All About Sankhu

Sankhu Spring Music Festival 2068

2012-01-30T17:09:00.000-08:00

साँखुको प्रकृति र संस्कृति

2012-01-21T21:40:00.000-08:00

 चेतराम पौडेल
साँखु सहरलाई प्राचिन एवं ऐतिहासिक नगरको रुपमा चिनिन्छ । साँखु काठमाडौँदेखि उत्तरपूर्व १७ किलोमिटरको दूरीमा रहेको छ । यो नगर समुद्रि सतहदेखि १४०२ मिटरको उचाइमा रहेको छ । साँखुको क्षेत्रफल करिब २०० वर्ग किलोमिटर रहेको छ । साँखुको वरिपरि ६३ हेक्टर जंगलले ढाकेको छ । यसभित्र नदीले त्यसपछि खेत र फेरि त्यसभित्र तीन राजकूलोले क्रमिक भित्री रुपले घेरेको छ । साँखुमा कृषि योग्य जमिन १९४६ हेक्टर रहेको छ । यसरी ती तत्वहरुका बीचमा मात्र साँखु नगर रहेको पाइन्छ ।
यहाँ चौतर्फी पहाडहरुमा नेवारी नाम अनुसार उत्तरमा गुभाःगुँ, दक्षिणमा इतागुँ, पूर्वमा थुःगुँ र पश्चिममा सलंगुँ रहेका छन् । साँखुमा हाल शिक्षण संस्थाको रुपमा ३ वटा उच्च मावि १ वटा क्याम्पस ३ वटा मावि ३ वटा प्राविहरु रहेको छ । बज्रयोगिनी मन्दिर सालिनदीस्थित स्वस्थानी मन्दिर र हालै ईट्टाखेलमा स्थापित शालग्राम मन्दिर एवं छायाँवस्ती छालिङ्ग श्रीवनको श्रीधाम पञ्चमहालक्ष्मी मन्दिरले साँखु शंखरापुरलाई थप आयाम दिएके अनुभूति हुन्छ । प्राचिनकालमा भोट जाने बाटो गेट वे अफ टिबेटको रुपमा साँखु रहेको प्रशस्त प्रमाणहरु छन् । तत्कालीन अवस्थामा पानी पिउने व्यवस्था गरिएका ढुङ्गाले बनेका ट्यांकीहरु र अशोक स्तम्भ अझै ताजै छन् । साँखुमा नेवारी समाजको प्रभाव रहेका कारण वरिपरिका गाउँ टोल वस्तिका नामहरु समेत नेवारीमा छन् । जस्तै ः चुगाँ (सानो गाउँ), तिनांख्यः (लफ्सेफेदी), पालुवारी आदि गाउँहरुले चारैतिर घेरिएको छ । यस नगरको पूर्वमा पालुवारी, पश्चिममा ईन्द्रायणी सानोगाउँ, उत्तरमा घुमारीचोक, मणिचुड, झुले जस्ता मनमोहक स्थानहरु छन् । यी सबै गाउँहरुको केन्द्रिकृत बजार साँखु बजार हो । दक्षिणतिर जंगल र मनोहरा नदिले भक्तपुर र काठमाडौँको सिमाना स्पष्ट गरेको छ ।
वागमती सभ्यताको विकासकर्ता मञ्जुश्रीको नाम पनि साँखुको ईतिहासमा उल्लेख भएको पाइन्छ । काठमाडौँ उपत्यकाको पानी चोभारको डाँडोबाट निश्कासन गरी पानी सुकाएर मञ्जुश्रीले वागमतीको किनारमा सभ्यताको उदय गराई सकेपछि श्रीश्रीश्री उग्रतारा बज्रयोगिनीको दर्शन गर्न आएको महानमानव त्यहीँ प्रसिद्ध भएको मानिन्छ । मञ्जुश्रीलाई साँखुबासीहरु नेमुनीको नामले सम्बोधन गर्दै आईरहेका छन् । श्रीश्रीश्री उग्रतारा बज्रयोगिनीको मूल मन्दिरको पश्चिमतिर नेमुनि र सरस्वतीको डोमशैलीको मन्दिरभित्र मूर्तिहरु छन् । त्यसमध्ये मञ्जुश्री भनिने नेमुनीको मूर्ति चोरी भएकोले त्यसको स्थानमा सानो खालको नेमुनीकै मूर्ति विराजमान गराईएको छ । मञ्जुश्रीलाई ईतिहासकार जगदिश चन्द्र रेग्मीको नाईअनुसार “द हेरो अफ साँखु” मान्न सकिन्छ ।
साँखु सहर चीनको स्वशासित क्षेत्र तिब्बत (ल्हासा)को ठीक तल पर्ने र नेवारीमा तिब्बतलाई सँदेय् भनिने भएकोले यसैको आधारमा यस नगरको नाम नेवारीमा सँक्व भनेर रहन गएको भनाई प्रचलित रहेको छ । तर पछि समयको अन्तराल वा घटनाक्रमसँगै सँक्व शव्दको अपभ्रश हुँदै सक्व र नेपालीमा साँखु भनिन थालेको हो । हाल यो सहर साँखु नामले प्रसिद्ध भएको छ । साँखु सहरको विभिन्न समयमा विभिन्न नाम रहेको पाइन्छ । जस्तै ः मणिचुड राजाको शासन कालमा शाङ्केतु नगर रहेको थियो भने स्वस्थानीमा वर्णित नवराज राजाको पालामा यस नगरको नाम लावण्य देश रहेको किम्बदन्ती रहेको छ । तर हाल यस नगरलाई साँखु र नेवारीमा सक्व भनि सम्बोधन गर्ने गरिएको छ । तर नगरपालिका घोषणा गर्ने क्रममा भने यस नगरको प्राचिन नामबाटै शंखरापुर नगरपालिकाको नामबाट घोषणा भएको थियो ।
साँखु सहरको उत्पत्ति कलिगत सम्वत् १८०१ मा पवित्र दाहिने शंखाकार, श्रीश्रीश्री उग्रतारा बज्रयोगिनी देवीको आज्ञाले नवौ पुस्ताका बज्राचार्य पुजारी जोगदेव बज्राचार्यको तत्वावधानमा उग्रतारा बज्रयोगिनी देवीको प्रितीका लागि गरिएको थियो भने वंशावलीमा उल्लेख भएको पाइन्छ । यसको स्थापनाकालिन नाम शंखरापुर रहेको थियो । पुरानो कथन अनुसार कल्पवृक्षको फेदमा उत्पत्ति भएका सुकुमार बालकलाई पालेर राखिएको र पछि त्यो बालन नै शंखरापुरको प्रथम राजा बने भन्ने मान्यता रही आएको छ । उनको नाम शंखदेव थियो भनि मणिशैल महावदान नामक ग्रन्थमा उल्लेख गरिएको पाइन्छ । शंखरापुर सहरको निर्माण गरिएको हो भनी स्थापनाकालिन वंशावलीमा संस्कृत श्लोकबाट यसरी उल्लेख गरिएको पाइन्छ ।
याते कलीयुगे वर्षे शश्यकाशकरीमही ।। मासेच फाल्गुणे चैब तिथौ गोरी शितै शुभम् ।। सप्तग्राम समुहित्वाः शंखपुरो भविष्यति ।।
उक्त वंशावलीमा नागाचां, गुलिमा, शाशं, च्वबही, पावना, गुदेख्वा, गागल समेत गरी सातवटा गाउँहरुका आदिवासीको यहाँ बस्ती बसाली यसको निर्माण गरेको कुरा उल्लेख गरिएको पाइन्छ । शंखरापुरको निर्माणको सयमा साँखु ३२ लक्षण ६४ कलाले पूर्ण थियो भन्ने कुरा उल्लेख भएको पाईएको छ ।
क्रमशः .......

The stolen Monuments of Sankhu

2012-01-16T05:41:00.000-08:00

Many historical monumets are stolen from the Ancient city Sankhu, here is the list which were vanishe as follows:

Surrounding of Sankhu Sight for Destination

2012-01-08T06:37:00.000-08:00

N Chetram Paudel

Besides Bajrayoginee, Shalinadi, Salambudevi in the surround of Sankhu, there is new found pilgrimage to the south east cornor of sankhu Itakhel. When the Shaligram precisous stone was found at 2pm on 13th Shrawan 2066 BS. The place was highlighted by Kamal Nayanacharya. He had already laid stone in 2065 at the same place where the stone form of god was emerged. Similarly Kamal Nayanacharya also setup other five goddesses named Panchamahalaxmi. New statues from south India were imported and set up on 26th Baishakh 2068 BS.

The temple of Panchamahalaxmi was started to build at chhaling Bhaktapur which remains to finish yet. Some kind hearted followers of Kamalnayancharya who have contributed to build the temple have planned to make temple of Nepal mother setting up a kalas on the pillar there. The river and jungle reflect sound of nature near it.

The five goddesses named Mahalaxmi, Sampalaxmi, Bhoglaxmi, Gyanalaxmi, Mokhshalaxmi were worshipped by Kamalnayancharya from his early days when he was enlightened at Haridwar India in his teenage. Now The place where panchamalaxmi the biggest temple has been where panchamalaxmi the biggest temple has been situated is being sridham sriban. Thus chhaling Bhaktapur(Gaunsuli) became new pilgrimage by the grace of God. It is also the luck of the Sankhu dwellers who can get benefit from the visitors in the future.

It is expected that many tourists will visit in the future and Sankhu will be the maingate way of surrounding villages. Sankhu is also the gateway to Bhotekosi and Lhasa of China Tibet in the ancient period. So it is pride of us to be lawanyadesh dweller today. The jungle of surrounding gives dimension to lure eco-tourists also. If natural and cultural heritages are conserved there is no room for doubting to develop as tourism destination Sankhu.

There are 33 crors of goddesses in Hinduism so new goddess temples have been constructing day by day in this holy shrine land which was settled by the cowherds of Krishna in the ancient era. Among The three cities of Kathmandu valley Bhaktapur is being very famous with new pilgrimages. There is another pilgrimage named Radhe Radhedham near Hanumante Thimi. Now the Panchamahalaxmi of gaunsuli made Sridham and the people of chhaling Bhaktapur are fortunate to be the devotees of five goddesses near Sriban spiritual venue.

