Bhagwati Temple or Chandi Bhagwati Temple ( Nepali language :चण्डी भगवती मन्दिर) is a famous Hindu temple situated in the heart of Rajbiraj , Saptari. This temple, whose major deity goddess is Bhagwati is a main attraction for Nepali and Indian pilgrims. People are likely to come here during Bada Dashain. Some thousands of goats are sacrificed here during Dashain . The temple complex holds many Hindu god and goddess temples like Hanuman Temple , Shiva Temple and Bishwakarma Temple . A small pond Bhagwati Pokhari is located backside of the temple, where Chhath is performed every year.
77-411: The temple holds great historical, cultural and religious significance in locale and neighbors area. The temple was built in 1925 and redesigned in different era. The Pandit Ji of Bhagwati Temple is Shree Durganand Mishra who is working in a temple since 2002. After that Krishu Zha takes place. Every year, thousands of pilgrims from Nepal, India and other countries visit this sacred temple to worship
154-452: A chirathu also known as a diya , clarified butter wicks, bells, flowers, incense sticks, cones, roli or kumkum (a red powder with turmeric mixed in applied to the forehead), rice, tilakam, chandanam (sandal sticks), idols, and samagri havanam are some common items utilized in puja. In Hinduism, puja is a sattvik work. Puja varies according to the sect, region, occasion, deity honored, and steps followed. In formal Nigama ceremonies,
231-419: A Vedic puja, according to Wade Wheelock, is: Indra-Agni, slayers of Vrtra with the beautiful thunderbolt, prosper us with new gifts; O Indra, bring treasures with your right hand; O Agni grant the enjoyments of a good household; Give [us] vigour, wealth in cattle, and possession of good horses. – ÄsvSü The purpose of the requests are to burn the past karmas to be able to experience oneness with
308-604: A feu de joie, and a 21-gun salute is fired in the background in the presence of the Army Staff. This day is also known as the demon-hunting day because members of the defeated demon army try to save themselves by hiding in the bodies of animals and fowl. On Maha Navami, durga , the mother goddess Devi, is worshipped as it is believed that all the things that help us make a living should be kept happy. Artisans, craftsmen, traders, and mechanics worship and offer animal and fowl blood to their tools, equipment, and vehicles. Moreover, since it
385-500: A few lifetime events such as the birth of a baby, house entering ceremony or grihapravesh , first rice-eating ceremony or annaprasana , wedding , sacred thread ceremony or upanayana ceremony for the Brahmins or to begin a new venture. The two main areas where puja is performed are in the home and at temples to mark certain stages of life, events or some festivals such as Durga Puja , Kali Puja , Janmashtami , and Lakshmi Puja . Puja
462-584: A fire may be lit in honor of the god Agni , without an idol or image present. In contrast, in Agama ceremonies, an idol or icon or image of a deity is present. In both ceremonies, a lamp (Diya) or incense stick may be lit while a prayer is chanted or a hymn is sung. Puja is typically performed by a Hindu worshiper alone, though sometimes in the presence of a priest who is well-versed in complex rituals and hymns. In temples and priest-assisted events puja , food, fruits, and sweets may be included as sacrificial offerings to
539-446: A form of "praise, worship, invocation". The Grhyasutras use puj in the context of rites, as does Sanskrit scholar Pāṇini. However, none of these texts imply puja as a form of devotional prayer worship. According to Natalia Lidova, puja is unlikely to be of Indo-Aryan and Vedic origin because it lacks a Sanskrit root and it also lacks cognate parallels in other Indo-European languages. Its root are probably Dravidian in origin, but
616-409: A guest, or to spiritually celebrate an event. It may honour or celebrate the presence of special guests, or their memories after they die. The word puja is roughly translated into English as 'reverence, honour, homage, adoration, or worship'. Puja (পুজো / পুজা in bangla), the loving offering of light, flowers, and water or food to the divine, is the essential ritual of Hinduism. For the worshipper,
