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a pilgrim, in the street of narayan sarovar.
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The two rishis Nara (Man) and Narayan (God) appeared as two four-armed Prophets who were also One Person. Nara appeared later as Arjuna and Narayan Rishi as Krishna Bhagavan.
The lingam (also linga, ling, Shiva linga, Shiv ling, Sanskrit: लिङ्गं,liṅgaṃ, meaning "mark", "sign", or "inference" is a representation of the Hindu deity Shiva used for worship in temples. In traditional Indian society, the linga is rather seen as a symbol of the energy and potential of God, Shiva himself.
The lingam is often represented alongside the yoni, a symbol of the goddess or of Shakti, female creative energy. The union of lingam and yoni represents the "indivisible two-in-oneness of male and female, the passive space and active time from which all life originates".
Linga represents Cosmic Egg ('Brahmanda' in Sanskrit) who has no beginning nor end. It is believed that this changing world ('Jagat' in Sanskrit) merges or dissolves into the Formless in the end. So, the Linga is the simplest sign of emergence and mergence.
DEFINITION AND MEANING
The Sanskrit term लिङ्गं liṅgaṃ, transliterated as linga, has diverse meanings and uses, ranging from mark, sign or characteristic to gender. The Hindu scripture Shiva Purana describes in its first section, the Vidyeshwar Samhita, the origin of the lingam, known as Shiva-linga, as the beginning-less and endless cosmic pillar (Stambha) of fire, the cause of all causes. Lord Shiva is pictured as emerging from the Lingam – the cosmic pillar of fire – proving his superiority over gods Brahma and Vishnu. This is known as Lingodbhava. The Linga Purana also supports this interpretation of lingam as a cosmic pillar, symbolizing the infinite nature of Shiva. According to Linga Purana, the lingam is a complete symbolic representation of the formless Universe Bearer - the oval shaped stone is resembling mark of the Universe and bottom base as the Supreme Power holding the entire Universe in it. Similar interpretation is also found in the Skanda Purana: "The endless sky (that great void which contains the entire universe) is the Linga, the Earth is its base. At the end of time the entire universe and all the Gods finally merge in the Linga itself." In yogic lore, the linga is considered the first form to arise when creation occurs, and also the last form before the dissolution of creation. It is therefore seen as an access to Shiva or that which lies beyond physical creation.
HISTORY
ORIGIN
Lingobhava Shiva: God Shiva appears as in an infinite Linga fire-pillar, as Vishnu as Varaha tries to find the bottom of the Linga while Brahma tries to find its top. This infinite pillar conveys the infinite nature of Shiva.
Anthropologist Christopher John Fuller conveys that although most sculpted images (murtis) are anthropomorphic, the aniconic Shiva Linga is an important exception. Some believe that linga-worship was a feature of indigenous Indian religion.
There is a hymn in the Atharvaveda which praises a pillar (Sanskrit: stambha), and this is one possible origin of linga-worship. Some associate Shiva-Linga with this Yupa-Stambha, the sacrificial post. In that hymn a description is found of the beginningless and endless Stambha or Skambha and it is shown that the said Skambha is put in place of the eternal Brahman. As afterwards the Yajna (sacrificial) fire, its smoke, ashes and flames, the soma plant and the ox that used to carry on its back the wood for the Vedic sacrifice gave place to the conceptions of the brightness of Shiva's body, his tawny matted-hair, his blue throat and the riding on the bull of the Shiva. The Yupa-Skambha gave place in time to the Shiva-Linga. In the Linga Purana the same hymn is expanded in the shape of stories, meant to establish the glory of the great Stambha and the supreme nature of Mahâdeva (the Great God, Shiva).
HISTORICAL PERIOD
According to Shaiva Siddhanta, which was for many centuries the dominant school of Shaiva theology and liturgy across the Indian subcontinent (and beyond it in Cambodia), the linga is the ideal substrate in which the worshipper should install and worship the five-faced and ten-armed Sadāśiva, the form of Shiva who is the focal divinity of that school of Shaivism.
The oldest example of a lingam which is still used for worship is in Gudimallam. According to Klaus Klostermaier, it is clearly a phallic object, and dates to the 2nd century BC. A figure of Shiva is carved into the front of the lingam.
