attendance at a festival, it seems to me the only venues for truly exposing oneself regularly to ritual Newari dance are hotels and restaurants around Kathmandu. There, several dance groups perform traditional dance during meals or as a separate showing. Last Tuesday I attended a traditional performance in a beautifully decorated and peaceful studio on the top of Hotel Vajra. One of the most respectable and well-known dance groups performs there- Kala-Mandapa, The Institute of Nepali Performing Arts.
This group directed by Rajendra Shrestha is one of the cultural centres in Kathmandu devoted to propagating the rich traditions of Newari culture's performing arts.
Shrestha has made Newari dance accessible outside of its traditional festival setting. He has taken the religious, ritualistic and philosophical aspects of the dance and woven them into a performing arts form that is shown weekly. Kala-Mandapa's repertoire includes ritual operatic dance drama, ritual dances of gods and festive rhythmic dances, as well as comical and satirical social dramas.
The Newari Dance I saw here was vastly different from that at the Sadhana Kala Kendra. The costumes were made of rich, brightly coloured fabrics and the dancers wore thick make-up, intricate crowns and ornate jewellery. The movement was low to the ground and deeply centred with dancer's limbs that expanded, hands that stretched far back with fingers that were strong. This dance was not like western dance, where nowadays, anything goes, and tradition is not very influential. This dance told a story, had a philosophy, and every gesture, stance and glance had meaning. This was the Newari Dance I had been searching for, one that mirrored the deep religious and cultural aspects of Nepal.
Through dance and music, we learn the real knowledge of our being," Shrestha said. One hopes for a realisation in Nepal of the richness of the country's movement traditions. And I hope that Newari Dance, a vital and once-vibrant part of Newari culture, is further supported and taught.

List of Newari festivals

Newari Festivals

Newar culture is very rich in pageantry and ritual throughout the year. Many festivals are tied to Hindu holidays, Buddha’s birth and the harvest cycle.
Newars' festivals start from Gathanmugah and ends in Sithi Nakhah. No festival is observed in between Sithinakhah and Gathan Mukhah as the farmers are busy in the their work at that time. The festivals celebrated by the Newars are related with their places and lives. Thus through the festivals observed by the Newars, one can know many things about them
Gathan Mugah (August) .
Gunla Dharma (August-September
Gunhu Punhi (August- September)
Pancha Dan (August-September)
Yanya Punhi (September)
Mohani (October)
Swanti (October-November)
Sakimila Punhi (November- December)
Bala Chahre (December)
Yomari Punhi (December-January)
Ghayh Chaku Sanhlhu (January)
Swasthani Bakhan Kanegu (January-February)
Shree Panchami (February)
Sila Chahre (March)
Holi Punhi (March-April)
Pahan Chahre (April)
Biskah Jatra (April)
Machhendra Nath Jatra (May-June)
Swanya Punhi (May-June)
Sithi Nakhah (June)

Nawadurga Dance

An Introduction to Nava Durga Bhaktapur, the city of devotees, is famous for its temple architecture and its magnificent representation of gods and goddesses created by anonymous Newar craft-masters during the reign of the Mallas. Among the various gods and goddesses of Bhaktapur, Nava Durga, the mask-deities is mobile, dramatic and mysterious. As a matter of fact Bhaktapur is renowned for Nava Durga.

Nava Durga means nine Durgas composed of Mahakali, Kumari, Barahi, Brahmayani, Mahesvari, Viasnavi, Indrani, Mahalaksmi and Tripurasundari. Durgas are the various demonic representation or manifestation of Parvati, the Sakti of Shiva, in tantric tradition. In Bhaktapur Nava Durga is a set of masks with a ritual continual life force which begins from Dashain in October and ends in Bhagasti in June. Since the day of Bhagasti all the deities in Nepal live not in the land but beneath the water until Gathamuga Chare, a little less than five weeks later. On the day of Gathamuga the gathas take some black clay from the field and erect a linga of Shiva. Some of this soil is left and preserved in order to be added to new masks. The gathas, i.e.; mask-dancers, musicians and leader of the god-house go to Taleju with the new set of masks ritually made of specially clay mixed with the ashes of the previous masks and of the black clay, the remains of the Shiva linga made on the day of Gathamuga Chare. It is at the night of Dashain when the Karmacharya gives life-force, to the masks with the mantra. Therefore, these masks have tantric significance. Since the time the masks have life force, they are considered gods and goddesses. The role of Taleju is great, though she is not presented within the Nava Durga Pantheon. The new set of masks is exhibited in the celebratory Brahmayani Pitha beside the Hanumante River. This happens on the day of the Vijaya Dashami. Brahmayani Pitha which is in the eastern side of the city is also the Pitha of Nava Durga; Brahmayani is/was the guardian deity of the people and the king of Bhaktapur.

Though there are nine Durgas, only seven, Mahakali, Kumari, Barahi, Brahmayani, Mahesvari, Indrani and Vaisnavi are represented in the mask-dance and her icon is kept in Nava Durga god-house at Gachhe tole. Mahalaksmi, i.e. Shifo-dyo also is not present there in the form of mask. She is always in a small chariot that is kept on the ground during the public performances of Nava Durga. She is more abstract, important and powerful. She is regarded to be the Nava Durga's own goddess. A vessel with Maha Lakshmi icon contains ambrosia and other tantric things. It is enshrined in the god-house. The 'six-armed image framed by lions at her feet and a large aureole of flames has no face. The face, if it was ever represented, has been carefully cut out from the surface plane'. So she is concerned with cemetery as well. She is of tantric concern. She leads the procession of masked Nava Durga. Apart from seven Durgas in Nava Durga dance, there are other six masks. They are of Shiva, Ganesh, Bhairava, Sveta Bhairava, Sima and Duma. Sima and Duma portrayed roaring, an expression of their fierceness, are the messengers of death. Also they are the bodyguards of Shiva. They rarely dance in the group-dance. Theirs is a police function. Children taunt them. If a child is caught by either of them, it is considered an evil omen. Therefore, some parents often pay them beforehand that their children may not be caught. This belief reflects their role as messengers of death. Shiva's mask is smaller and it is not worn. Ganesh carries it in the group-dance. He fishes in the public performances.

The Nava Durga dance proceeds according to the beatings of Dyokhin and the performances of Taa (a pair of thick, small cyambals) and Kanhe-baja. The dyokhin, taa and kanhe-baja have symbolic meaning. It is said that the ringing sound of the musical instruments of Nava Durga dance not only gives the rhythmic signals to the dancers but also removes the people's troubles and obstacles caused by the evil beings. The tantric version is that it gives peace, prosperity and happiness to the people. For this purpose, this dance is performed in every tole of Bhaktapur. It is also taken to Deupatan, Banepa, nala, Dhulikhel, Panauti, Srikhandapur and Chaukot every year and in Hadigaun every twelve years. The people of these places devotedly offer puzas to the deities. "King Suvarna Malla of Bhaktapur introduced the dance of the Nava Durga, having heard that they had been seen dancing at night".