693-460: A house of worship, the temple. J. A. B. van Buitenen states that "puja" emerged from yajna rituals, linking it to the Pravargya Vedic rite. The Rigveda in hymn 8.17 uses the word "Sachipujanayam" (शाचिपूजनायं) in the twelfth verse, where it is an epithet for god Indra in a context of vocative singular "praise". The ancient scholar and Vedic text commentator Sāyana explains the term as
770-405: A long life as the son of Drona ( Ashwatthama ) May you be as fortunate as Dasharatha May you defeat all your enemies as Raghava May you have the grandeur of Nahusha May you have the speed of Pavana (wind) May you be as respected as Duryodhana May you be giving as the son of Surya ( Karna ) May you have the strength of the plough wielder ( Balarama ) May you be truthful as
847-523: A means for Hindu communities outside India to gather, socialize, discover new friends and sometimes discuss ways to address social discrimination of Hindus. For example, Marion O'Callaghan reports that the Hindu diaspora brought as indentured laborers to Trinidad by the British colonial government, suffered discriminatory laws that did not recognize traditional Hindu marriages or inheritance rights of children from
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#1732873305968924-463: A mixture of rice , yogurt and vermilion is prepared. This preparation is known as "tika". Often Dashain tika time is different each year. Elders put this tika and jamara which is sown in the Ghatasthapana on the forehead of younger relatives to bless them with abundance in the coming years. Red also symbolizes the blood that ties the family and community together. Elders give "Dakshina", or
1001-414: A significant Nepali population), a Phulpati procession is carried out. Flowers, fruits, and holy symbols are tied in a red cloth, which is then covered with an auspicious red shawl and carried on a decorated wooden log across the town. The townspeople offer flowers and fruits as the procession passes through their houses. The process is also accompanied by traditional Naumati instruments. The eighth day
1078-410: A small amount of money, to younger relatives at this time along with blessings as they visit. This continues to be observed for five days till the full moon during which period families and relatives visit each other to exchange gifts and greetings. This ritual of taking tika from all the elder relatives (even the distant relatives) helps in the renewal of the community ties greatly. This is one reason why
1155-429: A temple puja , there is often less active participation, with the priest acting on behalf of others. A full home or temple puja can include several traditional upacaras or "attendances". The following is an example puja ; these steps may vary according to region, tradition, setting, or time particularly in ways the deity is hosted. In this example, the deity is invited as a guest, the devotee hosts and takes care of
1232-404: A traditional Hindu marriage, nor did the non-Hindu majority government allow pyre cremation or construction of crematorium. These Hindu rituals were considered pagan and uncivilized. Pujas offered a way for Hindus to meet, socially organize and petition their human rights. Over time, pujas became as much a social and community recreational event as a religious event. Although pujā is accepted as
1309-584: A valid religious activity by Hindus at large, it has long been criticised by Mīmāṃsā thinkers. The foundational work of this school was the Karmamīmāṃsāsūtra or "Aphorisms for Enquiry into the Act," composed by Jaimini . The earliest surviving commentary was by Śabara who lived around the end of the fourth century. Śabara's commentary, known as Śabarabhāṣya held pride of place in Mīmāṃsā in that Sabara's understanding
1386-478: A very important part of celebrating Dashain in the country, as it is considered to be one way of reminding God not to send rain anymore. During the festival people of all ages fly kites from their roofs. Colourful kites and voices shouting out 'changā chet' (this phrase is usually used when one cuts the other person's kite string) fill the days during the festival. Playing cards is another way of celebrating Dashain. While children are busy flying kites during Dashain,
1463-421: A week before Ghatasthapana and dismantled only after the festival of Tihar which comes after Dashain. The height of some swings exceeds twenty feet. People of all ages enjoy the swings. They are especially famous with children. Fairs and celebrations are organized during the festival. Usually, small fairs are organized in the villages with Ferris wheels for children and other entertainment for adults. However, in