Moreover the people of Sankhu are expected to be prosperous because of devotees of the gods and goddesses. It is very remarkable place to visit and study. The temple of each hook and cornor of Sankhu have different spiritual values. Ashtamatrika, Ashtavinayak and other Mahadev, Bishnu (Madhavnarayan) bless Sankhu dwellers at every moment. Soon Sankhu is being very good place which has been surrounded by green forest so it is ecdogically also safe place for settlement. The mother and motherland are the greatest.

-k|ltlqmofsf] nflu paudelchetram@yahoo.com_

यःमह्रि पुन्हि ः छगु चर्चा ः

2011-12-04T00:42:00.001-08:00

– प्रकाशमान श्रेष्ठ सक्व
नेवाःत हे जक नेपाल मण्डलया आदिवासीपिं खः । थौतकनं थःगु नेवाः नखः चखः व नेवाः तजिलजि म्वाकाच्वंपिं नेवाःतय्सं थः आज्जु बाज्या बराज्यूपिसं निसें न्यायेका वयाच्वंगु ज्याःझ्वःयात छसिकथं दछितकं न्यायका वया च्वंगु दनि । उकियाहे झ्वःले नेवाः नखःले लागु दकले यैपुक हनावया च्वंगु नखः खः यःमह््िर पुन्हि । यःमह््िर धायवंहे यःगmु, साःगु, बाँलागु, हिसिलागु व धिसिलाःगु नखः मह््िर खः । नेवा मरिया यक्व परिकारया नां दुसां मचा, ल्यायम्ह, बुह्राबुह््िरं सकिसितं यःगु मह््िर यःमह््िर हे खः । यमह््िर चाकु उकिया दुने हाकु धका म्ये हालिगु याना तःगु पुन्हि हे यःमह््िर पुन्हि खः । यःमह््िर फोनानं नयत्यः धका झी आज्जु पिंसं स्यना तखःगु यःमह््िर फ्वनेगु धका त्यःछिंत्यः फ्वंका फ्वना नखः हना वैच्वंगु खः । झी नं थौँ यःमह््िर पुन्हिया लसताय त्यःछिंत्यः फ्वना च्वना । सकसिनं त्यःछिंत्यः फूथें ग्वाहाली यायेगु नेवाः तय्गु हे तजिलजि यात टेवा विईगु ज्याः खः ।
नेवाः तय्सं हनावयाच्वंगु नखः चखलय् यंयापुन्ही व यःमह््िर पुन्हि निन्हु पुन्हियात फोनासां नय्गु पुन्हि धका मानेयाना वया च्वंगु खः । यंया पुन्हि खुन्हु लाःछकू वय्क समय बजि धका घासा नापं ल्वाक ज्याःगु समयबजी फ्वनिगु खः । समयवजि फ्वंवपिन्त गुथि हना च्वंपिंसं समयबजि नापं घासा व थ्वँ अय्ला नापं त्वंका नखः हना वया च्वंगु खःसा यःमह्रि पुन्हिबले यःमह््िर नापं धेबाः अन्न समेत बिया त्यःछिंत्यः बिया वया च्वंगु दु ।
ईलं ह्वाःगु व ईलं घ्वाःगु थौँ यागु परिवेशय् त्यःछिंत्यः धका झीसं भाषा, साहित्य, संस्कृति म्वाकेया निंतिं त्यःछिंत्यः फ्वना च्वनागु खः । त्यःछिंत्यःया झ्वःलय् नेवाःतय्सं याईगु ग्वाहाली नेवाःतय्गु धिमे खलः निसें साँस्कृतिक उत्थान तकं जुया च्वंगु दु । उकिं झीसं यानागु ग्वाहालीं छगू नेवाः तजिलजि म्वाकातय्गु व लिपा यापिं पुस्तापिन्त लँपु क्यना नेवाः तजिलजिया चिं किया त्वता थकेगु ज्याःझ्वः खः त्यःछिंत्यः फ्वःनेगु ज्याःझ्वः ।
त्यःछिंत्यः बकछिं त्यः, लातापाता कुलय्चां जुछिंत्यः ।।
यःमह््िर च्वामू उकिया दुने हामू ब्यूम्ह ल्यासे मब्यूम्ह बुह्रिकुटी ।
यःमह््िर चाकु उकिया दुने हाकु नयवले माकु ।।
आदि थिथि थाय् वाय् थिथि कथं यःमह््िर यागु गुणया म्ये हालीगु चलन दु ।
यःमह्रि पुन्हियात थिंलापुन्हिकथं न्हापांगु नेवाः तय्गु पुन्हिकथं ल्याः खाईगु खः । थ्व हे थिंला पुन्हिनिसें ल्याः खाना गुँला धका ९ अंकयात मिलेयाना तःगु थथे दु ।
थिंला, पोहैँला, सिल्ला, चिल्ला, चौला, बछला, तछला, दिल्ला, गुँला, ञँला, कौला, कछला । थिंलापुन्हि(चन्द्रमा) तिमिला पृथ्वीया दकले न्ह्यःने लाईगु जुगुलिं थ्व पुन्हिया तिमिला मेमेगु पुन्हिया तिमिला स्वयाँ तःपा जुई धैगु धापु प्रचलित जुयाच्वंगु दु । उकिं यःमह््िर दयेकेत याकनं न्ह्यलंमचाःम्ह नेवाः मनूयात दछितकं गबलेँ न्ह्यःगाई मखु धाईगु नं दु । उकिं पुन्हिया सुथः न्हाप्पां दना निसि याना यःमह््िर छुइगु व यःमह््िर नापं जाकिचुंयागु हे गणेद्यः भिंद्यः, लक्ष्मी द्यः, सूद्र्यः, तिमिला आदि नापं कुवेर द्यः यातनं बांलुईक दय्का यःमह््िरनापं लःया बाफय् छुया धुकुति तया नापं च्यासिंकचाः, फोंसिकचाः नं तया धुकु पुज्याना जक मेगु यःमह््िर द्यःद्यः पिंन्त छाना जक नय्माःगु नेवाः तजिलजि खः । छाय्धाःसा समाज्याया न्हूगु वाः सुया जाकीचुंयाना दकलय् न्हापां न्हुगु वाया जाकी चुं मह्रियाना द्यःयात छाईगु ज्याःझ्वः खः । अथेहे सिथिनखः बलय् नं दकलय् न्हापां न्हुगु तःछ्वः चुंयाना सत्तु दय्का जाकिचुं यागु चतांमह्रि छुना दिगुद्यः पूजा याना जक चतांमह्रि नईगु नखः खः । धरतीमां यात दिगुद्यः कथं मानेयाना तःगु खः ।
अथेहे चतांमह््िर याना चकंका तःगुमह््िर धरती वाःपुसा ह्वःला वाःपिज्या यानागु नापं वापिई त्यनागुया प्रतिक चिन्ह क्यनिगु खःसा यःमह््िर धरतीं ब्यूगु वाः अन्न दुकया धुकुतीई तयागु खः धैगु प्रतिक चिन्ह क्यनेत यःमह््िर दुने चाकु वा हामो तया स्वथना बाँलुईक गजू दुगु देगः शिखर शैली यःमह्रि दय्किगु खः । न्हापा नेपाःगाःया देगः फुक्क धैथेँ शिखर शैलीं दनातःगु खः ।
यःमह््िर पुन्हिया बाखं
उब्लय् उब्लय् पाञ्चा(थाँैकन्हय् पनौती धका दावी यानाच्वंगु दु) धैगु देशय् निम्ह तिपू जक दुःगुछेँ छन्हु छम्ह जोगी बासं च्वंवल । व जोगीं ईमित न्हुगु जाकी चुं न्ह्याना हामो सिया चाकु तया योमरी हाया तःसीनापं धुकुई स्वथंका पेन्हु तक पूजायाना लिकया नः धका सेना कना तायेखल । पेन्हु दय्का यःमह््िर हाकनं छुना तना धुकुई पूजा याना स्वःबलय् तःसी छगलं लुँ जुया च्वंगु खना खुसीजुया दँय्दसं यःमह््िर छुईगु यायां इमिई धन सम्पत्ति नापं मचाखाचा नं दया धनं जनं परिपूर्ण जुल । नापं ईमिसं यःमह्रि पुन्हिबलय् यःमह््िर नापं जोगीयागु रुपं कुवेर दय्का नायो बायो, गणेद्यः, भिन्द्यः, लक्ष्मीद्यः नापं द्यःपिनि बाहाँ तिछुँ, कावले, आदिनं दय्का धुकुई स्वनेगु यात । पेन्हु लिपा यःमह््िर ईनाविईगु यायां यःमह््िर पुन्हि व नखः चलय् जुजुं वन ।
म्हया रंग कुंकुम, जवल्हाःति गदा, व खव ल्हाःति धनप्वः कलश ज्वना सल बाहां गयाच्वंम्हस्यां मुसुमुसु न्हिला ख्वालस मिखा म्हसलय सिन्हंतिईथाय् छगः जक म्हुतुस वा च्यापू जक दुसा तुती स्वपां चुया मेगु फुकं साधारण रुप दर्शन बित कुवेरं थःगु रुप केना बिईवं पाँचाल देशया निम्ह तिपुं खुसी जुया दर्शन पूजा याना वं धाःधाःथेँ नियम याना यःमह््िर छुना धुकुतिई स्वथना पूजायाना पेन्हु लिपा स्वःबलय् तःसि छगलं लुँयागु जयाच्वन । वहे लुँ वः लिं अपार धन लुँ उत्पन्न जुया सुखी जुल । यःमह््िर छुईगु ज्याः अबू, आजु, तापाय् आजु, बराय्जु, आयाआजु, धाँय्धाँय् आजु, बमरायजु स्वयानं न्हापाया पुस्ता पिनिगु पालय्निसेँ न्यायका वयाच्वंगु नखः खः । उकिं थथे भिंगु निंगु व साःगु मरि जुया सकसियां यःगु मह्रि धाःधां यःमह््िर धयाहःगु खः । झीसं न्हय्गु पुस्तायापिं बाज्या बराजूपिन्त तक पीण्ड दान बिया वया च्वंगुलिं इमिसं न्याय्का वंगु तजिलजि कथं यःमह्रि पुन्हिबलय् जाकिचुंया यःमह््िर दयकीबलय् नायो बायो धकाः तःतःग्वःगु यःमह््िर निगः नं दय्केगु याई । अथेहे सूंजू व त्वाःजू धका ताःताःहाकःगु जाकिचुं मरिनं दय्का द्यःया बाहाँपिं तिछुँ, कावले, आदिनं दयेकेगु याना पेन्हु तक धुकुतिई पूजायाना तई । पेन्हुलिपा हाकनं न्हुगु यःमह््िर छुना तनाः पूजा बिसर्जन धका पूजायाना यःमह्रि क्वकया द्यःद्यःपिन्त छाईगु चलन दु । तिछुं छम्ह नापं चिगोगु यःमह््िर छगः धासा पिखालुखु द्यः क्षेत्रपाल यात छाययंकिगु नं दु ।
यःमह््िरया महत्व तःधं धैगु झीसं मचाबलय् निदँबुन्हि निसेँ जन्मन्हि याईबलय् यःमह््िर स्वांमा दय्का क्वखाय्किगु झीसं स्यू । अथेहे झिंनिदँ तकनं जन्मन्हि पतिकं दँय् छगः छगः अप्वः तया झिंनिगः तक यःमह््िर क्वखायेकिगु तजिलजि नेवाः तय्गु जक सांस्कृतिक अधिकार खः । छाय्धासा मेमेगु सम्प्रदायपिनी यःमह््िर छुना क्वखायेकिगु चलन आतकं मदुनी ।
नापं न्हुगु छेँ, न्हुगु देगः, न्हुम्ह द्यः दय्का थपना याईबलय्नं यःमह््िर वा दां पलिं लुईगु चलन नं दु । अथेहे सँझ्यालय् यःमह््िर बुत्ता किया तःगु यःमह््िर झ्याः नेपागाःलय् सक्व नासचुकय् दु । ख्वपय् नवदुर्गा द्यःपिन्त द्यःब्वयेकीबलय् नं गुलिसियां यःमह््िर छाईगु चलन नं दनि । नवदुर्गा द्यःपिन्त यःमह््िर छाईबलय् यःमह््िर च्वकाय् द्यः पिनिगु ख्वाःपा बाँलुईक गजू छुईगु चलन दु । नेवाः तजिलजि केनेत विदेशय् राजदूत जुया वंपिं नेवाः तय्सं यःमह््िर पुन्हि मानेयाना अनयापिं भिआईपि पाहुना पिन्त नं यःमह््िर छुना नकाः नखः हना नेवाः संस्कृति म्हसिका वया च्वंगु नं दु । उकिं यःमह््िर धैगु मेमेगु तःताजि मह््िर स्वयां नांजागु क्यनिबलय् ल्वःवंगु स्वयेबलय् बाँलागु, नय्बालय् प्वाजाईगु मह््िर खः ।
यःमह््िर पुन्हिया नखःबलय् यःमह््िर द्यःपिन्त छाना नल व मेपिन्त नकलधाःसा आयु, यश, ज्ञान, सुख, निरोगी, धन व जस बढय् ज्वी धकाः शास्त्रय् बयान याना तःगु नं थन झीसं लुमंके बहःजु उकिं यःमह््िर नापं तःसिनं धुकुतिई तया पूजा यायेगु नेवाः तजिलजि गुबलेँ लोमंके मज्यू ।