The lingam also figures importantly into various forms of Buddhism. Perhaps most notable is the use of penis images in the teaching of Drukpa Kunley, a Buddhist monk.
MODERN PERIOD
In 1825 Horace Hayman Wilson's work on the lingayat sect of South India attempted to refute British notions that the lingam graphically represented a human organ and that it aroused erotic emotions in its devotees.
Monier-Williams wrote in Brahmanism and Hinduism that the symbol of linga is "never in the mind of a Saiva (or Siva-worshipper) connected with indecent ideas, nor with sexual love." According to Jeaneane Fowler, the linga is "a phallic symbol which represents the potent energy which is manifest in the cosmos." Some scholars, such as David James Smith, believe that throughout its history the lingam has represented the phallus; others, such as N. Ramachandra Bhatt, believe the phallic interpretation to be a later addition. M. K. V. Narayan distinguishes the Siva-linga from anthropomorphic representations of Siva, and notes its absence from Vedic literature, and its interpretation as a phallus in Tantric sources.
Ramakrishna practiced Jivanta-linga-puja, or "worship of the living lingam". At the Paris Congress of the History of Religions in 1900, Ramakrishna's follower Swami Vivekananda argued that the Shiva-Linga had its origin in the idea of the Yupa-Stambha or Skambha—the sacrificial post, idealized in Vedic ritual as the symbol of the Eternal Brahman. This was in response to a paper read by Gustav Oppert, a German Orientalist, who traced the origin of the Shalagrama-Shila and the Shiva-Linga to phallicism. According to Vivekananda, the explanation of the Shalagrama-Shila as a phallic emblem was an imaginary invention. Vivekananda argued that the explanation of the Shiva-Linga as a phallic emblem was brought forward by the most thoughtless, and was forthcoming in India in her most degraded times, those of the downfall of Buddhism.
According to Swami Sivananda, the view that the Shiva lingam represents the phallus is a mistake; The same sentiments have also been expressed by H. H. Wilson in 1840. The novelist Christopher Isherwood also addresses the interpretation of the linga as a sex symbol. The Britannica encyclopedia entry on lingam also notes that the lingam is not considered to be a phallic symbol.
According to Hélène Brunner, the lines traced on the front side of the linga, which are prescribed in medieval manuals about temple foundation and are a feature even of modern sculptures, appear to be intended to suggest a stylised glans, and some features of the installation process seem intended to echo sexual congress. Scholars like S. N. Balagangadhara have disputed the sexual meaning of lingam.
NATURALLY OCCURRING LINGAMS
An ice lingam at Amarnath in the western Himalayas forms every winter from ice dripping on the floor of a cave and freezing like a stalagmite. It is very popular with pilgrims.
Shivling (6543m) is also a mountain in Uttarakhand (the Garhwal region of Himalayas). It arises as a sheer pyramid above the snout of the Gangotri Glacier. The mountain resembles a Shiva linga when viewed from certain angles, especially when travelling or trekking from Gangotri to Gomukh as a part of a traditional Hindu pilgrimage.
A lingam is also the base for the legend of formation (and name) of the Borra Caves in Andhra Pradesh.
WIKIPEDIA
UNIFICATION OF NEPAL
Nepal was unified by King Prithvi Narayan Shah of Gorkha kingdom in the mid-eighteenth century by winning over other kingdoms and moving his capital to Kathmandu.
EARLY RULERS
Nepal's recorded history began with the Kiratis, who arrived in the Kathmandu valley in the 7th or 8th century BCE from the east. Little is known about them, other than their deftness as sheep farmers and fondness for carrying long knives. The Kirats ruled for about 1225 years (800 BCE-300 CE); they had a total of 28 kings during that time. Their first and best remembered king was Yalambar Haang, who is mentioned in the epic Mahabharata.
The first record of the word Nepal is found in ancient Indian annals such as the puranas from the 4th century A.D where an area known as 'Newal' or sometimes as 'Newar' is mentioned, referring to what is now known as the Kathmandu Valley. However, the area of the sovereign state of Nepal has changed from time to time during its history, expanding and shrinking in area since ancient times.