1540-516: Is a Hindu festival celebrated on the first lunar day of the bright fortnight of the month of Kartika, typically falling on the fourth day of Diwali. During this festival, devotees honor Govardhan Hill and express gratitude to Lord Krishna by preparing and offering a diverse array of vegetarian foods. For followers of Vaishnavism, Govardhan Puja commemorates the event described in the Bhagavata Purana where Lord Krishna lifted Govardhan Hill to shield
1617-417: Is a brief intercessionary puja on behalf of an individual that can be undertaken after the main puja. A quick puja has the same structure as acts people would ordinarily perform for a quick reception, hospitality and affectionate interaction with a beloved guest. First the deity is greeted, acknowledged by name and welcomed, sometimes with a diya or lighted incense stick. The devotee proceeds to connect with
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#17328733059681694-706: Is also celebrated by other religions of Nepal and elsewhere in the world, including among the Lhotshampa of Bhutan and the Burmese Gurkhas of Myanmar . The festival is also referred as Nauratha , derived from the Sanskrit word for the same festival Navaratri which translates to Nine Nights . It is the longest and the most auspicious festival in the Bikram Sambat and Nepal Sambat annual calendars, celebrated by Nepali Hindus , along with their diaspora throughout
1771-488: Is also customary to listen to Papakunsha Ekadashi stories and to visit religious sites. While in some parts of the Nepal, the tika is only received on the day of Bijaya Dashami, in other parts of the country, people start visiting their extended family and relatives on this day till Kojagrat Purnima. One is supposed to eat only Sattvic diet during Ekadashis, but people continue their Dashain feasts on this day too, so this Ekadashi
1848-423: Is also known as Gidde Ekadashi ( lit . Vulture–like–Ekadashi). By donating gold, sesame, barley, grain, soil, umbrellas, shoes, etc. on this day, it is believed that one will get to heaven after death. The festival's last day, which lies on the full moon day, is called Kojagrat Purnima ( कोजाग्रत पूर्णिमा ) or Sharad Purnima . The literal meaning of Kojagrat is 'who is awake'. On this day Goddess Lakshmi who
1925-479: Is also seeded with grains. The priest then starts the puja by asking Durga to bless the vessel with her presence. This ritual is performed at a certain auspicious time which is determined by the astrologers. The goddess is believed to reside in the vessel during Navaratri . The room where all this is done is known as the Dashain Ghar . Traditionally, outsiders are not allowed to enter it. A family member worships
2002-522: Is also the norm for buffaloes to be sacrificed in the courtyards of all the land revenue offices in the country on this day. The old palace in Kathmandu Durbar Square, as well as the presidential palace, is active throughout the night with worship and sacrifices in almost every courtyard. On midnight of the very day of the Dashain, a total of 54 buffaloes and 54 goats are sacrificed in observance of
2079-601: Is an obligation for Balinese Hindus, the prayers and hymns are derived from the Vedas. A family typically offers prayers every day, with Kewangen and other offerings. Kewangen means aromatic, and it is made from leaves and flowers in form of auspicious Vedic symbols. Balinese use kewangen to worship the divine, both in form of Purusha (soul) and Pradana (body). As with India, Balinese make offerings, including symbolic inclusion of fire, incense and mantras . Pūjā in Hinduism has served as
2156-434: Is believed that worshipping the vehicles on this day avoids accidents for the year all vehicles from bikes, and cars to trucks are worshipped on this day. The Taleju Temple gates are opened to the general public on only this day of the year. Thousands of devotees go and pay respect to the goddess this day. The temple is filled with devotees all day long. The tenth day of the festival is the ' Bijaya dashami '. On this day,
2233-446: Is believed to be the goddess of wealth is worshipped as it is believed that Goddess Laxmi descends on earth and showers whoever is awake all night with wealth and prosperity. People enjoy the night by playing cards and much more. Animal sacrifices are often the norm during this time, as the festival commemorates the bloody battles between the "divine" and "demonic" powers. The proponents of animal killing interpret this sacrificial act as
