Kumari: The Tale Of The Goddess - Part I
When one pictures the magical heartland of Nepal, the image of Kathmandu is incomplete without a young girl dressed in red with mascara highlighting her eyes and seated in a throne. Traditionally known as Dyah Meiju (God Mother), this enchanting young girl is the symbol of power, candour, and divinity.
Tracing chronicles, the first mention of Kumaris comes during the episode of Pingala which occurred in the Dvaparayuga and lasted for fifty years. This period is denoted as the arrival of the goddesses in Nepal Mandala (Kathmandu Valley).
“Having heard of the arrival of the goddess, all the Kumaris of different directions appeared- Balakumari of Thimi in the east, Kvathache Balakumari in the south, Maitidevikaumari in the west, close to Janesvara who came from Balkhu Pitha, and Kaumari of Mangalapura in the north, who formerly resided in Visalanagara near Bhasmesvara. These Kumaris are the primordial ruling deities of Nepal.” - Bajracharya & Michaels. 2016 “History of the Kings of Nepal: Introduction and Translation” Himal Books: 26
These deities are still highly regarded in the Newar pantheon. They are also viewed as the manifestation of Devi, and some as Shakti Pitha’s.
It is believed that the Kumaris aided King Gunakamadeva, during his conquest of creating a township. He was a king during the Lichhavi Era who in a dream was instructed to found a city north of his abode at the junction of Bagmati and Vishnumati rivers and to centre the city around the temple of Kanteswara Mahadev (today known as Aakash Bhairav).
The town that he put together is known as “Suvarna- pranali- Kantipur” (Wright, 1990: 156). He designed the township in the shape of a Khadga ( Sword of Goddesses) with the temple of Kanteswara Mahadev in the centre. After the completion of the town, a day was marked in celebration of the occasion. Today that day is known as Yenya Punhi in Nepal Bhasa ( Yen meaning Kantipur/Kathmandu and Ya meaning celebration). Today it is commonly known as Indra Jatra, which is an assimilation of Yenya Punhi, Indra’s arrival to Kathmandu and Kumari Jatra which was instituted by King Jaya Prakash Malla.
His grandson, King Laxmikamadeva is credited to have been the founder of a cult which worshipped a living goddess.
“ This Raja thinking that his grandfather had acquired so much wealth and conquered the four quarters of the world through the aid of the Kumaris, he resolved to do the same. With the intention he went to Patan Durbar, and having worshipped as Kumari the daughter of a bandya, living in a bihar near the Durbar, known by the name of Lakshmi-barman, he erected an image of Kumari and established the Kumari Puja.” - Wright, Daniel. 1990 “History of Nepal.” Asian Educational Services: 157
During the reign of the famous Malla King Siddhi Narshinga Malla, this bihar was moved west and today is known as Ratnakar Mahabihar. The spot of the old bihar houses Sundari Chowk, and the famous golden tap, Tusha Hiti.
Even till this day, the daughter of a bandya (Shakya and Bajracharya) is worshipped as the living goddess. The cult has its set of rules, customs and norms during the selection process. She (The Living Goddess) is chosen at a young age and sits on the throne till she reaches puberty. She is succeeded by another young girl selected from the registered bandya households.
I presume the cult grew and diffused to other vicinities of Nepal Mandala (Kathmandu Valley). Multiple pieces of evidence show the cult existed in various bahals of Nepal Mandala which have been documented by Isabella Tree in her book “The Living Goddess.” Over time the cult dissipated from multiple bahals.
Nepal today has three Royal Kumaris ( Kathmandu, Patan, Bhaktapur), five Communal Kumaris ( Makhan Tol, Kilagal, Nuwakot, Bungamati, Tokha) and three living gods; two in Kathmandu ( Kathmandu Ganesh & Bhairava) and one in Tokha (Ganesh).
Defining what she represents is difficult due to the primordial nature of the goddess Kumari. But in my research and understanding, she is viewed as the shakti of Lord Bhairava. She is one of eight mother goddesses(Asta Matrika) in Lalitpur. It is known as Aji Ma group in Kathmandu and Nava Durga in Bhaktapur and Thecho. Over time cultural assimilation has lead to additions and loss of the core identity of the goddess and her living manifestation.
The most well-known tale of the living goddess was born during the reign of the Malla Kings.