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| The Teleju Temple at Hanuman Dhoka Palace |
Teleju turns into the watchman divinity of the Malla King and Teleju sanctuaries were implicit her honor in all the three urban communities of the Kathmandu.
In this captivating valley lie numerous riddles, loaded with epic stories and charming accounts. Each course we swing to is a typical representation of religion and society. As the celebration of Dashain moves nearer, and the overdue rainstorm keeps on washing us, more stories are disentangled.
This valley is revered with three Taleju sanctuaries, each situated in an alternate medieval royal residence; in Kathmandu, Patan, and Bhaktapur. In spite of the fact that connected by a typical conviction, they all have their own particular stories to tell. Taleju, the heavenly mother goddess (one of the numerous types of Durga) has been the benefactor divinity of Nepal's imperial families for quite a long time. The Kathmandu Taleju sanctuary is a three-layered pagoda and stands without anyone else at the edge of the Hanuman Dhoka Durbar Square. Its great design excellence can be acknowledged from Makhan tole. The Taleju sanctuaries in the other two urban communities are necessary parts of the royal residence. In Patan, the sanctuary ascends high over the castle complex and is likewise a three-layered pagoda. Its delightful struts and wind-chimes can be appreciated from the Durbar Square. In Bhaktapur, the Taleju sanctuary is low and just two-storied, however intricately enhanced, and well escaped the square. Of the three, just the Bhaktapur Taleju permits the overall population access every day. The Taleju in Kathmandu is interested in the general population just once consistently, while the Taleju in Patan is entirely outside the allotted boundaries for the basic individuals; simply the sanctuary cleric may enter the last for supplications regular.
The ninth day of Dashain is called "Navami" and the Taleju sanctuary at Hanuman Dhoka, Kathmandu is opened to people in general on this day. A huge number of aficionados line up to enter the complex and offer their regards to the Goddess. Amid this celebration, a substantial number of creatures are relinquished in the region of the Taleju sanctuaries.
All Talejus have their own one of a kind centrality, yet the Taleju Bhawani in Bhaktapur remains the most puzzling and fascinating. It is a haven for a wide range of tantric customs and joins exceptionally entangled and changed convictions and ceremonies. Goddess Taleju should have exchanged her forces to the nine (Nava) Durgas who are said to utilize these forces to secure the city of Bhaktapur for nine months. A celebration that proceeds for nine days speaks to the nine-month time frame. Albeit every one of the nine days is interesting, the seventh day emerges as it implements the nearness of the Goddess Taleju at the end of the day. A picture of Goddess Taleju is hidden in a fabric and is brought down from a room on the second floor of the sanctuary. It is then conveyed in a parade drove by the boss Taleju cleric joined by performers and sword bearers. Disguising the picture incites a puzzle, whether it speaks to the 'genuine picture' of the goddess or not, and bewilders the onlookers enthusiastically viewing the midnight parade.
An intriguing part of the Bhaktapur Taleju is the 'white stallion' that is kept in the sanctuary premises. In the whole year, this steed has a hallowed obligation to perform on stand out the day; on the night of Dashami (tenth day), amid the Dashain celebration, it is taken out on a parade conveying the symbol speaking to the Goddess Taleju. As indicated by the troopers guarding the sanctuary, this steed all alone opens and shuts the entryway, when it moves all through the stable.
Celebrations and legends in Nepal blend in amicability and there is no line of division somewhere around one and the other. Someplace in the midst of the stories, parades, and celebrations, they all associate, along these lines captivating, interesting and dazing us.
In Nepal Kumari is given high regard and pride particularly amid social and religious capacities. There are a few Kumaris incorporating Kumaris in Kathmandu, Patan, Bhaktapur, and Bungamati inside the Kathmandu Valley. In any case, among every one of them, the Kumari of Kathmandu housed in the Kumari Bihar arranged in the region of Hanuman Dhoka Palace at Basantapur is viewed as the most essential one and is otherwise called the Royal Kumari. There are a few verses in the Vedas which smoothly extol the position of Kumaris and their part in different circles of life. As a female god, she has Shakti (Power). Both considerate and dreadful she is loved as Kali, Durga and Taleju, and so forth. Nonetheless, Kumari as a female god is revered as the living virgin goddess, the protector of the living creatures. Why is a young lady from the Shakya family picked as a living goddess? The entire idea of Kumari as a living goddess began when Tantricism, was at its stature in the Kathmandu Valley. The Bajracharya and Shakya factions assumed an urgent part thus the convention of requiring the Kumari to originate from the Shakya family was built up.