Rato Machindra Nath Jatra ( Patan) The God of Rain

There is no such deity probably in any religious pantheon on the earth as folklorishly popularized as Rato Machhendra. There are many fascinating legends and rates -woven around Buddhist deity. And this deity also has awful lots of names such as Karunamaya, Bodhisattwa Padmapani, Awalokeswara, Lok Nath, Bunga Dyo, etc. The multiplicity of its names also speaks a lot for his popularity. One might wonder and ask what made this deity so popular. One of the most strongly supporting elements in the composition of its popularity is that it has been a long tradition to worship him as the all-compassionate god of rain and food grain.

Nepal as we all know is an agricultural country where more than 90% of people -even to this age of science and advance technology-heavily depend on agriculture for their daily grind. The method of cultivation here, except in few cases is still in primitive stage. The monsoon rain is still the main source of water. The monsoon in Nepal generally begins sometimes in the middle of June and continues until the end of August. But the Nepalese farmers long before the monsoon starts thinking about the weather and look at regular clouds wondering whether they are going to have enough rain for the farming that year. The only way to free them from this worry and stay relaxed is to pray to the rain god for the better crops.

This is one of the main reasons why the chariot festival of Rato Machhendra which begins every year on the first day of the bright fortnight of Baishakh proves in itself to be the most auspicious occasion for the entire farmers' community-specially for (the Jyapu) farmers of Kathmandu Valley. These are the most enthusiastic people who always take active part in the celebration of this chariot festival. Soon after the festival phenomenon arrives at the door these people set them to the tremendous task of making a most fascinating festival chariot as tall as an ordinary three storeyed Nepalese house which demands a great skill. They become busy doing all kinds of things from carrying the building materials to using them in their most practical way. And also it is the same Jyapus who would pull the festival chariot throughout the different routes of the Patan city during the entire period of the celebration. The chariot is so heavy that it takes at least one hundred people to make it move. Beside this, the Jyapus also have a great enthusiasm for music. No festival in Nepal is considered complete without the musical performance. Their favorite drum locally known as Dhimaya and Bhushya (a pair of big brass cymbals) is a big must for the chariot festival of Rato Machhendra. When they bang beat the Dhimaya and hit hard the big brass Bhushyas people immediately make remarks on their performance and say that here they go for festival. Such an enthusiastic music they produce that it immediately puts the entire festival-watchers into a most enjoyable mood and they just go excited with it. This is all about the enthusiastic participation of the Jyapus in the celebration of the festival that has always a great respect for this rain god, Rato Machhendra Nath.

This deity is so much involved in everyday life of the people that he is almost in their blood. There is a very popular saying. It goes this way: one should never live in the neighborhood which does not have any Sanlhoo Guthi (a kind of religious institution or a trust devoted to rendering a service to Rato Machhendra on every first day of the month). Besides this, there are so many other customs and ritual traditions which throw plenty of light on the recognition of this deity's popularity as the rain god. There is a very old tradition custom according to which every year the bathing festival of this deity takes place at Lagankhel in Lalitpur. The main feature of this festival is the pouring out of the holy water over this rain god. There will be four big silver jars set in four different directions of this deity. When the chief priest announces the right moment to pour out the jars over the deity, all four priests long standing around the deity hastily lift their respective jars and pour out the water straight over the deity. As a very popular belief has it, the direction from where the first jar was lifted and poured out will definitely have better crops this year. It is said that in order to watch this auspicious ceremony even the important Nagas from heaven (water spirits) hand around in the air. Sometimes the public blows out into such an extent that some people in the crowd even strongly claim to have seen Nagas in the air watching the festival.

Chandeswiry Jatra at Banepa ( Kavre)

Situated in a valley at about 4800ft, above the sea level Banepa, the historical town, is about 26km east from Kathmandu. "After having had the favors and directions of goddess Chandesvari, king Anandadeva founded seven cities, viz, Banepur near Chandesvari Pitha. Panauti near Prayaga Tirtha of Nepal, Nala near Nala Bhagavati, Dhulikhel, near Narayana, Khadpu, near Dhanesvara; Chaukot, near the resident of Chaukora Rishi; Sanga, near Nasiko Pitha". Anandedeva united the scattered villages and made modern Banepa surrounded by eight gates with a Ganesh (the elephant - headed god of good omen) at each of the gates in eight different directions in kaligat year 4197. He also built a temple of Chandesvari and arranged a trust fund for the goddess.

"Chandesvari, the guardian deity of Banepa, has been called by several names such as Jagajjanani; Bhagavati, Durga, Chandika, Mahisasur-mardini, Bhavani, Kalika, Chanda-munda Binasini, Chandasur-Hanti, Ugratara, Ekajati, Sarasvati, Chamunda, Kumari and Dumaju. But to the people of Banepa, Chandesvari is all of these deities".

War between the deities and the demon Chandasur. The demon king was beheaded and from the corpse of the demon the stream of light had come out and it became Chandesvar linga. But the people of Banepa are of the opinion that the Shiva linga enshrined in a temple close to the temple of Chandesvari at the outskirts of the town was installed by Chandasur just before the time when he was about to be beheaded.

People have the idols of Chandesvari in Bhaktapur at Chasukhyo, in Patan at Ikhalakhu and Sonihma at Tokha. The people of these places have celebrated their festivals in different months. It is said that Chandesvari of Banepa is the daughter of Svetakali (Naradevi) of Kathmandu. The mask dance of Svetakali is brought to Banepa once every twelve years.

Festivals begin in Nepal with the beginning of the New Year. The festival of Chandesvari is celebrated in honor of her victory over the demon. It takes place on the first full moon day of the New Year’s festival in the country. Many things are to be done for the preparation of the Jatra. To ward off evil spirits and to sanctify the place for the jatra. 'bau' made of beaten rice is scattered by a 'kasain' accompanied by the performances of temple of Chandesvari. This puza is begun only after the 'dewali-puza' of Bhochhibhoya caste of Banepa eight days before the full moon. There are some other 'puzas' such as 'tak puza'; 'panchabali puza (the sacrifice of five different creatures such as buffalo, a goat, a sheep, a duck and a cock) and 'mata puza' (the ritual procession of torches) prior to the chariot festival. Early in the morning on the day of full moon, mata puza' composed of several hundred peoples with torches in their hands begin from the old palace and after talking a walk round the temple of Chandesvari ends in Jayesigal, The source of a sacred river. This festival of lights processed by different kinds of musical instruments such as 'Dhimaya', 'Bhuchhyas', 'Mayekhins', 'Chhusyas', 'Kahas' and 'ponga' is welcomed to goddess Chandesvari.