Of the kings originating inside or outside of modern Nepal, a common characteristic of attempting to unify Nepal from mostly west to east, along the southern track of the Himalayas and the northern plain of Ganges, can be identified. No Nepalese ruler has been recorded attempting to cross the Himalayas to expand their states into Tibet or China, and none has been recorded trying to cross the Ganges plain into modern India. For the most part, Nepalese rulers seem to have been focused on the territories that more or less comprise modern-day Nepal, between the region of Kashmir in the west and Bhutan in the east.
Nepal as a political region has been united by different kings of different kingdoms at various times in Nepalese history. Common tradition holds that among the first uniters of Nepal was a king by the name of Mandev, who ultimately controlled territory from the Brahmaputra River in the east to the Gandaki in the west. Recorded details of his unification, however, are scarce, and Mandev's actions and his very existence cannot be definitively confirmed. The same may be said for various early recorded and traditional (i.e. not necessarily recorded) rulers of Nepal, all of whose kingdoms apparently broke up when their dynasties died out. While records and documents of several such rulers do exist, a lack of interest has made their accessibility difficult and limited the number of translations and analyses.
KING PRITHVI NARAYAN SHAH
King Prithvi Narayan Shah (1723-1775) was born in the Shah dynasty of Gorkha on 11 January 1723 (27 Poush 1779 B.S.) After the death of Narabhupal shah on 25th chaitra he became the king of Gorkha. He ascended to the throne of Gorkha kingdom on 3 April 1743. He was interested in politics and diplomacy and had interests in both visiting and conquering other countries since his days as prince. He decided to enlarge his kingdom that was confined to the small Gorkha region of present-day Nepal and had an area of just 2,500 square km (approx. 50 km x 50 km). He defeated major principalities in wars and unified them under his rule starting from the 1740s ending with shifting of his Gorkha Kingdom’s capital from Gorkha region to Kathmandu in 1769. While he was successful at conquering the Kathmandu valley and the Sen kingdoms further east of the Kathmandu valley, his efforts were limited to the west of his homeland. He then attacked and absorbed dozens of other small principalities and gave a new name "Nepal" to his Gorkha kingdom. He was able to conquer some of the 22 principalities or kingdoms, known as the (thebaise raj-ya, and some of the 24 kingdoms (the chaubasi raj-ya), which were two sets of allies west of the King's homeland of Gorkha, in what is now called western Nepal.Soon after he ascended the throne of Gorkha Kingdom, Shah tricked his way into the royal household of Bhaktapur for a number of months. He wanted the rich agricultural soil of the valley, and the strategic point of the Kathmandu valley as a transit point for expanding trade with both Tibet and India. Then he planned the conquest of the valley. To this end, he decided to first capture Nuwakot, which belonged to the state of Kantipur, as a strategic point. He also foresaw that taking over Nuwakot would significantly strengthen the position of his Gorkha nation and weaken the states occupying the Kathmandu Valley. Nuwakot held strategic importance, as there was already a fort there, and it had remained as a connecting pass the valley and Tibet.
NUWAKOT
Prithivi Narayan was a very ambitious king. Along with the invasion of the Gorkha he wanted it to protect it from the Gorkha troops, so he started to unify the small kingdoms to be a single country . One year after becoming King, in 1744 AD, Prithvi Narayan Shah attacked Nuwakot but was repelled because the Gorkha army was not well equipped. In addition, conflicts of interest between the Pandeys and Basnets - two important warrior clans in the Gorkha palace - arose to add domestic political tension. Shah then made Kalu Pande "Mul Kaji (equivalent to Prime Minister)" of his state and thus strengthened his domestic political position. Almost a year later, on 2 October 1744, he attacked Nuwakot again and won, thus expanding the bounds of his Gorkha state.
KIRTIPUR
Kalu Pandey employed a strategy involving a blockade of the Kathmandu Valley, and subsequently took over the surrounding settlements and strategic positions around the valley. In the next two years (during 1745-46) he captured Mahadevpokhari, Pharping, Chitlang, Dharmasthali, Naldrum, Siranchok and Shivapuri. He then focused his attention on Kirtipur and Makawanpur, two palaces which were also strategic military targets. Kirtipur was in an elevated position with a fort surrounded by walls and jungles, an ideal place to make inroads into the valley. Shah thought that if he could take over Kirtipur, occupying the rest of the valley would be much easier. On 4 December 1757 he made his first attack on Kirtipur. In this war he lost his strong general Kalu pandey which was a great loss for gorkha. Kalu Pandey had told him that it was not the right time to attack Kritpur. His body was buried in Kirtipur. Prithvi Narayan Shah himself was nearly killed in the battle. As a result, the Gorkha army, having lost a great deal of morale, was defeated. It is said that as revenge for his two earlier defeats, The Gorkha army was repelled again in August 1765.
