Borobudur in the light of darkness

13 12 2013

It was in the semi-darkness of a rain washed December’s afternoon that I first set eyes on Borobudur. Even through the dreariness of the semi-darkness, it wasn’t difficult to be taken by the splendour of the temple built over a hill – one that has been described to be the world’s largest Buddhist sanctuary. There seemed also to be an air of mystery surrounding the temple, heightened perhaps by the mood the fast shifting clouds overhead provided in painting the elaborately decorated stepped structure with changing patterns of darkness and filtered light.

JeromeLim 277A6580

There is certainly much mystery about the age ravaged pyramid shaped structure that rises on the Kedu Plain some 42 kilometres northwest of the city of Yogyakarta in Central Java. Thought to have been built in the 8th and 9th century (between 750 and 842), well before the famed temples of Angkor took shape, not much is understood as to the motivation for what must have been a monumental effort – its construction involved bringing in and working some 60,000 cubic metres of Mount Merapi stone (some 2 million pieces in all). Fiction does accompany fact, in the many stories we do hear of its construction today.

JeromeLim 277A6605

Legend, as told by a seemingly well-informed guide, Budi, does have it that Borobudur was the work of giants – one lies asleep to protect the structure from destruction in the near distance. A glance across the plain in the direction of Budi’s finger reveals the Menoreh range, the ridge line of which does appear to trace the outline of a gigantic sleeping man which some accounts say is Gunadharma, who has also been attributed as the architect of the temple.

JeromeLim 277A6611

Whether it has been through a divine hand, or due to the protection offered by the sleeping giant, the monument has, quite remarkably, stood for well over a thousand years. This, despite the fact that Borobudur does lie in the shadow of what has been Indonesia’s most active volcano, Mount Merapi, and also in an area in which earthquakes are not an infrequent occurrence.

JeromeLim 277A6644

It is also equally remarkable, that we do today get to celebrate the wonder that is Borobudur. Abandoned as far back as the 11th century, it was subsequently forgotten as Islam spread across Java. For over eight centuries the abandoned temple was to lie crumbling and well hidden from sight. Buried not just in volcanic ash from Mount Merapi’s frequent eruptions, but also behind a wall of overgrown trees, it wasn’t until 1814 that the then Lieutenant Governor of Java, Sir Stamford Raffles, uncovered the long lost monument.

JeromeLim 277A6655

The immense work of devotion sits on a base measuring 119 metres square over which the temple’s nine terraces rise – which takes the shape of a Mandala when viewed from above. The terraces, the first six are square and the three topmost ones are circular, are pathways around which a pilgrim circles on a journey of spiritual learning which takes the pilgrim around and upwards towards the summit. There are three levels on the journey the pilgrim takes, levels which correspond to the stages that the Bodhisattva must pass through in the journey to Enlightenment: Kamadhatu, Rupadhatu and Arupadhatu – the last being the stage when the soul departs from the body to unite with the gods in Nirvana.

JeromeLim 277A6752

The path the pilgrim takes which provides a deeper understanding of how Nirvana can be achieved, would have been a rather long one. The journey involves a study of and reflection on reliefs which depict scenes which provide lessons in morality and spirituality, taking a pilgrim from the east on a clockwise path three times around each level. This would allow the study in sequence of three rows of reliefs on each of the two lower levels, Kamadhatu and Rupadhatu – one row lines the balustrade with another two lining the terrace’s inner walls, involving a total of 1460 reliefs (there are another 1212 panels of decorative reliefs).

JeromeLim 277A6765

JeromeLim 277A6816

At the Arupadhatu level, the appearance of the three tiers which form it, departs from the relief heavy lower levels. Without the balustrades of the lower tiers, the level offers a magnificent view of the plain surrounding the temple, through the stupas arranged on each tier. There are 72 small stupas in all with a large stupa right in the centre which tops the structure. The smaller stupas are constructed with openings in them, through which the images of Buddhas can be seen and also touched. 32 are found around the edge of the lowermost of the top three terraces, followed 24 on the next tier and 16 on the topmost tier.

JeromeLim 277A6843

One of the touristy things one can do is to join the popular sunrise or sunset tour organised by Manohara Hotel – the only hotel that is within the grounds of the temple (Manohara, which lies a short distance away from the temple, while not the best hotel around, is the place to stay if you do intend to visit Borobudur – rooms are taken up rather fast, and it will be best to book well ahead of your visit). This is highly recommended as you do get some rather stunning views against the colours painted by the rising or setting sun. Unfortunately the skies conspired not to allow me the pleasure of that, although I was able once again to capture the temple in a rather different mood.