2310-509: Is called Maha Asthami . This is the day when the most fierce of Goddess Durga's manifestations, the Kali , is appeased through the sacrifice of buffaloes, goats, hens, and ducks in temples throughout the nation. Blood, symbolic of its fertility, is offered to the Goddesses. Appropriately enough, the night of this day is called Kal Ratri (Black Night), after the form of Durga worshipped on this day. It
2387-500: Is more elaborate than the domestic versions and typically done several times a day. They are also performed by a temple priest, or pujari . In addition, the temple deity (patron god or goddess) is considered a resident rather than a guest, so the puja is modified to reflect that; for example the deity is "awakened" rather than "invoked" in the morning. Temple pujas vary widely from region to region and for different sects, with devotional hymns sung at Vaishnava temples for example. At
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2464-448: Is not mandatory in Hinduism. It may be a routine daily affair for some Hindus, a periodic ritual for some, and rare for other Hindus. In some temples, various pujas may be performed daily at various times of the day; in other temples, they may be occasional. All significant Indian holidays, including Rakhi , Diwali , Holi , Karva Chauth , Ganesh Chaturthi , Janmashtami , and Navaratri , have rituals known as puja . For example,
2541-581: Is when they put on tika and get blessings from elders. The ninth day of Dashain is called Maha Navami , "the great ninth day". This is the last day of Navaratri. Ceremonies and rituals reach a peak on this day. On this day, official ritual sacrifices of the Nepal Armed Forces are held in one of the Hanuman Dhoka royal palaces, the Kot courtyard. On this occasion, the state offers the sacrifices of buffaloes as
2618-483: The Dravidian languages . Two possible Malayalam roots may be pūSa 'to smear with something' or pūcey "to do with flowers" (from pū 'flower' and cey 'to do'). Tamil roots have also been suggested: pūsai 'to smear with something' or pūcey "to do with flowers" (from pū 'flower' and cey 'to do') or similar Telugu roots pūjēi (from pū 'flower' and cēyi 'to do'). According to
2695-592: The Shiva Purana , puja is derived from cognate of two Sanskrit words puh and jayate , puh meaning 'achievement of fruits of enjoyment' while jayate refers to 'something to be born'. Hence puja refers to the rite by which one attains fruits of enjoyment of things like good ideas and knowledge. According to scholars, one of the earliest mentions of pūjā is in the Grihya Sutras , which provide rules for domestic rites. These sutras, dated to be about 500 BC, use
2772-460: The Smṛti literatures as valid sources of authority), Śabara concluded that the gods are neither corporeal nor sentient and thus unable to enjoy offerings or own property. For this he appealed to empirical observation, noting that offerings do not decrease in size when given to the gods; any decrease is simply due to exposure to the air. Likewise he argued that substances are offered to gods not according to
2849-709: The Tundikhel grounds in conventional formal dress to witness the event. The king used to observe the ceremony in Tundikhel while the Phulpati parade was headed towards the Hanuman Dhoka royal palace. Then there is a majestic display of the Nepalese Army along with a celebratory firing of weapons that continues for ten to fifteen minutes honoring Phulpati. The Phulpati is taken to the Hanuman Dhoka Royal Palace by
2926-447: The shukla paksha (bright lunar night) of the month of Ashvin and ending on Purnima , the full moon . Among the fifteen days on which it is celebrated, the most celebrated days are the first, seventh, eighth, ninth, tenth, eleventh, and fifteenth. Dashain is the main Hindu festival in Nepal. The word Vaḍādaśain̐ ( वडादशैँ ) is a Nepali sandhi , where "baḍā" ( बडा ) means "important" and "daśa͠i" ( दशैं ) means "tenth", implying
3003-423: The 17th century. In due time and also the fact that Dashain happens to be celebrated not just by Newars but by all Nepalese, this dhoon caught up and now is part of the national culture and played during Dashain. While putting tika to the younger family members or relatives, the elder people usually recite special Sanskrit mantras as a blessing. There are two main mantras that are recited while putting tika on