After two defeats, the Gorkha army changed its strategy again and surrounded Kirtipur during the harvest season, effectively laying siege to the stronghold. The Gorkha army also took over the nearby Balaju fort. After several months of this blockade, the people of Kirtipur could not even get water to drink and were forced to surrender to the Gorkha army on 17 March 1766. This time the Gorkha army took over Kirtipur without a fight. Prithvi Narayan Shah had his army cut off the noses and lips of all the people of Kirtipur.
Conquest of Southern Nepal and the Kathmandu Valley
As Nuwakot was a key point for Kathmandu’s trade with Tibet, Makawanpur in the south was equally important for trade with India. While the battle to surround Kathmandu was going on in the north, the Gorkha army captured Sindhulikot, Timilakot and Hariharpur in the south and southeast of modern-day Nepal before it entered into the Makawanpurgadhi territories. Makawanpur was captured after only 10 hours of battle in August 1762. In 1763 AD, the Gorkha army conquered seven other villages, including Dhulikhel and Banepa, and expanded the Gorkha state's border line further north. With this, the Kathmandu Valley was completely surrounded and blockaded. After all the four passes (Sanga, Baad, pati and Chandragiri Bhanjyang, also known as Char Bhanjyang) of the Kathmandu Valley were controlled by Prithvi Narayan Shah, the eventual lack of salt, oil, spices, and even clothes led to turmoil in the valley and disaster struck Kathmandu. When the local government failed to pay its soldiers, the morale of its military dwindled.
The king of Kathmandu at the time, Jaya Prakash Malla, then asked for military aid from the British in British India. In August 1767, when the forces of the British India arrived in Sindhuligadhi, the Gorkha military conducted guerrilla attacks against them. Many of the British Indian forces were killed and the rest eventually fled, leaving behind a huge amount of weapons and ammunitions, which were seized by the Gorkha army.
This boosted the morale of the forces of Prithvi Narayan Shah and further demoralized the kings of the Kathmandu Valley, among which was the king of Kantipur. In addition to this, the political situation of the valley, political wrangling inside the palace, and personal enmity had rendered the people of Kantipur very weak because Jaya Prakash Malla, the king of Kantipur, was of a paranoid nature, and his own brother and courtiers became dissatisfied with him. The state of Lalitpur had also faced chaos after the death of its king Yogendra Malla. Six pradhans (courtiers) then took power into their own hands, and put Tej Narsingh Malla on the throne; but the actual power in Lalitpur remained with the pradhans. In Bhaktapur as well, the palace of King Ranjeet Malla was in disarray due to domestic political wrangling. When Ranjeet Malla wanted to declare his two-year-old son as his heir, a queen (not through marriage) opposed it. This forced the king to declare his older illegitimate son as his heir to the throne. This only fueled conflict in the palace, as a result of which the palace was weakened further.
While the three kingdoms of the Kathmandu Valley were engaged in clashes and enmity, Prithvi Narayan Shah used this opportunity to impose an economic blockade against the entire valley region. He closed the trade route to Tibet, which passed through Nuwakot. The Gorkha army marched into the valley. On 25 September 1768, when the people of Kathmandu were celebrating the Festival of Indrajatra, Prithvi Narayan Shah won an easy victory over Kantipur.
Some historians doubt this version of the history written by the conquerors. They say that the valley was overtaken not in September but in cold December. The official version of overwhelmingly large force that captured Kathmandu is considered historically inaccurate. The truth, however, is that the powerful Pradhan courtiers of Kathmandu were promised lucrative positions in the new Kingdom in exchange for their help in killing the beleaguered king. The king realized that he had enemies galore and fled to the neighboring Bhaktapur, leaving the throne empty in Kathmandu. Upon easing his way to the throne of the Kathmandu, the very next day, he ordered the beheading of all of the Pradhan courtiers and their extended society.