Where is Conservation??

2011-06-15T08:17:00.000-07:00

साँखुको विस्केट जात्रामा प्रताप मल्लको योगदान

2011-06-13T04:33:00.000-07:00

प्रत्येक वर्ष मेष संक्रान्ति अर्थात् बैशाख १ गते साँखुको चलाखु टोलको महालक्ष्मी अष्टमातृका पीठको सामुन्ने लिङ्गो ठड्याई भव्यताका साथ बिस्केट जात्रा मनाउने गर्दछन् । कालान्तरमा गुठी जग्गाको आयश्रोत नपुग्ने कारण विगत ३०÷४० वर्षदेखि औपचारिकता मात्र पूरा गर्ने गरि साँखुमा लिङ्गो ठड्याई बिस्केट जात्रा मनाउँदै आएको छ ।
मल्लकालदेखिनै अस्तित्वमा रहेको साँखुको बिस्केट जात्राको लिङ्गो करिब ३२ हातको रहेको छ । हलिंपताको दुवै पातामा अष्टमातृका देवीहरुको रंगिन चित्र र चन्द्र सूर्य चिन्हहरु धातुका पाताबाट बनाई सुवर्णलेपन गरिएका छन् । हलिंपतामा दुईवटा पुच्छरजस्तै बनाईएका छन् जुन नागका पुच्छर हुन् भन्ने विश्वास गरिन्छ । लिङ्गोलाई भैरवको प्रतिक मानिन्छ । जुन सल्लाको रुख बज्रयोगिनी क्षेत्रको वनबाट छानेर गुठियार अथवा टोलको सबैभन्दा जेठो व्यक्ति वा उक्त व्यक्ति वनसम्म जान नसकेको खण्डमा सबैभन्दा कान्छो व्यक्ति (जुन व्यक्तिको व्रतबन्ध गरिसकेको हुनुपर्दछ) ले छान्ने गरिन्छ । त्यसपछि अन्य टोलबासीहरुले रुख काटी हाँगा र बोक्रा काटकूट ताछतुछ पारिन्छन् । सुरुमा काट्न छानेको रुखलाई गुठियारहरुले विधिपूर्वक पूजा र भाले अथवा बोका वलि दिनुपर्दछ ।
साँखुमा मनाईने बिस्केट जात्राको परम्परा वैशाख १ र बैशाख २ गते गरि दुई दिन दुई रातको हिसाब गरि चार दिनको गणना गरि दुई दिनमै लिङ्गो ढालिन्छ र बिस्केट जात्रा सम्पन्न गरिन्छ । गुठियारहरुले लिङ्गो ठड्याई सकेपछि गुठीको भोज खानेबेलामा उक्त लिङ्गोको हलिंपताः झिकेर पूजा गरी भोजभाग राखेर मात्र भोजन गर्ने चलन रहेको उक्त गुठिका गुठियार श्रीकृष्ण श्रेष्ठ खानीवा बताउनुहुन्छ । यसै प्रसंगमा २०६७ साल बैशाख १ गते र २ गते दुई दिनको बिस्केट जात्रा कार्यक्रम सुरु र अन्त्यमा साँखुका संस्कृतिपे्रमी जीवन श्रेष्ठ, अनुप श्रेष्ठ र म समेतले उक्त लिंगो ठड्याउने कार्यक्रमको रेकर्ड गर्नुका साथै पुरानो र नयाँ हलिंपतामा लेखिएको लेखोट पढेको थिएँ । उक्त लिंगो ठड्याउने जात्रामा चलाखुटोलका युवाहरुले मात्र बिस्केट जात्रा र लिंगो ठड्याउने र ढाल्ने कार्यमा सहभागिता जनाएको देखिएको छ । त्यसबारेमा जानकारी लिँदा उक्त गुठीमा किसी, मल्ता र खानिवाः (जसलाई नेवारीमा बेनां भनिन्छ) थरका मात्र गुठियार भई पालै पालो बिस्केट जात्रा र लिंगो ठड्याउने र गुठी भोज खाने प्रचलन रहेको पाइयो । पछि किसी र मल्ता थरका गुठियारहरुले पनि गुठी छोडेर गएपछि जात्रा कार्यक्रम सञ्चालन गर्न नआएकोले खानिवा परिवार एक्लैले मात्र औपचारिकरुपमा गुठी एवं जात्रा चलाउने कार्य धानेको देखिन्छ ।
उक्त जात्रामा गरिने परम्परागत कार्यक्रमहरु यस प्रकार छन् ः–
१. लिङ्गो ठड्याउनु अगाडि अष्टमातृका पूजा गर्नुपर्ने कार्यक्रम अन्तरगत साँखुको स्मशानको रुद्रायणी देवी लाई एक वटा भालेको वली दिई पूजा अर्चना गर्ने चलन रहेको छ ।
२. लिङ्गो ठड्याउने स्थानको अष्टमातृका पीठ महालक्ष्मीको विधिपूर्वक पूजा अर्चनासहित लिङ्गो ठड्याईसकेपछि लिङ्गोलाई बोका बलि चढाई पूजा अर्चना गरि बाजागाजा सहित बिस्केट जात्रामा सहभागि सबैलाई प्रसाद बाँड्ने चलन रहेको छ ।
३.मल्लकालमा लिङ्गो ठड्याउने र ढाल्ने समयमा राजा सवारी हुन्थ्यो । प्रताप मल्ल सवारी भएको अभिलेख बज्रयोगिनी शान्ति स्वस्ति घटनावलीमा लेखिएको पाइन्छ ।
४.पुरानो हलिंपताः जीर्ण भएकोले हालको ने.सं. १००३ सालमा निर्माण गरिएको अभिलेख छ भने उक्त हलिंपताःमा प्रताप मल्लले ने.सं. ७८८ सालमा जिर्णोद्धार गरिएको भनि लेखिएको पाइएको छ ।
५. प्रताप मल्लकालिन जीर्ण हलिंपताको बारेमा गुठियार श्रीकृष्ण श्रेष्ठले हामीलाई गुठीकै दिन उक्त हलिंपता हेर्ने अवसर दिएका थिए । उक्त हलिंपता नाग÷सर्पको छालाबाट बनाइएको जस्तो देखिन्छ । त्यो भन्दा पनि अगाडिको हलिंपताः बारे कुनै जानकारी पाउन सकिएन ।
६. लिङ्गो जिर्ण वा टुक्रा भएमा नयाँ लिङ्गोको लागि परम्परा अनुसार वनमा गई नयाँ ल्याईन्छ ।
७. हलिंपताको अभिलेख अनुसार नन्दला माझी, भाजुवीर प्याथः, श्री नारां खानिवा र पुनां किसी चार जना गुठीयार रहेको देखिन्छ, मल्ताः थरको गुठियार त्यसबेला थिएन ।
अभिलेखको पूर्ण विवरण यस प्रकार छ ः–
स्वस्ति श्री२ कविन्द्र जयप्रताप मल्ला राजाया पारतसं ७८८ जिर्ण उद्धारं थुगु हलिंपताः जिर्ण जुयां अरे स्वस्ति श्री३ पिथीवीर विक्रम महाराजा थाकुल विजय राज्य शंखरापुरया न्हापायागु हलिंपताः जिर्ण जुयाओः रेपा दय्काः नन्दलाल माजिः भाजुवीर प्याथः, श्रीनारां खानिओ, पुनांकिसी नेओः न्हओ नमनारायाणाय १००३ मिति माघ सुदि १५ जोग ३ ..... जिर्णोद्धार शुभम् ।
लिङ्गो झुण्ड्याईने हलिंपतामा यौटा घण्टी रहेको छ । हलिंपता राख्न र झिक्न मिल्ने गरी डोरी र अंकुश मिलाएर राखिएको छ भने हलिंपताको दुवै पातामा चन्द्र र सूर्य एक एक वटा गणेश र भैरबका चित्रहरु, अष्टमातृका देवी र उनीहरुका बाहनहरुको चित्र छ । साँखुको बिस्केट जात्राको लिङ्गो ढाल्ने समयमा तत्कालीन राजा साँखु सवारी हुनुपर्ने प्रमाणस्वरुप शान्ति स्वस्ति घटनावली हस्तलिखित यसप्रकार भाषानुवाद गरिएको छ । “सम्वत् ७९४ चैत्र शुक्ल द्वित्तिया आदित्यवार यो दिन मेष संक्रान्तिको साँखुको विस्केट जात्रामा श्रीश्री प्रतापमल्ल राजा स्वास्थ्यका कारण सवारी हुन नसकी छोरा राजकुमारहरु तीन जना पठाई दिए । साँखुको बिस्केट जात्राको बेलामा लिङ्गो ठड्याउँदा अकस्मात तीन टुक्रा भई भाँचियो । सालमी एकजना किचियो धन्न बाँचियो मरेको रहेनछ ।”
हलिंपताको भाग पाता १ मा ः
चन्द्रमा धातुबाट बनाईएको –१, गणेश, ब्रम्हायणी, महेश्वरी, वैष्णवी, कुमारी, बाराही, इन्द्रायणी, चामुण्डा र महालक्ष्मी ।
हलिंपताको भाग पाता २ मा ः
सूर्य, भैरव, ब्रम्हायणी, महेश्वरी, बैष्णवी, कुमारी, बाराही, इन्द्रायणी, चामुण्डा र महालक्ष्मी ।
साँखुको बिस्केट जात्रा परम्परालाई बचाईराख्न बज्रयोगिनी गाविस÷सुन्टोल गाविस र पुखुलाछी गाविसबाट आवश्यक खर्च रकम छुट्याउनु पर्दछ साथै साँखुको बिस्केट जात्रा परम्परा समिति गठन गरि चलाखु टोलको सत्तलमा कार्यक्रम सञ्चालन गरि एक्लै रहेका गुठियारलाई नाईके पूजारी बनाई भव्यताका साथ जात्रा परम्परा चलाउनु पर्ने आवश्यकता भईसकेको छ । पछि लोप भईसकेपछि पछुताउनुपर्ने छैन । संस्कृति परम्पराको जगेर्ना गरौँ ।
ाँखु र भक्तपुरको बिस्केट जात्राको लिङ्गो र हलिंपताको तुलनात्मक विवरण ः
साँखु भक्तपुर
लिंगोको लम्बाई ३२ हात लिंगोको लम्बाई ५५ हात
हलिंपताः यौटा मात्र ११ हात हलिंपताः दुईवटा ३५ हात
घण्टी यौटा मात्र घण्टी धेरै छन्
गणेश, महालक्ष्मी, रुद्रायणी पूजा भैरव रथयात्रा