3080-647: The Bhagawati. During the festivals of Dashain and Tihar , there is presence of even more worshipers. This article about a Hindu place of worship is a stub . You can help Misplaced Pages by expanding it . Dashain Dashain or Bada'dashain , also referred as Vijaya Dashami in Sanskrit , is a major Hindu religious festival in Nepal and the Indian states of Sikkim , West Bengal , Assam , South India , and Sri Lanka . It
3157-546: The Bijaya Dashami day, one for men and one for females. In the mantra for male members, the qualities of various Hindu mythical heroes ( Yudhishthira , Balarama , etc.) as well as antiheroes ( Ashwatthama and Duryodhana ) are blessed to the person. Āyu Droṇasute śreyaṃ Daśarathe śatrukṣayeṃ Rāghave Aiśvaryaṃ Nahuṣe gatiścha Pavane mānaṃ cha Duryodhane Dānaṃ Sūryasute balaṃ Haladhare satyaṃ cha Kuntīsute Vijñānaṃ Vidure bhavantu bhavatāṃ kīrtiścha Nārāyaṇe May you have
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3234-450: The Brahman through the help of the deity. It is a form of bhakti Yoga whose final result aims to be the consciousness of god through homage to god. Nevertheless, even with this evolved theoretical spiritual significance, many people use puja as vehicle to petition desires and appeals, such as for good health of one's child, speedy recovery from illness, success in venture envisioned or such. In
3311-457: The Hindu goddess Durga and celebrates her victory over the demon Mahishasura . The festival spans ten days, with the last five being the most significant. During this time, elaborate rituals are performed both in homes and public spaces, including the construction of temporary structures called pandals. Durga Puja features scripture recitations, performances, feasting, gift-giving, and public processions known as melā. It holds great significance in
3388-464: The Kalash twice every day, once in the morning and then in the evening. The Kalash is kept away from direct sunlight and holy water is offered to it every day so that by the tenth day of the festival the seed will have grown to five or six inches long yellow grass. This sacred grass is known as jamara . These rituals continue until the seventh day. Phulpati ( फूलपाती ) is a major celebration occurring on
3465-483: The Shaktism tradition of Hinduism and coincides with Navaratri and Dussehra celebrations observed by other Hindu traditions. The festival celebrates not only the triumph of good over evil but also serves as a harvest festival, honoring Durga as the motherly power behind life and creation. Durga Puja involves the worship of various deities, including Lakshmi, Saraswati, Ganesha, and Kartikeya, alongside Durga. It culminates with
3542-537: The battle which took place between the different manifestations of Durga and Mahishasura . The tenth day is the day when Durga finally defeats him. For other Hindus, this festival symbolizes the victory of Rama over Ravana as recounted in the Ramayana . It generally symbolizes the victory of good over evil. The day of Ghatasthapana is marked with Jhijhiya folk dance across the Mithila (region) of Madhesh Province as
3619-609: The ceremony or deity, which, after the prayers, becomes prasadam – food shared by all gathered. Both Nigama and Agama puja are practised in Hinduism in India. In the Hinduism of Bali , Indonesia, Agama puja is most prevalent inside homes and in temples. Puja is sometimes called Sembahyang in Indonesia. Puja ’पूजा’ in Sanskrit means to "honour, respect; homage, worship, adoration; hospitable reception or showing honour or homage in
3696-466: The choice left to the Hindu. As a historical practice, pūjā in Hinduism, has been modelled on the idea of hosting a deity, or important person, as an honoured and dearest guest in the best way one can, given one's resources, and receiving their happiness and blessing in return. Paul Thieme suggests from passages in the Rāmāyaṇa that the word pūjā referred to the hospitable reception of guests and that
3773-406: The city commercial fairs and celebrations are usually organized. Buying and wearing new clothes is an important part of the festival. As many people living in the villages are below the poverty line, for them it is often the case that new clothes come only with Dashain. Almost all the shops have festival offers and discounts. This makes shopping more attractive. Clothes have the highest sales during