Eleven days later (6 October 1768), he conquered Lalitpur. On 14 April 1769, he gained the town of Thimi and seven months later (17 November 1769) he took over Bhaktapur. In this way, the whole Kathmandu Valley came under the control of Prithvi Narayan Shah.
DIPLOMATIC RELATIONS
Prithivi narayan Shah was very effortful to have good relations with different states for making his unification campaign a success. As a representative of his father, he had a pact with Lamjung, the old age enemy. Later he himself signed a treaty with King of Lamjung through the efforts sought be Kalu Pandey. Relations with the Malla Kingdoms was also important. PNS signed separate treaties with Kantipur and Bhaktapur, which are as follow : 1) to circulate the currency of either states in both states. 2) to carry joint trade with Tibet and share the incomes. 3) to enjoy rights to depute a state representative to Tibet. 4) to allow Kantipur to use the territory of Nuwakot for trade with Tibet. (Anush)
ESTABLISHMENT OF A UNITED KINGDOM OF NEPAL
After his conquest of the Kathmandu Valley, Prithvi Narayan Shah conquered other smaller countries south of the valley to keep other smaller fiefdoms near his Gurkha state out of the influence and control of the British rule. After his kingdom spread out from north to south, he made Kantipur the capital of expanded country which was known as Kingdom of Gorkha (Gorkha Samrajya).It was renamed as Kingdom of Nepal in 1930. by King Tribhuvan Bir Bikram Shah.
WIKIPEDIA
Gorkha was the birthplace of Prithvi Narayan Sha, conqueror of the Kathmandu Valley and founder of modern Nepal. It´s a major pilgrimage destination, particularly for Newars, who regard the Shah kings as living incarnation of Vishnu. The main attraction here is the Gorkha Durba, the former palace of the Shahs, which lords over Gorkha from a precarious ridge above the town.
SIGHTS
GORKHA DURBAR
Regarded by many as the crowning glory of Newari architecture, Gorkha Durbar is a fort, a palace and a temple all in one. This magnificent architectural confection is perched high above Gorkha on a knife-edge ridge, with superb views over the Trisuli Valley and the soaring peaks of the Annapurna and Ganesh Himalaya.
As the birthplace of Prithvi Narayan Shah, the Durbar has huge significance for Nepalis. The great Shah was born here in around 1723, when Gorkha was a minor feudal kingdom, in thrall to the larger citystates in the Kathmandu Valley. Upon gaining the throne, Prithvi Narayan forced the Kathmandu Valley into submission, forging a kingdom that extended far into India and Tibet. In 1769 the capital was shifted from Gorkha to Kathmandu and Gorkha was relegated to the status of a national monument.
To reach the durbar, you must climb an exhausting stairway of 1500 stone steps, snaking up the hillside above the Gorkha bus stand.
KALIKA MANDIR
Build in the reign of King Ram Shah (1606-36), but extensively remodelled over the years, the temple is a psychedelic fantasy of carved peacocks, demons and serpents. The woodcarving around the doors and windows is particularly striking - note the ornate peacock windows and the erotic scenes on the root struts.
Glory sacrifices of goats, chickens, doves and buffaloes are carried out in the courtyard in front of the temple to honour the Goddess Kali, the destructive incarnation of Parvati, the consort of Shiva. Only Brahmin priests and the king can enter the temple, but non-Hindus are permitted to observe sacrifices from the terrace.
DHUNI PATI
The other major structure in the compound is Dhuni Pati, the former palace of Prithvi Narayan Shah. Like the temple, the palace is covered in elaborate woodcarvings, including a magnificent window in the shape of Garuda, the man-bird vehicle of Vishnu. Non-Hindus cannot enter but can view the room where Prithvi Narayan Shah was born through an ornate star-shaped window.
GURU GORKHANATH SHRINE
Behind the palace is the mausoleum of Guru Gorkhanath, a reclusive saint who acted as a spiritual guide for the young Prithvi Narayan. This part of the compound is closed to non-Hindus, but you can descend some stone steps to peak into the cave where the saint once lived.
HANUMAN STATUE
If you leave via the northern gate, you´ll come to a vividly painted carving of Hanuman, the monkey god, and a series of carved stone steles. A path leads east from here past a large stone resting platform (chautara) to an exposed rocky bluff with awesome views of the mountains and a set of carved stone footprints, attributed variously to Sita, Rama, Gorkhanath and Guru Padmasambhava.