A very huge colorful chariot that rest on four big wooden leg is made by the Manandhars of 'kha-guthi' at Tin-dhara, the center of the town. Each side of the chariot has five big poles in order to be carried on the shoulders of human bearers. At noon there gathers a crowd of peoples to see the 'jatra'. The empty chariot is carried to the temple of Chandesvari. In the late evening a very old idol of the goddess artistically made of precious metal is kept with ritual performances into the chariot when different kinds of musical instruments are played and hymns to the goddess are recited aloud. Next day, i.e. the day after full moon, the chariot is carried back to the city of Banepa. At woku tole, the goddess is welcomed with different kinds of musical bands and hymns with loud voices, when two virgins of Bhochhibhoya caste worship and welcomed the goddess by removing the white veil covering the body of the goddess.

On the way to old palace, women offer oil-lamps, and puzas, and some other scattered biscuits, bread and edible things from the windows over the chariot. Soon the chariot is carried back to woku tole where special puzas is offered by Bhochhibhoya to the goddess. At that time pieces of the meat of goat sacrificed to the goddess on the previous day are scattered over the crowd of people. Those who can have the pieces of goats' meat are considered to be fortunate for the whole year to come. Then the goddess is carried back to the temple. Next day the deity is worshipped with 'sagun'. For only two days the door of the 'Dyo chhe' where the metal-made goddess is kept open for offering the puza. Then it is closed for the whole year to come. The legend tells us why Chandesvari appeared and why she destroyed the demon king, Chandasur.

Tihar -- Mha Puja for Newari Culture

Mha puja, the worship of the inner self, is unique to Newa people. Newars believe that one needs to understand and respect oneself before he/she can understand others. Mha Puja is purification, strengthening and understanding of oneself. Mha Puja carries all the grandeur that a typical Newa festival or ritual possesses. It also is distinct from other Hindu or Buddhist worships in that it is the worship of oneself and not the usual worship of Gods and Goddesses or others. Mha Puja exposes the relationship of a person with the surroundings nature and the cosmos. Understanding of one's role in life makes him/her more knowledgeable and unselfish. Worshipping and blessing one self to achieve unselfishness and generosity is unique by itself. Mha Puja is also for prosperity and physical well being. No other Newar festival is solely devoted to enriching oneself both physically and spiritually. The religious and spiritual aspects of Mha Puja fall perfectly in line with the socio-religious nature of Newar festivals. Incidentally, Mha Puja is performed and celebrated on the New Year's Day giving additional social flavor.

Mha Puja is celebrated with as much vigor as any other important festival. According to Hindu religion, soul or the inner self never dies. Only the body which the sole uses as a vehicle dies. The sole gets to be born in a bodily form (human, animal, plant, etc.) according to its performance in the past incarnations. Human life is considered the superior being at the top of the lifecycle. It is interesting to note that Mha Puja perfectly fits into this popular Hindu mythology and yet it is unique to Newa culture. The worship of the divinity in oneself takes place in a sophisticated, interesting and exhilarating atmosphere. The elaborateness with which Mha Puja is performed exemplifies the Newa tradition of well organized and devoted rituals on a grand scale.

Mha Puja is conducted mostly in the evening or the afternoon to make sure that Mha Puja of Aagandya (The family Goddess) and Mha Puja of Goddess Taleju Bhabani at the three place of Khwapa (Bhaktapur), Yen (Kathmandu), and Yala (Lalitpur) have been completed by the high Newar priests. These Mha Puja ceremonies of the Goddesses are not accessible to the general public. It is said that at the time of Newar Kings, the king, the priests and some high ranking Newars were able to verbally communicate with the Goddesses through tantricism and they helped perform the Mha Puja. The regular Mha Puja found in every Newar household is usually performed in the floor in the dining area. Newars residing outside Nepal miss this grand event very much and the details seem increasingly interesting. Basic elements of Mha Puja are the same for all Newars. Some procedural details may vary from family to family.

Manda (Mandala) is an essential part of Mha Puja celebration. First the floor (usually tiled or plastered) is purified by sprinkling holy water collected from a sacred stream. Next Mandalas are created on the floor in front of the row of seats for the family members and elsewhere. The total number of Mandalas exceeds the number of people in the household by three. One at the top of the line, which is usually smaller in size and separate from the rest, is for House-God. This is followed by one for each and every member of the household and two additional ones at the end that are at right angles to the main row. The last two Mandalas are for the ever-watching Yamaraj and Jamaraj, the ambassadors of Death who are always ready to rake sinners to hell. Each Mandalas is carefully prepared on the floor by following an elaborate procedure. A set of closely spaced concentric circles are first drawn in each Manda area by employing a mustard oil soaked cloth piece wrapped around a flower plant steam or a pencil. It may be worth mentioning here that Mha Puja stresses in strong, long-lasting, bright, healthy, fragrant and such other things with positive connotations and only materials that are considered clean and utilized.

Oilmarks last longer just as Ita (oiled strand of strings) burns longer. Circles signify completeness. On the top of the oil rings a beautiful and artistic geometrical shape which constitutes the core of the Manda, is created. The markings are done in yellow Potaye (Yellow mustard powder). On the outside is a large ring enclosing a smaller one within which two squares is overlapped to from eight triangular shapes. Abhir (vermilion powder) is spread along the various Potaye lines with respect to the worshipper (worshipped) and one at the center of the Mandala.

The worship is started the same way as when worshipping God. Except this time each step is carried out first with the House-God followed by the members of the family and then Yamaraj and Jamaraj at the end. Nusala, a few drops of water in the right palm thrown into the worshipper's mouth serves to purify the worshipping body. The pancha patra (pure water vessel) and pujabhu, the plate with worship material such as rice, flowers, taye (popped rice), vermilion powder are first recognized by offering water, rice and vermilion powder. Everybody then worships his or her own Mandala. The Mandala is used as a medium to present the various offerings to the self. Usually a Newar Brahmin of the Nakin (the eldest female in the household) or somebody deputed by the Nakin goes over each step of the worship and also takes care of the worship for the Hous-God and Yamaraj and Jamaraj. Dhun, Dhupayen (special incense of local variety) lighted and put on each of the five paddy/rice lump in each Manda, spread the festive fragrance around the worship area. Offer of fragrance pleases the soul and hopefully, makes the person's life successful and fragrant.

Next comes the very important offer of light. Two Itaa (handwoven cotton strands soaked in oil) about two and a half feet long, are lighted at each end and offered to the worshipped who accepts by chanting in Sanskrit – "Swah prakashah mahatejo sarbapatti bidapaham. Sabhayabhyamtaram jyoti deepoyam pratigrihyatam" Newars use Sanskrit quite a bit when it comes to warships. The light is accepted to enhance one's inner supreme brightness and to drive away any possible problems. The blessings are for the person to be able to keep shining bright like the burning Itaa for a long, long time. The four legged ends occupy the locations of the four outer paddy/rice lumps in the Mandala. Soaking of Itaa with mustard oil makes it last longer. The lights are kept on through the completion of the whole Mha Puja process. Light, which is considered as one of the five elements use to create the universe (the other four are air, water, earth, and sky), has a special meaning in worships. The offer of light spiritually brightens the inner self, makes it more powerful and keeps anything evil at bay.