JeromeLim 277A6797

JeromeLim 277A6767

While I am not a very spiritual person, the visit to Borobudur did fill me with the sense of calm and perhaps a sense of contemplation – possibly in the same way it the sanctuary was to have imparted this to its pilgrims of a thousand years before. The visit did also fill me with a sense of awe for what could be achieved through the sheer determination of the human spirit – in erecting a monument of devotion, more so than gazing at the great cathedrals of Europe or the temples of Angkor have done. It is for this that I shall return one day to gaze once more at its splendour and perhaps walk the pilgrim path in search of the peace that comes with reaching its summit.

JeromeLim 277A6612

JeromeLim 277A6880


Useful information on Borobudur:


COLLECTIE TROPENMUSEUM Luchtfoto van de Borobudur TMnr 10015636
An aerial view of Borobudur

(source: Tropenmuseum of the Royal Tropical Institute (KIT) CC-BY-SA-3.0, via Wikimedia Commons)


More photographs of Borobudur and its reliefs

Borobudur by night as seen from the Manohara.

Borobudur by night as seen from the Manohara.

The sleeping giant in the distance lending protection to the temple.

The sleeping giant in the distance lending protection to the temple.

Reliefs lining a lower terrace,

Reliefs lining a lower terrace.

JeromeLim 277A6907

JeromeLim 277A6910

JeromeLim 277A6911

JeromeLim 277A6916

JeromeLim 277A6917

JeromeLim 277A6918

JeromeLim 277A6928

JeromeLim 277A6933






The Great Buddha in a citadel of peace

2 07 2013

One of the amazing sights in Nara (known as Heijo-kyo or the citadel of peace), a UNESCO World Heritage Site which served as the capital of Japan from 710 to 784, must be the Great Buddha (Daibutsu) and the Great Buddha Hall (大仏殿) or Daibutsuden that houses it. The hall, measuring some 57 metres long, 50 metres wide and 48 metres high, is reputedly the world’s largest wooden building. The giant Buddha statue, measuring some 15 metres tall in the seated position, the hall houses is also said to be the world’s largest bronze Buddha image – which weighing some 500 tonnes, is thought that it consumed a substantial part of the country’s bronze production over the years it took to build it, leaving the country almost bankrupt.

The Great Buddha Hall, Daibutsuden seen from across the Kagami-ike pond.

The Great Buddha Hall, Daibutsuden seen from across the Kagami-ike pond.

The Great Buddha Hall, Daibutsuden, of the Todaiji.

The Daibutsuden which is within the Todaiji complex is reputedly the world’s largest wooden building.

The main gate into the compound housing the Daibutsuden.

The main gate into the compound housing the Daibutsuden.

The hall and the Buddha – an image of Vairocana, revered by the Kegon sect of Buddhism, serves as the main focal point of the Todaiji Temple complex, which dates back to 752. The wooden structure of the current hall, dates back to a fire induced rebuilding effort in 1688 to 1709, which saw it built to a scale of two-thirds of the 87 metre wide orginal hall (which had already been rebuilt twice previously). The current hall features a seven-bay wooden structure which encloses the 15 metre giant bronze 500 tonne statue, as well as two large images of bosatsu or bodhisattva flanking it – an addition made during the last rebuilding. The giant statue has itself been reconstructed several times – its head has been recast following fires and earthquakes. Its current head dates back to 1692.

The scale of the giant Buddha can be seen against several suited businessmen attending a ceremony being conducted on a platform below it.

The scale of the giant Buddha can be seen against several suited businessmen attending a ceremony being conducted on a platform below it.

The Buddha is flanked by two Bosatsu, added in 1709.

The Buddha is flanked by two Bosatsu, added in 1709. The Kokuzo Basatsu is found to the Great Buddha’s right.

The design of the hall, the scale of which will have any visitor in awe, features a wooden beam and bracketing structure which is thought to have been done by craftsmen from China.  It is also possible to pass around the Great Buddha, in turn thought to be the work of craftsmen from Korea. To the rear of the hall, a wooden model provides a glimpse of the original Daibutsuden. There are also two statues of heavenly guardians from the Edo Period, Koumokuten and Tamoten. Another interesting find is a pillar with a hole at the bottom of it – popular belief has it that anyone who can squeeze through the hole will attain Enlightenment or Nirvana.

