Sighting The Living Goddesses of Kathmandu Valley - Part II
In the previous article, we learned about the unique practice of Ekanta Kumari of Bhaktapur. Moving further, we shall learn more about the living goddesses of Lalitpur and Kathmandu.
Click Here: To Read Our Article On The History of The Living Goddess In Nepal.
Lalitpur
The first living goddess of ancient Nepal (the valley kingdom of Nepal) was in Lalitpur. In the Bihar of Lakshi-barman near the durbar (palace), King Lakshmikama-deva established an image of Kumari. He began worshipping the daughter of a bandya (Shakya and Bajaracharya are called bandya in ancient Newari language). Before this, much evidence is not available of the practice.
Back to the future, she now calls Ratnakar Mahabihar home. In its quaint ambience, she lives her divine mortality up till she becomes pubescent. After which, she bids farewell to divinity, and a new child takes the throne.
During her reign, she offers blessings daily to devotees. The hours are not regular, but she welcomes the woes and praises of her people. Apart from this, she adorns her helm, clads in red and embellished in ornaments during festivals.
It is not every day nor every festival, however. But, a select few occasions require the oversight of the living goddess.
Let us start, shall we?
The first sighting is one of many during the Rato Matsyendranath chariot festival. It is the most important tradition that dates back thousands of years. She is seated on her throne, placed at her pati (a resting house) at Lagankhel during the ceremonial bath of Rato Matsyendranath. She overlooks the ritual and offers blessings to her devotees.
During the first leg of the chariot festival, it is pulled from Puchwo (commonly known as Pulchowk) to Ga: Baha (also called Ga: Bahal) by revellers. Her throne is placed on the porch outside Ratnakar Mahabihar by her caretakers. Her attendants(family member and caretakers) attend to her needs.
The next day it is pulled by revellers to Mangah (commonly known as Mangal Bazar). She indulges in the celebrations from her porch seated on her throne. Before the chariot pulling commences, she is open to devotees and bestows her blessings.
She makes an appearance during the final day of revelling at Kumari Pati (A rest house made for the Kumari). This area of Lalitpur got its name from this rest house. As the chariot makes its way to its final stop at Jawalakhel (originally Jah Whalu Khel: An open field where rice is offered to Matsyendranath in a throwing gesture by devotees), she views the merrymaking from her seat.
The last day of the festival is Bhoto Jatra. On this day, a ceremonial bhoto (Jacket) is shown to the public by an official.
Click Here: To Read Our Article On The Legend Of The Bhoto
The living goddess rests in a pati at Jawalakhel. She views the chief of the Guthi Sansthan display the bhoto. To make sure everyone gets a look, he shows it from four directions. Once the ceremony is over, her caretaker carries her home.
The next sighting is during Dashain (Moh: ni in Newari language).
The living goddess is viewed as the manifestation of Tulaju Devi (Taleju) by her following. She (Tulaju Devi) was the tutelary deity of the Malla kings who ruled medieval Nepal.
Dashain is the victory of good over evil.
This festival revolves around goddess Durga and her killing Mahisasur (A demon). Tulaju Devi is an avatar of goddess Durga. Thus the living goddess is taken to the Tulaju temple during mid-night of Navami by her caretakers.
She partakes in an essential cultural ritual that makes way for Dashami ( The tenth day, also known as victory day).
The final sighting is during the handover of the helm. Our beloved Dyah Meiju (Noble Goddess) bids farewell and is carried home by her family. The new Dyah Meiju can be sighted during this day as well but at different hours.
In the next article we shall look into sighting the Kumari of Kathmandu.