The Moving Temples of Kathmandu Valley - Part II
In Nepal Mandala (Ancient Nepal), the natives took notes from various neighbouring cultures and devised a unique system. They noticed how their temples were static, and with age, its citizens were not able to make long commutes to offer prayers and gratitude to their deities. Thus, they envisioned a magnificent secondary temple. These were to be mobile, allowing those incapable of reaching the main temple to bask in the gods' aura.
These temples were to be crafted seasonally and display symbolic markers of the deity. For mobility, they envisioned a temple with wheels. They would be created in a manner to mimic the primary temple and display its hallmarks. This ambitious dream of the past developed the rich cultural reality of modern Nepal.
The biggest festival of the Newars revolves around these very mechanized temples.
It helped strengthen faith and communal unity among the diaspora. It also became a catalyst in the development of Newar culture and heritage.
Renowned for trade endeavours, Newars amassed wealth and built themselves a robust network. They invested in magnificent temples and dedicated their success to them. Today these have become the hallmark of Newar culture and tradition.
There are numerous chariot festivals dedicated to various deities of Kathmandu valley. Amongst them, some chariots are a feat of human ingenuity that feature unique craft and symbolism. In this article, we shall explore in brief these elements along with handy information which shall add value to your journey of discovering the true beauty of Nepal.
The chariot festival of Rato Matysendranath
A jewel of the citizens of Lalitpur, it is dubbed the longest in the world. Worship and revelling of Rato Matsyendranath, natively known as Karunamaya (Lord of Compassion) and Bunga Dyo (God of Bungamati), last for almost 3-4 months.
Centred around the samaritan act of Matsyendra, who helped the kingship and people of Nepal Mandala during the Lichhavi era, this chariot festival is an earnest dedication to his compassion. As per the Matysendra vamshavali (chronicle), Nepal mandala faced a crisis in a bygone era. A series of unfortunate events caused crops to wither: a famine that lasted for 12 years.
Over time various interpretations developed of the cause. The most popular is of Lord Goraknath, a discipline of Matysendranath meditating upon the great nagas (snakes) leading to a drought. But a scientific analysis using holistic overview, observation and comparative analysis shows how it was a mysterious disease that ravaged the farms of Nepal Mandala.
Society was agricultural. Farming was the backbone of our economy. The citizens practised a subsistence form of living and were highly dependent on their farming yields. Thus, such an infection proved deadly.
The monarch of Nepal Mandala, King Baradeva, consulted with his chief astrologer Bandhudatta Acharya. He advised making a journey to Kamakhya in Assam. He must have learned about the geographical similarities and their agricultural prowess through historical insight and networks. King Narendra Deva (father of King Bara Deva, who had left worldly affairs to live in a monastery in Bhadgeon), priest Bandhudatta and Rathacakra Jyapu left for Kamakhya.
They acquainted Matsyendra, a leprous agricultural master of Kamakhya who provided the needed to the trio. As per the vamshavali, they returned with a holy vessel (Kalash) containing the essence of Matsyendra. Interpreting this scientifically, he (Matsyendra) must have provided various seeds that would suit Nepal Mandala's topography. He must have also imparted the needed knowledge to make agriculture sustainable and reliable.
Matsyendra being leprous is through my research observations. Devotees are not allowed to touch his idol. You shall become leprous is communicated to them by the caretakers. The statue moulded for the chariot festival is a replica of him. The weak stature and disfigured hand is a telltale sign that helps add weight to my findings.