Sagan (or Swagan) is another very important part of Mha Puja. Offering of Swagan to a person is usually made to reward some extraordinary ad meaningful achievement. Dhau (yogurt) Swagan is first offered with blessings. Dhau Swagan involves accepting on the forehead a composite mixture of rice, taye, vermilion powder and yogurt. Dhau Swagan on the forehead unveils the shining and cheerful face enjoying a great celebration. Next comes the all important Khen (egg) Sagan. Khen Sagan constitutes the offerings of Swataa (the trio of egg, fish, and meat) on the left hand (for some the right hand) and local wine (liquor) on the right hand. Swataa signifies man's victory and control over animal beings living in cell, water and land. Wine marks the celebration of the occasion. Amidst fragrant air and numerous candle-like lights from burning Itaa carefully orchestrated around splendid Mandalas, the holder of Swataa cannot help but be ecstatic.

Flowers are offered for blooming and fragrant life. A garland of 'Gweswaan' flower is worn around the neck. Gweswaan is sturdy, is not easily worn and torn like some other flowers and signifies blessings of long lasting and successful life. Garland also signifies victory. Jajanka is worn by worshipper (worshipped) like garland. Jajanka is made of many rounds of a white cotton thread forming a circle of about two feet in diameter and tied with small piece of red cloth in order to have no ends. Jajanka symbolizes the integration of the beginning with the end. It is about creation, maintenance and fullness of life.

Offering of a variety of fruits, nuts and sweets is for a fruitful and resourceful life. The walnut is tough outside but carries tasty nut inside. 'Tahsi' fruit has thin skin ans provides tasty sweet and sour fruit. Singali (the local chestnut) is hard outside and tasty inside. Sugarcane steam is tough outside but provides sweet juice for consumption. These offerings are aimed at having a strong body with pure soul. The relationship of a human with nature is also exposed. Variety of sweets shaped like the Star, the Moon, etc. adds sweetness and fun to Mha Puja. Yamaraj and Jamaraj are witnesses to the Mha Puja and they are supposed to stay away because of the physical and spiritual energy gained through the various offerings. For example, it is said that Yamaraj and Jamaraj could not even touch a person who has performed the year's Mha Puja unless and until the walnut shell rots, which is considered highly unlikely.

The final purification of the soul and the blessing come from the Nakin or Purohit with shower on the head of a mixture of paddy, flowers, pieces of fruits, abhir (vermilion powder), aakhen (hand-milled rice) and taye in a kule (wooden or bronze container about a half gallon size). All during the puja, the Itaa keep burning, the incense keeps spreading fragrance and the colorful Mandalas keep cheering the mood. Completion of Mha Puja is achieved after the Nakin or purohit drags tuphi (local broom) from House-God's Mandala all the way down to Jamaraj's Mandala.

Mha Puja can be viewed as providing a definition of life. One should learn about oneself and respect one's role in the world. By understanding oneself first, a person has a better chance of understanding others. Self purification and blessings make one stronger. Understanding of oneself as being only part of a universe system makes one unselfish and more responsible. The social aspect of Mha Puja is no less important. Celebration and associated feasting by family members with Itaa lights all around Mandalas helps strengthen the family relationship. Unlike other occasions, Mha Puja is for each and every member individually.

Newa traditions are ritual filled. Newars are famous for the numerous festivals they celebrate and the extravagant feasts they enjoy. A lot of these involve worship of the Divine, as with other Hindu, Buddhist or other traditions. Some of the occasions are unique to Newars. An example besides Mha Puja is the Ihin, the process of symbolic marriage of Newar girls before puberty to lord Vishnu so that they are never widowed. These traditions unique to Newa culture are designed to suit Newar beliefs on life and surrounding nature. The grandeur with which Newa traditions are observed can hardly be found elsewhere. Mha Puja exemplifies the uniqueness of Newa traditions. Mha Puja is unique amongst the various Newa traditions in that it is the only occasion when a person worships himself or herself. Because of religious and social implications and the understanding it tries to bring about oneself and the surrounding nature, Mha Puja can be expected to be observed by Newars forever.

Newari Festivals - Yanha Punhi

Yanya Punhi falls in the end of Bhadra (August/September). Both Hindus and Buddhists unite to celebrate the festival of Indra Jatra with great enthusiasm. It is one of the festivals of classical dances. It is on this very day when one is able to observe numerous varieties of traditional dances.The festival is dedicated to Lord Indra; the king of heaven.This is a week long festival that starts after erection of Yosin, a ceremonal pole.An idol of Indra is displayed at various places. Indra's hands are seen tied up by rope just like those of thieves.Although he looks like a thief, people do not hate him, instead the idol is worshipped because Indra admitted his sin and blessed the city.

According to legend, Lord Indra came to Kathmandu disguised as an ordinary man and tried to steal a special flower called "Parijat" for his mother. Local tantriks, with their power of tantras caught him red handed and bound his hands. Later, after he confessed his sin and made ready to bless the city, he was released. And, people began to celebrate the Indra Jatra festival.

On the first day, the president of Nepal also pays homage to Goddess Kumari.The crowd of excited people from performers to spectators engulfs the streets of kathmandu during this festival. Many processions take place in this festival. The main attraction of this festival is the procession of chariots and masked dancers representing deities and demons.Mainly in this procession following takes part:

Majipa Lakhey

Majipa Lakhey is a special Lakhey. He is also known as the peaceful Bhairav. The dance of this lakhey takes place only in the week of full moon of Yenlaa month of Nepal Sambat. This lakhey is considered to be the protector of the children in Kathmandu. The Lakhe dancer wears a mask with a scary face and has red hair. He runs and dances recklessly around the city during the festival and is also supported by a man holding a flaming torch and a musical band

According to stories passed down the generaions, a lakhey is supposed to have fallen love with a girl from Majipa.So, the demon takes form of a human and enters the city to see his beloved. Upon knowing the fact that the person is a lakhey, the people capture the lakhey and present him to the king. The king makes a proposal to the demon that he will grant him a place in the city if he vows to preserve the childern from other demons and participate in the annual Yanyaa Punhi Jatra.The Lakhey agrees and is supposed to reside in majipa ever since.

Pulukisi (or Tanakisi)

The hollow painted elephant. Three people go inside an elephant costume and start their journey in a wild way accompanied by a man holding a flaming torch and a musical band. The Pulukisi appears once in a year during this festival from Kilagal.All the local people basically children are very happy to see the dance of the pulukisi. Many of local persons also do worship pulukisi as regarding as the ganesh god.

