The living divinities of this beautiful valley hold the highest rank in the unique pantheon of the Newars (native inhabitants). She is a living avatar of Goddess Tulaju (commonly known as Taleju Bhawani) and the primordial deity, Kaumari (commonly known as Kumari).
Click Here: To Read Our Article On The History of The Living Goddess In Nepal.
In brief, the Kathmandu valley has three principle dwellings: Kathmandu, Lalitpur and Bhaktapur. The worship of a living manifestation began during the Lichhavi Era but got its high rank during the late Malla period. They were known as Royal Kumari up until the dissolution of the monarchy in the 21st century.
The selection, indoctrination, and retirement process of these living deities are different in the three cities. But the honour and respect bestowed upon her are the same.
After Nepal went global with the open-door policy, the world got introduced to this ornate concept of a living deity. They were in awe of her beauty and honour, mesmerized by the symbolism and humbled by her divinity. But the management was subjected to global criticism. Child and human rights activists labelled this practice as child abuse. Some went further to call it child labour. This critique was due to the massive restrictions and high secrecy of the living goddess culture. It helped bring much-needed reform to the practice as allowing them to receive education, the establishment of pension funds and others to ensure her well-being.
The life of a living goddess in Bhaktapur is distinct from her sister cities. She is referred to as Ekanta Kumari, Ekanta meaning alone. But in reality, its the contrary; she is never alone. The practice in this city is unique due to the lack of strict restrictions for the living manifestation. Hailing from the houses of Shakya and Bajracharya, her selection process is an exhausting task for previously the high temple (Taleju) of Bhaktapur.
When Nepal became a republic, the Guthi Sansthan, a state-level entity established to manage the endowed land (Guthi) and its managing organizations (Temple Guthi’s, Communal Guthi’s and Festival Guthi’s) was given the responsibility of selection.
A radiant smile, large forehead, no cuts and scars on her body, pleasant face are some of the qualifications required for the living manifestation. She is selected at a tender age, her responsibility is complete when she turns ten, or her Ihi ( A ceremonial marriage of a Newari girl to Suvarna Kumar, a manifestation of Lord Vishnu) is fixed. She then bids farewell to her caretakers at Kumari Chhen (Kumari House) and gives way to a new girl to take her throne.
Sighting her is not a difficult task. She wakes up, packs her bag, and heads to school like every other young girl. She plays with her friends, mingles in the beautiful squares of Bhaktapur and lives an ordinary but divine life.
The principle of this practice is that she is a goddess. How can you restrict a goddess?
But she has to refrain from chicken meat and eggs, a common practice in Shakya and Bajracharya households. She is not to go outside the valley without the permission of Guthi Sansthan. Apart from these and a few other rules, she is an ordinary divinity.
She clads in red, adorns jewels and awakens her third eye when rituals are to be commenced. During Dashain (Moh: ni), she presents blessings to devotees who knock on her ornate gates. For the rest of the year, she is indistinguishable from a normal girl. The occasional whispers and elders bowing to her is a telltale sign, however.
In the next article we shall look into sighting the Kumari of Lalitpur.