Sankhu Jatra " Festival" 2011

2011-04-25T19:52:00.000-07:00

About living goddes " Kumari" at Sankhu

2011-04-16T00:13:00.000-07:00

सांखु कुमारी संक्षिप्त परिचय
- प्रवीणराज श्रेष्ठ 'सक्व'
नेपाल उपत्यकामा रहेका कुमारीहरुको प्रख्याती र प्रमाणका विषयमा केहि लेखिरहनु आवश्यक नहोला। तर पनि सक्व, सांखु कुमारीको कुरा गर्दा यसको इतिहास, इतिहासकै गर्भमा लुकिरहेको देखिन्छ। यहाँको कुमारीको प्रथा कुन कालदेखि चलेको हो भन्ने यकिन नभएता पनि यस कुमारीलाई प्रत्येक दशैंको शुरु अष्टमी (आश्विन कृष्ण ८)को दिन राती चलाखु टोलमा द्यः ब्वनेगु (देव-देवीहरुलाई निम्ता) भनी पूजाआजा गरिन्छ। भोलिपल्ट नवमीको दिन चलाखु टोलकै अजिमाद्यः (भद्रकाली)मा कुमारी पाठी बलि सहित पूजा गरेपछि फेरि साल्खा टोलको महादेवस्थान स्थित अष्टमातृका(नीलकाली चामुण्डा)मा बोका बलि साथ पूजाआजा गरिन्छ। त्यसै राती साल्खा टोल स्थित रामझुपडी भजनघर (कुमारी मण्डप)मा नियमपूर्वक कुमारी भोजन गराइन्छ। भोजन गराउँदा क्रमशः गणेश, कुमारी, भैरव, जिथिकुमारी र महांहरुलाई आ-आफ्नो स्थानमा राखेर प्रसाद स्वरुप भोजन गराइन्छ। पछि साल्खा टोलकै कुमारीगालसम्म लगेर विसर्जन गरिन्छ। यसै गरी बडादशैंको आश्विन शुक्ल महानवमीमा पनि त्यसै प्रकारले वज्राचार्य थकालीको घरमा पूजा-आजा र भोजन हुन्छ।
उपत्यकाकै भिन्न प्रकारको विशेषता बोकेको सक्व, सांखु कुमारी प्रत्येक वर्षको दुईपल्ट विधिपूर्वक सार्वजनिक भएपछि फेरि अर्को वर्ष नभए सम्म सार्वजनिक नहुने चलन छ। यस कुमारी जीवनभर कुमारी नै भएर बस्नु पर्दैन बेलविवाह पछि अर्को कुमारीको चयन हुन्छ। यस कुमारीका लागि गुठी स्थापना गरी प्रशस्त जग्गा जमिन रहे पनि हाल गुठी संस्थानको केहि खर्च र गा॰वि॰स॰को रकमबाट चलिरहेको छ। हाल तलेजु भवानी मन्दिर चखुंकेबबाट पूजा प्रारम्भ हुन्छ।
गुठियारहरु स्थानियबासीहरु लक्ष्मीनारायण पण्डित श्रेष्ठ, धर्मनारायण किसि श्रेष्ठ, राजेन्द्र पन्याजू श्रेष्ठ, मीनबहादुर जोशी हुनुहुन्छ।

कुमारी चयन गर्ने र कुमारी संगसंगै रहने गणेश, भैरब र जिथिकुमारीको चयन वज्राचार्य कुल पुरोहित (थकाली)बाट निर्णय हुन्छ। सो निर्णयको जानकारी महांद्वारा गुठियारलाई जानकारी गराइन्छ। कुमारी हुनको लागि वज्राचार्यकै सन्तानहरु नै अनिवार्य रहेको छ।
(साभारः सांखु महोत्सव, २०६६ चैत्र २०-२२ अवसरमा वितरित पर्चामा आवश्यक सुधार गरी प्रस्तुत।)
source: nepalmandal.org

Saptami festival at Salinadi mela

2011-02-10T22:56:00.000-08:00

Saptami festival is one of the important day of Salinadi (swosthani mela) at Sankhu. all the devoties are rounded the sankhu valley. some photos of that days.

Super Star Govinda's " Mother in law" at Sankhu"

2010-06-25T19:56:00.000-07:00

The Bollywood super Hero Govinda's Mother's in laws house at Sankhu. lets check out interviews with his Wife....

नेपालमा तपाईंको माइती कहाँ पर्छ ?
आमाले हाम्रो घर काठमाडौंको साँखु हो भन्नुहुन्थ्यो । १० वर्षअघि नेपाल आउँदा म साँखु पुगेकी थिएँ । यो गोकर्ण रिसोर्ट छ नि, यहाँबाट अरू उत्तरतिर जानुपर्छ । धेरै रमाइलो गाउँ छ । तपाईं पुग्नुभएको छ ? म नेपाल आएको बेला एकपल्ट त्यहाँ पुग्छु । मलाई मेरी आमा जन्मिएको-हुर्किएको यो पूरा बेल्ट मन पर्छ ।

अहिले साँखुमा आफन्तहरू छन् ?
नजिकका कोही पनि छैनन् । हाम्रो परिवार सेटल भएपछि सबै आफन्त उतै गए । अहिले मुम्बईमा साँखुबाट गएका धेरै परिवार छन् । यहाँ आमालाई चिन्ने केही बूढापाका अझै जिवीत छन् ।

Newari Foods

2010-06-22T02:23:00.000-07:00

Newari food " Samaya Baji"

Way to Sankhu (Yours Destination Point.)

2010-05-06T07:40:00.000-07:00

Sankhu was once an important post on the trading route between Kathmandu and Lhasa (Tibet), and although the town's flower has faded, you can still see many signs of its former prosperity. Although many traditional aspects of Newari life continue here, the most persuasive reason to visit is the beautiful Vajrayogini Temple complex, an easy 45-minute (2km) walk or bicycle ride northeast of town.
As well as visiting the temple, it's worth devoting an hour or so to meandering around Sankhu village. At Dhalna Tole make a left (east) to Salkha Tole, then a diversion north to the Salkha Mahadev Temple, then south back to the bus station.