Sawan Bhaku

Sawan Bhaku is claimed to be god so are workshipped by local persons. Sawan Bhaku wears mask with red cultural dress. One of them carries the sharped weapon and comes in blue dress.he is reagarded as Bhairab. They shows dance in many places.The most interesting thing is that during puja the raw eggs are also devoted to Sawan bhaku,and they just eat the raw eggs and get drink too much wine. Most amazing thing is that their health is not affected due to lots of raw eggs and too much wine. It is said to be encarnation of the god in them in the time of wearing the mask

Chariots of Ganesh, Bhairab and Kumari

Three chario ts of Ganesh, Bhairab and Kumari is pulled around Kathmandu during the Yanya Punhi in series wise.It is said that the chariots of ganesh and Bhairab is taken for the protection of Kumari god. Kumari is considered to be only one living goddess in Nepal, the bodily incarnation of Taleju Bhawani.She is a Hindu goddess but Kumari is represented by a Buddhist girl of the Shakya, a clan within the Newar community. A chariot carrying Kumari is pulled around Kathmandu during Indra Jatra. The tradition was started by the last Malla King of Kathmandu, Jaya Prakash Malla.
Along with above processions festivals, including the Procession of Goddess-Mahakali, Mahalaxmi and Dasha Avatara masked dances are staged in Kathmandu Durbar Square, near the Kumari Temple. The "Dasha Avatara" refers to the ten incarnations of Lord Vishnu who is one of the Hindu's Holy trinity

Gigantic mask of Aakash Bairab represented by a massive mask spouting beer and liquor is also displayed in this festival. Households throughout Kathmandu display images and sculptures of Indra and Bhairab only at this time of year.After the chariots of godess are pulled around the Kathmandu, people moves towards the mask to have drop of beer and liqor spouted throught that mask as (prasad) of Asak bhairab

This festival is also observed by the Newars as a day to remember the family members who passed away during the past year by offering small oil lamps along a traditional route covering all the parts of the old city. It is believed to have been started during the reign of Mahendra Malla.

The excitement of the festival of Indra Jatra comes to an end on the last evening of the festival when the long wooden pole erected on the first day is lowered with religious ceremonies, animal sacrifices and ritual gestures

About of Budhasubba temple

Budha Subba temple in Dharan is a famous religious shrine of the Kirant people of eastern Nepal. It is believed to fulfill the wishes and bring good luck. Budha Subba temple is also the Tomb of the last Limbu King of Morang, Buddhi Karnaraya Khebang. He was tricked into coming to Bijaypur-Dharan for a negotionation then Killed by the assassins of King Prithvi Narayan Shah of Nepal. Buddhi Karna Khebang's soul is believed to have wandered around the area of his Tomb around Bijaypur and was said to be a friendly and helpful spirit. Then local Limbu people started worshipping the soul as old king (Subha or Hang means King in Limbu language believing it to be bring goodluck. Bijaypur-Dharan was the capital city of the Kingdom of Morang and political and economic centre of the Limbuwan region.

About of Dantakali Bhagbati

About of Muktinath temple

Muktinath : This Sanskrit name itself has religious overtone and a sort of emotional ring to it for the devout Hindus. The name is synthesis of two words - Mukti and Nath. Mukti means Salvation or Nirvana and Nath mean god or Master. Mukti Holds grate significance for all spiritual people in the south Asian sub continent. Muktinath (the provider of salvation) has been one such holy site, where thousands of devotees flock for attaining the much sought after moksha (Freedom) from the cycle of birth and rebirth. It is an ardent wish or a dream if you may say, of every Hindu to get Mukti-Nirvana from this cycle taking births over and over again. It is belief of the Hindus that this world is "MAYA" (an illusion) and the earliest one gets out of it the better and a visit to Muktinath will help them achieve that goal. Since then it called Muktinath.It is believed that one should visit this temple after completing pilgrimage of four special religious sites, Chardham Yatra of India; Muktinath must be visited once

Muktinath is an important pilgrimage place for both Hindu & Buddhist. The holy shrine at Muktinath is in a grove of trees and includes a Buddhist Gompa and the pagoda style temple of Vishnu Temple, Containing an Image of Vishnu

The famous temple of Lord Muktinath situated at base of Khatang Kang(Thorang Peak) in Baraha Gaun (lit. Twelve village) in the district of Mustang in the north central part of Nepal,and it is about 20 kms northeast of Jomsom at an altitude of about 3800 meters from the sea level. It is a gate way to Mustang from Manang in famous Annapurana circuit Trek route. Named after highly referred Muktinath shrine the valley is one of religious place in Nepal for both Hindus and Buddhist.The Hindus call it Muktichhetra (Place of salvation) is one of the four religious sites. Many Shaligrams (Ammonite) found here are considered by Hindu as incarnation of lord Vishnu and worship them. According to Hindu Myth lord Vishnu turned into Shaligram because of Brinda’s Curse.Similarly Buddhist calls this valley the Chumig Gyatsa (place of 108 waterspouts). It is believed that Guru Rimpoche (Padmasambha) the scholar founder of Tibetan Buddhism once meditated and gained lifetime achievement of spiritual knowledge here while on his way to Tibet on 12th century. The valley has seven historic village: Putak, Jhong, Chhyonkhar, Purang, Jharkot and khinga. Ranipauwa (lit.queen's pilgrim hostel, named after queen Subarna Prabha Devi) is a new settlement founded by people of Purang. The main ethnic group of the valley is BhotiasThis place is opened through out the year but especially in Rishitarpani, Ram Nawami, and Bijay Dashami thousands of pilgrims gather here to celebrate the festival.

The famous temple of Lord Muktinath situated at base of Khatang Kang(Thorang Peak) in Baraha Gaun (lit. Twelve village) in the district of Mustang in the north central part of Nepal,and it is about 20 kms northeast of Jomsom at an altitude of about 3800 meters from the sea level. It is a gate way to Mustang from Manang in famous Annapurana circuit Trek route. Named after highly referred Muktinath shrine the valley is one of religious place in Nepal for both Hindus and Buddhist.The Hindus call it Muktichhetra (Place of salvation) is one of the four religious sites. Many Shaligrams (Ammonite) found here are considered by Hindu as incarnation of lord Vishnu and worship them. According to Hindu Myth lord Vishnu turned into Shaligram because of Brinda’s Curse.Similarly Buddhist calls this valley the Chumig Gyatsa (place of 108 waterspouts). It is believed that Guru Rimpoche (Padmasambha) the scholar founder of Tibetan Buddhism once meditated and gained lifetime achievement of spiritual knowledge here while on his way to Tibet on 12th century. The valley has seven historic village: Putak, Jhong, Chhyonkhar, Purang, Jharkot and khinga. Ranipauwa (lit.queen's pilgrim hostel, named after queen Subarna Prabha Devi) is a new settlement founded by people of Purang. The main ethnic group of the valley is BhotiasThis place is opened through out the year but especially in Rishitarpani, Ram Nawami, and Bijay Dashami thousands of pilgrims gather here to celebrate the festival.