Koumokuten, one of two heavenly guards from the Edo period found in the hall.

Koumokuten, one of two heavenly guardians from the Edo period found in the hall.

A view from the entrance to the Great Buddha Hall.

A view from the entrance to the Great Buddha Hall.

A child squeezes through a pillar behind the Great Buddha. Popular belief has it that anyone who can squeeze through the hole will attain Nirvana.

A child squeezes through a pillar behind the Great Buddha. Popular belief has it that anyone who can squeeze through the hole will attain Nirvana.

The hall, during my visit, did see a steady flow of visitors, both young and old, most stopping to ritually purify themselves with fresh water outside the hall. By the entrance to the hall on the outside, is a rather interesting wooden statue – that of Pindola Bharadvaja or Binzuru, a disciple of Buddha. In Japan, it is a belief that anyone ill rubbing the part of an image of Binzuru corresponding to the part of the body where the ailment is, followed by rubbing the same part on their own body after, will be cured of the ailment.

Water and water ladles for purification - a must when entering the temple.

Water and water ladles for purification – a must when entering a shrine or temple.

Joss sticks at the entrance to the hall.

Joss sticks at the entrance to the hall.

A school group visiting the hall.

Members of a school group visiting the hall.

A student visitor heading towards the exit.

A student visitor heading towards the exit.

A close-up of one of the massive wooden doors of the hall.

A close-up of one of the massive wooden doors of the hall.

A wooden statue of Pindola Bharadvaja or Binzuru, a disciple of Buddha. The belief in Japan is that anyone ill rubbing the part  of an image of Binzuru corresponding to the part of the body where the ailment is and rubbing the same part on their own body after, will be cured.

A wooden statue of Pindola Bharadvaja or Binzuru, a disciple of Buddha. The belief in Japan is that anyone ill rubbing the part of an image of Binzuru corresponding to the part of the body where the ailment is and rubbing the same part on their own body after, will be cured.

The grounds of the Daibutsuden seen during Autumn.

The grounds of the Daibutsuden seen during Autumn.

Another view of the Daibutsuden from across its grounds.

Another view of the Daibutsuden from across its grounds.

More information on the Todaiji and the Daibutsuden, as well as on the UNESCO World Heritage listing can be found at the following sites:





Devotion

28 06 2013

A photograph of a group of elderly pilgrims on the final part of their ascent up a long and steep staircase to the Nigatsu-dō (二月堂) sub-complex on the slopes of Wakakusa-yama (若草山). The Nigatsu-dō is part of the Tōdai-ji (東大寺) temple complex, a UNESCO World Heritage site located in Nara – the imperial capital of Japan during the Nara Period. The Nigatsu-dō, which translates into “The Hall of the Second Month” dates back to 752, although most of what we see today was rebuilt from 1667 to 1669 after a fire destroyed the temple. For the less religious, the climb up to the Nigatsu-dō is well worth the effort – from a terrace of the main temple, one gets a breathtaking view of the Yamato Inland Plain.

277A9466





A walk through Japan’s largest cemetery

20 11 2012

Despite having an aversion to resting places of the dead, I found myself enjoying walks through a couple of cemeteries on a recent visit that I made to Japan with a few friends. One did have the distinction of being the largest cemetery in the country. Located on Mount Koya (高野山 Koya-san) in Wakayama Prefecture (和歌山県), that cemetery does not just contain an estimated 200,000 graves, but a site which is sacred to the Shingon School of Buddhism, being where the mausoleum of the sect’s founder, Kukai or Kobo-Daishi, is located and where he is said to lie in eternal meditation. The cemetery, together with the mausoleum at the end of a 2 kilometre walk through the cemetery is in fact a pilgrimage site for Shingon Buddhism, one of the mainstream schools of Buddhism in Japan. It part of the larger Koyasan area which again makes up part of the “Sacred Sites and Pilgrimage Routes in the Kii Mountain Range” which was designated as a UNESCO World Heritage Site in 2004.

A stream, the Tamagawa, marks the boundary of separating the inner sanctuary, Okunoin, the most sacred section where Gobyo, the mausoleum of Kobo Dashi or Kukai, the founder of the Japanese Shingon sect of Buddhism on Koyasan, lies.

Set in what does seem like an enchanted forest of ancient towering cedar trees, the cemetery is one of the must visit sites in the Koyasan area, which lies at the heart of Shingon Buddhism, having been where Kukai established his monastery in the 9th century – the 900m altitude valley was said to have been chosen as a retreat as its layout resembled a eight petal lotus flower with it being surrounded by eight peaks. At its height during the Edo period, it is thought that there were some 2,000 temples in Koyasan, of which only 123 exist today.