In this captivating valley lie numerous riddles, loaded with epic stories and charming accounts. Each course we swing to is a typical representation of religion and society. As the celebration of Dashain moves nearer, and the overdue rainstorm keeps on washing us, more stories are disentangled.
This valley is revered with three Taleju sanctuaries, each situated in an alternate medieval royal residence; in Kathmandu, Patan, and Bhaktapur. In spite of the fact that connected by a typical conviction, they all have their own particular stories to tell. Taleju, the heavenly mother goddess (one of the numerous types of Durga) has been the benefactor divinity of Nepal's imperial families for quite a long time. The Kathmandu Taleju sanctuary is a three-layered pagoda and stands without anyone else at the edge of the Hanuman Dhoka Durbar Square. Its great design excellence can be acknowledged from Makhan tole. The Taleju sanctuaries in the other two urban communities are necessary parts of the royal residence. In Patan, the sanctuary ascends high over the castle complex and is likewise a three-layered pagoda. Its delightful struts and wind-chimes can be appreciated from the Durbar Square. In Bhaktapur, the Taleju sanctuary is low and just two-storied, however intricately enhanced, and well escaped the square. Of the three, just the Bhaktapur Taleju permits the overall population access every day. The Taleju in Kathmandu is interested in the general population just once consistently, while the Taleju in Patan is entirely outside the allotted boundaries for the basic individuals; simply the sanctuary cleric may enter the last for supplications regular.
The ninth day of Dashain is called "Navami" and the Taleju sanctuary at Hanuman Dhoka, Kathmandu is opened to people in general on this day. A huge number of aficionados line up to enter the complex and offer their regards to the Goddess. Amid this celebration, a substantial number of creatures are relinquished in the region of the Taleju sanctuaries.
All Talejus have their own one of a kind centrality, yet the Taleju Bhawani in Bhaktapur remains the most puzzling and fascinating. It is a haven for a wide range of tantric customs and joins exceptionally entangled and changed convictions and ceremonies. Goddess Taleju should have exchanged her forces to the nine (Nava) Durgas who are said to utilize these forces to secure the city of Bhaktapur for nine months. A celebration that proceeds for nine days speaks to the nine-month time frame. Albeit every one of the nine days is interesting, the seventh day emerges as it implements the nearness of the Goddess Taleju at the end of the day. A picture of Goddess Taleju is hidden in a fabric and is brought down from a room on the second floor of the sanctuary. It is then conveyed in a parade drove by the boss Taleju cleric joined by performers and sword bearers. Disguising the picture incites a puzzle, whether it speaks to the 'genuine picture' of the goddess or not, and bewilders the onlookers enthusiastically viewing the midnight parade.
An intriguing part of the Bhaktapur Taleju is the 'white stallion' that is kept in the sanctuary premises. In the whole year, this steed has a hallowed obligation to perform on stand out the day; on the night of Dashami (tenth day), amid the Dashain celebration, it is taken out on a parade conveying the symbol speaking to the Goddess Taleju. As indicated by the troopers guarding the sanctuary, this steed all alone opens and shuts the entryway, when it moves all through the stable.
Celebrations and legends in Nepal blend in amicability and there is no line of division somewhere around one and the other. Someplace in the midst of the stories, parades, and celebrations, they all associate, along these lines captivating, interesting and dazing us.