Attraction of Muktinath

Kunda:

In front of MuktinathTemple there are 2 Kunda (Water pond), Where holy dip is believed it can wash away negative karma, the results of one's past negative actions.

Mukti Dhara:

Around the temple is a wall from the temple which there are 108 waterspouts (Dhara) name of “Muktidhara”. The 108 faucets in the cast in the shape of bulls' heads, pour fourth-sacred water closely arranged in a semi-circle with a gap of hardly a foot between the faucets, at a height of seven feet. The water from Gandaki River continuously flowing through the mouth of the bull. Pilgrims who visit the temple take a holy bath in each of these spouts. But as the water is ice cold it requires burning desire and courage to take a holy bath here. Hindu devotees take bath under chilled water of 108 waterspouts “Muktidhara” believing that it brings them salvation. It is also believed that the deity was originated from Jumla,far western part of Nepal. It has helped to make this area as center of Tourist attraction. In Janai Purnima Buddhist’s Yar tang Mala celebrated here.

Jwala Mai Temple:

Even more sacred is the water that issues from rock inside the ancient Tibetan style “Jwala Mai Temple” sound of flowing river is situated south and a short distance below the of Muktinath Temple. Inside this Gompa, behind a tattered curtain, are small natural gas jest that produce Continuously burning flame, the Jwala Mai temple has a spring and there are three eternal flames “Holy flame from soil”, “Holy flame from rock” and “Holy flame from water” fed by natural gas. Currently two flames are continuously burning. The Hindu believes that this miracle of fire lighting was offering made by Brahma himself , (the creator of universe) set water on fire. Hindus worship the fire as Jwala Mai (Lit. Goddess of fire). The Buddhist believe that Padmasambhav, the great Indian master who inducted Tantric Vajrayana Buddhism in Tibet, meditated at this place. The Buddhist living will show foot prints which they say are those of the great master. They called it Dhola Mebar Gompa.The holy flame alongside a spring that is the source of the religious importance of Muktinath. It is often possible to see Tibetan woman with elaborate turquoise embedded headdresses, engaged in devotion at these shrine.

Mharme Lha Khang Gompa:

After completing prayer and puja at the temple a visit to Mharme Lha Khang Gomba is situated to the North of Muktinath Temple. Mharme Lha Khang is translates as thousand holy lamps. As this monastery dedicated to Guru Rimpoche (Padmasambhava) with his huge clay image is placed center of altar along with bon deities: red Trakpo at right side and blue singe Doma at left side. Since Singe doma is lion headed deity, Hindu worships as Narasimha and name of monastry Narsingh Gompa

Gomba Samba, a "newly built monastery". It is believed that founder of this monastery Syandol Lama came from Tibet. Originally this monastery was a big hostel for monks that later collapsed and people of Khinga and Jharkot jointly reconstructed it. The main deities monastries are Sakyamuni, Chingresig and Guru Rimpoche. The monastery is situated at left from entrance gate of Muktinath temple complex, would be worth it.

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.

Shaligram:

Another attraction for the pilgrimage is the River kali Gandaki from where one can collect fossils of the Jurassic park age. One may find a fossil within a few minutes or it may take hours and without success. However, these fossils can be had from the local people at a price. Shaligram, a black stone fossil if found, is considered sacred and is kept in pooja (prayer) room in the house. It is supposed to be symbol of Lord Vishnu.

The temple and the religious shrine of Muktinath are about 90m in elevation above Ranipauwa.The Buddhist nuns take care of cultural heritage inside Muktinath temple. Photography and filming of deities inside Temple and Monasteries is strictly prohibited. There are no hotels and the temple committee does not allow camping.

Around Places:The Muktinath valley has seven historic famous places Putak, Jhong, Chhyokhar, Purang Jharkot and Khinga. Ranipauwa (Lit.Queen pilgrims hostel the name of Subarna Prabha Devi) is new settlement village founded by people of Purang. There are many monasteries and Gompa around the Muktinath temple.

Once Pilgrimage journey made to this holy Muktinath, holy dip in the Kunda and bath beneath of 108 waterspouts “Muktidhara” is believed to bring about salvation (Moksha) and to fulfill your wishes.

We welcome you to visit the highly religious place of Muktinath, where you will enjoy and discover you are on your special journey.

Geneal Information

How to go there:Only those who are willing to undergo physical discomfort and rigour can go to Muktinath. Above all, one should have the Grace of the Lord to visit Muktinath. The convenient routes to Muktinath from India are: via Gorakhpur, Sonauli, Bhairawa and Pokhara, the last big town on the way to Muktinath; via Raxaul, Birgunj and Pokhara or via Darjeeling, Siliguri, Kakar Bhitta and Pokhara.
There are many ways to reach Muktinath. Either take a flight from Pokhara to Jomsom or hike for 7-8 hours from Jomsom or trek all the way from Pokhara through Kali-Gandaki valley, which takes 7/8 days. There has a trekking route one of famous treks name of Muktinath. Nowadays the Bus & Jeep Services are available from Pokhara via Beni, Then Beni to Ghasa, via Tato pani, to Jomsom there Jeep services which take time 12-15 hrs. From Jomsom to Muktinath it takes 1.30 hrs by Jeep. After Beni to Jomsom the road is graveled through the Kaligandaki river bank. and Jomsom to Muktinath road is graveled through the Kaligandaki river bank & Hill area. Helicopter services are also available from Pokhara & Kathmandu. The sight of the bewildering Annapurana and Dhaulagiri ranges will enchant you as you approach towards Pokhara Valley by air or surface. The next morning when you discover the clear sky and views of mountain, you then discover you are on your special journey to the Muktinath
Apart from walking to Muktinath all the way, there are many ways one can travel, depending on time and budget.

Starting From Pokhara to Jomsom:

By Flight:

Pokhara to Jomsom by air in about 20 minutes By Trek: Pokhara to Nayapool by vehicle then do the 7/8 days trek to Jomsom,By transport: Pokhara to Beni to Ghasa to Jomsom by Jeep in about 12 hrs.

Starting from Jomsom To Muktinath By treks:

Walk to Kagbeni to Jharkot to Muktinath in about 7-8 hours. By Transport: Go by Jeep in about 1.30 hrs.

By Horse:

Go by a local rented horse in about 5 to 6 hrs. By Helicopter:

1. Kathmandu to Muktinath in about 1.30 hrs

2. Pokhara to Muktinath in about 45 minutes
By Helicopter to visit Muktinath on the month of March to October is suitable. By treks to visit on the month of April to October is preferable

Climate

Muktinath and its high valley are located in the Mustang Bhote region. The climate and landscape here are similar to those of the Tibetan Plateau since it is situated in the rain shadow of the Greater Himalayas. The changes in climate from warm to cold take you to the sacred shrine of Muktinath in Mustang district. Flowing through the region from north to south and forming deep gorges is the Kali Gandaki river. The temperature in summer (March to August) hover between Maximum of 16 to 18 degree Celsius and Minimum 6 to 8 Degree Celsius. In the beginning of winter (September to November) the temperature fluctuates between 14 to 16 degree Celsius and 0 to 4 degree Celsius. In the winter (December and Janaury ) the maximum temperature will be 4 to 6 degree Celsius and minimum 0 to -8 degree Celsius. After February and before of November the temperature will be good.