The durbar is an important religios site, and visitors must follow strict rules. Shoes should be removed and photography and leather - including belts - are banned inside the Durbar complex.
Gorkha was the birthplace of Prithvi Narayan Sha, conqueror of the Kathmandu Valley and founder of modern Nepal. It´s a major pilgrimage destination, particularly for Newars, who regard the Shah kings as living incarnation of Vishnu. The main attraction here is the Gorkha Durba, the former palace of the Shahs, which lords over Gorkha from a precarious ridge above the town.
SIGHTS
GORKHA DURBAR
Regarded by many as the crowning glory of Newari architecture, Gorkha Durbar is a fort, a palace and a temple all in one. This magnificent architectural confection is perched high above Gorkha on a knife-edge ridge, with superb views over the Trisuli Valley and the soaring peaks of the Annapurna and Ganesh Himalaya.
As the birthplace of Prithvi Narayan Shah, the Durbar has huge significance for Nepalis. The great Shah was born here in around 1723, when Gorkha was a minor feudal kingdom, in thrall to the larger citystates in the Kathmandu Valley. Upon gaining the throne, Prithvi Narayan forced the Kathmandu Valley into submission, forging a kingdom that extended far into India and Tibet. In 1769 the capital was shifted from Gorkha to Kathmandu and Gorkha was relegated to the status of a national monument.
To reach the durbar, you must climb an exhausting stairway of 1500 stone steps, snaking up the hillside above the Gorkha bus stand.
KALIKA MANDIR
Build in the reign of King Ram Shah (1606-36), but extensively remodelled over the years, the temple is a psychedelic fantasy of carved peacocks, demons and serpents. The woodcarving around the doors and windows is particularly striking - note the ornate peacock windows and the erotic scenes on the root struts.
Glory sacrifices of goats, chickens, doves and buffaloes are carried out in the courtyard in front of the temple to honour the Goddess Kali, the destructive incarnation of Parvati, the consort of Shiva. Only Brahmin priests and the king can enter the temple, but non-Hindus are permitted to observe sacrifices from the terrace.
DHUNI PATI
The other major structure in the compound is Dhuni Pati, the former palace of Prithvi Narayan Shah. Like the temple, the palace is covered in elaborate woodcarvings, including a magnificent window in the shape of Garuda, the man-bird vehicle of Vishnu. Non-Hindus cannot enter but can view the room where Prithvi Narayan Shah was born through an ornate star-shaped window.
GURU GORKHANATH SHRINE
Behind the palace is the mausoleum of Guru Gorkhanath, a reclusive saint who acted as a spiritual guide for the young Prithvi Narayan. This part of the compound is closed to non-Hindus, but you can descend some stone steps to peak into the cave where the saint once lived.
HANUMAN STATUE
If you leave via the northern gate, you´ll come to a vividly painted carving of Hanuman, the monkey god, and a series of carved stone steles. A path leads east from here past a large stone resting platform (chautara) to an exposed rocky bluff with awesome views of the mountains and a set of carved stone footprints, attributed variously to Sita, Rama, Gorkhanath and Guru Padmasambhava.
The durbar is an important religios site, and visitors must follow strict rules. Shoes should be removed and photography and leather - including belts - are banned inside the Durbar complex.
this is a very big temple in ratsar location.formore details contact shukl.vivek@gmail.com phon--91--9236164117
the incredible Vishnu Vikrant carving. One of the greatest works of Licchavi art. dated to the 7th Century.
Gorkha District (Nepali: गोरखा जिल्ला, a part of Gandaki Zone, is one of the seventy-five districts of Nepal, a landlocked country of South Asia, and connected historically with the creation of the modern country of Nepal and the name of the legendary Gurkha soldiers. The district, with Pokharithok (Gorkha), later known as Prithivi Narayan Nagarpalika as its district headquarters, covers an area of 3610 km² and has a population (2001) of 288134. It is the location of the Manakamana Temple. Also, the temples of great sage Gorakh Nath and goddess Gorakh Kali temple is located in district, after which the district got its name. Four major rivers run within and along it, they are Chepe, Daraudi, Marsyangdi and Budhi Gandaki.