Sankhu The Best Destination for closed with Nature

2010-05-02T19:07:00.000-07:00

Sankhu is one of the best Destination for celebrating your's holiday. The place is very peacful. You can find all Every thing is especial insted to kathmandu valley. You can observe many things like birds, animal and the beatutiful sight views from Bajrayogini hight. this is the main gateway to go the Nagarkot, Changu Narayan, Melamchi and ShivaPuri National park of Nepal. There is a many Hotels for the tourist with greate service with traditional Newari Culture.

The Typical Traditional Nepali Dressed Girls at Sankhu

The Beautiful Sight View of Sunset From Sankhu.

Photos itself tell about The festival

2010-04-07T06:50:00.000-07:00

Sankhu, where you can find culture, art traditional dances, hand made goods.., all this are demostrated during Sankhu Mahotsav 2066 . the
following photos are telling all about it.

news of Sankhu Salinadi Published on "Saptahik" weekly magazing.

2010-02-06T03:18:00.000-08:00

शालीनदी काठमाडौं जिल्ला बज्रयोगिनी गाविस वडा नं. ६ अन्तर्गत पर्छ । यो स्थान पुरानो बसपार्कबाट करिब १७ किलोमिटर उतर-पूर्व दिशामा छ । यो नदीको उद्गमस्थल लप्सीफेदी हो । यो नदीमा नगरकोटबाट बग्दै आएको नदी मिसिएपछि मनोहरा खोलाका नामले चिनिन्छ । यही मनोहरा खोला काठमाडौं र भक्तपुरलाई छुट्याउने प्राकृतिक सिमाना पनि हो । यो तीर्थस्थलमा विभिन्न पाटी-पौवा, देवदेवी, घाट, सत्तल, व्रतस्थल, यज्ञस्थल आदि छन् । यहाँ महादेवको स्वेतरूप नर्वदेश्वर महादेवको मन्दिर पनि छ । डोलेहरूको अवशेष मानिने ढुङ्गाहरू र छाप्राहरू पनि यहाँ हेर्न सकिन्छ । हालसाल्ौ यहाँ श्री स्वस्थानी देवीको मन्दिर पनि निर्माण गरिएको छ ।

माघ महिनामा लाग्ने यहाँको मेलालाई स्वस्थानीको मेला, शालीनदीको मेला तथा माधवनारायणको मेला आदि नामले चिनिन्छ । उक्त अवधिमा व्रत बसे आफ्नो मनोकामना पूरा हुने र मृत्युपश्चात वैकुण्ठमा बास पाइने धार्मिक विश्वास रही आएको छ । त्यसैगरी लाखौं भक्तजनहरू आफ्नो पापमोचन हुने र पुण्य आर्जन गर्ने उद्देश्यले शालीनदीमा स्नान गरी पूजा-प्रार्थना गर्छन् । भक्तजनहरूले व्रतालुलाई उपभोग्य वस्तु र नगद पैसा पनि दान दिन्छन् । स्कन्द पुराणमा स्वस्थानी देवीलाई खड्ग, त्रिशूल, वर र नीलकमल हातमा लिएकी, नाना अलंकार, वस्त्र पहिरिएकी तथा सुनको जस्तो वर्ण भएकी परमेश्वरीका रूपमा वर्णन गरिएको छ । स्वस्थानी व्रतमा अन्यत्र भगवान् शिवको गुणगान गाइए पनि शालीनदीमा भने माधव नारायणको पूजा-आराधना हुन्छ ।

किंवदन्ती अनुसार महादेव पति पाउने इच्छा लिएकी पार्वतीलाइ विष्णुले स्वस्थानी व्रतको अनुष्ठान सिकाई उनको उद्धार गरिदिएकाले विष्णुको आराध्य स्वरूप माधव नारायणको पूजा-प्रार्थना हुने गरेको धार्मिक विश्वास छ । व्रतारम्भको अघिल्लो दिन माधव नारायणको मूर्ति व्रतालुहरूको अगुवाइ गर्ने काजीको नेतृत्वमा व्रम्हपुरबाट शालीनदीको किनारमा रहेको धलंपु पाटीमा लगिन्छ । यो अवधिभर पुरुष व्रतालुहरू यसै स्थानमा रातभर धुनी बालेर भजन-किर्तन गरेर बस्छन् ।

पुरुष व्रतालुहरू हरेक बिहान सबेरै उठेर साँखु सहर परिक्रमा गरेर शंख फुक्दै महिला व्रतालुहरूलाई शालीनदीमा भेला हुन सूचित गर्छन् । सम्पूर्ण व्रतालुको स्नान सकिएपछि माधव नारायणको मूर्तिलाई धलंपु पाटीस्थित आसनमा विराजमान गराइन्छ । यो मूर्ति व्रत सकिएपछि हरेक दिन साल्खाटोलमै फर्काइन्छ ।

मूर्ति फर्काउन गएका व्रतालुहरू दर्शनका लागि साँखु सहरमा रहेका मुख्य-मुख्य देवदेवीका मन्दिरहरूमा जाने परम्परा छ । यसरी दर्शनका लागि जाँदा पुरुष व्रतालुहरूले हातमा स -साना प्यालाहरूमा छ्वाली राखिएको सहस्रधारा नामको कलश बोकेका हुन्छन् । यही कलशमा रहेको पानी देवदेवीलाई छर्किन्छ । साथमा आएका महिला व्रतालुहरूले भने कलशमा पानी थपिदिन्छन् । यसरी जल चढाउने क्रममा अन्तिम पटक ज्योतिलिङ्गेश्वर महादेव स्थानमा जाने नियम छ । त्यहाँ रहेको बसाहालाई नमस्कार गरेपछि व्रतसम्बन्धी त्यस दिनको कार्य विधिवत्रूपमा सम्पन्न हुन्छ । यसरी व्रतको कार्य सकिएपछि पुरुष व्रतालुहरू धलंपु पाटी भोजनका लागि र्फकन्छन् भने महिलाहरू भोजनका लागि आ-आफ्नो घर-डेरामा जान्छन् । यो प्रक्रिया व्रत अवधिभर निरन्तर जारी रहन्छ ।

अन्तिम दिन अर्थात् माघ पूणिर्माको दिनमा अश्वमेघ यज्ञ गरी अराध्य देव श्री माधव नारायणको पूजा-प्र्रार्थना गरी स्वस्थानी व्रत सम्पन्न हुन्छ । व्रत अवधिभर व्रतालुहरूलाई कठोर नियमले बाँधिएको हुन्छ । व्रतालुहरूले नुन सेवन गर्नुहुँदैन । दिनको एक छाक मात्र भोजन गनर्ुुपर्छ । खानामा रौं वा कोदो आए खाना खान छाड्नुपर्ने हुन्छ । खानामा भात, चिउरा, घिउ, चाकु, दूध, केराउ, सुन्तला, पालुङ्गो, मूला आदि खान हुन्छ । भीमा एकादशीका दिन भने फलफूल मात्र खान पाइन्छ ।

त्यसैगरी व्रत अवधिभर जुत्ता लाउन पाइँदैन टीका नलगाई पूजा पनि गर्न हुँदैन । खुट्टा बाँधेर पनि बस्न पाइँदैन । नियम पालना नगर्ने व्रतालुलाई कठोर सजायको व्यवस्था छ । उसले सजाय स्वरूप धोती मात्र लाएर शालीनदी पारी बसेर शंख फुकेर बस्नुपर्ने हुन्छ ।

व्रत अवधिभर व्रतालुहरूले करिब दुई सय किलोमिटर पैदल यात्रा पनि गर्नुपर्ने हुन्छ । यो पैदल यात्रालाई परदेश जाने भनिन्छ । यसअन्तर्गत व्रतालुहरू माघ कृष्ण त्रयोदशीका दिन दशर् नका लागि वज्रयोगिनी मन्दिर पुग्छन् । सो दिन वज्रयोगिनी परिसरमै व्रतका कार्य सम्पन्न गरिन्छ । त्यसको भोलिपल्ट पशुपतिनाथको दर्शनका लागि जानुपर्छ । पशुपति दर्शन सकिएपछि भोजनका लागि सानो गौचरणमा व्यवस्था मिलाइएको हुन्छ । त्यसपछि व्रतालु टोली नारायणहिटी र हनुमानढोका हुँदै माघ औंसीका दिन फर्पिङमा जान्छन् ।

त्यहाँ पूजा पाठ सकिएपछि भोजनका लागि पिच बाटो हुँदै करिब २० किलोमिटर हिंडेपछि शंखमूलमा मात्र भोजन गर्न पाइन्छ । शंखमूलबाट माघ शुक्ल द्वितीयाका दिन इमाडोल, लामाटार र त्यसपछि जंगल नै जंगलको कठिन र डरलाग्दो बाटो हिंडेर व्रतालुहरू पनौतीतर्फ लाग्छन् । पनौतीमा पूजा सकेपछि भोजनका लागि बनेपाको भोखुसीसम्म आउनुपर्ने हुन्छ । त्यसपछि बनेपा सहरलाई छाडेर व्रतालुहरू नाला, सुडाल, तेलकोट हुँदै पुनः शालीनदीमै र्फकन्छन् । त्यसैगरी माघ शुक्ल एकादशी अर्थात् भीमा एकादशीको पूजापाठ चा ँगुनारायण मन्दिरको परिसरमा हुन्छ ।

माघ शुक्ल नवमीका दिन व्रतालुहरूलाई गुठी संस्थानले शालीनदीको किनारामा खीर ख्वाउने चलन छ । त्यो दिन अन्य खानेकुरा खान निषेध गरिएको छ । यसको दुई दिनअघि सप्तमीको दिन साँखुका हरेक घरबाट परिवारका सदस्यको संख्याका आधारमा खोटो भएको सल्लाको काठमा कपडा बेरी दियालो बत्ती बनाइन्छ । यसरी बनाइएका दियालो बत्ती त्यस दिन सबेरै बालेर शालीनदीमा टपरी राखेर बगाइन्छ । यसरी बत्ती बाल्दा परिवारको सुस्वास्थ्य-दीर्घायु हुने विश्वास गरिन्छ । त्यो दिनको बिहान बगाइएका बत्तीहरू हेर्न टाढाबाट आएका भक्तजन जाग्राम बस्छन् । नदीमा बगाइएका बत्तीले पानीमा आगो लागेजस्तो अनुभूति गर्न सकिन्छ ।

After 50 Years; Ganesh Puja is celebrated.

