Sighting The Living Goddesses of Kathmandu Valley - Part III
In the final edition of this series, we shall look into sighting the living goddess of Kathmandu. This city has numerous living manifestations such as in Basantapur, Kilagal, Tokha and Makhan. But we shall focus this article specifically on the divinity of Basantapur.
Along with the previous, Kathmandu is home to numerous others.
The tradition in Makhan Tole revived again in 2018 AD. Formerly Mubahal, Maitidevi, Mikhu Bahal also hosted their living goddess. Close historical analysis shows how this tradition was cherished by numerous Bahal’s (households of Shakya and Bajracharya). Over the years, various constraints led to the discontinuation of the practice.
Click Here: To Read Our Article On The History of The Living Goddess In Nepal.
The divinity of Kathmandu is the most celebrated amongst her sisters. She has her festival known as Kumari Jatra, which occurs during Indra Jatra (An archaic celebration surrounded upon Lord Indra’s visit to Kathmandu). During the festival (Kumari Jatra), which lasts for three days, the living goddess is placed on a pagoda chariot by her caretakers. It then circumvents the dwellings of Kathmandu.
The first day of revelling is known as Kwaneya (Downtown), the second Thaneya (Uptown) and the final day Nanichaya (Mid-town). Revellers and volunteers pull the chariots of Kumari, Lord Ganesh and Lord Bhairav into these areas so that devotees may get to see their goddess.
The three chariots feature three living deities. Lord Ganesh and Lord Bhairav are the two living gods of Kathmandu valley. Alike their brethren, these living gods clad in red and awaken their third eye. Apart from these three days, it is hard to sight them.
Just like in Lalitpur, the living goddess makes an appearance during the chariot festival of Seto Matsyendranath. Also known as Yalameshwor ( Yala meaning Kathamandu and eshwor, god) during the Lichhavi period, today it is commonly referred to as Jana Baha Dyo (the god of Jana Baha).
She overlooks the ceremonial bath of Yalameshwor at Jana Baha and, on the final day of revelling, she views the festival at Lagan Tole of Kathmandu. This celebration of Yalameshwor commences during Chaitra Dashain (March-April). The chariot is pulled from Durbarmarg of Kathmandu and rests at Asan on day one, then at Basantapur and on the final day is advanced to Lagan Tole.
Special worship is conducted outside the temple of Tulaju Devi (Taleju) during the Changu Kalash Yatra by the high priests of Tulaju temple. On this day, a kalash is brought from Changu Narayan of Bhaktapur to Kathmandu on foot by priests. The living goddess is brought to a worshipping ground right outside the Tulaju temple by her caretakers. After the rites are over, she is taken back to the Kumari Chhen by them.
On the eve of victory day, she, like her sisters, partake in a special ceremony. She is taken to the Tulaju temple by her caretakers and high priests, where she performs various rituals to make way for victory day. This tradition is common in all three principal cities (Kathmandu, Lalitpur and Bhaktapur). The communal Kumaris, however, do not partake in this ritual.
The living goddess losses her divinity when she becomes reaches puberty. She bids farewell not just to her godliness but also to the Kumari Chhen. She is placed on a palanquin and is bid a ceremonial goodbye by her second family (caretakers of Kumari Chhen). She is then no different from any mortal girl. But, her service to this country and her greatness always stays in our heart. Passing by her on the streets of Kathmandu, our heads automatically lower, and a beautiful smile comes to our face.
The cycle then goes on. A new girl takes the throne of the living goddess.