3850-505: The deity are brought together. This ritual puja process, in different parts of India, is considered to be liberating, releasing, purifying and a form of Yoga of spirit and emotions. Puja in Hinduism sometimes involves themes beyond idols or images. Even persons, places, rivers, concrete objects or anything is seen as manifestations of divine reality by some Hindus. The access to the divine is not limited to renunciatory meditation as in yoga school of Hinduism or idols in bhakti school. For some
3927-509: The deity as an honored guest, hymns and food are offered to the deity, after an expression of love and respect the host takes leave and with affection expresses good bye to the deity. Indologist Jan Gonda has identified 16 steps (shodasha upachara) that are common in all varieties of puja: Sometimes additional steps are included: There are variations in this puja method such as: The structure of elaborate puja also varies significantly between temples, regions, and occasions. Archana puja
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#17328733059684004-546: The divine is everywhere, without limit to its form, and a puja to these manifestations signifies the same spiritual meaning to those who choose to offer a prayer to persons, places, rivers, concrete objects or anything else. Durga Puja , also known as Durgotsava or Sharodotsav, is an annual festival celebrated in the Indian subcontinent, particularly in Bengal, Assam, and other eastern Indian states as well as in Bangladesh. It honors
4081-401: The divine is visible in the image, and the divinity sees the worshipper. The interaction between human and deity, between human and guru , is called a Darshanam . In Hindu practice, puja is done on a variety of occasions, frequencies, and settings. It may include a daily puja done in the home, or occasional temple ceremonies and annual festivals. In other cases, puja is held to mark
4158-421: The evidence for this alternative hypothesis is also largely missing possibly because devotional worship is not as ancient as Hinduism. Collins states that the roots may be "pu" (flower) and "ge" (make), or a form of "making flower sacrifice". However, this proposal is problematic because "pu" comes from an Indo-European root, while "ge" from Dravidian. Charpentier suggests the origin of the word puja may lie in
4235-439: The festival is celebrated with so much vigor and enthusiasm. Ekadashi is the eleventh day of the lunar fortnight in Hindu calendar. Ekadashi is considered a very auspicious day and people usually fast on this day. The day after Bijaya Dashami is known as Papakunsha Ekadashi ( पापकुंश एकादशी ). On this day, it is customary to wake up early in the morning and start fasting till evening, after washing and wearing clean clothes. It
4312-507: The festival. Thousands of animals including buffalo , ducks , and rams are slaughtered in Dashain every year. It has been considered an important ritual since it is believed that the goddesses are appeased by such sacrifices. Almost all the temples, especially the Durga and Kali temples, are offered with thousands of sacrifices. Ashtami and Navami are the days when the sacrifices reach a peak. While thousands of animals are sacrificed to appease
4389-504: The globe. In Nepal, it is also known as the biggest festival in the country and is the longest national/public holiday, lasting 15 days. It is the most anticipated festival in Nepal. People return from all parts of the world and different parts of the country to celebrate together. All government offices, educational institutions, and other offices remain closed during the festival period. The festival falls in September or October, starting from
4466-516: The goddesses, people also slaughter animals for feasts. Since many feasts and gatherings are organized throughout the fifteen days of the festival, the demand for meat goes up considerably. To meet the demand, the slaughtering of animals becomes considerably high and necessary. Puja (Hinduism) Traditional Puja ( Sanskrit : पूजा , romanized : pūjā ) is a worship ritual performed by Hindus to offer devotional homage and prayer to one or more deities, to host and honour