2010-01-18T20:29:00.000-08:00

Sankhu 2010-01-19 Tuesday.

According to Nepali Calender on Occasion Managal Chauthi, The Elephant God " Ganesh" named "Ganesh Puja" is worshiped at Sankhu. This kind of Puja is celebrated after 50 years in sankhu, During this Day all the Devotees are going to 8 Ganesh temples in whole sankhu and ended in Bajrayogini Temple at Sankhu. The Puja is organized by Dhunlla tole. These kind of Puja can be organized by anybody who are interested. The organizer made various kind of food like like " Newari Bhya". All these foods are shown on EveryGanesh temple of Sankhu.

Bhagabati Jatra at Sankhu.

2010-01-15T03:52:00.000-08:00

On the day of Maghe Sangranti in Magh 1, 2066. 2010-10-15. the Bhagabati jatra has been celebrated. The Goddes Bhagabati is rounded whole sankhu valley with traditional music instruments.

Madhav Narayan Nitya Puja at Salinadi, Sankhu.

2010-01-04T21:15:00.000-08:00

All the Devotes are prying the Madhav Narayan at Salinadi. To Download this video.

The Swosthani Mela has started.

2009-12-31T06:34:00.000-08:00

From Dec 31 2009, The greatest feast of Nepal has started at Sankhu. the feast is also know as " Swosthani mela" and " Madhav Narayan Mela" . this is going for one month.

for news and photos^{comming soon}

Demonstration against moist behaviors in Sankhu.

2009-12-22T03:11:00.000-08:00

all the people are gathered for making unity against moist in Sankhu.

Sankhu stand against Moist...

2009-12-22T02:37:00.000-08:00

Tuesday, December 22, 2009. The third day of Moist strike is very badly affected on Sankhu, YCL Youth are used for making to close all the shops and offices with their physical power. they threatened all the people of sankhu and even they beat some residential of sankhu's as well. all the people from sankhu are gathered to defended the moist 's activities around 2000 people are gathered against the moist activities in Sankhu. more photos

Musical Figures of Sankhu

2009-12-15T01:54:00.000-08:00

Many good musical personalities were born in Sankhu. From the many Years ago there were many musical talents were contributed in the field of music at Sankhu.

The legend of some persons are:

Girija Prasad Joshi (Published album " Lisawa")
Beku Narayan Shrestha
Laxmi Narayan Shahi
Hari Bole Shrestha (Published album "Ji Agi")

Mid Term musical Figures:

Dipesh Shresth (Sacoz Band ) (Published album " PARKAHII" and "ASTITWO")
Prakash Shrestha (Published albums "Atitko samjhana" and " jhukab")
Bishnu Prasad Shrestha (Published album " Jindagi biuma dhywa")
Tej Bati Joshi (many songs at various albums)

New Generation figures:

PK & BK (Published album "Relience")
Janma Band
Prakat Band (Live Concert on Sankhu.)

To Download all the songs form above Artist^{Comming soon} Click here.

Personalities of Sankhu

2009-12-10T21:04:00.000-08:00

The various personalities are born in Sankhu, Among all of them " Girija Prasad Joshi" is one of the honor personality in the field of literature. he has very good skill of writting Novels, poems, plays, and many more. he was good on songs as well. there are may songs written by him was famous and they are very good also. i have attached some songs by his to share to every one here.

song title : Jindagi ji (this song is a very nice song of newari language.)
to download this song : click. here.

song title: way yana (very nice song with good music)\
to download this song: click. here

for more songs from here

The town of Sankhu

2009-12-10T03:26:00.001-08:00

Sankhu is an old and historical trading town situated about 17 km northeast of Kathmandu on the ancient trade route to Tibet. The foundation of the kingdom of Sankhu is attributed to the goddess Vajrayogini, whose shrine is located in the forest above the town of Sankhu. The temple of Vajrayogini is an important pilgrimage site for Buddhists and Hindus alike. The yearly festival of the goddess is also the main event in Sankhu's ritual cycle. According to the legend Manisailamahavadana, Vajrayogini instructed the priest Jogdev and the first king Sankhadev to build the town of Sankhu in the shape of a conch shell. The oldest inscription found in Sankhu is dated 538 AD.
After the opening of alternative trade routes to Tibet the town lost in importance. Nowadays Sankhu is a mainly agricultural town, which offers a medieval sight in spite of its proximity to Kathmandu. Sankhu’s surrounding villages; Lapsephedi and Nanglebhare Village Development Committees are the most remote and backward areas of Kathmandu.

The meeting has been finished.

2009-11-21T06:41:00.000-08:00

Nhu Da Samaroha Samiti has just finished the meeting on the various toppics. the meeting has been held on " Dachhinkali Resort" at kathmandu. All the personalities of sankhu has been invited on the meeting. the meeting has discussed on following topics:

The road map / principal of process of selecting the president of a organization:
possibilities of established the " Sakwo Bikas KOsh".
The save and protect about all the ritual and historical traditions and culture of sankhu.
About "Sakwo Mahotsav".

By discussing about all above topics. the meeting find out the following terms as bellow:

The Chair members have decided that the president should be selected from all the " Toles" in Every Year.
the meeting has formed one fessibilities research committee for " formation of (Sakwo Bikas Kosh) and for (Sakwo Mahotsav)
the meeting has also cope about the " Motorbike Rally", "Sakwo Sanskritik Karyakram(culure programme) and "Samman KaRYAKRAM"

The programme has set up as a Chair person (Raj Bhai Manandhar), President of a Samiti. How ever the programme has finished in peaceful and interactive way.

Newari's Tihar. (Mha puja)

2009-10-13T05:34:00.001-07:00

Mha puja, the worship of the inner self, is unique to Newa people. Newars believe that one needs to understand and respect oneself before he/she can understand others. Mha Puja is purification, strengthening and understanding of oneself. Mha Puja carries all the grandeur that a typical Newa festival or ritual possesses. It also is distinct from other Hindu or Buddhist worships in that it is the worship of oneself and not the usual worship of Gods and Goddesses or others. Mha Puja exposes the relationship of a person with the surroundings nature and the cosmos. Understanding of one's role in life makes him/her more knowledgeable and unselfish. Worshipping and blessing one self to achieve unselfishness and generosity is unique by itself. Mha Puja is also for prosperity and physical well being. No other Newar festival is solely devoted to enriching oneself both physically and spiritually. The religious and spiritual aspects of Mha Puja fall perfectly in line with the socio-religious nature of Newar festivals. Incidentally, Mha Puja is performed and celebrated on the New Year's Day giving additional social flavor.

Mha Puja is celebrated with as much vigor as any other important festival. According to Hindu religion, soul or the inner self never dies. Only the body which the sole uses as a vehicle dies. The sole gets to be born in a bodily form (human, animal, plant, etc.) according to its performance in the past incarnations. Human life is considered the superior being at the top of the lifecycle. It is interesting to note that Mha Puja perfectly fits into this popular Hindu mythology and yet it is unique to Newa culture. The worship of the divinity in oneself takes place in a sophisticated, interesting and exhilarating atmosphere. The elaborateness with which Mha Puja is performed exemplifies the Newa tradition of well organized and devoted rituals on a grand scale.

Mha Puja is conducted mostly in the evening or the afternoon to make sure that Mha Puja of Aagandya (The family Goddess) and Mha Puja of Goddess Taleju Bhabani at the three place of Khwapa (Bhaktapur), Yen (Kathmandu), and Yala (Lalitpur) have been completed by the high Newar priests. These Mha Puja ceremonies of the Goddesses are not accessible to the general public. It is said that at the time of Newar Kings, the king, the priests and some high ranking Newars were able to verbally communicate with the Goddesses through tantricism and they helped perform the Mha Puja. The regular Mha Puja found in every Newar household is usually performed in the floor in the dining area. Newars residing outside Nepal miss this grand event very much and the details seem increasingly interesting. Basic elements of Mha Puja are the same for all Newars. Some procedural details may vary from family to family.

Manda (Mandala) is an essential part of Mha Puja celebration. First the floor (usually tiled or plastered) is purified by sprinkling holy water collected from a sacred stream. Next Mandalas are created on the floor in front of the row of seats for the family members and elsewhere. The total number of Mandalas exceeds the number of people in the household by three. One at the top of the line, which is usually smaller in size and separate from the rest, is for House-God. This is followed by one for each and every member of the household and two additional ones at the end that are at right angles to the main row. The last two Mandalas are for the ever-watching Yamaraj and Jamaraj, the ambassadors of Death who are always ready to rake sinners to hell. Each Mandalas is carefully prepared on the floor by following an elaborate procedure. A set of closely spaced concentric circles are first drawn in each Manda area by employing a mustard oil soaked cloth piece wrapped around a flower plant steam or a pencil. It may be worth mentioning here that Mha Puja stresses in strong, long-lasting, bright, healthy, fragrant and such other things with positive connotations and only materials that are considered clean and utilized.

Oilmarks last longer just as Ita (oiled strand of strings) burns longer. Circles signify completeness. On the top of the oil rings a beautiful and artistic geometrical shape which constitutes the core of the Manda, is created. The markings are done in yellow Potaye (Yellow mustard powder). On the outside is a large ring enclosing a smaller one within which two squares is overlapped to from eight triangular shapes. Abhir (vermilion powder) is spread along the various Potaye lines with respect to the worshipper (worshipped) and one at the center of the Mandala.

The worship is started the same way as when worshipping God. Except this time each step is carried out first with the House-God followed by the members of the family and then Yamaraj and Jamaraj at the end. Nusala, a few drops of water in the right palm thrown into the worshipper's mouth serves to purify the worshipping body. The pancha patra (pure water vessel) and pujabhu, the plate with worship material such as rice, flowers, taye (popped rice), vermilion powder are first recognized by offering water, rice and vermilion powder. Everybody then worships his or her own Mandala. The Mandala is used as a medium to present the various offerings to the self. Usually a Newar Brahmin of the Nakin (the eldest female in the household) or somebody deputed by the Nakin goes over each step of the worship and also takes care of the worship for the Hous-God and Yamaraj and Jamaraj. Dhun, Dhupayen (special incense of local variety) lighted and put on each of the five paddy/rice lump in each Manda, spread the festive fragrance around the worship area. Offer of fragrance pleases the soul and hopefully, makes the person's life successful and fragrant.