In Nepal Kumari is given high regard and pride particularly amid social and religious capacities. There are a few Kumaris incorporating Kumaris in Kathmandu, Patan, Bhaktapur, and Bungamati inside the Kathmandu Valley. In any case, among every one of them, the Kumari of Kathmandu housed in the Kumari Bihar arranged in the region of Hanuman Dhoka Palace at Basantapur is viewed as the most essential one and is otherwise called the Royal Kumari. There are a few verses in the Vedas which smoothly extol the position of Kumaris and their part in different circles of life. As a female god, she has Shakti (Power). Both considerate and dreadful she is loved as Kali, Durga and Taleju, and so forth. Nonetheless, Kumari as a female god is revered as the living virgin goddess, the protector of the living creatures. Why is a young lady from the Shakya family picked as a living goddess? The entire idea of Kumari as a living goddess began when Tantricism, was at its stature in the Kathmandu Valley. The Bajracharya and Shakya factions assumed an urgent part thus the convention of requiring the Kumari to originate from the Shakya family was built up.
There is an antiquated story in light of mythology. The Malla Kings of the Valley in old times had wide learning of rehearsing Tantricism. They used to play dice and different recreations with the goddess Taleju with their tantric forces. Lord Jaya Prakash Malla, the last Malla leader of Kathmandu used to play dice with Goddess Taleju. He got to be captivated by the enchanting excellence of the goddess. He lost control and got her by the hands. The goddess saw his sensual contemplations and was chafed by his improper mentality, she promptly vanished from the ruler's sight. That night the ruler again saw Goddess Taleju in his fantasy. In his fantasy, she entirely cautioned him that he might never again be honored by her. His tradition was going to end. The lord would just have the capacity to get darshan in the new type of pre-menstrual young lady having a place with the Shakya station in whom the goddess herself is said to stay as goddess Kumari. From that point forward, the Kumari is adored as the living virgin goddess. The Kumari bahal was inherent in 1767 amid the rule of King Jaya Prakash Malla. He additionally initiated the celebration of drawing the chariot of Kumari, the living goddess took after by the other two living divine beings Ganesh and Bhairav.
On 25th September 1768 AD Prithvi Narayan Shah, the lord of Gorkha assaulted Kathmandu when Indra Jatra (celebration) was being seen going all out. Jaya Prakash's troops were all inebriated in the chariot pulling celebration. The Gorkha King effortlessly caught Kathmandu and got endowments from the Kumari.
The Kumari is given high pride and is viewed as a representation of the Goddess Taleju. She is considered as an incarnation of Durga, the image of force, the celestial all-inclusive mother goddess. The lovers consider taking a gander at her as a mascot will bring them good fortunes.
The four or five-year-old little Shakya young lady is picked at regular intervals. The young lady who is to be made Royal Kumari must have a few qualities. She should be free from any distortion. She should be a virgin with an unblemished body. She should have unmistakable bruised eyes or lovely expressive eyes, white teeth with no crevices. She should have a resonant voice, long slim arms, sensitive and delicate hands, and feet, and straight hair twisted towards the right side. Most importantly, she ought to have 32 respectable ideals. She should have a feeling of fearlessness and ought not to fear a conceal man or a creature penance. Her horoscope must match that of the lord.
The choice of the Kumari service which is generally hung on the eighth day of the Dashain celebration is called Kal-Ratri. Amid the day numerous wild oxen are relinquished and ridiculous bison heads are put in candlelight in the patio of the Taleju sanctuary inside Hanuman Dhoka. At midnight the Kumari is taken out to walk clockwise around the odd heads. An artist wearing a grotesque veil moves close to her. On the off chance that the tyke remains very and valiant amid this test, she is perceived as a genuine Kumari. Then after, the mystery tantric custom is held to expel all her past recollections from her body and filter her as an unadulterated vessel for the Taleju goddess to enter. It takes an entire night and in the morning she strolls over a white fabric before a tremendous group as the new Kumari.
In the wake of getting to be Kumari, the kid is taken into a house called Kumari Bahal in Basantapur. She needs to live in separation from her family and relatives in Kumari Bahal. She is constantly wearing red and her temple is painted in red. The third eye is placed in her brow. She sits on her throne with her orderlies.
Non-Hindus are permitted to enter the yard yet may not go up. She ordinarily recognizes welcome from her gallery windows.