ORIGIN
The major legends associated with naming of "Gorkha":
- In Nepali, ‘Kharka’ means ‘Grass Land’. This land was believed to be like meadow in Ancient period. Thus it was named Kharka and later the term Kharka got modified to Garkha and Garkha changed to Gorkha.
- In Sanskrit Scripture, ‘Gorakshaa’ means the protection of cow. Since Nepal is a country where killing a Cow is condsidered unholy and a very serious crime, the land was named Goraksha and later it became Gorkha.
- Myth holds that a Saint named Gorakhnath appeared for the first in Nepal in Gorkha. There is still a cave with his paduka (feet) and idol of him in this place which supports the myth. Thus since the city was established in the place where Sage Gorakhnath appeared, it was named ‘Gorkha’.
PLACES TO VISIT
MANAKAMA TEMPLE
The Manakamana Temple situated in the Gorkha district of Nepal is the sacred place of the Hindu Goddess Bhagwati, an incarnation of Parvati. The name Manakamana originates from two words, “mana” meaning heart and “kamana” meaning wish. Venerated since the 17th century, it is believed that Goddess Bhagawati grants the wishes of all those who make the pilgrimage to her shrine to worship her.
GORAKHNATH
It lies ten meters down the southern side of Gorkha Palace which is visited with great devotion by Brahmans and Chhetris considering it to be the holy pilgrimage Site. Great fare is organized each year on the day of Baisakh Purnima(the full moon Day of Baisakh) in Gorakhnath Cave.
GORAKHKALI TEMPLE
This Temple is located at the west side of the Gorkha Palace.
CHEPE, Daraudi, Marsyangdi and Budhi Gandaki.
GORKHA KINGDOM
About 1700 steps leads you to the top of the hill at an altitude of 3281 ft. where Newar fashioned Gorkha Palace stands firm along with forts and temple boasting on its rich History. It is at 40–50 minutes of Walking Distance far from Gorkha Bazaar. One can view Manaslu (the 8th Highest Mountain of the World), Dhaulagiri and Ganesh Mountains from the Palace Complex.
MANASLU
LIGLIGKOT
and Lakhan Thapa Gaon are popular places in Gorkha for Hiking.
DHIKE DADA
is a new attraction for public from Gorkha,Tanahun and Lamjung.
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GORKHA KINGDOM
This article is about the Gorkha Kingdom which later became Nepal. Gorkhā is a former kingdom in the confederation of 24 states known as Chaubisi rajya located in present-day western Nepal. The Kingdom of Gorkha extended from the Marshyangdi River in the west to the Trishuli River in the east, which separated it from the kingdoms of Lamjung and Nepal respectively. The inhabitants of Gorkha were known as Gorkhali.
SHAH DYNASTY
From the 16th century, Gorkha was ruled by the Shah dynasty. The Shahs installed themselves as rulers of Gorkha taking advantage of the confusion of an annual race held at a place called Liglig. It was the tradition of the local Ghale people to choose as their king for the year the fastest runner in the competition. In 1559, Dravya Shah attacked and captured Liglig when the inhabitants were engrossed in the race. He displaced the Ghale king and became king of Gorkha.
EXPANSION CAMPAIGN
From 1736, the Gorkhalis engaged in a campaign of expansion started by king Nara Bhupal Shah, which was continued by his son, King Prithvi Narayan Shah and grandson Prince Bahadur Shah. Over the years, they conquered huge tracts of land to the east and west of Gorkha.
Among their conquests, the most important and valuable acquisition was the wealthy Newar confederacy of Nepal Mandala centered in the Kathmandu Valley. Starting in 1745, the Gorkhalis mounted a blockade in a bid to starve the population into submission, but the inhabitants held out.
The Newars appealed to the British East India Company for help, and in 1767, it sent an expedition under Captain Kinloch which ended in failure. The three Newar capitals of Kathmandu, Lalitpur and Bhaktapur fell to the Gorkhalis between 1768 to 1769. The Gorkhali king subsequently moved his capital to Kathmandu.
In 1788, the Gorkhalis turned their attention north and invaded Tibet. They seized the border towns of Kyirong and Kuti, and forced the Tibetans to pay an annual tribute. When the Tibetans stopped paying it, the Gorkhalis invaded Tibet again in 1791 and plundered the Tashilhunpo Monastery in Shigatse. This time the Chinese army came to Tibet's defence and advanced close to Kathmandu. The alarmed Gorkhalis appealed to the British East India Company for help, but they got none. Eventually, the Gorkhalis were forced to sign a peace treaty under which they had to pay tribute to Beijing every five years.