4543-401: The gods welcomed in temple-homes and offered things that pleased them. Copper-plate charters recording grants of lands to temples show that this religious practice was actively encouraged from the mid-4th century. In the earliest texts describing Vedic puja, the significance of puja was to host the priest so that he could make direct requests to the gods. An example petition prayer made during
4620-667: The immersion of clay sculptures of the goddess into rivers or water bodies, symbolizing her return to the divine cosmos. In the case of great spiritual masters, there is also a custom to perform puja for a living person especially at Guru Purnima . Gurus are sometimes chosen as objects of puja and honoured as living gods or seen as the embodiment of specific deities. Gurus are sometimes adorned with symbolic clothes, garlands and other ornaments, and celebrated with incense, washing and anointing their feet, giving them fruits, food and drink and meditating at their feet, asking for their blessing. Govardhan Puja , also known as Annakut or Annakoot,
4697-532: The most-significant final day of the festival of Durga Puja , celebrating the dawn after the end of Nauratha (nine nights). The word Dashain is ultimately derived from the Sanskrit word daśamī , denoting the 12th day of the Kaula (month) in this context. For followers of Shaktism , it represents the victory of the goddess Durga over the demon Mahishasura , who had terrorised the devas and usurped their abode of Svarga . The first nine days of Dashain symbolize
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#17328733059684774-408: The occasion, needs, and personal preferences. In Hinduism of Bali Indonesia, puja is sometimes called Sembahyang . The word originates from two words in old Javanese: sembah and hyang. Sembah means to respect and bow down; Hyang means divine, God or Sang Hyang Widhi Wasa , holy man, and ancestors. So to pray means to respect, bow down, surrender to the divine and ancestors. Sembahyang (puja)
4851-559: The older members of the family pass their time by getting together and playing cards with each other for money and fun. Bamboo swings are constructed in many parts of the country as a way of celebration. Dashain swings are called 'ping' in Nepali. They present the best of local culture, tradition, community spirit, and fun. These swings are constructed by community members with traditional methods which use ropes made from tough grass, bamboo sticks and wood, etc. The swings are normally constructed
4928-521: The rites. After the offering of the blood, the meat is taken home and cooked as " prasad ", or food blessed by divinity. This food is offered in tiny leaf plates to the household gods, and then distributed amongst the family. Eating this food is thought to be auspicious. While the puja is being carried out, great feasts are held in the homes of common people. On this day the Newar People has an event called "Khadga Puja" where they do puja of their weapons. It
5005-459: The seventh day of Dashain. The word Phulpati is made up of two words: phūl meaning flower and pātī meaning leaf. Traditionally, on this day, the royal Kalash, banana stalks, jamara , and sugar cane tied with red cloth are brought by Magars from Gorkha , a three-day walk, about 169 kilometres (105 miles) away from the Kathmandu Valley. Hundreds of government officials gather together in
5082-630: The son of Kunti ( Yudhishthira ) May you have the intelligence of Vidura May you have the glory of Narayana In the mantra for the female members, they are worshipped as various form of goddess Durga . Jayanti Maṅgalā Kālī Bhadrakālī Kapālinī Durgā Kṣamā Śivā Dhātrī Svāhā Svadhā Namokastute I bow before thee, who exists in various forms as Jayanti, Mangalā, Kāli, Bhadrakāli, Kapalini, Durgā, Kshāma, Shivā, Dhatri, Svāhā and Svadhā. Alongside these mantra, other blessings for good health and fortune are also given. As Dashain approaches, kite flying becomes more and more common. Riding kites has been
5159-436: The spiritual manifestation by meditating (a form of darshan ), or chanting hymns and mantras, then personal prayers follow. After the prayer is finished, the spiritual visitor as the guest is affectionately thanked and greeted goodbye. A quick meditative puja is sometimes offered by some Hindus without an idol or image. According to Chris Fuller , an anthropologist, Hindu texts allow flexibility and abbreviated puja according to