Season:

The most suitable time to visit to Muktinath from March to May & September to October, these month are best time to visit Muktinath as a weather condition. Some time the flights can be cancel due to fugy & cloudy weather but it will be cleared with in a day. You can travel there on November & February. It is not possible to travel December and January, these month are the diehard here will be snowfall 2 to 6 ft in the all of area.June to August is raining season but it is possible to travel. As the weather conditions would not be safe enough to travel on Rainy season & cold season, but people are traveled. On rainy season the flight services are cancel due to bad weather for uncertain days. And the Jeep service are closed due to bad road condition

Clothing:

Days are relatively warm; especially when there is no wind in the late morning. The appropriate clothing as per the travel period (temperature) and a good walking shoes for rocky and uneven paths are highly recommended. Walking stick would help for those who need support.We suggest you to take normal warm clothes. Light warm jacket, woolen sweater, warm T-Shirts, comfortable shoes, trousers and cotton pants are enough for this trip. We recommended you to bring down jacket for the winter

About of Kalinchok temple

Kalinchok Cultural Trail Trekking
The trek start at Barabise after 4 hours drive from Kathmandu. You will come across some villages mainly inhabited by Tamangs, Sherpas, and Brahmins. They are beautiful and people are so friendly. We can see few monasteries and Temples along the way. A good view of the Mountains and Sunkoshi River can also be seen. After crossing Sherpa villages you come across a thick forest with lots of Rhododendron trees and continue to Kalinchowk. From the highest altitude of Kalinchok (3579meters) one can get excellent view of Annapurna, Lamjung, Manaslu, Ganesh Himal, Shisha Panga , Langtang, Dorjee Lakpa, Jugal Himal, Amabamori, Gauri Shanker and Namburi Himal. There is also a prominent temple of the Hindus called the Kali temple. Two natural springs originate from this area which are called Sundhara and Tama which are the main source of the very big two rivers the Sunkoshi and Tama Koshi rivers. From Kalinchowk we can also get a good view of Kathmandu valley at night. The national flowers of Nepal Rhododendron (Laligurans) and the national bird Pheasant (Danfe) can also be seen in this area. While descending to Suspa you could get to see a very rare community in Nepal called "The Thami." The trek ends at Charikot, which is also a district head quarters. Trekkers carry only daypack and walk at their own pace.

About of Dakchinkali temple

Dakchinkali Temple - Nepal
Dakchinkali: Dakchinkali is a bloody Hindus Goddess. This particular temple lies in the southernmost suburbs of the Valley, beyond Dachinkali meaning Southkali. The important days for religious pilgrimages include Tuesday and Saturdays. A ritual worship attached by animal sacrifice would not be an uncommon scene here the participants of which is totally against Buddhist in the birth land of Lord Buddha. The poor victims include the fowls, birds and sheep in general. The ancient city is located on the southern bank of the holy Bagmati River and is approximately five kilometers south east of the capital.

About of Manakamana Temple

Manakamana DarshanThe cable car in Nepal takes you up on a spiritual adventure to the abode of Mankamana, the wish-fulfilling Hindu Goddess. Even if you have no wishes to make (assuming that you have got it all or you are not a believer), this place offers a unique look into Nepali people's faith in the Goddess Mankamana. The Mankamana temple overlooks terraced fields, and the Trisuli and Marshyang-di river valleys. The hilltop (1302m) also offers a vantage point for taking in the breathtaking view of the Manaslu, Himalchuli and Annapurna massifs to the north. Venerated since 17th century and commanding royal patronage, Mankamana is located south of the historic town of Gorkha and 6 km north of Mugling.In the past, millions of pilgrims used to do the long arduous trek up to the hilltop. Much still do. The cable car station in Cheres is about 104 kms, west from Kathmandu and about 102 kms east from Pokhara. From the base-station at Cheres one can get to Mankamana temple in 10 minutes flat or less. The ride covers a distance of 2.8 kilometers. With 31 passengers and 3 cargo-cars, each with a seating capacity of handling 600 persons per hour. You can book the trip to Manakamana by Cable Car with us or one of our national branches in the country.

Symbole of Navadurga

The 9 Appellations of Durga

Nava – that also means 'new' – denotes 'nine' the number to which sages attach special significance. Hence, we have Nava-ratri (9 nights), Nava-patrika (9 leaves / herbs / plants), Nava-graha (9 planets), and Nava-Durga (9 appellations).
Here is a slide show of the 9 manifestations of Goddess Durga. Each goddess has a different form and a special significance. Nava Durga, if worshipped with religious fervor during Navaratri, it is believed, lift the divine spirit in us and fill us with renewed happiness.
All the nine names of goddess are narrated in ‘Devi Kavacha’ of the ‘Chandipatha’ scripture. Learn about the nine goddesses in the following slides that include beautiful watercolor paintings of each appellation.

Kaal Ratri

This is the seventh form of Mother Durga and is worshipped on the seventh day of Navaratri. She has a dark complexion, disheveled hair and a fearlessness posture. A necklace flashing lightning adorns her neck. She has three eyes that shine bright and terrible flames emanate from her breath. Her vehicle is the donkey. Her raised right hand always seems to grant boons to all worshippers and all her right lower hand is in the pose of allaying fears. Her left upper hand holds a thorn-like weapon, made of iron and there is a dragger in the lower left hand. She is black like Goddess Kali and holds a sparkling sword in her right hand battle all evil. Her gesture of protection assures us of freedom from fear and troubles. So she is also known as ‘Shubhamkari’ – one who does good.