A night time view of Ichino-hashi which marks the entrance to the cemetery.

The walk through the cemetery starts with the crossing of Ichino-hashi (一の橋), a bridge which marks the entrance to the sacred site. From the bridge, a pleasant 2 kilometre walk through the air of calm provided by the cedar trees which line the well paved cobblestone path surrounded by the ordered disorder of the cemetery’s moss covered gravestones, is what it takes to reach Okunoin (奥の院). Okunoin is the inner sanctuary where Gobyo (御廟), the mausoleum of Kūkai is located and where lights of a thousand years are said to burn in some of the 10,000 lanterns found in the Toro-do (燈籠堂) or Lantern Hall which stands in front of Gobyo.

An area close to the entrance to the cemetery.

The tree-lined path through the cemetery.

The walk, does provide for many fascinating discoveries – if one has the time to look for them. There are the graves of many religious leaders, feudal lords, military commanders and more recent ones where business leaders find rest – some which do go back to 12th century. There also are several other interesting finds – one that will not be hard to locate would be the Sugatami-no-ido (姿見の井戸) or the Well of Reflections. Found immediately after the second bridge, Nakano-hashi (中の橋), legend has it that if one looks into the well and does not see his or her reflection, death will come to that person within three years.

Nakano-hashi, the second bridge.

A shrine where the statue of Asekaki Jizo (Sweating Jizo), a bodhisattva who takes the place of others in suffering, is found. To its right is the Sugatami-no-ido, the Well of Reflections.

Sugatami-no-ido, the Well of Reflections.

Moss covered gravestones.

There are also several others discoveries to be made beyond the Nakano-hashi. These include the Zenni-jochi (禅尼上智碑) – a 90 cm memorial to a Buddhist nun. It is said that one would be able to hear the cries in hell by placing one’s ear on the stone. Another one which would not be missed is a memorial to soldiers who perished in North Borneo during the second world war. That is immediately identifiable from the three flags – that of Japan, Malaysia and Australia, which hang on a flag pole at the memorial.

Memorial to soldiers who perished during the second world war in North Borneo.

A shrine in the woods.

It is not long before one comes to the Gobyo-bashi (御廟橋), the bridge over the Tamagawa – the stream which separates the most sacred inner sanctuary, Okunoin, from the rest of the cemetery. Looking beyond the bridge, the Toro-do is seen at the end of the path up a flight of steps. It is with the sacred waters of the Tamagawa that pilgrims, many dressed in white robes, cleanse themselves before entering the sanctuary. The inner sanctuary is also where the Miroku-ishi (弥勒石) or Miroku stone can be found – a short distance from the bridge. It is said that the stone feels light to the good and heavy to the sinful.

Okunoin’s Toro-do as seen from Gobyo-bashi.

Pilgrims crossing the Gobyo-bashi.

Votive tablets placed in the Tamagawa.

Crossing the Gobyo-bashi, after which photography is not permitted, one does feel a sense of inner peace. This is heightened stepping into the Toro-do where the chanting of the rows of saffron robed monks somehow adds to the peaceful atmosphere. Having found a semblance of the peace that many seek in making a pilgrimage to Okunoin, it was then time to head back. The walk towards Ichino-hashi, made longer than it might have been by the shower of hail and by the biting wind, was in no way less enjoyable (although my companions would probably disagree with me) than the walk in to Okunoin. As we cross over the Ichino-hashi we see more heading into the cemetery – the cemetery does in all probability draw a substantial portion of the 1.2 million visitors that come to Mount Koya annually, many on a spiritual journey, and some like us, just to discover the peace and beauty that only a cemetery such as this is able offer.

The cemetery also has several interesting statues.

Stone lamps line many of the paths through the cemetery.

The cemetery by night – stone lamps light the paths up.

A ‘dressed’ Jizo statue.

Another ‘dressed’ Jizo.

A grave.


Getting there:

Mount Koya (高野山 Koya-san) is quite easily accessible from Osaka via the Nankai Electric Railway’s Koya Line. Trains leave regularly from Osaka’s Namba Station and all it takes is an hour and a half by express train to Gokurakubashi, 5 minutes by funicular up to Koyasan. From Kōyasan, there are public buses to Ichino-bashi. A round trip ticket that includes the train, funicular and a two day bus ticket can be purchased at Osaka Namba station for ¥2780.