5236-403: The structure and practice of puja, the mantras and rituals focus on spirituality, and any petitions and appeals are tacked only to the end of the puja. Zimmer relates puja to yantras , with the rituals helping the devotee focus on the spiritual concepts. Puja in Hinduism, writes Zimmer, is a path and process of transformation of consciousness, where the devotee and the spiritual significance of
5313-443: The symbolic sacrifice of our animal qualities, but those who are opposed to animal sacrifice stress that the sacrificial act is nothing but an excuse to fulfill the appetite for food/meat. The Malshree dhoon is incorporated into mainstream Nepalese music as the music of Dashain. It is the tune that announces the Dashain has arrived. Malashree dhoon is one of the oldest surviving devotional music of Newa art form, with its origin in
5390-611: The term puja to describe the hospitality to honour priests who were invited to one's home to lead rituals for departed ancestors. As with vedic times, the general concept of puja remained the same, but expanded to welcoming the deity along with the deity's spiritual essence as one's honored guest. The Puranic corpus of literature, dating from about 6th century CE, contain extensive outline on how to perform deity puja ( deva pūjā ). Deity puja thus melds Vedic rites with devotion to deity in its ritual form. As with many others aspects of Hinduism, both Vedic puja and devotional deity puja continued,
5467-526: The things offered to guests could be offered to the gods and their dwellings. The rituals in question were the "five great sacrifices" or pañcamahāyajña recorded in the Gṛhyasūtra texts (for this literature, see Kalpa ). The development of pūjā thus emerged from Vedic domestic traditions and was carried into the temple environment by analogy: just as important guests had long been welcomed in well-to-do homes and offered things that pleased them, so too were
5544-406: The time the occasion ends in Tundikhel , where a parade is held. Since 2001, when the royal family was overthrown, the two-century-old tradition has changed so that the holy offering of Phulpati goes to the residence of the president. The President has taken over the king's social and religious roles after the end of the monarchy. In various other cities and towns across Nepal and in India (with
5621-412: The villagers of Vrindavan from heavy rainfall. This act symbolizes divine protection for devotees who wholly rely on God for refuge. To mark this occasion, devotees present a symbolic "mountain of food" representing Govardhan Hill as an offering to God, reaffirming their faith and devotion. Govardhan Puja is widely observed by various Hindu denominations across India and beyond. Temple ( Mandir ) pūjā
5698-429: The welcome ceremony of Dashain. Ghaṭasthāpanā ( घटस्थापना ; "sowing Jamara ") marks the beginning of Dashain. Literally, it means placing a kalasha or a pot, which symbolizes goddess Durga. Ghaṭasthāpanā falls on the first day of the festival. On this day the Kalash is filled with holy water and is then sewn with barley seeds. Then the Kalash is put in the center of a rectangular sand block. The remaining bed of sand
5775-405: The wishes of the gods, but that "what is vouched for by direct perception is that the things are used according to the wishes of the temple servants ( pratyakṣāt pramāṇāt devatāparicārakāṇām abhiprāyaḥ ). In the course of his discussion, Śabara's asserted that "there is no relation between the case of guests and the sacrificial act." This incidental remark provided sound historical proof that pūjā
5852-481: Was built on analogy with atithi , the ancient Vedic tradition of welcoming guests. What Śabara was maintaining was that this analogy was not valid. While the Mīmāṃsakas continued to maintain this interpretation for centuries, their defeat in debate at the hands of Śaṅkarācārya led to theirs being a minority view. Mīmāṃsakas flourished even into the 17th century, as evidenced by the commentaries of Nīlakaṇṭha . Puja
5929-532: Was taken as definitive by all later writers. In his chapter entitled Devatādikaraṇa (9: 1: 5: 6–9), Śabara examined the popular understanding of the gods and attempted to refute the belief that they have material bodies, are able to eat the offerings made to them, and are capable of being pleased and so able to reward worshippers. Basing himself on the Vedas (he refused to accept the Mahābhārata , Purāṇa texts or even
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