Next comes the very important offer of light. Two Itaa (handwoven cotton strands soaked in oil) about two and a half feet long, are lighted at each end and offered to the worshipped who accepts by chanting in Sanskrit – "Swah prakashah mahatejo sarbapatti bidapaham. Sabhayabhyamtaram jyoti deepoyam pratigrihyatam" Newars use Sanskrit quite a bit when it comes to warships. The light is accepted to enhance one's inner supreme brightness and to drive away any possible problems. The blessings are for the person to be able to keep shining bright like the burning Itaa for a long, long time. The four legged ends occupy the locations of the four outer paddy/rice lumps in the Mandala. Soaking of Itaa with mustard oil makes it last longer. The lights are kept on through the completion of the whole Mha Puja process. Light, which is considered as one of the five elements use to create the universe (the other four are air, water, earth, and sky), has a special meaning in worships. The offer of light spiritually brightens the inner self, makes it more powerful and keeps anything evil at bay.

Sagan (or Swagan) is another very important part of Mha Puja. Offering of Swagan to a person is usually made to reward some extraordinary ad meaningful achievement. Dhau (yogurt) Swagan is first offered with blessings. Dhau Swagan involves accepting on the forehead a composite mixture of rice, taye, vermilion powder and yogurt. Dhau Swagan on the forehead unveils the shining and cheerful face enjoying a great celebration. Next comes the all important Khen (egg) Sagan. Khen Sagan constitutes the offerings of Swataa (the trio of egg, fish, and meat) on the left hand (for some the right hand) and local wine (liquor) on the right hand. Swataa signifies man's victory and control over animal beings living in cell, water and land. Wine marks the celebration of the occasion. Amidst fragrant air and numerous candle-like lights from burning Itaa carefully orchestrated around splendid Mandalas, the holder of Swataa cannot help but be ecstatic.

Flowers are offered for blooming and fragrant life. A garland of 'Gweswaan' flower is worn around the neck. Gweswaan is sturdy, is not easily worn and torn like some other flowers and signifies blessings of long lasting and successful life. Garland also signifies victory. Jajanka is worn by worshipper (worshipped) like garland. Jajanka is made of many rounds of a white cotton thread forming a circle of about two feet in diameter and tied with small piece of red cloth in order to have no ends. Jajanka symbolizes the integration of the beginning with the end. It is about creation, maintenance and fullness of life.

Offering of a variety of fruits, nuts and sweets is for a fruitful and resourceful life. The walnut is tough outside but carries tasty nut inside. 'Tahsi' fruit has thin skin ans provides tasty sweet and sour fruit. Singali (the local chestnut) is hard outside and tasty inside. Sugarcane steam is tough outside but provides sweet juice for consumption. These offerings are aimed at having a strong body with pure soul. The relationship of a human with nature is also exposed. Variety of sweets shaped like the Star, the Moon, etc. adds sweetness and fun to Mha Puja. Yamaraj and Jamaraj are witnesses to the Mha Puja and they are supposed to stay away because of the physical and spiritual energy gained through the various offerings. For example, it is said that Yamaraj and Jamaraj could not even touch a person who has performed the year's Mha Puja unless and until the walnut shell rots, which is considered highly unlikely.

The final purification of the soul and the blessing come from the Nakin or Purohit with shower on the head of a mixture of paddy, flowers, pieces of fruits, abhir (vermilion powder), aakhen (hand-milled rice) and taye in a kule (wooden or bronze container about a half gallon size). All during the puja, the Itaa keep burning, the incense keeps spreading fragrance and the colorful Mandalas keep cheering the mood. Completion of Mha Puja is achieved after the Nakin or purohit drags tuphi (local broom) from House-God's Mandala all the way down to Jamaraj's Mandala.

Mha Puja can be viewed as providing a definition of life. One should learn about oneself and respect one's role in the world. By understanding oneself first, a person has a better chance of understanding others. Self purification and blessings make one stronger. Understanding of oneself as being only part of a universe system makes one unselfish and more responsible. The social aspect of Mha Puja is no less important. Celebration and associated feasting by family members with Itaa lights all around Mandalas helps strengthen the family relationship. Unlike other occasions, Mha Puja is for each and every member individually.

Newa traditions are ritual filled. Newars are famous for the numerous festivals they celebrate and the extravagant feasts they enjoy. A lot of these involve worship of the Divine, as with other Hindu, Buddhist or other traditions. Some of the occasions are unique to Newars. An example besides Mha Puja is the Ihin, the process of symbolic marriage of Newar girls before puberty to lord Vishnu so that they are never widowed. These traditions unique to Newa culture are designed to suit Newar beliefs on life and surrounding nature. The grandeur with which Newa traditions are observed can hardly be found elsewhere. Mha Puja exemplifies the uniqueness of Newa traditions. Mha Puja is unique amongst the various Newa traditions in that it is the only occasion when a person worships himself or herself. Because of religious and social implications and the understanding it tries to bring about oneself and the surrounding nature, Mha Puja can be expected to be observed by Newars forever.

Newari's Tihar. (Mha puja)

2009-10-13T05:34:00.000-07:00

Bajrayogini Temple of sankhu

2009-10-07T22:22:00.000-07:00

A very famous temple of Nepal of Bajrayogini situated in Sankhu, Kathmandu is supposed to have the greatest power of blessings. The adduced history explains that the king Mana Dev once mediated at Gun Bihar area.

After viewing the fourth century constructed water tap and artistically decorated statue in the area, it is confirm that the Bajrayogini is an ancient religious place of the Kathmandu Valley, the capital of Nepal. It was renovated during the period of Pratap Malla, a famous king of Malla regime in Nepal.

A religious bok written in Newari Script about the chronological development of Bajrayogini is kept in the library of Denmark.

The Bajrayogini is 20 Km North-east from the Kathmandu downtown and 2.5 Km North from Sankhu, a nearby town. It was very famous since Kirat regime and named as Gun Bihar. Literally in Newari language Gun means Forests and Bihar means recreational place. Now it is called Gunbaha.

The temple of the goddess Bajrayogini is of three floored. Near the temple Dharmaghatu Chaitya is located, which is also believed older than the Swoyambhu Chaitya, according to Shidhiwar.

Bajrayogini is a goddess of red faced having three eyes, thumb and the middle finger of the right and left hands have decorated at bodily state Bajrayan tantra with a sword and amethyst work almost in full decoration with ornaments named Shree Shree Shree Prachanda Ugratara; respectively.

Around the area, there are nine caves that refer to the stone age. In one of the caves, there are two rooms. Thje priest, the ardent lover of the goddess goes into the cave for penance.

The Bajrayogini Fair continues from Chaite Purnima, Full Moon day that lies in March or April of the Gregorian calendar.

A very interesting story about the origination of Bajrayogini goddess written in the holy book is supposed to have brought into memory about 200 years ago. According to the book, at the starting of the Snow age and Bhadrakalpo’s age from the fork of the stone where the temple is now, a five-colored flame came out and after a long time, there a volcanic goddess. The first priest Gyanacharya Yogi who did penance in the cave, Shidikul Mahabihar and was given Bajracharya Dikshya (Super Knowledge) naming Bachashidi Bajracharya with his appointment. The present priest are generated from the ancestopr, Bachashidi Bajracharya.

Upon learning the heritage, the goddess gave order to Jog Dev Bajracharya to establish Shankharapur (conch-shell shaped town) near by the temple area to run the Fair in 1801 Kaligat Sambat. It is now called Sankhu.

Co-Operatives in Sankhu

2009-08-18T23:59:00.000-07:00

Cooperatives can take many forms. For example, a group of single parents may decide to band together to provide a child-care facility so they will have reliable day care for their children. Each parent contributes a certain amount of money and/or time, and in exchange they all have a safe place to leave their children. A credit union is also a type of cooperative. The purpose of a credit union is not to make a profit for itself, but to help each member be more financially secure. By creating their own financial institution, members can receive a higher interest rate on the money they have placed in savings and receive a lower interest rate on loans. Retailers have also started establishing co-ops. Ace Hardware, for example, is a co-op of independent hardware store owners. By banding together, the hardware owners can share advertising costs and receive discounts for bulk ordering of materials and supplies. Sharing costs and discounts allows small hardware stores to compete with large chain hardware stores.

While cooperatives can be found in many different areas of the economy, they are most commonly found in the agricultural area. A group of farmers may band together to allow themselves to be more competitive and to achieve more economic power. Agricultural cooperatives allow members to save money on materials needed to produce and market their product, which means a larger profit margin for all members.

Co-operative organizations in Sankhu.