Visitors to Mount Koya have the option of a unique experience an overnight stay at one of 53 temples, such as the Shojoshin-in Temple which is just by the Ichino-hashi which my friends and I put up at. Included in the cost of accommodation is two vegetarian meals (breakfast and dinner). More information on this can be found at Japanese Guest Houses.


Resources on Koyasan / Okunoin:

Koyasan Shingon Buddhism
Kukai / Kobo-Daishi
Sacred Sites and Pilgrimage Routes in the Kii Mountain Range (UNESCO)
Okunoin (奥の院), the inner sanctuary
Gobyo (御廟), the mausoleum of Kobo Daishi
Toro-do (燈籠堂) or Lantern Hall
Nankai Electric Railway Koya Line
Koyasan/Gokurakubashi Station information
Nankai Electric Railway Guide on Koyasan





A living gallery of Kathmandu’s heritage: Durbar Square

16 07 2011

Kathmandu is a city that is blessed with some of the most magical of places, several of which are UNESCO World Heritage Sites that are not just a collection of buildings that have lost their souls, but sites in which the rich cultural heritage of the city and country is very much being lived out in the present day. In additional to the two heritage sites that I have mentioned, Swayambunath and Boudhanath, there is another, Durbar Square, that serves as the heart and soul of the city. It is in the square that one finds what is said to be the oldest building in the Kathmandu Valley, the Kasthamandap or House of Wood, which in fact gives Kathmandu its name. The house which dates back to the 12th Century is where the city is said to be centred on, and is one in an amazing concentration of monuments (of which there are more than 50) packed into an area that measures no more than about 300 metres by 300 metres.

Durbar Square is a living showcase of Kathmandu's heritage.

Arriving at the square late in the afternoon, what greeted us was not just the warm glow of sunlight that reflected off the red and brown of the buildings in the square, but a quadrangle that was abuzz with the confusion of traffic on the streets in and through the square mixed with the sounds and movement of life that seemed to swirl all around me. The square indeed was alive, alive not just with the passage of life through it, but also with life as it is lived within it.

Kathmandu's Durbar Sqaure has more than 50 monuments packed into a 300 by 300 metre area.

The Bhagwati Temple - part of the Hanuman Dhoka Durbar complex that is the heart of Kathmandu's Durbar Square.

At the heart of Durbar Square is the Hanuman Dhoka Durbar – a complex that served as the seat of power of the Malla and later the Shah dynasty of Nepal that dates back to the 16th Century. It was the intricate wood work of the Bhagwati Temple of the complex that was the first building that caught my attention standing as I stood in awe at all that surrounded me. It wasn’t the last as all around as I wandered I was struck by the wealth of Newari architecture that the area was filled with, many of which are still serving the functions they were originally built to serve.

Part of the former Royal Palace complex.

Another part of the former Royal Palace complex.

Another eye-catching piece that isn’t so much a building but a colourful relief that is carved into a 3.7 metre high piece of stone – that of Kala (Black) Bhairav, a manifestation of the Hindu god Shiva in a six-armed terrifying destructive form that is seen to be stepping on top of a human form that symbolises human ignorance. The image of Kala Bhairav is said to strike down anyone who is dishonest before it, has served in the past as a place where criminals are tried and innocence was often proven by the swearing of innocence to the image.

The 3.7m relief of Kala Bhairav was used in the past to try criminals.

Beyond the masterpieces of Newari architecture, scenes of everyday life added to the wonderful experience of a visitor to the square. All around there were rows of vegetables being sold, little shops that operated from some of the old buildings themselves, and people going about their daily lives (as well as the many that seemed to be there just to soak the atmosphere in). Wandering around the square and taking in the somewhat bewildering array of what was on offer, it didn’t seem long before the fading light of the sun set told us that it was time to go. And after a final walk around, I was prepared to part taking away with not just the many images I captured with my camera, but a lasting impression of what is certainly a living gallery of Kathmandu’s heritage.

The square was filled with people going about thier daily lives.

A man watching the world pass him by.

Another man sits, watching the world pass by from under the arches of the Bhagwati Temple.

Vegetables being sold on the steps of the Maju Dega, a 17th Century shirne in Durbar Square.

A dried goods vendor.

Shops operate out of some of the old buildings.

A child that seemed to be carrying her weight over her shoulders.

Cotton candy on sale.