The Gorkha dominion reached its height at the beginning of the 19th century, extending all along the Himalayan foothills from Kumaon and Garhwal in the west to Sikkim in the east. They were made to return much of the occupied territories after their defeat in the Anglo-Nepalese War (1814–1816).
GORKHA TO NEPAL
The Gorkha dominion continued to be known as Gorkha Rajya (meaning Gorkha Kingdom) until the beginning of the 20th century. Since the 1930s, the name Nepal was used to refer to the entire country as the capital was located in Kathmandu. The name Gorkha Sarkar (meaning Gorkha government) was also changed to Nepal government.
Similarly, the Gorkhali language was renamed as Nepali in 1933. The term Gorkhali in the former national anthem entitled "Shreeman Gambhir" was changed to Nepali in 1951. The government newspaper, launched in 1901, is still known as Gorkhapatra (meaning Gorkha gazette).
The Shah dynasty ruled Nepal until 2008 when it became a republic following a people's movement. Today, Gorkha District, roughly corresponding to the old kingdom, is one of the 75 administrative districts of Nepal.
GURKHAS AND GORKHAS
Not to be confused with the inhabitants of the old Gorkha Kingdom, the Gurkhas are military units in the British or the Indian army (where they are known as Gorkhas) enlisted in Nepal. Their history goes back to the Anglo-Nepalese War and the Sugauli Treaty of 1816. It allowed the British East India Company to recruit men from the Nepalese hills to serve as soldiers under contract.
The British referred to all those who enlisted as Gurkhas regardless of their ethnic heritage or geographical origin in Nepal. These Gurkhas became part of the British Indian Army after its formation.
During World War I (1914–18), more than 200.000 Gurkhas served in the British Army, suffering approximately 20.000 casualties, and receiving almost 2000 gallantry awards.
During World War II (1939–45), a total of 250.280 Gurkhas served in 40 battalions, plus eight Nepalese Army battalions, plus parachute, training, garrison, and porter units. They earned 2734 bravery awards, and suffered around 32.000 casualties in all theatres.
Following Indian independence in 1947, the Gurkha regiments were split between Britain and India.
WIKIPEDIA
Badrinath is located at 30°44′N 79°29′E / 30.73°N 79.48°E / 30.73; 79.48.[1] It has an average elevation of 3,415 metres (11,204 feet). It is in the Garhwal hills, on the banks of the Alaknanda River. The town lies between the Nar and Narayana mountain ranges and in the shadow of Nilkantha peak (6,560m).
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The Laxminarayan Temple, (also called the Birla Mandir), in Delhi, India, is a temple built in honour of the Hindu goddess of wealth, Laxmi, and of her consort, Lord Vishnu – the Preserver in the Trimurti. It is a temple with many shrines, fountains, and a large garden. The temple attracts thousands of devotees on the day of Janmashtami, the birthday of Lord Krishna.
The temple was built in 1622 by Vir Singh Deo, and renovated by Prithvi Singh in 1793. Since 1938, funds for further renovations and support have come from the Birla family.
R.K. Narayan - The Mahabharata
Penguin Classics, 2001
Cover Photo: Holi Festival, Jodphur © Steve McCurry/Magnum Photos
The main day, Holi, also known as Dhuli in Sanskrit, also Dhulheti, Dhulandi or Dhulendi, is celebrated by people throwing coloured powder and coloured water at each other. Bonfires are lit on the eve of the festival, also known as Holika Dahan (burning of Holika) or Chhoti Holi (little Holi). After doing holika dalhan prayers are said and praise is offered. The bonfires are lit in memory of the miraculous escape that young Prahlad accomplished when Demoness Holika, sister of Hiranyakashipu, carried him into the fire. Holika was burnt but Prahlad, a staunch devotee of god Vishnu, escaped without any injuries due to his unshakable devotion. Holika Dahan is referred to as Kama Dahanam in South India.
Holi is celebrated at the end of the winter season on the last full moon day of the lunar month Phalguna (February/March), (Phalgun Purnima), which usually falls in the later part of February or March.