Table NO. 1 .1

SN	Name of Co-operatives
1.	Shankha Saving & Credit Co-Operative Ltd
2.	Oriental Co-Operative Ltd
3.	Divayajyoti Saving & Co-Operative Ltd
4.	Meridian Saving & Co-Operative Ltd
5.	Shankharapur Saving & Credit Co-Operative Ltd
6.	Sakwo Saving &Credit Co-operative Ltd
7.	Bajrashali Multi Purpose Co-Oprative Ltd
8.	Rural Micro Co-Operative Ltd
9.	Baras Saving & Co-Operative Ltd
10.	Kaya Mandala Saving & Credit Co-operative Ltd
11.	Janma Savihg & Co-operative Ltd
12.	Khadga Yogin Saving & Co-operative Ltd
13.	Ek Jati Multi purpose Co-operative Ltd
14.	Swosthani Saving & Co-operative Ltd
15.	Jyotir Lingeshwor Saving & Co-operative Ltd
16.	Tara Tirtha Multpurpose Co-operative Ltd
17.	Tare Maam Saving & Co-operative Ltd
18.	Medico Saving & Co-operative Ltd
19.	Wave Saving & Co-operative Ltd
20.	Palubari Saving & Co-operative Ltd
21.	Sakwo Saving & Co-Operative Ltd
22.	Ankhi Jhyal Saving & Co-Operative Ltd
23.	Friends of Pabika Multipurpose Cooperative Ltd
24.	Pragya Paramita Saving & Cooperative Ltd
25.	Jaljala Saving & Co-Operative Ltd
26.	Sharada Laxmi Saving and Cooperative Ltd
27.	Manisail Saving and Co-Operative Ltd
28.	Mahila Uthan Saving and Credit Co-Operative Ltd

By: LP Mali

2009

Sankhu's Lakhe Dance

2009-08-15T03:46:00.000-07:00

2009-08-15T03:32:00.000-07:00

This Lakhe dance is called " Dhaubati Lakhe" the Dance is very attractive, at Sankhu it is

Sankhu's jatra

2009-08-15T03:29:00.000-07:00

Sankhu's Gaitra festival

2009-08-11T19:43:00.000-07:00

Sankhu is celebrating the Gaijatra Festival in these days. all of the tole (8 toles) brings their own jatras (festivals)every evening. they use very funny dress and they try to be the various characters like god, demon and many more. they make very funny their get up:
some of the main thing that shown during the Gaitra time are

Twyan Twyan Ghisin
Bamban
lakhe
Ney cha Pyakhn
Wa pija pyakhn

Some photos during of the jatra

Gaijatra on Sankhu

2009-08-09T21:47:00.000-07:00

Varietis in Beleiveness

2009-08-06T22:41:00.000-07:00

Cultural festive in Nepal traditionally begins with something religious and moves with spontaneous spirit into a pleasant family feast. This is because, for Nepali/s, relegion has always influenced and has been the core of Nepali culture.

Most of the festivals celebrated in Nepal are religious. However, they can be generally divided into four sections keeping in mind the main aspects of the festival emphasized:

1. Religious - These festivals are specially designed to honor a certain god or goddess. For instance, Bada Dashain, the festival of Devi Durga, the universal mother goddess also known as Kali.

2.Historical - The historical festivals are celebrated to keep alive memories of events of importance. Gaijatra, was introduced by Jaya Prakash Malla.

3. Agricultural - Since Nepal is an agricultural country there are different festivals like Laxmi Puja which mark the different seasons of harvesting, planting etc.

4. Seasonal - The different seasonal festivals are celebrated in order to mark the beginning of special seasons. holi or Fagu is the festival inspired by spring, the season of colours.

5. Legendary - These festivals are based on legends than on any reliable historical record. Ghantakarna is a festival, which is also based on a legend. It is celebrated as a great relief from the death of a most dreaded legendary monster- Ghantakarna.

One of the interesting ways to understand the beauty and richness of Nepali culture is through its festivals. During festivals in Nepal, cultural dances, songs and performances are practiced. These cultural treasures make the festivals interesting and entertaining. People find more joy participating in performances and watching others perform and so, no festivals are idle gatherings. Instead, they are lively and purposeful.

The Statue and Art of Sankhu

2009-08-06T02:15:00.000-07:00

mages of the sankhu can be found every where in Sankhu. The image and Statue are very attractive and Artistic. All the Assets are for the good tourism for Nepal

Festival (Gaijatra) on Sankhu

2009-08-06T01:47:00.000-07:00

The Gaijatra festival or the 'festival of cows' is being observed across the country on Thursday.

Today, families who have lost a member during the year parade around the city with a decorated cow. Many kids disguise themselves as cows or ascetics and walk publicly in a procession along the festival route in a merry.

According to religious scriptures, 'gai' or 'cow' helps departed souls to cross the cosmic ocean in their journey into the after-world. Cows are sacred animals in Hinduism.

There is also a comical aspect to the festival. Humorous and satirical street shows of the people in power are performed in major towns of the country. Many newspapers also publish special editions with humorous and satirical articles marking the Gaijatra festival. In this festival, irregularities of the society are exposed through satirical means.

In Sankhu From all the toles around eight toles bring the jatra with traditional musical sound and song.

Culture of Nepal

2009-08-05T21:06:00.000-07:00

The Buddhist culture of the Newars going out of the Kathmandu Valley and setting in other places of the country can be identified simply on the basis of the observance of various festivals.

Tuladhars, Tamrakar, Udas and other Buddhists that line outside the Kathmandu Valley do not come into the fold of the people taking Buddhism and its culture as an integral part of life. Out of these, the Newars of Taksar, Bhojpur adopt the culture and religion handed down to them by their forefathers. Yet, they fall into the fold of Buddhism and Buddhist culture. But as most of the Newars like to marry girl of different caste, they are much more separated from the Buddhist culture. But, in recent years sons of Shakyas and Vajracharyas marrying women of different castes are called Shakyas and Vajracharya. The feudal as well as communal system that prevailed in Nepal almost 200 years ago has suffered a setback after the advent of democracy. The Shakyas of the Kathmandu Valley moving to the west as well as East of Nepal who married women of different caste did not allow their own sons and daughter born to there women and their own women to freely mix in their kitchen. Sometime before or after the establishment of democracy in Nepal. They looked them and took them separately. Their sons and daughters and women were not allowed to enter the kitchen. They were allowed food outside the kitchen. In the context of their rigid social structure, there is no question of performing Chudakarma. This was the semi feudal social structure which imposed partiality or discrimination to own illegitimate children. This is simply to mention the sad fate of Shakyas and the Kathmandu Valley. Shakyas and Vajracharyas were the Newars whose number is high as far as concerned. Those Shakyas and Vajracharyas, whether in their original clan name or in subñclan name, are permanently settled in Bhojpur (Taksa), Sankrusabha (Chainpur, Khandbari),Taplejung, Morangs (Biratnagar, Arlabari), Sunsari (Dharan, Bayarbana, Chatara), Ilam.

Intellectuals, educated people and those serving the gonsnment or other jobs have returned to the Kathmandu Valley for permanent settlement Conscious and thinking people of Newar caste have been sticking to their religion and culture.

The fate of Newar Buddhists going to the western parts of Nepal is almost the same. as that of the Newar Buddhists going to the past. Out of the Newar Buddhists settling in Nuwakot, Pokhara, Palpa, Butwal, Nepalgunj, are much more organised and they are keeping their religion and culture alive.

Traditional Dance

2009-08-04T03:57:00.001-07:00

Seti Bhairav is one of the main God of the Nawa Durga (Dhinkal Dhhya). all the goddes are bring to the sankhu in the month of Magh (Dec/ january). the dance is very old and it has own beleive and custom. whole the year all the goddes are travelling all place of the kathmandu. such as Banepa, Sankhu, Bhaktapur, Khokana, Changu, Sana Gaun, Pasupati, Thechho etc.

Mount Everest

2009-08-03T20:40:00.000-07:00

The Mount Everest region is one of the most popular trekking and hiking areas in Nepal - tinged with the romance of being so close to the highest mountain in the world. The route lies in the highest wildlife reserve in the World, The Sagarmatha National park is rich with flora and fauna. But the existence of the Yeti remains a mystery. This hiking offers an enduring experience of natural beauty, geological magnificence with the breathtaking views of the world highest mountain along with the worlds other three highest mountains

We follow the Dudh Koshi the "milk river" north through terraced hillsides and small villages to join the main Everest hiking trail below Lukla. The route passes through Lush valleys with abundant flora and fauna, spectacular forests of blooming rhododendron in March April, blue pine and fir. Past friendly Sherpa villages and Buddhist monasteries through the famous Sherpa village of Namche Bazaar , Tengboche Buddhist Monastery, Khunde Khumjung. And far above the tree line towards the earth’s highest mountains. on your walking you will be rewarded with breath taking views of Everest 8848m, Cho Oyu 8152m, Lhotse 8516m, Thamserku (6506m), Makalu 8463m and Ama Dablam 6456m, Kantega and may more mountains.

Nagarko to Sankhu

2009-08-03T20:14:00.000-07:00

Nagarkot Sankhu a day Hiking
Situated at 2099 meters above the sea level, the hilltop is famous for viewing beautiful sunrises and sunsets. One-day hike from Kathmandu to Nagarkot and Sankhu is best way to introduce with the Nepal’s Nature and culture.

Facts of the Trek
Duration of trekking : 01 days
Grade : Easy
Type of Trek : Day Hiking
Recommended season : Spring / Autumn / Winter
Trekking starting point : Kathmandu
Trekking ending point : Kathmandu
Maximum height : 2000 m.

Sankhu's Statue

2009-08-03T06:57:00.000-07:00

Prime Bank's share Allotment.

Sankhu (Oldest town)

2009-08-02T21:52:00.000-07:00

Introduction:

Sankhu (Shankharapur) is one of the oldest typical NewariVillage of Kathmandu district. According to the ancient book (Manisaili Mahabadan) It was formed at 1801 Kaligat Sambat KS (700 years earlier that Roman mythology). It is spread around five VDC’s (Pukhulachhi, Suntole, Bajrayogini, Lapsephedi, Indrayani). The population of Sankhu is around twenty two thousand. It is 17 km east-north far from the kathamandu city, situated at the altitude of 1328 meters from the sea level. Sankhu is surrounded by Manichod Mountain from north and east while Nagarkot, Changu Narayan and Boudha Nath are the nearest world famous destination from sankhu. Sankhu holds lot of temples, imaged, cultures, traditional dances, great model of wood carvings, jungles and mountain for hiking and safari, religion harmony. The place is rich in both natural landscape and cultural aspect with abundance of beauty, antique and mesmerizing tourism probability.

Core keys of sankhu:

The name Sankhu is originally derived from newari word “Sakwo De” which means next to Tibet. In Ancient time it was the main way to make trading and economic transaction form Kathmandu and other business regions.

A beautiful and artistic city located on the bank of Shanli Nadi river. Shalinadi river is one of the holy river of Hindu religion. It is related with goddess Swosthani from Skanda Puran (one of the 18 purans) is one of the most known the Hindus in all over the world. It has the main significance as the god “ Madhav Narayan” as well.

Bajryogini Temple is one of the great model of statue and historical shrine of the Nepal. It is just 3 km north from the valley of sankhu. This temple is actually a sort of temple complex, with the main temple having being built by King Pratap Malla in 1655 BS. Bajrayogini is the Hindu goddess of wisdom of which Ugra Tara is the Buddhist equivalent. Thus the temple is sacred to both Hindus and Buddhists and must be treated with the utmost respect.