The image of Kala Bhairav in Durbar Square.





In the eye of the frenzied storm of the Bisket Jatra

22 05 2011

A third UNESCO World Heritage Site that I visited on the day of the Nepali New Year was probably the one that was the highlight, not just of the day, but also the trip. Having explored Swayambhunath and Boudhanath, the group of friends I was with were left with the latter half of an afternoon with which to catch the action of a Nepali festival, the Bisket Jatra, being lived out on the streets of Bhaktapur, an ancient town 13 km east of Kathmandu.

Durbar Square in Bhaktapur. Bhaktapur is a UNESCO World Heritage Site 13km east of Kathmandu.

It was quite a pleasant ride in once the van took a turn off from the highway from Kathmandu, this in spite of the somewhat dusty and bumpy approach we were given. Even with being on the outskirts of the city, it gave us a feeling that we were in a world far removed from the madding streets of the Nepali capital and even further away from the incessant honking on the busy streets of Kathmandu. The view we were afforded by the windows of the moving van were quite refreshing ones at that – padi fields dominated either side of the road against the backdrop of what would be the green foothills of the world’s highest peaks, interspersed with the red-brown piles of brick that lay in the yards of what must have been brick making kilns. It was the warm colour of the piles of bricks we passed that radiated from the buildings and cobblestone streets of Bhaktapur that greeted our arrival into the ancient town.

Piles of red brown bricks mark the passage into Bhaktapur, an ancient town founded in the 9th Century that once served as the capital of the Kathmandu Valley. The bricks used in bulk of the buildings and cobblestones now colour much of the town.

The point at which we alighted was at the bottom of a street that rose steadily uphill, either side of which was lined with a row of tall and narrow brick houses that in a strange sort of way perhaps resembled a scene one might associate with Tuscan hill town. The streets were strangely quiet for a town that was in celebration – just a few children could be seen playing up the street. My attention was quickly turned towards the blue of a rectangle that framed an aperture within which the colourful display of what literally was a hole-in-a-wall shop manned by an elderly lady set into the dusty sand coloured plastered wall of a building at the corner that seemed to break the orange-brown light that the earthen bricks and cobblestones reflected in the mid-afternoon sun. It was only the cry of the lady behind another aperture that alerted us to the window of the bureau which collected the equivalent of US$15 (NRs 1100) from the tourist as an entrance fee to the town.

Set against the dusty sand coloured plaster of a building that was in contrast to the rest of the town, the blue frame of the hole-in-a-wall shop caught my eye.

With the entrance fee out of the way, we sought the help of a guide to lead us to the heart of the festival of which we had found no evidence of where we were. Making our way up a dusty road that did well to obscure what we were to discover at the summit of the climb. At the top, we found ourselves making our way past the first sight of the heart of the old capital of the Kathmandu Valley, the white tower of the Fasidega temple (one that is dedicated to Shiva) that rose on the left of an alley into the eastern edge of Durbar Square. Beyond that, two stone lions seemed to guard the square within Durbar Square where the Tadhunchen Bahal stood. The Tadhunchen Bahal dates from 1491 and is where the origins of the Kumari, the living goddesses of Nepal, is said to have started from. Turning left past the magnificent wooden structured Tadhunchen Bahal, and then right through a narrow street lined with the dwellings of the town folk on the right and tourist shops on the left, we soon found ourselves with the first signs of the Bisket Jatra in full swing, with the amazing sight of the huge gathering of townsfolk and curious tourists colouring the steps of the towering 30 metre high Nyatapola temple, the tallest temple in Nepal, built in 1702 and said to be one of the best examples of traditional temple architecture in Nepal.

Part of the Tadhunchen Bahal, where the Nepali living goddessess, the Kumari, had their origins.

Townsfolk seated beneath the wooden arches of the Tadhunchen Bahal.

The crowd gathered on the steps of the Nyatapola temple in Taumadhi Square.

The scene around the Nyatapola temple and Taumadhi Square.