Siddhidatri

Siddhidatri is the ninth form of Goddess. She is worshipped on the ninth day of Navaratri. Siddhidatri has supernatural healing powers. She has four arms and she is always in a blissful happy enchanting pose. She rides on the lion as her vehicle. She blesses all Gods, saints, yogis, tantrics and all devotees as a manifestation of the Mother Goddess. In ‘Devi Bhagvata Purana’ it is mentioned that Lord Shiva worshipped her and was blessed with all Siddhis (supernatural powers). By her blessings his half body became female and other half body male in the avatar of Ardhnarishvara

Shailaputri

Shailaputri literally means the daughter (putri) of the mountains (shaila). Variously known as Sati Bhavani, Parvati or Hemavati, the daughter of Hemavana - the king of the Himalayas, she is the first among Navadurgas. Her worship takes place on the first day of Navaratri – the nine divine nights. The embodiment of the power of Brahma, Vishnu and Shiva, she rides a bull and carries a trident and a lotus in her two hands

Bharmacharini

She is worshipped on the second day of Navaratri and is the second form of Mother Goddess. Bharmacharini means one who practices devout austerity. She enlightens us in the magnificent embodiment of Durga with great powers and divine grace. She holds a rosary in her right hand and a water utensil in her left hand. She is blissful and endows happiness, peace, prosperity and grace upon all devotees who worship her. Filled with bliss and happiness, she is the way to emancipation - Moksha

Chandra Ghanta

The third facet of Goddess Durga is ‘Chandraghanta’, who is worshipped on the third day of Navaratri, for peace, tranquility and prosperity in life. She has a ‘chandra’ or half moon in her forehead in the shape of a ‘ghanta’ or bell. That is why she is called ‘Chandraghanta’. She is charming, has a golden bright complexion and rides a lion. She has ten hands, three eyes and holds weapons in her hands. She is the apostle of bravery and possesses great strength to fight in the battle against demons

Kushmanda

Kushmanda is the fourth form of the mother goddess and is worshipped on the fourth day of Navaratri. The meaning of the name ‘Ku-shm-anda’ is as follows: ‘Ku’ = a little; ‘ushma’ = ‘warmth’; ‘anda’ = ‘the cosmic egg’. So she is considered the creator of the universe. The universe was no more than a void full of darkness, until her light spreads in all directions like rays from the sun. Often she is depicted as having eight or ten hands. She holds weapons, glitter, rosary, etc., in her hands, and she rides a lion.

Skanda Mata

The fifth aspect of the Mother Durga is known as ‘Skanda Mata’ - the mother of Skanda or Lord Kartikeya, who was chosen by gods as their commander in chief in the war against the demons. She is worshipped on the fifth day of Navaratri. She is accompanied by the Lord Skanda in his infant form. Skanda Mata has four arms and three eyes, holds the infant Skanda in her right upper arm and a lotus in her right hand which is slightly raised upwards. The left arm is in pose to grant boons with grace and in left lower hand which is raised also holds a lotus. She has a bright complexion and often depicted as seated on a lotus.

Katyayani

The sixth form of Mother Durga is known as ‘Katyayani’, who is worshipped on the six day of Navaratri. The legend behind her name goes thus: Once upon a time, there was a great sage called Kata, who had a son named Katya. Kata was very famous and renowned in the lineage of saints. He underwent long austerities and penance in order to receive the grace of the Mother Goddess. He wished to have a daughter in the form of a goddess. According to his wish and desire the Mother Goddess granted his request. Katyayani was born to Kata as an avatar of Durga.

Maha Gauri

She is worshipped on the eighth day of Navaratri. Her power is unfailing and instantly fruitful. As a result of her worship, all sins of past, present and future get washed away and devotees get purified in all aspects of life. Maha Gauri is intelligent, peaceful and calm. Due to her long austerities in the deep forests of the Himalayas, she developed a dark complexion. When Lord Shiva cleaned her with the water of the Ganges, her body regained its beauty and she came to be known as Maha Gauri, which mean extremely white. She wears white clothes, has four arms, and rides on a bull. Her right hand is in the pose of allaying fear and her right lower hand holds a trident. The left upper hand holds a ‘damaru’ (a small rattle drum) and the lower one is in the pose of granting boons to her devotees.

Reasion for Visit of Kathmandu

8 Reasons to Visit Kathmandu Valley
At the confluence of ancient civilizations deep within mystical Nepal is spectacular Kathmandu Valley. Home to five municipal sectors, with the capital city of Kathmandu most notable among them, the valley is ground zero to some of the most spiritual and powerful Hindu and Buddhist pilgrimage sites in the world. We toss around the word “holy” quite a lot in travel circles but in the case of Nepal and specifically, Kathmandu Valley, the term is no more appropriate.
Here are eight superb reasons to take on the precious destination on your next search for adventure.


Pashupatinath Temple
With some estimates as far back as 1,500 years ago, Pashupatinath Temple is certainly ancient. The Hindu temple is one of the primary reasons why Kathmandu Valley has been a UNESCO World Heritage Site for almost thirty years. A place of supreme spiritual importance, non-Hindu visitors may only gaze at Pashupatinath from the shores of the Bagmati River.







Chabahil
Within Kathmandu city proper, Chabahil is the historic location of a famous stupa, or Buddhist treasure and tribute mound. Most date the stupa to as far back as the 3rd century BC, although it may prove to be much older. Whatever the specific date of origin, Chabahil remains one of the most venerated sites in the Kathmandu Valley.








Boudhanath
A holy site of record among many holy sites, Boudhanath, in the appropriately-titled town of Bouddha, is a mere 11 km from Kathmandu. The colossal stupa provides Nepal with one of the most recognizable Buddhist shrines on record and certainly one of the most beautiful. The UNESCO World Heritage Site was built around 500 AD.








Swayambhunath
From a beautiful hillside perch, the ancient complex of Swayambhunath provides Kathmandu Valley with yet another pilgrimage jewel. Also known as Monkey Temple, it trails only Boudhanath in terms of sacred status. Although the complex can be seen as a member of the Tibetan school of Buddhism, it is in fact a holy site for all practitioners, in addition to Hindus.















Changu Narayan
This ancient Hindu temple was one of the first to be built in the entire Kathmandu Valley and remains relatively intact to the present day. At almost two thousand years old, that places Changu Narayan in select company. The shrine to the Hindu deity Vishnu is a major pilgrimage site in Nepal.









Patan
With a population just over 160,000, Patan is one of the most important towns in Nepal. Part of the UNESCO Kathmandu Valley site, the venerable sub-metropolitan area is on the shores of the Bagmati River, across from Kathmandu proper. Places of note include Durbar Square, former home of the Mullah rulers, as well as the temples of Banglamukhi, Kumbeshwor, Hiranya Varna Mahaa Vihar and Mahaboudha.















Bhaktapur
The Newar, a designation that represents the native people of Kathmandu Valley, town of Bhaktapur is another precious site in Nepal. The main square of Durbar - common to all three major metro areas of the Valley - is the focal point for spiritual and secular visitors. In this city of just over 60,000 people, the main attractions of note line the picturesque plaza. They include the National Gallery, former Mullah palace, and several Hindu temples. Known as Nepal’s “City of Culture”, Bhaktapur is a must-visit destination in the Kathmandu Valley.



Kathmandu
One has to visit Nepal’s capital city when in the valley of the same name. Without a doubt, Kathmandu is a curious enigma and a city with loads of mysterious allure. Though more overrun by the ravages of modern tourism than at any other time, with air pollution more and more of a problem, you still need to check Kathmandu off your list. Many consider the city of 700,000 people to be one of the most comely in the world, with a rich past that dates back two millenia. Like the artists of yore who made it ground zero on the “Hippy Trail”, you may yet find a slice of Nirvana for yourself in Kathmandu.
Check out the best hotel rates in beautiful Kathmandu.