For all the penance a young lady tyke makes keeping in mind the end goal to wind up a Kumari, she gets next to no in remuneration. When she arrives at the end of her profession as the Kumari when she achieves adolescence she needs to exit with basically nothing. The month's stipend she is paid is a minor concession and insufficient for anything. On the off chance that the Kumari convention is to vanish from our way of life, it will without a doubt be extraordinary compassion. Not just will our way of life be so much the poorer yet there will be less to appear to the various outside voyagers who come to Nepal pulled in by our rich social customs.
Some previous Kumaris have as of late been standing up about the troubles of rejoining a family you scarcely know. One said it was a genuine stun being advised what to do by educators and troublesome playing with other youngsters. Another, that she just did not know how to face her opportunity. A lady MP has even required the custom to be canceled. Be that as it may, today's Kumari is maybe generally fortunate. Under entirely new plans, living goddesses these days are all qualified for formal training with a mentor of their decision.
On 25th September 1768 AD Prithvi Narayan Shah, the lord of Gorkha assaulted Kathmandu when Indra Jatra (celebration) was being seen going all out. Jaya Prakash's troops were all inebriated in the chariot pulling celebration. The Gorkha King effortlessly caught Kathmandu and got endowments from the Kumari.
The Kumari is given high pride and is viewed as a representation of the Goddess Taleju. She is considered as an incarnation of Durga, the image of force, the celestial all-inclusive mother goddess. The lovers consider taking a gander at her as a mascot will bring them good fortunes.
The four or five-year-old little Shakya young lady is picked at regular intervals. The young lady who is to be made Royal Kumari must have a few qualities. She should be free from any distortion. She should be a virgin with an unblemished body. She should have unmistakable bruised eyes or lovely expressive eyes, white teeth with no crevices. She should have a resonant voice, long slim arms, sensitive and delicate hands, and feet, and straight hair twisted towards the right side. Most importantly, she ought to have 32 respectable ideals. She should have a feeling of fearlessness and ought not to fear a conceal man or a creature penance. Her horoscope must match that of the lord.
The choice of the Kumari service which is generally hung on the eighth day of the Dashain celebration is called Kal-Ratri. Amid the day numerous wild oxen are relinquished and ridiculous bison heads are put in candlelight in the patio of the Taleju sanctuary inside Hanuman Dhoka. At midnight the Kumari is taken out to walk clockwise around the odd heads. An artist wearing a grotesque veil moves close to her. On the off chance that the tyke remains very and valiant amid this test, she is perceived as a genuine Kumari. Then after, the mystery tantric custom is held to expel all her past recollections from her body and filter her as an unadulterated vessel for the Taleju goddess to enter. It takes an entire night and in the morning she strolls over a white fabric before a tremendous group as the new Kumari.
In the wake of getting to be Kumari, the kid is taken into a house called Kumari Bahal in Basantapur. She needs to live in separation from her family and relatives in Kumari Bahal. She is constantly wearing red and her temple is painted in red. The third eye is placed in her brow. She sits on her throne with her orderlies.
Non-Hindus are permitted to enter the yard yet may not go up. She ordinarily recognizes welcome from her gallery windows.
For all the penance a young lady tyke makes keeping in mind the end goal to wind up a Kumari, she gets next to no in remuneration. When she arrives at the end of her profession as the Kumari when she achieves adolescence she needs to exit with basically nothing. The month's stipend she is paid is a minor concession and insufficient for anything. On the off chance that the Kumari convention is to vanish from our way of life, it will without a doubt be extraordinary compassion. Not just will our way of life be so much the poorer yet there will be less to appear to the various outside voyagers who come to Nepal pulled in by our rich social customs.
Some previous Kumaris have as of late been standing up about the troubles of rejoining a family you scarcely know. One said it was a genuine stun being advised what to do by educators and troublesome playing with other youngsters. Another, that she just did not know how to face her opportunity. A lady MP has even required the custom to be canceled. Be that as it may, today's Kumari is maybe generally fortunate. Under entirely new plans, living goddesses these days are all qualified for formal training with a mentor of their decision.
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