Continuing our way through the crowded Taumadhi Square in which the Nyatapola stands, we wound our way through yet another cobbled street in which we encountered the steady flow of townsfolk, before arriving at the entrance to Khalna Tol at which we had to squeeze our way past a wall of people before we were able to survey the square at the heart of the Bisket Jatra celebrations. The scene that greeted us was an amazing one. From where we had stood, the Khalna Tol fanned out downwards, every inch of which was filled by the gaudy colours of the sea of people decked out in their New Year’s finery. At the end of the square, a tall pole seemed to rise, as if it were a mast of a ship in the colourful sea of people. The 25 metre pole, representative of the lingam, is set into a mound of stone, representative of the yoni, and is part of the ancient festival which is celebrated in Bhaktapur over a nine day period that straddles the Nepali New Year. The festival is said to have preceded the establishment of Bhaktapur in the 9th Century and has been celebrated from the time of the Lichhavi period (5th to 8th Century A.D.) to commemorate the defeat of a snake demon that was believed to possess a princess who according to legend, was made a widow when the man who married her died of a snake bite. After that, no one would marry her out of fear of death and it was only with the arrival of a merchant who married the princess that the snake demon was defeated.

The crowd seen from the top of Khalna Tol, where the main festivities were taking place on the fourth day of the Bisket Jatra which coincides with the Nepali New Year.

The lingam pole erected in Khulna Sqaure with one of the two chariots that are pulled through the streets of the town over the nine day festival.

The highlight of the festival, which culminates in a tongue piercing festival during which participants carry a Mahadeep (similar in some respects to the practice of the carrying of the Kavadi still practiced by southern Indian communities of South-East Asia during Thaipusam and Panguni Uthiram), is the pulling of two chariots, the Bhairavnath and Bhadrakali chariots, containing the idols of the god Lord Bhairavnath and his consort, the goddess Bhadrakali respectively. The chariots with huge crude wooden wheels, are traditionally made of a mix of wood and cane and coated with gold at the top. Iron nails and bronze rods have now been introduced to strengthen the chariots which undergo quite a fair bit of punishment as they are pulled from Taumadhi Square in a slow parade around the streets of the town. It seems that on the last day of the festival, the copulation of the god and goddess is enacted by the ramming of the smaller chariot carrying the goddess Bhadrakali against the chariot carrying Lord Bhairavnath.

The chariot carrying the idol of Lord Bhairavnath seen in Khalna Tol.

The highlight of the festival is the pulling of two chariots through the streets of the town.

While we did not have the opportunity to see all of that happening, we did weave our way through the sea of people towards the lingam and the Bhairavnath chariot which was being pulled through Khalna Tol near where the lingam was located. The chariot up-close was a lot bigger that it had seemed from a distance floating in the sea of people. The wheels were huge, the diameter of which was certainly larger than the height of a person. The chariot itself was mounted by many young boys, perhaps seeking a good vantage as well as hitching a ride on the chariot, oblivious to the dangers of doing so (the wheels do sometimes give way during the drawing of the chariots). A pause in the pulling saw even more children attempting to climb on, as well as giving a chance for parents of the very young to seek blessings for their children from the bells that hung from the front of the chariot. That also allowed us to get right up to the chariots to see the feathers and blood of chickens on the wheels – evidence of a sacrifice that would have taken place at the start of the festival.

A closer inspection of the chariot reveals the scale of the crude wooden wheels.

Evidence of the sacrifice of a chicken could be seen on the wheels which had feathers and streaks of blood on them.

A pause allowed children to scramble up the chariot - one seen having his share of an ice lolly ...

Sights and sounds at the heart of the festivities in Khalna Tol.

It wasn’t very long before the cries of men perched on the curved front of the chariot that extended much like the bowsprit of a sail ship rang out, urging on the two lines of boys who held two lines used to draw the wooden structure as if they were participating in a tug-of-war against the chariot. It was with that that some of us were drawn towards the heavy looking ropes – something that one is probably ill advised to do, as an attempt to turn the chariot resulted in the lines sweeping swiftly across the crowd that had gathered, causing a few including a woman carrying a baby to fall … the thought that immediately crossed my mind was “stampede” – as bodies swept by the rope pressed me hard against the wall of people that stood behind me. Fortunately nothing worse than what happened to the woman who fell resulted from this and a pause in the drawing of the chariot allowed order to be restored, giving me an opportunity to quickly make my way out of the eye of the storm. We were to learn later from two Israeli travellers with whom we had the pleasure of sharing a bottle of whisky with on the terrace of the Peaceful Inn in Nagarkot that the festival has in the past proven to be a deadly one … they how they had witnessed the lingam pole being pulled down and breaking in the process and whilst on this occasion no one had been hurt, it was common knowledge that a few deaths are not uncommon as a result of the pole falling on the crowd or from a runaway chariot.

Trying to get close to the action during the pulling of the chariot proved to be not just an exhilarating, but also quite a terrifying experience.

One of the two lines being tugged at by children to the cries of men perched at an extension at the front end of the chariot.

Short clip of the chariot being pulled in Khalna Square.

Being caught up in the frenzy of the ancient Bisket Jatra close to the action probably counts as one of my most exciting experiences. If you were to ask if I would do it again, I would definitely want to … but knowing what I know now, chances are that I would keep a safer distance from all the action – as did many of the better informed tourists in the square. Leaving the excitement of the festival behind, we made our way back to Taumadhi Square and then to Durbar Square – that was enjoyable in many ways as we were able to take in some fine examples of traditional Newari religious architecture for the first time on the trip … but what probably remains etched most in our memories were the events of Khalna Tol that we had moments before, been caught up in.





A circle of Tibetan life in the Kathmandu Valley: Boudhanath

12 05 2011

From one UNESCO World Heritage Site, we found ourselves, after a quick (in Nepali terms) lunch, at another – the giant stupa of Boudhanath, the largest stupa in Nepal, some 5 kilometres northeast of Kathmandu. As was very evident from the crowd and the décor of the buildings that were laid out in a circle around the giant stupa, the stupa and its supporting buildings is very much a centre for Tibetan Buddhism, as well as being a shelter for the largest community of Tibetans (numbering some 16,000) in Nepal.

The stupa at Boudhanath, a UNESCO World Heritage Site is an important centre for Tibetan Buddhism in Nepal.

Our first glance of the stupa was through a passageway which to get to, required a somewhat treacherous passage across the busy stream of traffic passing through a thoroughfare that perhaps epitomised traffic conditions in Kathmandu with its steady stream of honking motorcycles, cars and buses bursting with passengers. The street, besides the chorus of horns and over laden vehicles, was littered with the colours of the saffron and dark red robes of Buddhist monks and that of the many pilgrims attempting to weave their way through the cross current of dusty vehicles. Once across, a sign board next to an archway gave us a clue as to what we were about to visit a World Heritage Site, and through the crowd of pilgrims and curious tourists many of whom were posing for a photograph, and the row of shops many offering religious articles, the towering sight of the grandest of stupas in the Kathmandu valley greeted us. The great white dome and its pointed pinnacle dressed up in the colours of the New Year crowd was truly a magnificent sight.

Getting across the street filled with honking overloaded vehicles proved to be a challenge.

Many of the buses and vans were bursting at their seams with the Nepali New Year crowd.

The first sight of the stupa, the largest in Nepal.

The stupa and the area around has apparently a long association with Tibet, being on an ancient trade route used to reach the Kathmandu valley from Tibet, and is where Tibetan merchants have stopped for a rest and to seek blessings before continuing on their journey. Boudhanath has since 1959, in the aftermath of the People’s Republic of China’s annexation of Tibet in 1950, served as a area where many Tibetans crossing the border into Nepal to flee the oppression of Chinese rule have taken refuge in. There is a fair bit of information on the stupa and the area around the stupa as well as on Tibetan life in exile around the area of Boudhanath which can be found on Wikipedia as well as on blogs such as Everyday Exile, Of Yetis and Yaks (Nepal through Western Eyes) and other online resources such as on this link. The area which hosts many new monasteries that have come up since has become one of the most important centres of Tibetan Buddhism outside of Tibet.

The area around the stupa is home to some 16,000 Tibetans in exile.

Two elderly Tibetan ladies at Boudhanath.

Boudhanath is home to many new Tibetan monasteries set up after the influx of refugees in 1959.

Detail on one of the buildings of the monasteries.

A Tibetan temple.

A mural on one of the religious buildings.

Another mural on one of the religious buildings.

Pastel shaded houses circle the stupa.

A monk turning a giant prayer wheel.

The stupa is set on terraces which allows the visitor to ascend to the base and also circumambulate the stupa. Again, being the New Year, we had a chance not just to mingle with the Tibetan community who were distinct in their appearance and in the dressing, as well as the many locals who had descended on the stupa for the occasion. Having circumambulated the stupa once, it was time then to move on, on to our next destination which proved to be the highlight of the day, but not before the treacherous crossing back across the street to where the van was waiting for us.

The circle of life ... a spinning prayer wheel ...

What goes around certainly comes around ....

The circle of houses around the stupa as seen from the terraces of the stupa.

The ascending terraces allow access to the stupa's base.

The base features niches in which images of Buddha are placed.








Follow

Get every new post delivered to your Inbox.

Join 2,395 other followers

%d bloggers like this: