Nepal is a home to diverse floral and faunal species, natural ecosystems, ranging from lowland Terai region to the high Himalayas. The diverse climatic and topographic conditions have favored a maximum diversity of flora and fauna in Nepal. The country occupies about 0.1 percent of the global area, but harbors 3.2 percent and 1.1 percent of the world’s known flora and fauna, respectively.

Department of National Parks and Wildlife Conservation (DNPWC) was established in 2037 BS (1980 AD) to conserve and manage wildlife and biodiversity of the country. Nepal has established a very good network of Protected Areas system with 12 National Parks, 1 Wildlife Reserve, 1 Hunting Reserve, 6 Conservation Areas, and 13 Buffer Zones extending from lowland Terai to high mountains, covering 23.39 % of the total country’s land, which contribute to in-situ conservation of ecosystems and biodiversity across the country. Conservation efforts made by the government of Nepal is worldwide popular and highly recognized by the international societies.

Conservations Area of Nepal

1. Annapurna Conservation Area
2. Api Nampa Conservation Area
3. Gaurishankar Conservation Area
4. Kanchenjunga Conservation Area
5. Krishnasaar Conservation area
6. Manaslu Conservation Area

Annapurna Conservation Area

The Annapurna Conservation Area (ACA) has been established in 1992. It has an area of 7629 sq. km., which is the largest conservation area of Nepal. The conservation area encompasses the Annapurna himalayan range and also contains the world’s deepest valley Kali Gandaki River Valley. It is bounded by the dry alpine deserts of Mustang and Tibet (China) in the north, by the Kali Gandaki River in the west, by Marsyandi Valley to wards east and by valleys and foothills of northern of Pokhara valley in the south border.

In 1986 Annapurna Conservation Area Project was implemented by National Trust for Nature Conservation (the then King Mahendra Trust for Nature Conservation) in Ghandruk as a pilot project covering one VDC with area of 200 sq.km.. In 1990, it’s working area was expanded to 16 VDCs with an area of 1500 sq.km.. Officially it has been gazetted in 1992 covering 55 VDCs with present size. Annnapurna Conservation Area is located near Pokhara, a town easily accessible from Kathmandu by air and road.

Api Nampa Conservation Area

Considering the critical importance for biodiversity conservation in the northern part of Darchula district, the Government of Nepal declared  Api Nampa Conservation Area (ANCA) on 12 July, 2010. The name of this conservation area is named after two famous Himalayas Api and Nampa. Api-Nampa Conservation Area office headquarter located Khalanga, Darchula. ANCA’s management is being performed under the Conservation Area Government Management Regulation 2057 BS.

A Conservation Area represents human’s sublime idea of giving space and resource for the other species to live in an un-interfered manner. Establishment of Api Nampa Conservation Area is a good initiative to harmonize conservation and development in an integrated way. ANCA is located between 29° 30’ to 30° 15’ North Latitude and 80° 22’ to 81° 09’ East Longitude, in the Far-Western Development Region and characterized an ecologically diverged region of Nepal. Api Nampa Conservation Area occupies 1903 sq km of Darchula district varies in altitudes from 539 to 7132 meters.

Gaurishankar Conservation Area

Gaurishankar Conservation Area covers an area of 2,179 square kilometers and encompasses 22 Village Development Committees of 3 districts (Alampu, Bigu, Bulung, Chankhu, Chilankha, Gaurishankar, Kalinchok, Khare, Laduk, Lamabagar, Marbu, Orang, Suri and Syama VDCs of Dolakha district; Fulpingkatti, Ghorthali, Gumba, Listikot, Marming and Tatopani VDCs of Sindhupalchok district; Chuchure and Gumdel VDCs of Ramechhap district). The Government of Nepal has entrusted the management responsibility of Gaurishankar Conservation Area to the National Trust for Nature Conservation (NTNC) for 20 years.

Kanchenjunga Conservation Area

Kanchenjunga Conservation Area is named after Mt. Kanchenjunga (8,586m) – second highest mountain in Nepal and the third highest in the world. Kanchenjunga has been designated as a conservation area in March 1998. It covers an area of 2035 sq. km. in Taplejung district, lies in the northeast corner of Nepal. Taplejung district is also renowned for high peaks (eleven peaks higher that 7,000 m) and glaciers. The conservation area with unique mountain ecosystems is envisioned as a tri-national peace park with Tibet Autonomous Region (TAR) of China to the north and Sikkim, India, in the east. Sikkim already has Khangchenzonga National Park adjoining KCA whereas the extension of Qomolungma Nature Reserve in TAR to cover the land bordering KCA is in progress from China side. In April 1997, Government of Nepal declared Kanchenjunga region as a Gift to the Earth as part of WWF’s Living Planet Campaign 2000.

Krishnasaar Conservation area

Government of Nepal has declared Krishnasaar Conservation Area in 2009 covering an area of 15.95 sq. km in Bardia district. This is the first organized effort to conserve the endangered Blackbuck (Antelope cervicapra cervicapra). Blackbuck is one of the protected species under National Parks and Wildlife Conservation Act 1973 and enlisted as endangered and listed under Appendix II of CITES.  Blackbuck is primarily a grazer and prefers flat to slightly undulating terrain. The population in Khairapur was gone down to 9 in 1975 and due to persistent conservation efforts the population reached upto 177 in 1990. Then again the population has declined gradually due to habitat loss and degradation and anthropogenic interferences. Now, the population of Black buck in Krishnasaar Conservation Area is more than 200. To protect the species, a guard post was established on site in 1975.

Manaslu Conservation Area

Manaslu has been declared as conservation area in 1998 by the government of Nepal. It covers an area of 1663 sq. km. The area harbors a mosaic of habitats that inhabits 33 species of mammals, 110 species of birds, 11 species of butterflies and 3 species of reptiles. There are approx. 2000 species of plants, 11 types of forests and over 50 species on useful plants. The bio-climatic zones vary from sub-tropical to Nival. The altitude rises from a mere 600m. to the summit of Mt. Manaslu (8,163), the eighth highest peak in the world.

The Manalsu region from Arughat to Larkhe La (Pass) has six climatic zones : tropical ,subtropical ,temperate, subalphine, alphine, and arctic.The extreme climatic variations within 100 km. trail between Arughatand to Samdo are associated with tremendous differences in elevation ,topography and precipitation. The tropical climate zone lies in the low river basins of the Budhi Gandaki ,Marsyangdi and other rivers, lowland valleys and lower hills below the elevation of 1000 m. A subtropical climatic zone exists between 1000m and 2000m, where the average summer and winter temperature range between 31 to 34oC and 8 to 13oC respectively. The temperate climatic zone lies at higher mountains above 2000 m and below 3000m. In this zone ,summer temperatures range 22 to 25oC and winter temperatures range from -2 to 6oC. Frosts and snowfall are common during winter (January and February).The subalphine climatic zone lies between 3000 m and 4000 m, where snowfall occurs for about four to six months (December to May). In this zone ,winter is very cold and even in summer the temperature is not high with a mean annual temperature of 6 to 10oC .The alphine zone between 4000 and 5000 m is mostly open meadows. The arctic climatic zone lies at elevations above 4500m. The snow line is at about 5000 m. Precipitaiton is in the form of snow and the temperatures drop far below freezing. The monsoon occurs between June and September providing about three -fourths of the total rainfall. The post-monsoon period (October to November) and the winter months (December to February) are usually dry. The average rainfall is around 1900 mm per annum. In general ,the southern part of the region remains more cloudy and wetter than the upper sub-alpine areas and alphine areas.

National Parks of Nepal

1. Banke National Park
2. Bardiya National Park
3. Chitwan National Park
4. Khaptad National Park
5. Langtang National Park
6. Makalu Barun National Park
7. Parsa National Park
8. Rara National Park
9. Sagarmatha National Park
10. Shey-Phoksundo National Park
11. Shivapuri Nagarjun National Park
12. Shukla Phanta National Park

Banke National Park

Banke National Park (BaNP) was established as 10th Park on 12th of July 2010 which reflect Government’s commitment in Biodiversity conservation at the landscape level. It was also recognized as gift to the earth in 1998. The Park is linked with transboundary Landscape that joins Suhelwa Wildlife Sanctuary in India through national and community forests towards south. It joins with Bardia National Park (BNP) towards west which further links with Katerniaghat Wildlife Sanctuary in India via Khata corridor, national forest and community forests. There are about 4,861 households with 35,712 populations residing in buffer zone. Indigenous Tharu community, Brahmin, Chhetri, Magar, Tamang, Majhi, and Gurung are living in the buffer zone. 90% of the economy of people depends on agriculture and rest 10% on trade and labor.

 (550 square kilometer) lies in Banke district and its buffer zone (343 square kilometer) covers parts of Banke, Bardia, Dang and Salyan districts of Mid Western Development Region. It is located between 81o 39’29” to 82o 12’19” east longitude and 27o 58’13” to 28o 21’26” north latitude. The core area is delineated by Chisapani-Obary section of east-west highway and cultivated land in the south, the Churia ridge in the north, Shiva khola in the east and Kohalpur- Surkhet road in the west. The core area of the Park (61.5%) entirely falls in Banke district and buffer zone (38.5%) falls in Banke district in the south and west, and Dang and Salyan districts in the north.

Bardiya National Park

Bardiya National park is the largest national park in the lowland Terai covering an area of 968 sq.km. The park situated in Nepal’s Western Terai was established for protecting the representative ecosystems and conserving the habitat of tiger and its prey species. Initially, a small area was gazetted as the Karnali Wildlife Reserve in 1976. At that time, 1500 households of the Babai valley were relocated outside the park allowing the vegetation and wildlife to flourish. In 1982, it was renamed as Bardiya Wildlife Reserve, and in 1984 it was extended to its current size. The reserve was given the status of a National Park in 1988. Greater One-horned Rhinoceros were translocated from Chitwan National Park to Bardia National Park in 1986, 1991, 1999, 2000, 2001 and 2002. In 1997, an area of 327 km2 surrounding the park was declared as a buffer zone, which consists of forests and private lands. The park and local communities jointly manage the buffer zone. Together they initiate community development activities and manage natural resources in the buffer zones. An elephant ride provides a different view of the park as one can go off the main trail, Morning and late afternoon is the ideal time to go on a ride. Karnali river is the suitable home for Gangetic dolphin. Babai valley is a majestic place to visit where flagship Rhino, tiger, and elephant can be cited in the wilderness site.

Chitwan National Park

The park is situated in south central Nepal, covering 952.63 sq. km.. in the subtropical lowlands of the inner Terai. The area comprising the Tikauli forest-from Rapti river to the foothills of the Mahabharat-extending over an area of 175 sq.km. was declared Mahendra Mriga Kunj (Mahendra Deer Park) by the late King Mahendra in 1959. In 1963, the area south of Rapti River was demarcated as a rhinoceros sanctuary. The area was gazetted as the country’s first national park in 1973, recognizing its unique ecosystems of international significance. UNESCO declared RCNP a World Heritage Site in 1984,In 1996 an area of 750 sq.km. surrounding the park was declared a buffer zone, which consists of forests and private lands including cultivated lands. The park and the local people jointly initiate community development activities and manage natural resources in the buffer zone. Government of Nepal has made provision of to provide 30-50 percent of the park revenue for community development and natural resource management in the buffer zone.

Khaptad National Park

Khaptad National Park is located in the Far-western region of Nepal. The park was gazetted in 1984 covering an area of 225 sq. km. The area of buffer zone is 216 sq.km. The park is the only mid-mountain national park in western Nepal, representing a unique and important ecosystem. The late Khaptad Swami moved to the area in 1940’s to meditate and worship. He spent about 50 years as a hermit and became a renowned spiritual saint.

The park offers a challenging yet rewarding experience unlike any other protected area in Nepal.. The Khaptad Baba Ashram is located near the park headquarters. The Tribeni confluence made by three rivers, and a Shiva temple are on the way to Park Headquarters. Ganga Dashahara is celebrated here during Jestha Purnima and many pilgrims visit the park during the festival. Sahashra Linga is another religious site situated at 3,200 m above sea level which is the highest point in the park. Other religious places include Ganesh temple, Nagdhunga and Kedardhunga. These areas are considered as places for meditation and tranquillity and should not be disturbed. Tobacco products, alcohol, and sacrificing of animals are prohibited in these areas. There is a small museum and a view tower at the park headquarters. To the north one can see the Saipal Himalayan Ranges- In the other direction the vast green mid-hills of Nepal can be seen clearly. There are 22 open patches of Patans (pastureland) mix together with the forests inside park. The local people graze their livestock in the Patans during the summer season. In the north-eastern part of the park, there is a lake called Khaptad Daha. During the full moon of August – September a festival is called Purnima celebrated here.

Langtang National Park

Langtang National Park was established in 1976 to conserve the unique flora and fauna of the region. It is the nearest national park of the capital Kathmandu in the Central Himalayan Region. The 1710 sq. km. of the park extends over parts of Nuwakot, Rasuwa, and Sindhupalchok districts in the southern mountainous terrain of the Nepal-China (Tibet) border. In 1998 an areas of 420 sq. km in and around the park declare as a buffer zone. The park represents a meeting point between indo-Malayan and Palearctic realms, and holds a rich biodiversity. Buffer zone management is a joint venture between the park office and the local communities. Local communities have a decision-making role in the management of such areas. Additionally, the local communities or the BZ receive 30 to 50 % of the park revenue for the better management of natural resources to ensure a sustainable supply of resources and community development

September through May offers a variety of natural splendors, from lush temperate river valleys with screeching langur to spectacular old growth forest and glacial-craved cliffs rimmed by snow-covered peaks. The weather is also relatively dry except January-February when one may come across snow.Autumn is the best time to visit the Park. By April bursts of red, pink, and while rhododendrons stretch into towering canopies of fir and oak forests. Advent of warm weather makes the Yak and Chauri herds ascend to higher elevation, making occasional camps in the pasturelands, to follow years of tradition. From June to august, skies are heavy with monsoon rains. During August, a lively festival at Gosaikunda Lake attracts thousands of Hindu pilgrims and September witnesses’ spectacular display of wild flowers, while livestock herds, once again, return to lower pastures

Makalu Barun National Park

Makalu Barun National Park and Buffer zone area (previously conservation area) was established in 1992. This park administered and managed by Department of National Parks and Wildlife Conservation. Government of Nepal and supported by The Mountain Institute’s initiative, is an innovative conservation model that integrates protected area management and community development. A new park management approach encourages local people to become actively involved in protecting the forests and natural resources upon which their lives depend, and conserving their own rich cultural heritage. Traditional resource management systems, such as community controlled grazing and forest guardianship, are being strengthened and low technologies introduced where appropriate.

Parsa National Park

Parsa National Park is located in the south-central lowland Terai of Nepal. With the area of 637.37 sq.km. it has pristine sub-tropical jungle. In history, this area served as a vacation site for the Rana Rulers of the country. In 1984, it has been gazetted as a wildlife reserve to preserve the habitat for wild Asian elephant and a variety of other fauna. It is contiguous with Chitwan National Park in the west. In 2017 it was gazetted as National Park.

The soil is primarily composed of gravel and conglomerates, making it susceptible to erosion. The hills present a very rugged face with numerous gullies and dry streambeds. As the foothills are very porous, water flows underground and surfaces at a distance of about 15 km. from the hills base. The Churia hills range from 750m to 950m running east to west.

Climate: Winter (October-December) provide pleasant temperatures with clear skies. Nighttime temperatures can drop to 0°C. During spring (January-March) temperatures rise and water becomes scarce. During summer (April-June) the days become hot and humid with temperatures rising up to -40°C. Monsoon (July-September) brings cooling rains.

Rara National Park

Rara National Park is located in the North-Westem high mountains of Nepal . The park was gazetted in 1976 to conserve the unique beauty of Lake Rara, and to protect the representative flora and fauna of the Humla-Jumla region. The park is Nepal’s smallest protected area, comprising an area of 106 sq. km. There were two villages Rara and Chhapru within the park. The residents of the two villages were resettled in Banke district, outside the park.

 Rara Lake (Mahendra Tal), situated at an elevation of 2990 m. is the main feature of the park. The lake is oval shaped with an east-west axis, and has a maximum length of 5 km and a width of 3 km. Surrounded by magnificent conifer forests, it is Nepal’s biggest lake (10.8 sq . km) with a depth of 167 m. Its radiant blue waters is home to the snow trout (Schizothorax oreinus sinuatus), the only fish recorded in the lake. During winter, bird lovers can enjoy many migratory birds. In summer, Himalayan flowers surround the lake creating a colorful landscape. The elevation of the park ranges from 2800 m to 4039 m. Chuchemara peak (4039 m) is the highest point in the park. Located on the southern side of the lake, it provides an excellent backdrop to Lake Rara. The snowcapped summits of Ruma Kand (3731m) and Malika Kand (3444m) located on the northern side of the lake, provide beautiful views of the lake to the south, and the beautiful Mugu-Kamali River valley to the north. MurmaPeak also provides and excellent view of the park area. The lake drains to Mugu-Kamali River via Nijar Khola. The majority of the vegetation in the park is dominated by blue pine. Interspersed amongst the pines, are found several species of rhododendrons.Blue pine, herbs, marshlands, and tussock grasslands inhabit the area surrounding the lake. In the Nisa khola Valley pine and spruce give way to mixed woodland containing walnuts and Himalayan popular. Rhododendron, fir, oak, and birch species can be found in the sub alpine region.

Sagarmatha National Park

Sagarmatha (Mt. Everest) National Park is spread over an area of 1,148 sq, km in 1976, of the Himalayan ecological zone in the Khumbu region of Nepal. The Park includes the upper catchments areas of the Dudhkoshi and Bhotehoshi Rivers and is largely composed of rugged terrain and gorges of the high Himalayas, ranging from 2,845m at Monjo to the top of the world’s highest Himal – Sagarmatha at 8,848m above the sea level. Other peaks above 6,000m are Lhotse, Cho Oyu, Thamserku. Nuptse, Amadablam and Pumori, The famed Sherpa people, whose lives are interwoven with the teachings of Buddhism, live in the region. The renowned Tengboche and other monasteries are common gathering places to celebrate religious festivals such as Dumje and Mane Rumdu. In addition to Tengboche, Thame, Khumjung and Pangboche are some other famous monasteries. For its superlative natural characteristics, UNESCO listed SNP as a World Heritage Site in 1979.

Shey-Phoksundo National Park

Shey-phoksundo National Park is situated in the Trans-Himalayan region of northwest Nepal. It is Nepal’s largest National Park covering an area of 3,555 km2. It was established in 1984 to preserve a unique Trans-Himalayan ecosystem with a diversity of flora and fauna. The Park’s climatic differences, altitude variations, and different zoo-geographical regions support a diverse range of biotic systems. In 1998, an area of 1349 km2 surrounding the park was declared as buffer zone, which consists of forests and private lands. The buffer zone is jointly managed by the park and local communities. Together they initiate community development activities and manage the natural and cultural resources.

Shey Phoksundo National Park provides a diversity of spectacular landscapes. Elevations in the park range from 2,130m in Ankhe to 6,883m at the summit of Kanjiroba Himal. Much of the park lies north of the Himalayan crest. Nepal’s deepest and second largest lake, Phoksundo Lake, lies in upper regions of Suligad. Near the lake’s outlet is the country’s highest waterfall. The major rivers in the park are the Khung, Nmajung and Panjang, The Suligad and Jugdual Rivers, which are the major tributaries of the Thuli Bheri River; and the Langu Rilver, which drains the high dolpo plateau to the east and flows westward. Phoksundo Lake is famous for its magnificent turquoise color and te spectacular scenery clearly rank it with the most scenic mountain parks in the world. Ringmo village, a typical Tibetan village, is scenically nestled in the area. Many beautiful glaciers can be found near and above the lake area. The Park contain many Gompas (Monasteries) and religious area. The most famous, Shey Gompa was established in the 11th Century. Thashung Gompa located near Phoksundo Lake was built about 900 years ago to conserve wildlife.

Shivapuri Nagarjun National Park

Shivapuri Nagarjun National Park (159 sq km) is situated on the northern fringe of Kathmandu valley and lies about 12 km away from the center of capital city. The area was gazetted as the country’s ninth national park in 2002. Prior its declaration as national park, it was managed under the Shivapuri Watershed Development Board, and was later declared as Shivapuri Watershed and Wildlife Reserve.

Shivapuri lies in a transition zone between subtropical and temperate climates. The vegetation consists of a variety of natural forest types including pine, oak, rhododendron etc, depending on altitude and aspect. Recorded wildlife in the park includes mammalian species such as Himalayan Black bear, leopard, jungle cat, and rhesus monkey. The park is also home to 177 species of birds, including at least 9 threatened species, 102 species of butterflies with a number of rare and endangered species, and 129 species of mushroom.

Shukla Phanta National Park

Shukla Phanta National Park was managed as a hunting reserve at the beginning in1969. It has been gazetted as a Wildlife Reserve in 1976 and as National Park currently (2017), covering an area of 305 sq. km. It lies in the extreme south-western section of Nepal’s Terai in Kanchanpur District. The National Park shares a common boundary with the Indian state of Uttar Pradesh in the south and west which is formed by the Mahakali (Sarda)river, a major tributary of the Ganges. It is bordered on the eastern side by the Chaudhar River and to the north by a forest belt and cultivations. A total of 24 mammal species are recorded by Schaff (1978b), a total of 350 species of birds of which 180 are breeding species (Inskipp, 1989), Bhatt and Shrestha (1977) provide an annotated list of 14 species of fish, Schaaf (1978b) recorded 10 species of ectoparasites and biting flies. Although, the area of the National Park is small, it supports a wide range of biodiversity which is nationally and globally important. The vegetation types primarily include sal forest, sal savanna, which is part of continuum between climax forest and grassland that is maintained by fire and floods. The National Park supports the largest population of Bengal florican Houbaropsis bengalensis.

Wildlife Reserve of Nepal

Koshi Tappu Wildlife Reserve

Koshi Tappu Wildlife Reserve lies on the floodplains of the Sapta Koshi River in the south-eastern Terai. The reserve was gazetted in 1976 to preserve habitat for the only remaining population of Wild buffalo, Arna (Bubalus arnee). The 176 sq. km. reserve is Nepal’s smallest wildlife reserve. The eastern and western embankments of the Sapta Koshi River define the area. In 1987, Koshi Tappu was declared a Ramsar site, a wetland of international significance. Government of Nepal has declared the buffer zone ( 173.5 sq. km ) surrounding the reserve in 2004. The Sapta Koshi is one of the three main tributaries of the Ganges- Rapid and intense flooding of the reserve, occur during the rainy season. Embankments have been constructed parallel to the river to control the flooding.

The reserve experiences three distinct seasons. Summer (February through May) is intensely hot with minimum precipitation. Shade temperatures can reach 40 c. The monsoon starts in late May/early June and lasts until September bringing heavy frequent rainfalls. The rainfall is greatest during July but high humidity and temperatures are experienced throughout the season. Winter (October through January) is characterized by clear skies and moderate temperature, but can still get quite cold.

The vegetation is mainly composed of tall grasslands. Local villagers are permitted to collect thatch grass once a year. These are used for roof thatching and building house walls. There are also small patches of Khair-sissoo scrub forest and deciduous mixed riverine forest.The reserve has important habitat for a variety of wildlife. The last surviving population of Wild buffalo is found here. The estimated population of wild buffalo is around 159 individuals is dwindling. They are distinguished from domestic buffalo by their much bigger horns. The reserve is also home to around 20 other animal species such as Hog deer ,Wild boar , Spotted deer, Blue bull, and Rock Python.

Around 441 species of birds-many seen now here else in Nepal (14 endemic species)- have been recorded, including 20 duck species , 2 Ibis species, white tailed stonechat , Striated marsh warbler, 30 shore birds, 114 water birds, and the endangered swamp partridge and Bengal florican. The Koshi Barrage is an extremely important resting place for many migratory birds, containing 87 winter and trans-Himalayan migratory species. The Koshi River is home to 80 species of fish. The endangered Gharial crocodile and Gangetic dolphin have been recorded in the river as well. During winter, many of the migratory birds can be seen on the Koshi Barrage and on the river channel. Migration usually peaks around mid March. Much wildlife visits these areas during dusk and dawn. The clear skies allow for beautiful sights of several Himalayan peaks including Makalu (8463m), the world’s fifth highest peak.Visitors can arrange elephant ride from Reserve Headquarters

Hunting Reserve of Nepal

Dhorpatan Hunting Reserve

Dhorpatan Hunting Reserve Adjoins, Rukum, Myagdi and Baglung District in the Dhaulagiri Himal range in West Nepal. Putha, Churen and Gurja Himal extend over the northern boundary of the reserve.

Dhorpatan Hunting Reserve was established in 1983 and was gazetted in 1987. Management objectives of the reserve allow sports hunting and preserve a representative high altitude ecosystem in West Nepal.

The reserve extends over an area of 1325 sq.km. and is the only hunting reserve in the country to meet the needs of Nepalese and foreign hunters of blue sheep and other game animals. The higher elevations remain snow-capped throughout the year. Altitudes vary from 3000 m to more than 7000 m. The Flat meadows above tree line (4000m.), locally known as patans, are important for animals like the blue sheep and other herbivorous animal. The reserve is divided into six blocks for hunting management purposes. The reserve is surrounded by villages on all sides except the north. Local people depend on the reserve to meet their requirements of timber, fuelwood, fodder, and pasture. Every year livestock grazing activities begin from February and last until October. More than 80,000 livestock enter the reserve for grazing.

The majority of people belongs to the Mongoloid race, including Magar, Thakali and gugung. Amalgamation of different ethnic groups has resulted in mixed pattern of clultures.

The reserve is characterized by alpine, sub-alpine and high temperate vegetation. Common plant species include fir, pine, birch, rhododendron, hemlock, oak, juniper and spruce. Pasturelands occupy more than 50% of the total area of the reserve at higher elevation.

The reserve is one of the prime habitats for blue sheep, a highly coveted trophy. Status survey on blue sheep conducted by DNPWC on 2007 revealed that the reserve has 852 blue sheeps. Other animals found are : leopard, goral, serow, Himalayan tahr, Himalayan black bear, barking deer, wild boar, rhesus macazue, langur and mouse hare. The resrve is home to 137 sps of birds. Pheasants and partridge are common and their viable population in the reserve permits controlled hunting.

Endangered animals in the reserve include Musk deer, Wolf, Red panda, Cheer pheasant and Danphe. The hunting license is issued by the Department of National Parks and Wildlife Conservation. The monsoon lasts until the beginning of October. Day time temperature is very low during winter due to strong winds. Higher elevation remain covered with cloud in the morning, later clouds are cleared by the wind. Snow may occur even at low elevation until early April,   however, it soon melts. The best time to visit the reserve is March-April.

Dhorbaraha, a Hindu religious place on the banks of Uttarganga River near Dhorpatan, lies in Fagune block. Every year on the day of “Janai Purnima” in August, a religious fair is held here which is attended by many local devotees. The magnificent view of Dhaulagiri Himal from Barse, Dogari and Gustang bocks are exceptional. Seng and Sundaha block are rich in wild animals.

Sonam Lhosar is a festival celebrated as an occasion of start of a new year, by the Tamang community people in Nepal. ‘Lho’ means year and ‘Sar’ means new or fresh if translated, and the word ‘Sonam’ is referred to the Tamang people in Nepal, thus the festival ‘Sonam Lhosar’ is the New Year event, according to the calendar followed by Tamang people. This festival is also observed by minority Yolmo, Dura, the Thakalis of Mustang, the Dolpalis, and the Sinsas from Sankhuwasabha in the Himalayan region. According to the Bikram Sambat Nepali calendar, Sonam Lhosar falls on the month of Magh (January, according to the Gregorian calendar). The Sonam Lhosar falls on Magh Shukla Pakshya every year, according to the Lunar calendar.

The Sonam Lhosar festival is celebrated for two weeks in overall between December and January every year (of which only one day is the main). In this festival, the houses and vicinity are kept clean, holy clothes hoisted and pooja conducted by worshipping Lord Buddha. The Lama and gurus gather, and dances are performed in the Tamang community. Monasteries are attractively adorned with colorful decorative items. People take blessings from monks for their progress, prosperity and happiness. The events are followed by extensive feasts in houses. Daughters and sisters are invited to receive blessings along with exchanging of greetings among one another. In Kathmandu valley, the day is usually marked by organising several cultural programmes followed by several of variegated food stalls and play work for children. Similarly, a rally is taken out in the Tundikhel area where a three-day-long festival and Miss Tamang competition are also held. The special food like pigs, duck, chicken and sweet deserts are prepared for the family gathering. Musical programs are also performed with Tamang Selo and Damfu (A traditional musical drum). Tamang eople have fiestas and fun, and take ultimate enjoyment in this festival sharing and preserving their centuries long culture and tradition.

The following activities during Sonal Losar  for tourists to take part in if in Nepal

Nepalese musical performances by Tamang

Attend Nepalese musical performances. The Tamang are very famous for their music, and you can find both official concerts and street performances. Look for their famous traditional drum, called the “damfu.” It is small, round, and covered with goat’s skin on one side. You will notice 32 small bamboo sticks are used in its construction. Also listen for Tamang songs, known as “Tamang selo.” These songs are famous for being witty and humorous but also for expressing the “deep philosophical meaning of life.” They have become popular with all Nepalese, not only with the Tamang.

Major Soman Losar celebration in Tudikhel

Attend the major Soman Losar celebration in Tudikhel, a public grounds in Kathmandu where many Tamang gather annually. There are many events, including contests of skill, dramas, and feasts. You will see the Tamang in their traditional garb, jewellery, and hats.

Visit to National Museum

Tour the National Museum of Nepal, located in Kathmandu. It is the largest museum in the country and recounts the history, art, and cultures of Nepal through numerous exhibits. There are artifacts related to wars once fought in Nepal, to local plants and animals, and to the cultures of Nepal’s diverse peoples. Look for displays related to the Tamang, but you will see the whole swath of Nepalese culture.

Anyone visiting Nepal around the time of Sonam Losar will find many events celebrating this holiday to attend. In particular, it will be a good time to learn of the Tamang people, for whom Sonam Losar is of major importance. While in the country, however, one can also learn of the culture and history of Nepal in general.

Sonam Losar 2021, 2022 and 2023 in Nepal

Traditional Tamang Food for Sonam Losar

Sonam Losar is one of the important festivals of Tamang communities. Also known as New Year, Tamang celebrates the day by consuming various traditional Tamang cuisines. Tamang cuisines are not only limited to homes these days as there are several eateries that serve traditional Tamang delicacies. One such eatery is Tamang Kudap situated in Swayambhu which is crowded with customers who want to get the authentic taste of traditional Tamang dishes. Talking about the reason to serve Tamang cuisines owner Dabi Tamang said, “Sonam Losar is our biggest festival and I established this restaurant to preserve and promote authenticity of Tamang cuisines along with Tamang culture and tradition.” Here is a list of items that served at Tamang Kudap:

Aalum: Aalum is a special dish cooked during Sonam Losar. It is prepared using buckwheat flour that is kneaded and developed into the shape of animal of the year, then, it is boiled.

Baabar: The dish is prepared with thick slurry dough of rice flour. Slurry is then deep fried in a round flat shape with desirable spices. Baabar are generally enjoyed with aachar (pickle), curries and choop (traditional pickle powder). Tamang community prepares this dish in auspicious occasions like birth and wedding ceremony apart from the festival day.

Meat item: Variety of meat dishes is prepared according to one’s preference in festivities. Meanwhile, people enjoy chicken curry in Sonam Losar and they believe this dish provides energy to fight against freezing winter.

Furaula: Furaula is one of the popular item made not only in Sonam Losar but are cooked in other festivities and get-togethers. Thick slurry of buckwheat flour is deep-fried as small lumps.

Gundruk ko Achar or Jhol: Gundruk is probably the most popular and loved food in Nepal. It is very authentic to Nepal and enjoyed by all ethnic communities in Nepal from terai, hills to mountains. It is dried fermented leafy vegetables, made generally from mustard green leaves (rayo ko saag), radish leaves (mula ko saag), cauliflower leaves (cauli ko paat). In Nepal, when we have excess these leafy vegetables before winter, we usually put them in clay pots for a week or more to ferment, and later sun-dried, which can be store for a year or more. The fermentation process helps in developing very peculiar smell and tangy flavor. This provides minerals and vitamins when we have less fresh vegetables during winter and dry season.

Pickle: Pickle is taken as a side dish of the platter, prepared using sesame seed, red pepper and tomatoes. 

Patan is a city of 55 major temples, 136 Buddhist monasteries and its artisans are known for their fine metal works. The city celebrates countless festivals both Hindu and Buddhist, many of which like the Rato Machhendranath Jatra and the display of Dipanker Buddhas are spectacular. Patan takes pride in producing great thangka and pauba painters whose works are exported to many countries. Such paintings can be seen in the little alleys of the city. Art still flourishes in this city of Newar craftsmen who have traditionally been supplying metal crafts to Buddhist monasteries around the country. The population is predominantly Newar whose castes generally determine whether they are Hindu or Buddhist.

Patan Durbar Square (durbar means palace), a UNESCO World Heritage Site is the major attraction with the old royal palace and a host of artistically designed temples all within the square. The Patan Museum within the palace has a fine collection of metal craft, wood carvings and a precious Malla era throne. In the Durbar Square is the beautiful Krishna temple built entirely of stone which is the most important Krishna shrine of the valley. Just beyond the square are many restaurants and cafes, some with rooftop views. A remarkable terracotta temple worth a visit is the Mahaboudha, a shikara style temple with a thousand images of the Buddha. Visitors enjoy the peaceful ambience of Patan and the predominance of art.

List of Places to Visit in Patan

1. Patan Durbar Square
2. Mahaboudha Temple
3. Hiranya Verna Mahavihar
4. Rudra Varna Mahavihar
5. The Ashokan Stupas
6. Machhendranath Temple
7. Tibetan Refugee Camp
8. Patan Industrial Estate

(1.) Patan Durbar Square

Patan Durbar Square is located in the center of Patan city (Lalitpur) which is about  30-40 minute drive from Kathmandu city. It is one of three main ancient royal durbar squares in the Kathmandu Valley. Though Patan Durbar Square is the smallest of all durbar squares it is often referred to as the most beautiful of all. Patan Durbar Square is also right in the middle of the overall heritage zone of Patan city making it an excellent area to base yourself from during a visit.

Places around Patan Dunbar Square

Chyasin Dewal: The very first temple you will come across is Chyasin Dewal, one of two Krishna temples in the square. The attractive octagonal solid granite temple was built in 1637-47 by Siddhi Narasimha and is worthy of a walk around as it is one of the square’s best examples of solid stone temples. Do note the two stone lion guardians at the bottom of the platform steps leading to the first floor. Inside here is the statue to Krishna. Two stone floors above have unique balconies.

Taleju Bell: Just north of the Krishna Temple is a huge cast-iron Taleju Bell. Mounted between two stone pillars it was erected in 1736-37 and rumored to terrify the king’s enemies when it was rung. More likely it was used to signal incoming invaders and later city announcements.

Hari Shankar Temple: Built in 1706 it was dedicated to Shankar Narayan deity who is half Shiva and half Vishnu. In front were two heavy stone elephant guardians who still stand today. Full description and photographs of what they used to look like and will do again are found in my guidebooks.  

Jagan Narayan Temple: The second major temple to collapse in the 2015 earthquake was once the oldest in the square and was built in 1566. It used to be used for political speeches. Again, full descriptions are in my guidebooks at the bottom of this page.

Char Narayan, also called Jagannarayan, is perhaps the oldest temple in Patan’s Darbar Square. Unlike other temples in the square, it is constructed primarily of brick. Some scholars believe it was built in 1565, while others suggest the early 17th century as a more reasonable date. In any case, it honors Narayan, one of Vishnu’s manefestations.

Krishna Mandir:  The Krishna temple on the west side of Patan’s Darbar square was built in 1637. Legend says that it was built because of a dream. One night, King Siddhi Narasigh Malla dreamt that the gods Krishna and Radha were standing in front of the palace. The King ordered a temple built on the same spot. During a war with a neighboring kingdom a decade later, the King emerged victorious after calling on Krishna to vanquish his enemies. In gratitude, the King built a replica of the temple inside the Sundari Chauk courtyard.

The Krishna temple is built in the shikhara style, imported from India. Beneath its 21 golden pinnacles are three floors. The first floor enshrines Krishna, the second Shiva, and the third Lokeshwor. Scenes from the Ramayana narrated in Newari script decorate the interior of the temple.

Vishwanath temple: Vishwanath is a manifestation of Shiva. The temple was built between 1676- 78 during a time when King Siddhi Narsingh witnessed the moguls destroy the Vishwanath Temple in Banaras. Today you can view two stone riders on elephants guarding it.

Bhimsen Mandir Temple: Our last temple on the left hand-side moving up Durbar Square was built in 1680 at a time when all three kingdoms in Nepal were at peace. It’s dedicated to the Newari god of traders Bhimsen. There’s a fire pit opposite it for rituals and a tall pillar. Crossing over to the other side of the street you’ll see a large hiti or sunken water source known as Manga Hiti. Though damaged it still functions today though without its gates.

Keshav Narayan Chowk / Patan Museum:  Patan Museum is housed in a courtyard within the Northernmost building complex of the Durbar area. The most picturesque setting of the palace that has been created in so small a place by piety and pride  is known now to the people as Keshav Narayan Chowk after a temple standing at the center of the courtyard dedicated to Keshavnarayan- a form of Lord Vishnu.This part is recorded in the history as Chaukot Durbar or four-cornered-fort-palace.

This is the first public museum in Nepal that has been created as an autonomous institution of this type managed by its own Board of Directors. The museum has been acclaimed, by the visitors, as one of the finest museums in South Asia. The popularity is growing day after day and is economically self sustained now.

The collaborative effort of Austrian Government with Nepalese counterpart did not only restore the historical palace to its original grandeuer but also created a Model Cultural Institution in Nepal.

Mul Chowk: Damaged during the earthquake renovation is nearly complete. Today it’s often used as a restoration area by artisans. The courtyard was built in 1666 and is known as the heart of Durbar Square. It is now quite plain aside from the gilded figures straight ahead Ganga and Jamuna, goddesses of the river system that runs from the Himalaya and the copper shrine in the middle. Two decades ago the courtyard was richly decorated in wood work until several thefts left it bare. Continue through to Sundari Chowk.

Sundari Chowk:  In the Patan Durbar Square, there is the beautiful courtyard of Sundari Chowk with an entrance guarded by the three impressive statues of Hindu deities Hanuman, Ganesh and Narsingha. It is one of the three main courtyards in Patan Durbar Square and is located south of its more famous neighbour, Mul Chowk. Relatively smaller than Mul Chowk, this area is arranged around a carved sunken water tank known as Tusha Hiti and has the Bhandarkhal water tank which was once the main supply tank royal palace.

Bhandarkhal Tank Don’t leave Sundari Chowk without taking a quick look to the rear where the fully restored Bhandarkhal tank or pond now lies. Built in 1667 it was once Durbar Squares main supply of water.  This courtyard is a living museum. It preserves its architectural elements in its natural environment, rather than simply displaying them in glass cases. One example of Kathmandu’s intricate water architecture is the Tusha Hiti waterspout, which features an image of Vishnu with Lakshmi on his lap, carried by their mount, Garuda. Lined around the walls of the step-well are three rows of 72 elaborately carved stone sculptures.

(2.) Mahaboudha Temple

To the east of the Durbar Square you will discover the Temple of Mahaboudha, built in the 14th century. A serene Buddhist monument made of clay bricks and styled in the beautiful art form of terra-cotta, Mahaboudha Temple is so different to that of the pagoda roofs and temples surrounding it.

Engraved into the walls of Mahaboudha Temple are up to nine thousands carvings of images of Buddha, giving Mahaboudha its name and showing off the designs and creative skills held by the craftsmen of Patan. Although grand in height, this impressive temple is tightly hidden by surrounding buildings making it inconspicuous. The temple is designed in commemoration to the original temple in India called Bodhigaya after Lord Buddha, his life and contributions.

The area in which Mahaboudha Temple is located has been through many trials as over the centuries. Earthquakes have repeatedly ripped through the historical valley of Kathmandu devastating temples and palaces during the significant period of 1934, to a point of no recognition. Thankfully as time has passed so the reconstruction of the history of times past has been revived with buildings raised to their former glory. In most cases structures are duplicated to their original standing. The Mahaboudha Temple in Patan, which was built by the priest known as Abhaya Raj, still contains some of the original bricks used in its construction. Residents of Patan greatly appreciate the many projects that have been taken on by foreign funded programs, such as the German-based Bhaktapur Development Project, which was responsible for the restoration of over a 100 buildings in the Nepalese city. Another project has been successfully seen in the small town of Panauti in the southeastern corner of the valley which was supported by a French-Nepali agreement.

(3.) Hiranya Verna Mahavihar ( Golden Temple)

Golden Temple Located in north Patan the Golden temple is officially known as Hiranya Varna Mahavihar or locally as Kwa Bahal. The translation means “Gold-colored Great Monastery”. It is perhaps the second most popular attraction in Patan after Patan Durbar Square. The temple was built in 1409 and is in fact a Newari Buddhist monastery. The name “golden temple” came about through tourism and a shortening of it’s translation more than it actually being made of pure gold. Most of the temple is actually polished gilt copper which gives it a fantastic golden shine. Inside the main courtyard there are probably enough artifacts to keep most historians happy for a full day. Please note that that leather items are not permitted inside temple.

At the main entrance there was once a duel fought between a Brahman and Vajracharya Buddhist priest. The Vajracharya priest won when his wife threw here sari over the Brahmans head which led to the priest decapitating him. It’s said the severed head is still used in ceremonies today!

At the entrance way are two large brass guardian elephants and riders. Directly in front is a lavish shrine with a silver and golden chaitya. While you can’t photograph inside the shrine you may photo around the interior of the courtyard. Golden Elephants at the Golden Temple in Patan Going clockwise around the central shrine you’ll see newly added (1918) brass monkeys holding out jack fruits as offerings. Behind them are large bronze Bodhisattvas. Three are Padmapani Lokeshwar and the fourth is Manjushree. The main shrine (directly behind the smaller one) contains a statue of Sakyamuni and a Buddha image which again should not be photographed without permission. The temple is dedicated to Guatama Buddha.

(4.) Rudravarna Mahavihar

Rudravarna Mahavihar is one of the most beautiful of such pagoda style temples. It is located in Okubahal, Lalitpur, is the second most important vihar in Kathmandu Valley.  Just next only to Hiranayavarna Mahavihar, also known as the Golden Temple, in Kwabahal of Lalitpur. The two mahavihars share many similarities, both being three-roofed pagoda-style temples housing huge statues of Shakyamuni Buddha. However, there are differences as well. There are more devotional activities in Hiranayavarna Mahavihar than in Rudravarna Mahavihar, and the former certainly has a livelier environment, especuially in the early hours of the morning, when many devotees come to pray and worship. On the other hand, Rudravarna Mahavihar is said to be the best-maintained vihar in the valley, and is spic-and-span at all hours. Anyway, however one looks at it, it is a fantastic example of Newari Buddhist culture, architecture, and art.

At the four corners of the vihar are four truly exotic statues of deities made by no less a sculptor than the late Mr. Siddhi Ratna Bajracharya, an icon in the field of metal sculpting. The vihar is full of many other beautiful works of art in metal. This is no surprise, since Okubahal in Lalitpur is the center of metal sculpting in Nepal. So much so, that if you ask around the place, you’ll find that almost every house is involved in metal sculpting! Behind the mahavihar is a spacious courtyard called Ta:Go Chiva, meaning ‘Big Stupa’, which refers to a large white stupa in the center. Rows of houses surround the courtyard, and the first one near the entrance from Mahaboudha Chowk belongs to master sculptor Mr. Sanat Kumar Shakya, who is famous for his exotic Sahasra-bhuja Sahasra-netra ((Thousand-armed, Thousand-eyed Avalokitesvara) figures. He is also one of the committee members responsible for the upkeep of Rudravarna Mahavihar.

The daily worship in the mornings and evenings are conducted by a priest and some elders of the local Shakya clan. Once in his lifetime, a male member of this clan has to be a priest of the vihar for at least two weeks. This is, seemingly, another difference with Hiranyavarna Mahavihar, where the

priest has to be from the Bajracharya clan. Shakya and Bajracharya are branches of the Newar community that conduct religious rituals. Anyway, the priest of Rudravarna Mahavihar is almost always a young man who dresses in black robes during his priestly tenure. As mentioned before, Rudravarna Mahavihar stands in a historic locality, and this is all the more so due to the presence of the renowned Mahaboudha Temple with its one thousand terracota Buddha figures just a few meters away.

(5.) The Ashokan Stupas

Nepal is the center for Buddhist culture in the country. A fine example of Buddhism in the country is its temples and their stupas. This includes the four Ashoka Stupas. Named after the Emperor Ashoka of India, these stupas not just show Buddhist architecture, but they even reflect different wheels of Buddhism- the wheel of righteousness or dharma. These stupas were traditionally built as markings on the four corners of Patan.

These stupas are mounds crowned monuments that were erected in 250 century B.C. Three of the mounds that are constructed have been covered in grass. The fourth one has a white mound and a colorful monument. It is believed that such a construction stems out from the fact that Buddhist stupas are supposed to be different from each other. So, certain highlights and changes are made for each of the design to preserve their uniqueness. That’s why each of the stupas should be explored.

(6.)Machhendranath Temple

The temple of Red Machchhendranath, the God of Rain is of great importance in Patan. The temple lies in the middle of a wide, spacious quadrangle just at the outer rim of the market place. A clay image of Red Machchhendranath or Avalokiteshwar is kept here for six months each year, after which it is placed on a chariot and taken round the city of Patan in a boisterous colorful procession as part of a festival that begins in April-May and lasts for several months.

(7.)Tibetan Refugee Camp

A large number of Tibetans fled their homeland in Tibet and settled in Nepal during the early 1960s. To shelter these homeless people the government of Nepal set up the Tibetan Refugee Camp on the outskirts of Patan. The Tibetans brought their carpet weaving skills to Nepal and soon a carpet industry was thriving in the valley. The camp has become a tourist attraction with its souvenir shops that sell carpets and handicrafts such as prayer wheels made of wood, ivory, silver or bronze along with an assortment of belt buckles, wooden bowls and jewelry. A stupa and a number of shrines have also been built within the camp.

(8.)Patan Industrial Estate

Patan Industrial Estate is located at Lalitpur, around 500m south of Lagankhel bus stand near Satdobato. This Industrial Estate is prominent for Nepali handicrafts such as wood carvings, metal crafts, carpets and thangka paintings.

For the expediency of the tourists there is a shopping arcade where all handicraft products of the estate are displayed. Patan Industrial Estate was created in 1963 under the Company Act as with sponsorship from India. Patan Industrial Estate is part of a superior organization called Industrial Districts Management Limited that was previously known as ID, established in 1960 with the support from the United States. Patan Industrial Estate also function to encourage industries in the estate and take on the in general management and custody of the whole estate itself and to recognize problems of industrial units set up on the estate and provide management consultants and extension services for the improvement of their operation and productivity. It used to offer product valuation but no longer does, as the practice was not possible. It also circulates information on possible projects and conveniences accessible on the estate. Political instability however tend to effect the industrial growth.

The city of Janakpur, 135 kilometers (84 miles) southeast of Kathmandu is doubly famous as the birthplace of the Hindu goddess Sita, as well as being the site where she was married to Lord Rama.

According to the Hindu epic, the Ramayana, the original city of Janakpur was named after King Janak of the Mithila kingdom. Janak found the baby Sita in a furrow of a field and raised her as his daughter. When Sita (also called Janaki) was about sixteen, the king announced that she could be married by whoever was able to string the divine bow of Shiva. Though many royal suitors tried, only Lord Rama, the prince of Ayodhya, was successful. And not only did he string the bow, he also snapped it in two. Thus, Lord Rama won the hand of Sita.

Historical sources indicate that the Mithila Kingdom controlled a large part of northern India between the tenth and third centuries BC when it came under the control of the Mauryan Empire (321 to 185 BC). The two great Mauryan emperors, Chandragupta and Ashoka, favored the religions of Jainism and Buddhism, and both the great saints Gautama Buddha, founder of Buddhism, and Vardamana Mahavira, the 24th and final Tirthankara (an enlightened sage) of the Jain religion, are said to have lived in Mithila/Janakpur. Following the decline of the Mauryan Empire, Janakpur languished as a religious site for two millennia until the seventeenth century.

In 1657, the great saint and poet Sannyasi Shurkishordas discovered a golden statue of the Goddess Sita at the exact place where she was born, which ultimately became the location of the current Janaki Mandir, the Temple of Sita. Shurkishordas is considered to be the founder of modern Janakpur.

Queen Brisabhanu Kunwari of Tikamgarh built the Janaki Mandir in 1911. The temple is architecturally unique in Nepal. Its inner sanctum contains a flower-bedecked statue of Sita that was apparently miraculously found in the Saryu River near Ayodhya. Statues of Rama and his half-brothers Lakshman, Bharat and Satrughna stand by Sita. Early evenings are the best times to visit, for then the temple is lit with colorful lights and filled with hundreds of pilgrims expressing devotion for Sita and Rama. The temple is particularly popular with women, who wear their best clothes when visiting the shrine. Adjacent to the Janaki Mandir is the Rama Sita Bibaha Mandir, a building that marks the place where Rama and Sita were married.

Tens of thousands of pilgrims visit Janakpur to pay homage to Sita at the time of Vivah Panchami, the marriage day of Sita and Ram (the fifth day of the Shukla Paksha or waxing phase of moon in November/December) and on Ram Navami, the birthday of Lord Rama (the ninth day of the Hindu month of Chaitra, which begins with the new moon in March/April).

Additional periods for large celebrations in Janakpur are Holi, the festival of colors in March; Diwali, the festival of lights in early November; and Chhath, a four-day festival celebrated by the local Mithila people in May and November.

Other important religious sites in the city include the Danush Sagar and Ganga Sagar ritual bathing tanks near the Janaki Mandir, and the winding streets surrounding the temple are filled with shops selling garlands of colorful flowers, pictures of various Hindu deities, and ritual objects for prayers.

Near Janakpur lies the ancient place of Dhanushadham, another important religious site for the Hindus. The Dhanusha pond is believed to have been made by the pieces of arrow broken by the Rama in Janakpur.

Places to visit in Janakpur

Janaki Mandir

Dedicated to Goddess Sita, Janaki Mandir is the biggest temple in Nepal. The dominant tourist attraction of Janakpur is constructed at the place where Goddess Sita was born. The attraction is now considered as a religiously important monument and a heritage site but is still an active temple for devotees. Anybody seeking a slice of the legend of Ramayana must visit the divine Janaki Temple.  The temple is predominantly thronged by devotees of the Goddess and her consort, Lord Rama, during auspicious occasions and festivals like the Ram Navami, Vivah Panchami, Dashain, Deepavali, and Holi. Pilgrims come in from all around Nepal, Sri Lanka and India to worship the Goddess who is deemed an epitome of courage, purity, selflessness, dedication, loyalty and feminine virtues.

Ram Mandir (temple):

The Ram Mandir is about a 10-minute walk from Janaki Mandir, right opposite Dhanusagar. At the right side of the temple are many stone idols of the Lord Shiva. The main festival celebrated in Ram mandir is Ram Navami (during April) and Vivah Panchami. As Ram Navami is the birth tithi (date) of Ram, so special bhajans are sung on the day. On Vivah Panchami, some special traditional codes are performed between Ram Mandir and Janaki Mandir as marriage codes to be followed. The nearby Rajdevi Temple is decorated during the Dashain festival. On the 8th day of Dashain, Mahastami, thousands of goats are offered to goddess Rajdevi. According to the visitors and locals, daytime is for worship, while nighttime is to revel in the temple’s beauty.

Dhanushadham:

About 13 kilometres from Janakpur, Dhanushadham plays a prominent role in the Ramayana: According to the epic, when Ram broke the special bow to win Sita’s hand, pieces of the bow fell into Dhanushadham. On the route to Dhanushadham from Janakpur lies Parsuram Talau, another pond with religious history. In between the pond exists a nearly 20-foot-high high Shiva idol and a snake concrete structure.

Ram Sita Vivah Mandap

The place where Ram and Sita got married, Ram Janaki Vivah Mandap is visited by thousands of pilgrims to pay homage to Sita at the time of Vivah Panchami. The marriage day of Sita and Ram usually celebrated on the fifth day of the Shukla Paksha or waxing phase of moon in November/December. The mandap is a gorgeous structure made of marble located in the southwest region of the Janaki Mandir. It resembles a part of a palace with sturdy pillars, elegant arches and stunning domes.

At the centre of the mandap, the legendary wedding ceremony is depicted. One can see idols of the couple, Goddess Sita and Lord Rama, sitting on a raised pedestal in the centre while some sages and their parents are seen seated on parallel pedestals facing each other. The idols are draped in colourful attires and give a sense of the ancient royal celebration. Devotees can offer their prayers and sit in complete silence to soak in the tranquil vibe of the temple. Those interested in getting a sneak peek into this epic union must visit the Ram Sita Vivah Mandap.

Jaleshwar

Jaleswar is a small municipality in Nepal, named after the holy temple of Jaleshwarnath Mahadev, dedicated to Lord Shiva. The small-town borders India with Bihar. During the months of Shravan that is July and August, devotees from all over the world flock here to pay their respects to the Lord and his Consort, Parvati. From historical sites and cultural attractions to parks and beaches, the city has something to offer to all its visitors.

Since Jaleshwar revolves only around the Jaleshwarnath Temple, the transport facilities withing the temple are also quite functional and comprehensive. Visiting the temple is a hassle-free experience as the buses also go to big cities like Kathmandu and Birgunj and connect to the main Janakpur city regularly. There are also many small eateries in the town and vegetarian restaurants are a majority in this little temple town.

Dhanush Sagar, Ganga Sagar and Parshuram Kunda

Janakpurdham is said to have as many as 115 ancient ponds of historical and mythological importance. Among the ponds, Ganga Sagar, Parshuram Kunda and Dhanusha Sagar are held extremely sacred. Dhanush Sagar and Ganga Sagar are two sacred ponds situated near the Ram Mandir. Here, people perform religious ablutions during the early morning hours. However, during the festivals, these ponds become extremely important in the sense that religious ceremonies conducted here. You can also find numerous cisterns all along the place. This also has religious connotations. In fact, these were built by King Janak who anticipated the arrival of Gods after the holy marriage of Rama and Sita. Likewise, Parshuram Kunda is said to be the pond where Maharishi Parshuram bathed to quell his anger after his confrontation with Ram over the breaking of the sacred bow of Shiva. It lies 4 km west of Dhanushadham. The pond is picturesque, with lotus flowers floating on it and lush trees on its southern banks.

Nari Bikas Kendra (Women Development Center):

The nonprofit center provides a safe and supportive space for women from the Janakpur area to develop their skills and earn independent livelihoods. The artists’ cooperative has resulted in many women going on to start their own business. The center teaches literacy skills and business training to women, as well as no-judgment support sessions in which women can debate their roles in family and society.

Initially specializing in paper art typical to the Mithila region, the center has since expanded into sewing, screen-printing, ceramics and painting.

Janakpur Dham Rail Station

Don’t forget to make a short visit to Janakpur Dham Rail Station while spending your day at Janakpur. It is the first and only operational railway in Nepal making it a cool thing to do in Janakpur Nepal. Janakpur Dham Rail Station was built in 19th century by the British East India Company for the purpose of transporting goods such as timber and several other raw products.

Traditional Villages

During rooming around the temples of Janakpur, do not forget to make a short excursion into the village life of Janakpur. While strolling around the villages of Janakpur you can see traditional villages. The traditional villages in Janakpur showcase Mithili art and culture. Many of the villages are built in the traditional Mithila style, with mud walls decorated with colorful paintings of people and animals.

Cultural dances of Janakpurdham

Jata-Jatin

This dance is performed at night by a group of rural women in the month of Bhadra (August/September) when there is a drought. The women catch frogs and put them in small pitchers filled with a mixture of water and cow dung. The women divide themselves into two groups – one masquerading as the male, which is called ‘Jata’, and the other as the female and is called ‘Jatin’. The women then place the pitchers on their heads and go about the village, singing a song in question-answer form. At the end, they throw the pitchers into the courtyard of a person assumed to be evil-minded, and then disperse. The cultural dance is performed with the hope that there will be rain.

Jhijhiya

This festival (on the 6th day of the bright lunar fortnight in Kartik) is the most auspicious festival of Mithilanchal. (Another dance worth watching is performed by a group of women every year in the month of Ashwin (September/October) during the Dashain festival from Ghatasthapana to Vijaya Dashami.) In the Jhijhiya dance, some women place pitchers, with a burning lamp inside, on their heads. The pitcher has a large number of holes, and should anyone be able to count the exact number, it is believed that the vessel will catch fire, and the woman carrying it will die. The singing and dancing go on for hours, with groups of women taking turns to carry the pitchers.

Sama Chakeba

This is a play performed by the rural women of Mithilanchal for a fortnight, starting on Chhath in the month of Kartik (October/November) and lasting till the full moon. Through this play, women express their affection to their brothers. Every evening, women leave their homes with dolls in a bamboo basket, in the middle of which they place a burning lamp. They gather at a certain crossing and sit in a circle, singing till midnight. On the final night, they burn the moustache of ‘Chugla’, the evil doll. The dolls are then disposed off amidst the playing of such musical instruments as drums and the flute in the presence of their brothers.

Jharri

This play is performed at the time of ‘Hanuman- Jhand’ (celebration commemorating Lord Hanuman’s flag) and ‘Daha’ or ‘Tajiya’ (Muslim rituals). About 10-15 men perform this dance with a stick that is about 18 inches long. The singing and dancing go on for hours.

Lo Ka Sa Nkirtan (devotional songs)

The devotional songs teach us about morality and fraternity while creating awareness about human life. About 15 male singers sing the devotional Unique cultural dances of Janakpurdham 14 songs accompanied by such musical instruments as the harmonium, dholak (drum), gumti (onesided small drum), bastarang (musical instrument made of bamboo strips), jhals (cymbals) and other instruments.

There are four types of Loka Sankirtans:

a) General Loka Sankirtan – Sung in a group and accompanied by music.

b) Jhanki Loka Sankirtan – Devotional songs are sung to the deities that grace a platform. During the singing, offerings are made to the deities.

c) Bishaya Sankirtan – Team members follow the lead singer. The hymns could last hours.

d) Jhanki Vivah Sankirtan – It enacts the scenes of the wedding ceremony of Goddess Sita with Lord Ram. Despite the difficulties, the rural women of Mithilanchal have preserved this tradition that date from the Treta Yug. LEELAS (episodes from the lives of gods): Among such episodes staged, ‘Ram-Leela’, ‘Krishna- Leela’, ‘Ras-Leela’ and Shiva-Leela’ are very popular, but ‘Ram-Leela’ tops the list. It lasts upto a month, and during the period, the entire episodes of the Ramayan are presented on stage by group artists

Folk dances and dramas

Mithilanchal has been the centre of folk dances and dramas since the 5th century. It is said that in birth, life and death, music never abandons a person in Mithilanchal. Some of the ancient dances are the Badhaiya Nach, Pamariya Nach – both of which are performed within a month of birth – Chhaukarbaji Nach and Ras Nach. Among the folk dramas, the most ancient are Salhesh, Gopichan, Bharthari (Bratihari), Saranga-Sadabriksh, Mahasti Bihula, Bideshiya, Hirani-Birani, Dulara Dayal, Naika-Banijara and Domakacha. These folk dramas have been handed down through word of mouth. Besides these dramas, there are Nautankis (light dramas) which are heroic presentations. Among them are Amar Singh Rathour, Laila-Majnu and Shiri-Farhad. These Nautankis performed on stage are accompanied by music played on one big drum, three small drums along with the harmonium and other musical instruments.

Mithila paintings & folk art

Mithila paintings are renowned the world over. There is a painting centre at Kuwa, Janakpurdham, where nearly five dozen rural women from different villages are involved in preparing paintings of Mithila folk art for export to Western countries and other markets. You will find Mithila paintings on the mud walls of rural homes, which are done by housewives. These mud wall paintings are done using local lime, ochre (locally called geru), and brown and black soot collected from the bottom of pots and pans.

How to reach Janakpur

By Air

Fly into Kathmandu’s Tribhuwan International Airport, the only airport in Nepal for non-domestic flights.  Once in Kathmandu, take a short domestic flight (about 25 minutes) to Janakpur Airport. Buddha Air offers twice-daily flights, and Yeti Airlines also has a daily flight to the city. Flying is by far the shortest way to get to Janakpur, and Nepalis and Indian citizens can avail of special prices.

By Bus

There are many ways to get to Janakpur via road, from various regions of Nepal and even the Indian border. You can take a microbus that leaves from Koteshwor in Kathmandu or even reserve a jeep. Usually, it takes around 7-8 hours from the BP highway, a picturesque highway named after the first democratically elected prime minister of Nepal. Microbuses leave every half hour from from 6 am to around 10:30 am.

Another option is to take a bus from Kalanki that goes from Kathmandu via Narayangarh. Night buses are also available from this route. It usually takes around 12-15 hours to reach from this route. There are also daily buses from Birgung, Biratnagar, and Kakarbhitta.

If you are coming from India, you can take a taxi from nearby cities next to the Nepal border. Remember that visas for Nepal are only waived for Indian nationals.

By Bike

Every year, Story Cycle and Sambridha Sindhuli organize a cycling event to promote Sindhuli and Janakpur. It attracts a lot of international crowd as over 150 cyclists from different parts of Nepal and abroad participate in the event. The ride will contribute towards preservation and promotion of the historical heritage fort Sindhuli Gadhi and the heritage city Janakpur by collating information, designing it, and disseminating to a wider audience in order to promote tourism and economic status of the locals

Ponds of Janakpurdham in Nepal

Ganga Sagar

Any pilgrimage is incomplete without a ritual bath in this pond which has never dried up. According to popular belief, water from the Seven Seas and all sacred places were collected, and this sacred pond called Ganga Sagar took shape.

Dhanush Sagar

This pond lies in front of Ram Mandir. It is said that the bow which Lord Shiva had given to King Janak during the Treta Yug was kept at this place for safe keeping, and the pond was built in the shape of the weapon.

ANGRAG SAR, locally called ARAGAJA

This pond lies north of Janaki Mandir. Goddess Janaki, or Sita, used to bathe in this pond after smearing her body with turmeric cream. It is said that a dip in the pond cures one of skin diseases.

Maharaj saga r (Das Harath Tatab)

This pond lies about 200 m to the west of Shree Janaki Mandir. Sage Parshuram is said to have been absolved of his sin of matricide after taking a dip in the pond. Later Lord Shiva, too, was pardoned for killing Parshuram after a ritual bath in this pond. The temple of King Dasharath, father of Lord Ram, lies on the west bank and the office of the Greater Janakpur Region Development Council on the north bank of this pond.

Ratna Sagar

This pond is to the northwest of Rangabhoomi and Ramananda Chowk. It is said that King Janak used to store jewels in this pond. People say that the bow turns a shining red when observed from one corner of the pond while it disappears after prayers and lighting of the ritual flame by the priests of the local temple.

Kapalmo Chan Sar

This pond lies to the northwest of Maharaj Sagar. According to legend, Lord Brahma found himself greatly attracted to his own daughter, Saraswati, Goddess of Learning, who then had to seek refuge with Lord Shiva for protection. Lord Shiva, in his Chhat festival 11 wrath, beheaded Brahma, but the head got stuck to his hand. It was only after Lord Shiva took a dip in this pond that the head of Brahma got detached.

Bihar Kunda

This pond lies to the southwest of Rangabhoomi and Ramananda Chowk. Even after her marriage to Lord Ram, Sita, with her sisters and friends, used to frequent the pond for a bath. The water of this pond is so clean that the people drink straight from it.

Agni Kunda

This pond lies about half a kilometre to the southwest of Ratna Sagar, where yagyas (offering made to a sacred fire) used to take place during Vedic times. Although comparatively small in size to other ponds, it is very deep.

Pad Prakshalan Sar

This pond lies to the south of Shree Janaki Mandir. King Janak and Queen Sunaina are said to have washed the feet of Lord Ram with water here at the time of the wedding. It was only later that a pond took shape.

Pap Mochar Sar

This pond is located at Pidari Chowk. A ritual bath in this pond absolves one of all sins.

BISHAHARA SAR

This pond lies to the east of the historical Tirhutiya Gacchi (Garden of Tirhut), once a large orchard of mangoes, rose apples, licchis and guavas in ancient times. A dip in this pond absolves one of all his sins.

Janak Sar

It was in this pond that King Janak took his baths.

Murali Sar

This pond is in the northeast direction of Vidyapati Chowk. Lord Krishna is said to have appeared thrice in Janakpurdham, where he played the flute (murali), hence the name Murali Sar.

Festival of Janakpur

As the birthplace of Goddess Sita and the kingdom of the great Hindu King Janak, Janakpur has always been a centre of attraction among pilgrims around the world. The area is equally known for its historic legacy of Mithila culture, customs and tradition.

Ram Navami

Ram Navami is a day celebrated in honor and memory of Lord Ram, who is believed to be the incarnation of Lord Vishnu. It is celebrated mostly fondly by Nepali people, visiting nearby temple of Lord Ram with flowers and other offerings. For Hindus, Lord Ram symbolizes “the ideal man”. His victory Ravan is seen as the manifestation of good over evil even in the most dire situations.

Ram or Vishnu temples all over Kathmandu valley and in different parts of Nepal are thronged with devotees on this day. Ram Mandir in Battisputali, Changu Narayan in Bhaktapur, and Budhanilkantha Temple, Ichangu Narayan and Bichangu Narayan in Kathmandu outskirts are filled with devotees on this day. The Ram Janaki Temple in Janakpur also hosts thousands of visitors on this day.

Chhath

Chhath parva is celebrated by natives of Mithila region of Nepal and India. This festival is dedicated to god Sun. Sun is called Surya in Sanscrit, Chhat parba is thanks giving to lord Surya for sustaining life on earth and to worship him to provide his continuous blessings to mankind.

The Sun, source power of nature, considered the god of energy and lord of the life-force, is worshiped in Chhath to promote well-being, prosperity and progress. Hindu people believe sun helps to cure many illness and diseases. Sun is considered as source of healing too. Sun is also considered as token of stability and prosperity. Therefore, people worship sun to ensure the longevity and prosperity of family members, friends and beloved ones.

Bivah Panchami

Bivah Panchami is celebrated to mark the marriage of Lord Ram and Sita as all the people of the Hindu world know the story of the marriage of the Ram and the princess Sita, as told in the epic Ramayana.

King Janak, Sita’s father, proposed a test of strength for the suitors of his daughter: to string the great bow of Lord Shiva. Warriors, kins and chieftains came from afar, but no man could even lift the bow. Ram lifted the bow with ease and when he tried to string it, the bow shattered into pieces.

Ram and Sita were married in Janakpur, now in southern Nepal, and their marriage is celebrated to this day. Each year, idols of Ram and Sita are brought out in procession and their Hindu wedding ceremony is re-enacted during a weeklong religious fair. Bibah Panchami reflects the devotion of Hindus to Ram, perhaps the most popular among the incarnations of Vishnu, and to Sita, the model of the ideal Hindu woman.

Holi

There is the tradition of celebrating Holi in Janakpur which is marked as a day after the conclusion of the 15-day Mithila Madhyamika Parikrama, a pilgrimage which takes the devotees on a journey covering 135 kilometers on foot. The Madhyamika Parikrama is considered the greatest religious ritual in Mithilanchal which is taken to be the cultural link and a symbol of friendship between Nepal and India. In Janakpur people enjoy playing Holi festival by throwing colored water to each other, painting each other face with different powder color, new dresses are bought to children, family members, relatives & friends gather together to enjoy the delicious food specially made on Holi festival named – Gujiya, rice pudding, sweets etc.. In the evening they enjoy with cultural dance, play cards, and so on.

Bhaktapur: A Tale of the ancient trade city

Bhaktapur, the smallest city among the three ancient cities of Kathmandu Valley boasts of cultural heritages, architectures, and organic ethnic Newari lifestyle. Situated about 20 kilometers east of the capital city Kathmandu, this city is also known as ‘The City of Devotees’. This beautiful place of history and art holds up a decent population of 2,25,000. 

With lush green fields surrounding the core city, the majority of the population of this place relies on agriculture to sustain their daily needs. Nonetheless, Bhaktapur collects 60% of its revenue through tourism. Undoubtedly, the historical art and architecture etched in the walls of the heritage of the city has aided a lot to bring up this data.

Hosting a population which contains 92% Hindu and 7% Buddhist, Bhaktapur has many temples and Bihars which are related to these two prominent religions. The four popular squares, Bhaktapur Durbar Square, Pottery Square, Taumadi Square and Dattatraya Square, unfolds the rich culture, settlement, history and development that has been present in Bhaktapur since ages. Other than this there are numerous temples, mostly in Pagoda Style in almost every alley. Not only this, there are many significant Bihars such as Lokeswor Mahavihar, PrasannaSheel Mahavihar, Chatu Brahma Mahavihar, Jaya Kriti Mahavihar, Sukra Varna Mahavihar and Dipankar Mahavihar.

Durbar Square – A bookshelf filled with shrines and Chronicles

The word open museum, that perfectly suits this anciently choreographed city Bhaktapur, where you can catch sight of the erections of the last 18th century.  One of the most attractive temptations of this charming city is none other than the then royal palace now named after The Bhaktapur durbar square, which was enlisted in UNESCO world heritage site along with the changu Narayan temple.

This tiny space holds back the history of the erection of Bhaktapur city as well as the contributions of various kings. You can take a glimpse of various masterpieces erected in different timelines from the starting point of your walk. Yes, you need to walk a little bit in durbar square due to restrictions on vehicles in the durbar area.

As you start your walk from west to east, the very first eye-catching sight is of the stone carving of ugrachandi and Bairava. They are situated at the gate of the current Padma school. With that, you can observe the Gopinath temple on your right-hand side. The next temple in the same direction is Kedarnath, one of the popular temples of the Hindu shrine. Then, you can see a big space surrounded by typical Newari houses, temples, a museum and of course the royal palace. This was not a big space then, the earthquake of 1934 and 1990 made temples and other palaces disappeared under this ground.

The northern side lays toward the national art gallery. This is the only gallery that is treasuring sculptures dated back of Malla periods. The statues of destroyed temples are still in this gallery. Moving toward east will amaze you with the outstanding drafting. The golden gate, also known as the swarnadwar is the last masterpiece left by Malla reign. In spite of that, it is renowned as the best creation of that period. This gate leads you to another masterwork of woodcarvings, a 55 windowed palace and the shrine of taleju temple, the temple which beholds the powerful tantric deity. When you get out of the golden gate, you’ll face the statue of king bhupatindra Malla. This statue shows respect toward taleju rather than showing a king’s self-image.

Besides these monuments, there is still more to explore in durbar square. The vastala Durga temple, Pashupatinath temple, taleju bell, Chyasalin mandap, Siddhi Laxmi Temple, phasidegal temple, stone lions, kumari house ( the house of living goddess), and durbar square hiti(a stone tap) at the end of the row. This spiffing durbar square is full of stories, from monuments to the pillars of the chapel. Each and every piece of art had a spellbinding anecdote. Ergo,  this is a perfect place to prosecute your imaginations because the statue cannot deem but you can.

Pottery Square – The Best Spot to Collect Clay Crafts and Paintings

Pottery square as its name means is a square full of pottery works. You can reach there within a few minutes’ walks from Bhaktapur durbar square. This square is not as big as Durbar square but is a hub to do shopping of Nepali handicrafts. The center of this square always gets filled with clay wares and local grains to give them an ace finishing.

This square basically owns three temples named Ganesh shrine, Vishnu temple, and Jeth Ganesh temple within this small space. Besides that, this place also holds the ceremony of rising and defecting the non-hand lingo during bisket jatra (one of the prestigious jatra of Bhaktapur). There is also a thangka school, you can see the calmness and patients of artists over there as well as the arts. Consequently, you can bring back palpable memories from there.

Taumadi Square -A Place That Holds an Image of the Entire Bhaktapur

Taumadhi Square is on the eastern side of Bhaktapur durbar square. A narrow street filled with souvenirs shops will lead you toward Taumadhi square. Most of the people know this place as panch tale mandir rather than taumadhi square. Due to the situation of the giant five-storied pagoda temple, nyatapola. That is the tallest pagoda temple of Nepal. But people use to call it panch tale mandir.

 This square allows two-wheelers vehicles in its compound but not four-wheelers.

There is another three-storeyed temple of bhairava, a fierce visage of lord shiva. That is right behind the temple of shiddhilaxmi (nyatapola). There is also a small temple named betal temple following the bhairava temple. As other squares, this square too had a big space, wherein festive season thousands of people muster and make merry the festivals. Ths square also treasures the wooden crafts used in Bisket Jatra and the chariot is also assembled in this place.

There is another temple right in front of the nyatapola temple, call by the name of the Til Madhav Narayan temple. Every year, a Newari ritual called belbivah or ehi is done in a compound of this temple. There are several cafes, souvenirs shops, and restaurants in this area. If you get a walk during morn or in eve, you can clock the locals’ street market too.

Dattatreya Square – The Dignitary Destination  for Aesthete and Gluttons

This is the very last square among four charming square. For the reason that it is situated near exist a point in Bhaktapur, most people prefer to visit this place at last. Being the last square to be visited, it again gives a bunch of surprises. This square is named after the Dattatreya temple, where Dattatreya, a part of the trinity is worshipped.

If you walk toward north from this temple, you’ll see a salayan Ganesh temple and behind it  a giant manmade pond dedicated to Lord Ganesh. The pond is called Ganesh pokhari. There is another temple in front of the Dattatreya temple, named after bhimsen temple. Bhimsen is said to be the god of trade. There is another franchise stone tap behind this temple of course named bhimsen pokhari.

The Vishnu temple also called as Narayan temple is also set in front of the Dattatreya temple but in the right corner of the temple. These temples had their own consequences, besides these temples, there are two more things that made this square so valuable, The woodcarving museum and the brass and bronze museum. These museums have a large collection of woodcarvings as well as metal craftsmanship of ancient Bhaktapur kingdom respectively.

There is again one spectacular thing left behind in all these things. The very famous peacock window. You need to adopt a narrow street to reach that place, where you can slacken and peacefully adore the decorative window.

Patan, a city with narrow and confusing lanes of ancient houses is so rich in cultural heritage that a new tradition or custom seems to hide behind its each corner. It is also known as ‘The City of Fine Arts’ for its ancient and traditional arts, stone and wooden sculptures and statues. Due to the deep-rooted traditional beliefs and customs, countless ancient festivals originating from both Hinduism and Buddhism are still celebrated in Patan year-round. Based on my knowledge, I have researched and collected from various sources with a list of festivals which will be interesting for my valued guests visiting to Nepal

1.Kartik Naach

Kartik Nach is a dance and musical play which is especially performed in the month of Kartik, the seventh month of the Hindu Lunar Calendar and so the name, Kartik Nach. Kartik Nach was initiated by the then king Siddhi Narshing Malla in order to maintain social, cultural and religious harmony among the people of various castes in 16th century. Even after 300 years of establishment, Kartik Nach is still famous and is performed in Patan Durbar Square, Lalitpur. Although the dance form went through a lot of challenges during the course of time, the dance survives till today and is still practiced in Patan Durbar square every year.

Originally the play was performed for 27 days, consisting of 17 stories of Lord Vishnu also known as ‘Narasimha’ of the Hindu mythology. Then the performance had been reduced to five days. However, later in the days of king Shree Niwas Malla, son of Siddhi Narshing Malla, it was extended for  more days. Again, in the time of king Yog Narendra Malla, grandson of Siddhi Narshing Malla, it was extended for 15 days. Till 2006 BS, Kartik Nach was performed for 27 days, but later in 2007 BS, it was performed for 2 days. It continued until 2037 BS and then again, from 2038 BS it was performed for eight days. Yet again in 2070 BS, it was performed for 10 days. However, in 2071 BS, it was extended for 12 days. At last, in the year 2075 BS, it was performed for 10 days.

Till 2070 BS, the responsibility to perform Kartik Nach and to preserve this very culture of the Newari community was under “Kartik Naach Prabadhan Samiti”. From the following year, it became the responsibility of the “Kartik Nach Sanrakshan Samiti” (Kartik Dance Preservation Committee) which is located in the premises of the Patan Durbar Square and still prevails under the leadership of Kiran Chitrakar.

Although, Kartik Nach is performed once a year, it’s practice starts from Baisakh, the first month of the Hindu calendar, according to the performers enrolled in that year. The duty to train the new members belong to the current experienced members or veteran members of the group. New members will be trained according to their interest in all fields from dancing, singing, acting. ‘Kartik Nach is three centuries old and yet, the youths are as motivated as the old generation to preserve this culture. It can be considered as the reason for the committee to hold more than 250 members in the committee from the age of 8 to 80,” said Chitrakar. He, also, mentioned that women never participated in the Kartik Nach. All the roles are played by the males in the play. Till today, there is no record of a female participant in the play. The reason for no female participation might be because of the menstrual cycle which girls have to go through every month and they are not allowed to worship gods and goddesses during their periods and also, the play usually starts in the evening and in the past, there was not much security for females as today. But, he believes this trend might be changed in the coming future.

Currently, the committee is running from some donations and funding they get annually from local organizations and the metropolitan city. The committee annually submits a budget plan to the government but they have never received the required money till date and the committee is always forced to manage with the amount they have been provided with. “Last year the committee submitted a proposal requesting for 12 lakhs but were only provided 2 lakhs, which is very disappointing,” said Chitrakar. Chitrakar hopes that in the future government will show more concern about this culture, so, that the future generation can also enjoy it and preserve it.

2. Mataya (Nyaku Jatra) – Festival of Lights in Patan

Mataya is a day-long festival unique to Patan and is always held the day after Gaijatra(festival of cows-one of major festivals of Nepal). Similar to Gaijatra, this festival shows the devotion and love of people for their recently deceased relatives. However, Mataya differs from Gaijatra as devotees go on a pilgrimage-like journey . One can see crowds of people performing sacred rituals, tossing rice grains, flowers and lighting candles. Devotees wear sacking over their near-naked bodies to protect them as they prostrate themselves before each shrine that they visit with the belief that this helps their dead ones rest in peace. Line of devotees on a pilgrimage journey of the occasion of Mataya

Introduction

Mataya is a unique Buddhist festival of Patan to be held in the month of August. This day-long journey around the historical city starts at the dawn, on the third day of the dark fortnight of Shrawan (August). Very few cities in the world compares with Patan (Lalitpur) in the richness of its cultural heritage – a claim that really makes sense, especially when you are talking about something with the unmatched wonder of – Mataya Festival. This word “mata” means ‘lights’ and “ya” festival or also means to a sacred ‘journey’.Another form of interpretation is that Mataya or Matya in Nepal Bhasa i.e. not conquered (by the Maras). Being defeated Mara, the god of desire submits to the Buddha and pay homage to Lord Buddha for confession.

In this event people participate in this festival to worship Buddha and also for accumulating merits for the dead. Devotees process to all the Buddhist shrines inthe city, offering rice grains, flowers and lighting candles. Men and women walkin a line of thousands between these musician groups and do puja at the votive shrines (chaityas) carrying lighted candles and torches.

Historical background:

According to Wright’s chronicle, Lichchavi King Gunakamadeva, (the grandson of King Balarchana Deva) was the first king who instituted the tradition of Mataya Festival together with Sringabheri Jatra. To organize the festival he asked ten localities (tole) of the Patan city. They were

1.Mangal Bajar
2.Chakrabahil
3.Ikhachen
4.Bubahal
5.Haugal
6.Ukubahal
7.Ikhalakhu
8.Kobahal
9.Saugal
10.Nakabahil

Preparation of Mataya Festival:

The preparation for Mataya begins on the first day of Gunla. After mid-night on this day a group of some hundred people with nava bajan (traditional Newari musical ensemble) gather and follow the exact path that they are to follow on the day of Mataya. They don’t finish the whole route on a single go, but gather every night for a few nights and markthe shrines and courtyard with vermilion, husked rice and coins as they pass. This eventis called Bogiwonegu. On the grand day of Mataya, massive number of devotees, sometimes as many as several thousand, gather at the locality that is in charge of the festival for that year.There are ten different localities which take turns to organize the festival by sponsoring instruments, musicians and all the other expenses.

This year’s (2012) Mataya is organized by the Koh-Bahal locality. They gather at the lead locality dawn and start their yatra with a hint of excitement and uncertainty in their cheerful faces; for they must walk all day long often bare-footed and fasting. It is a greatscene to watch people prepare for their procession around the four principal Ashoka stupas spread in and around the four corners of Patan. They must all visit all the 1400 private and local votive shrines scattered in the city on their way.

3.Krishna Janmashtami

Lord Krishna is regarded as the 8th avatar or ‘incarnation’ of Lord Vishnu. Krishna belonged to the Vrishni clan (yadu vansa) of Yadavas from Mathura. He was the eighth son of King Vasudev and Queen Devaki of Mathura. He was born exactly at midnight. His incarnation took place to end the ill doings of his wicked maternal uncle Kansa. He was biological child of Vasudev and Devaki, but he was brought up by Nanda and Yasoda Maiya. Krishna’s childhood is full of fun and love. His youth is romantic and example of love and friendship with Gopis and Gopinies. He was married to Rukmani. His beloved Gopini was Radha. Krishna has very important role in Holy Battle of Mahabharata. He was the Chariot Rider of Arjun. He was the main character who supported Pandavs against Kauravs to win the holy war. His holy advices are known as Bhagwat Gita, where he teaches Arjun about Dharma and Paap (Sin). He did not physically take part in the battle, but he was the heart and soul of Pandavs. The pandavs had never won the war without his help.

He is worshiped with so many names: Krishna, Murari, Hari, Gopal, Shyam, Nanda Lala, Makhan Chor and hundreds of other names. In fact, Krishna said “you just remember me, whatever name; I will be with you, if I know you are calling me”. He is named Krishna because he is Dark. Krishna in Sanskrit is Dark (Black). He is regarded as inventor of Basuri/Murali (flute). He was fond of playing flute. He always had flute in his hand. He played his flute in Brindhaban and Mathura. It is said, the vibration of his music is still floating in the environment of those places.

In Bhagavad Gita Krishna says, “Whenever there is predominance of evil and decline of good doings (religion), I will reincarnate again and again to end the evil and to save the Dharma (good)”. Krishna Jayanti is cel ebration of victory of good and Dharma over devil and bad power. We celebrate this day to to remember that when the pot of sin is filled, there is an end to the devil, God will come to rescue. Krishna Janmasthami reminds us those stories of battle between good and evil and tells us that the good always wins.

Krishna Janmashtami is celebrated all around the world by all Hindu; There is tradition to observe a fasting till midnight. They enchant Slokas from the “Bhagwat Gita” and sing religious songs (Bhajans). The temples of Lord Krishna are decorated and bhajans and kirtan are sung or played. The Krishna Mandir in Patan Durbar Square, Narayanhiti Krishnamandir and other temples of lord Krishna are the centers for festivities in Krishna Janmaasthimi. On Krishna Janmashtami numerous devotees flock to the ancient Krishna temple in old Patan Durbar Square to keep vigil through the glorious night of his birth. As they sit huddled together their bodies rocking in humble obeisance, the women chant the many names of the Lord,’Narayan, Narayan’ and Gopal, Gopal’. Some sing ancient hymns, others clap their hands, while some pray. Crowds of men and women edge their way slowly up narrow steps through the seated devotees to the temple’s dark interior to where the main idol stands. There they offer flowers, coins and food and wait for a glimpse of Krishna Janmastami festival at Krishna Mandir the idol. After the temple priest gives them ‘prasad’ they make their way home.

Beautiful cribs holding a small idol of the “Balgopal” (baby Krishna), the makhan chor, are installed in all Krishna temples. Krishna lila (drama) is performed during this festival.

4.Astamatrika dance

Astamatrika Dance of Eight Mother Goddesses, tutelary deities of Hindus, performed by 13 male Buddhist dancers on nine nights during the Dashain festival. The Dance was introduced by King Sri Nivash Malla (1627–1687 AD). Once he saw in his dream the congregation of Mother Goddesses dancing in his royal court Mul Chowk. He established the Astamatrika Dance and determined, it should be performed every year. The King himself a scholar and tantric, composed the song of various deities also known as Charyagita. The Charya Dance and Charyagita are performed and sung simultaneously. The Charyagita has spiritual significance which can not be fully comprehended by uninitiated people. The musical instruments used in this dance are called “Ponga” and are supposed to be heavenly instruments.

The dance of Astamatrika is for the removal of obstacles in the city caused by unknown evil spirits, ghosts and great fears. Besides, a tantric practitioner worships the Astamatrika for the attainment of great Siddhis for well being, peace, prosperity of the country and the people. The dancers get prepared by going to the temple of Vajrasattva and take Refuge on Buddha, Dharma and Sangha. They purify their body, speech and mind and must refrain from talking impure foods. The rituals should contain cereals and vegetarian items.

Astamatrika Dance is also a ceremony that is ritually marked by a set of masks, which on this occasion, are worn and danced with. These masks have a continual life tone or energy. They are focal points of the Astamatrika Dance ceremonies. In Newar Buddhist Society, the makers of the masks are Hindu Buddhists called the Chitrakars. These artists work within a relatively strict iconography tradition.

5.Bhimsen Rath Jatra

Bhimsen Rath Jatra is celebrated to worship the deity Bhimsen who Newars(historical inhabitants of Patan) worship as a ‘God of Commerce’. Like the Rato Machindranath Jatra, a chariot is prepared for this occasion. However, the chariot is very small in which a wooden statue of Bhimsen is placed. During this festival which happens in front of Bhimsen Mandir in Patan Durbar Square, devotees burn incense sticks and the aura gets so thick that the air can be suffocating. Those who stay till the end of the ceremony and bring back the burning incense sticks to their homes are said to be blessed by god Bhimsen.

A jatra fit for a deity

Much to the joy of revelers’ and devotees alike, the jatra starts as the last of the sun’s rays retire for the night. The starting place is from his humble abode in the Darbar Square, where scores of people have gathered to participate in the festival with wholehearted enthusiasm. It finally begins when, amid the huge cheers from the onlookers, the idol of the deity is placed in the palanquin especially built to lug Bhimsen about town.

The procession is taken through the narrowly ancient streets of Patan, in route that roughly encircles the temple. Throughout the route, people have spilled across the streets where there is much merry-making, which is evident by the gales of laughter mixing with the noise blaring from all direction. The atmosphere is enlivened by the strong aroma of home-made incense. Most of the devotees are burning incense right and left and the aroma hunts the streets numbing every sense, demanding torrents of tear as sacrifice. There is ancient magic afloat in the air, the kind that makes people wish that the merry making time would last forever. All eyes are scanning the horizon, or at least the last galli or the chowk visible, before the buildings closed in on the either side.

The distant music and the cheering is getting louder and some of the people sitting on the sidewalks have started to run their hands around their person, in desperate attempts to find the match to light the incense. For the luckless, there are always the street vendors who have set up their pasals in convenient places. They are selling the ‘best’ and the most aromatic ‘praying aid’ the incense industry has to offer, and at Rs 10 per pack, it’s a bargain. The distant hazel of smoke is getting closer and so is the cheering, you can almost make our part of the incessant cheers. If you listen closely you can almost make out these words:  ‘Hail, Lord Bhimsen!’    

The sight of the Bhimsen’s palanquin drawn through the streets invokes awe-inspiring reaction. If you could put an image into poetry, that would be it. The palanquin is strewn in the mesh of bamboo sticks, manned by able bodied men who are sweating like anything. In the chariot, the deity is ‘sitting’ in full royal grace, dressed in his Sunday best (if you have to define the dress, nothing gives a clear picture than being dressed in their Sunday best however ironic it may seem, such as in this case). On both sides of the street, people are craning their head for a better view. Some of them are praying hard. Closing their eyes and concentrating till their eye brows bridged their gap, they are busy reciting prayers, wishes and songs of gratitude in an incoherent mumble. Even though praying is one of those businesses that you would like to conduct in solitude, no one is looking any embarrassed than the other guy. They are all here to prostate before their protector.

Most of the crowd comprise of businessmen, calling out to Bhimsen till their throats are soar, burning incense until their eyes have become tomato red. But, do take a glance, notice the unique concoction of people that have poured out in the streets. Not all of them are businessman, in the total sense of the word. And, surely, not all of them are religious for that matter. So, why they are here? Well, like the gods before them, they all love a good show and can tell when one is about to begin. Jatras are, if you dissect the word, after all a form of street theater. There are various rasa floating about, the religious ranga (color) being the most prominent here. Even Shakespeare puts it that the world is a stage and so on and so forth. After all, aren’t we all conducting our life as if it is our primary business? And, a business does require a protector, does it not?          

6.Panchadaan -A Big Buddhist Festival

Panchadaan is originated from Buddhism beliefs, Panchadaan literally translates to ‘giving away five’. The five things are wheat, grains, rice grains, salt and fruit which are given to Buddhist priests as offering. Visitors can witness Buddhist traditions and culture as Buddhist antiques are displayed in public and gigantic effigies of Dipankar Buddha are paraded around the town.

Panchadaan is a big Buddhist festival which almost all ? 1-) the Nepalese Buddhists celebrate every year with great enthusiasm. It must be remembered here that the entire Buddhist community in Nepal except those few who belong to the Hinayana sect (yellow-robed) are householders. So when any Buddhist festival takes place in Nepal, it is always the household Buddhists who take the most active part.

 It is interesting to note that this festival is celebrated in Kathmandu and Bhadgaon city on the third day of the dark fortnight of Bhadra which generally falls in the middle of August, whereas the Buddhists in Patan, which is said to be the oldest Buddhist city of Nepal, celebrate it only on the eighth day of the bright fortnight of Shrawan. However, the majority of the Buddhists in Nepal seem to follow the Patan-tradition.

 One of the main features of this festival is the giving away of alms to the Buddhist beggars. As a very old custom would have it, on this particular day all the Buddhists, rich or poor, go door-to-door in a sizeable group to beg for alms. Such a group of Buddhist beggars is generally regarded as the mission of Lord Buddha himself and treated very well when they are received in the Nepalese homes for the alms-giving ceremony. Giving away of the alms to such Buddhists on this day seems to have been widely recognized by the Nepalese people. There are several Hindus who also give away some foodgrains in charity to the Buddhist beggars on this day. There are many religious trusts devoted to this giving-away ceremony. The Buddhist monasteries are the places where even the non-Buddhist people can be seen giving away the foodgrains to the Buddhist beggars. The Dangatha chapter of Kapidawdan, a very old Buddhist text says that those who give away food and clothes to the saints and sadhus on this day would be blessed with seven great gifts in return viz., health, happiness, longevity, wisdom, wealth, fame and children.

 The famous Buddhist text, Kapidawdan, has a lot of interesting stories to tell about the significance of the Panchadaan ceremony. It says how even a monkey who with great feelings and faith gave away a jack fruit in charity to Lord Deepankar (legendary Buddha) was reborn as a human being then and there by dint of his meritorious, deed.

 And, another story is about the poverty-stricken woman who despite her untold pain and poverty kept working for several years like a slave from which she saved a plenty of money but spent all this on a very ambitious giving-away-ceremony in honour of Lord Deepankars. The day this auspicious ceremony took place is recorded in the text mentioned above as the Panchadaan Day. This lady locally known as Guita Budhi, even today is well remembered by the people particularly of those in Patan. There is a very old Buddhist monastery at Tyagal Tole in Patan popularly known as Guita Bahee, which interestingly enough seems to have been named after the same lady. There must be some very strong reason for her being so closely associated with the monastery. Deeper study is called for to find out the real fact. Guita Bahee, in Newari means “the nine storeyed monastic building, which according to a Buddhist scripture was built by a king famous in Jatak stories named as Sarvanda. The Jatak says that Lord Deepankar visited Patan several times and stayed at the Guita Bahee monastery, then known as “Prasanna Sheela Mahavihara.” It is said that every time he went there became very happy and so his favourite monastery itself was named as Prasanna Sheela Mahavihara, meaning the monastery for the one who is happy by nature.

This monastery displays some fascinating clothes and jewelry of Guita Budhi lady every year on the full moon day of Shrawan. Even today, Guita Bahee monastery of Patan is considered to be the most important Danshalaa — perfect place for giving away all the best one can afford to the Buddhist saints on the Panchadaan Day.

 The number nine in Buddhist culture is a very significant number. It must be remembered here that nine Buddhist Chaityas shrine can still be seen well standing in the courtyard of the aforementioned monastery. It is interesting to note that there is a very old Buddhist tradition in Nepal according to which on the full moon day of the month Shrawan, the Nepalese people are advised to visit the nine different monasteries, changing the nine different dresses on the same day and, of course, to have also the nine different dishes to celebrate the occasions. It must be remembered here that this month of Shrawan according to Nepal Samvat (Era) is the ninth in the series of other months to follow round the year. The Newar people call this month Gunla, which is the most significant month for the entire Buddhist community of Nepal. According_ to the Buddhist tradition this month is the best for all kinds of religious rites and charity. One of the main reasons for this seems to be the seasonal fear. The month of Shrawan is generally considered to be very dangerous because of flood, epidemic disease, and many other havocs which are likely to break out in this very month. To get rid of these possible dangers, the Buddhists seem to have started the practice of symbolically seeking the shelter of Lord Buddha and thus, feel safe and sound.

7.Mha Puja-Worshiping inner self

Mha Puja is an annual ritual performed by the Newar community of Nepal. It is the most important festival in Newar community as it is considered as “New Year” or the ‘”worshipping of the self ” in Newari culture. During Mha puja people are said to be worshiped as god. This ritual is done for the purification and empowerment of the soul as a part of New Year celebration. It is performed on the time of Tihar a day after Laxmi puja and a day before Bhaitika. It is celebrated on the 3rd day of Tihar. As Mah Puja is celebrated only in Newar community, in this day people of other community celebrate Goru puja and GovardhanPuja.

In Newari language ‘Mha’ means our body .So, basically Mha puja is a day when we actually worship our body or inner self .Mha puja is the purification, strengthening and understanding of oneself.

Mha puja carries all the grandeur that a typical Newa festival or ritual possesses. Mha puja is conducted mostly in evening or in the afternoon to make sure that Mha puja of Aagandya (the family goddess) and Mha Puja of goddess Talejubhabani at the three place khwopa (Bhaktapur), Yen (Kathmandu), and Yala (lalitpur) have been conducted 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 Newari regime, the king, the priests and some high ranking Newars were able to verbally communicate with the goddesses through tantraism.

The regular Mha puja found in every Newar household is usually performed in the floor in the dining area .Newars residing outside Nepal miss the 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 or differ from family to family. Also it is celebrated for the good health and long lives of the soul. The day is also celebrated as a Nepal Sambat or the Newari New Year. The celebrations invoke prosperity and longevity for the worshipper. Mha puja and Nepal Sambat are also celebrated in abroad where Nepali people are settled. The element is also recognized as the symbol of the world .The mandala is symbolized as the world, fruits and sagun as the offering made by the earth. Moreover, the celebration and feasting by the family members with the lights around the mandala help to strengthen the family relationships.

The married daughters are not allowed to perform puja in their material home in some of the Newari culture. Also there are many Newars who celebrate this culture but there are only few Newars who doesn’t celebrate this festival. Hence, there is no other Newari festival is solely devoted to enriching oneself both physically and spiritually. Mha Puja is celebrated with as much vigor as any other important festival. According to Hindu religion, soul or the inner self never dies. There is a belief that in our inner self there is god in us. Also everybody worships his /her own mandala. Also the mandala is lighten up by itaa and red color .Each Mandalas is carefully prepared on the floor by the following a procedure. A set of closely spaced concentric circles are first drawn in each Mandala 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 thing with positive connotations and only materials that are considered clean. The circled signify completeness .On the top of the oil rings a beautiful artistic geometrical shape which constitutes the core of the mandala is created. The markings are done in the yellow potaye. On the outside is a large ring enclosing a smaller one with the abhir is spread along the various potaye lines with the respect to the worshipper and at the center of the mandala.

Everybody is concern about the long itaa which is believed that if the itaa is burn for a long time then the person’s life is long live but if the light is burnt fast then the life is short .Also A priest or a eldest female in the family in the home does this rituals and worship the house god to the Yamaraj. Also the lights are lightening up from the house gods to mandala to the Yamaraj. 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 the front of the row of the seats for the family members and elsewhere. The told number of the mandals exceeds the number of people in the household by three.

While the ceremony set up we place flower as a symbol of new broom, bamboo tray, and water pot as is the house god. At the last as the crow is drawn as a symbol of ever watching Yamaraj, the ambassadors of the death who is always ready to rake sinners to hell.

The Mha Puja is done in a special mandap (decorated by flowers, garlands, sweets, meat, lentil and fruits) for each, by being offered a Shagun (which consists of fried eggs, fish, fruits and local alcohol) by the female family member.

Even today, people are very enthusiastic to welcome the New Year. Every year, the day starts with a rally and the greeting of “NhuDayaBhintuna!” which means “Happy New Year”. Different program and functions are also organized in the Kathmandu Valley every year on this day. 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 and provides tasty sweet and sour fruit. Nepal Sambat was founded on October 20, 879 A.D. during the reign of Thakuri King, Raghavadeva. According to a mid-fourteenth-century Sanskrit chronicle an epoch-era was dedicated to Lord Pasupati (Pasupatibhattarakesamvatsarapravartkritah) during his reign. The arrangement of the food on the plate also represents a mandala, with a mound of beaten rice at the center surrounded by portions of eight side dishes. In addition, other food items are served to make a sumptuous feast.

After dinner, the plates and leftover food are left as they are overnight. The floor is swept clean the next day. So, Mha Puja is the most important and auspicious culture of the Newari people’s .It is the finest culture of the Newari. Mha Puja is the most unique festival of Newars as it is done at night and mainly done for the worship of the inner body and soul. It is mainly done at night and at the same time it lies in the Nepal Sambat, New Year of Newar. The arrangement of the food on the plate also represents a mandala, with a mound of beaten rice at the center surrounded by portions of eight side dishes. In addition, other food items are served to make a sumptuous feast.

This has led some historians to surmise that the foundation of the era was due to some religious event connected with the national shrine of Pasupatinath.

8.Samyak Mahadan

Samyak Mahadan, a thousand-year-old Buddhist alms-giving festival was celebrated from 26–27 February on a large open ground in the historic Nepalese city of Patan (now Lalitpur Metropolitan City) in the south-central part of Kathmandu Valley. The main focus of the festival is to honour the buddhas, particularly Dipankara Buddha, who, in a previous life, predicted the enlightenment of Shakyamuni Buddha. According to The Kathmandu Post newspaper, Samyak Mahadan was first celebrated in Kathmandu in 1015 CE (135 in the Nepalese lunar calendar) and is observed once every 12 years in Kathmandu, every five years in Patan, and every year in Bhaktapur, a city in east corner of Kathmandu Valley. This year, the celebrations in Patan marked its 472nd anniversary, with more than a million people reportedly taking part.

The festival brings together a wide cross-section of the Newar community, including lamas, musicians, artists, and farmers. During the celebrations, the city reverberates with the chants of lamas and Buddhist religious performances. The event showcases a variety of Newer Buddhist elements, with hundreds of images of Dipankar Buddha, and other buddhas and bodhisattvas, including Avalokitesvara and Arya Tara, and gifts of different types of food for the deities of the Buddhist cosmos.

“The festival is quite important for Buddhist Newars, as it has become a way of practising daan (an act of giving and sharing) dharma. A festival that also has, over the years, nurtured our faith,” said local resident Sabita Dhakwa. “We were lucky as we took an inside route, so we didn’t have to wait in the line for long. But many people had already arrived before us, fearing that the queue would have them standing for hours.”

The Samyak Mahadan festival in Patan is organised by Hiranya Varna Mahavihar, informally known as the Golden Temple, with funding from the Ittilihane Samyak Mahadan Ayojak Samittee, a unit of the Mahavihar. They form an organising team with a diverse network of people, from Chitrakars to Rajkarnikars, for the celebration.  “The Rajkarnikars make matha rotis for the festival, and the Chitrakars are given works related to decoration and paintings of deities,” said Hira Ratna Shakya, a resident of Nagbahal, in the city of Lalitpur. (The Kathmandu Post) “It takes around two to three million [rupees; US$26,000] to organise the festival for the organising team,” said Pushpa Raj Bajracharya, one of the festival oranizers, who also served as a priest in the Mahavihar for a month this year.

Bajrachariya explained the preparations for Samyak Mahadan: “Every month the Vihar appoints two priests. One a young boy who should have just finished his chudakarma ceremony, a coming-of-age festival, and the other an adult who becomes the assistant priest for the boy, bafacha.” Bajrachariya further said that 12 assistant priests together coroodinated various groups of participants, and organised a sangha bhoja (feast) in Nagbahal at the end of the lunar calendar.

According to The Kathmandu Post, Samyak Mahadan used to be celebrated annually until 1805, when, due to a lack of resources, social group Samyak Guthis began organizing the festival once every five years. Bikash Ratna Dhakwa, a co-organiser of the festival, recounted the story behind the origins of Samyak Mahadan: “It is believed that during the time of king Bhaskar Dev, a Thakuri ruler, one of his sons, Bharibharo, was a poor king. He was poor because he was generous to his people. But to hide the fact that he was poor from his people and his wife, he used to fill his storehouse with cow dung and lock it, telling people he had treasures inside. Then, one day, because of his faith and kindness, the dung turned into gold. Amazed with the incident, Bharibharo organised the Samyak festival to share his wealth with the people. It is believed that we have been celebrating the festival since then.”

Nepal attracts visitors keen to explore its diverse scenery – from jungles to high mountain peaks, to discover its fascinating wildlife and delve into its rich cultural heritage.

Weather in Nepal
When is the monsoon in Nepal?
When is the best time to visit Nepal?
When is the best time to visit Kathmandu?
When to go trekking in Nepal
Festivals in Nepal

The country has much to offer all year round. Differences in the seasons determine where’s good to go at any given time of year – meaning the best time to go to Nepal goes hand-in-hand with the activities on your wishlist.

Weather in Nepal

Nepal is broadly temperate, with four main seasons centred around the summer monsoon from June to September. The build up to the monsoon is stiflingly hot with afternoon clouds and rain showers. The subsequent monsoon brings relief with a drop in temperatures and the heavy rains bring the countryside into bloom.

While winter is mostly clear and stable it can also be seriously cold in trekking areas. Spring sees warm weather, while the months of autumn are clear, dry and fresh after the recent rains.

Each season has its charms and each offers something different to travellers exploring this wonderful Himalayan country.

When is the monsoon in Nepal?

Nepalis welcome the monsoon, the timing of which may vary by a few weeks every year, but typically begins in mid-June and peters out in the last weeks of September.

During these months, expect to see heavy rains every day, especially in July and August. During June and September, rain is considerably lighter. The good news is that monsoon rains usually only last for a couple of hours and their timing is quite predictable. So it’s still possible to enjoy a great trip to Nepal during the monsoon – all you need to do is choose your destination and itinerary carefully, especially if trekking is top of the list.

The monsoon doesn’t affect all of Nepal equally. Areas in the Himalayan rain shadow, such as Dolpo and Humla in western Nepal and the Mustang region north of Annapurna, are spared the drenching other areas receive. The area of Pokhara is the wettest part of Nepal during monsoon.

The main thing to remember about the monsoon season is that you need to be flexible with your travel plans. In some areas, flights may be delayed or cancelled due to heavy rains. Landslides can happen, causing road closures. Always check with your hotel or guest house before heading on a road trip during monsoon season. They should be able to find the most up-to-date information about road conditions. Bring appropriate waterproof clothing and keep your electronics in waterproof bags if you’re out and about.

And bear in mind, when the rain stops it will still be hot and sunny, so you can still get out and discover the country during the monsoon season.

When is the best time to visit Nepal?

The best time to visit Nepal depends on what you plan to do while in the country. Fall/autumn and spring are the most popular times to visit for hikers, climbers and mountaineers. At this time, clear skies and pleasant temperatures create the ideal conditions for adventures in the mountains.

Low season (which coincides with the monsoon season) can be an option if you’re on a budget. Firstly, you’re likely to find discounts on accommodation and tours – plus, you won’t have to deal with crowds. Secondly, if you don’t plan on hitting the Himalayas, monsoon season can be a great time to visit.

Spring is a good time to visit Nepal’s valleys and forests. March marks the start of the blooming season in many parts of the country and large areas are covered in bright pink rhododendrons – Nepal’s national flower. This is also a great time to explore centres of Buddhist culture and architecture, such as Tengboche monastery.

You can have a fabulous travel experience in Nepal during the winter. Low humidity and minimal chances of rain make this season great for travel photography and low-altitude hikes.

When to visit Nepal in winter

Winter in Nepal is cold, but cold temperatures are balanced by brilliant sunshine and clear blue skies. It can be a wonderful time for the more experienced trekker to tackle the mountains. Winter weather in Nepal is also perfect for taking photos that capture the country’s stunning natural beauty.

Visiting Nepal in December – February

In terms of the weather, winter is the perfect time to visit Chitwan National Park, a great destination for jungle walks and safari expeditions. The park is home to Bengal tigers, elephants, rhinos, and more than 500 bird species. For the best chances of spotting wildlife, plan your trip around January or February. It’s worth noting, however, that this is one of Nepal’s most popular destinations, so unless you opt for the rainy season for a trip to Chitwan, you’ll be rhino spotting with a whole lot of other visitors. Bardia National Park, northwest of Nepalgunj, is a quieter alternative and offers the best chance to see tigers in Nepal.

The cold season is also a good time to spend a few days exploring Bandipur. This charming town will catch your eye with its traditional wooden architecture, busy markets, and scenic trails. The town is a five-hour drive from Kathmandu, which makes it a convenient getaway if you get tired of the capital’s hectic pace.

Speaking of Kathmandu, winter is a great time to layer up and explore the old city. Low temperatures are the perfect excuse to sit at a café in Thamel and enjoy a glass of Nepali tea, which comes in many varieties, or a cup of Nepal’s own-grown coffee.

The winter months are generally dry and settled, so it can be a good time for trekking – although it is inevitably colder. There can be snow at 2500m – sometimes lower, while conditions can mean passes over 4000m are uncrossable. You’ll also need appropriate gear for cold temperatures and heavy snowfall if trekking at high altitudes. Challenging conditions aside, if you’re an experienced trekker this can be a wonderful time to be on the mountains, with far fewer trekkers venturing out. At lower altitudes it can feel more like spring already.

When to visit Nepal in spring

Spring is one of the most popular seasons to visit Nepal. Snowfall begins to die down around March and makes it easier to move along hiking trails, so this is a fairly busy time in Nepal’s high-altitude destinations, although not as busy as in autumn/fall. But hiking and climbing are not the only things to do in the spring. In general, this is a great time to discover nature in Nepal.

Visiting Nepal in March – May

April is peak time for travellers heading to Everest base camp and the Annapurna circuit. These months are also a popular time to do short treks in the Nepalese countryside, for example at Ghorepani and Poon Hill or Mardi Himal.

But the options don’t end there: you can also explore lesser-visited destinations, such as the tea plantations in Ilam, in eastern Nepal. There’s also Panch Pokhari, a remote high-altitude wetland area home to five glacial lakes. Mountain scenery could also be your stunning backdrop at one of Nepal’s yoga retreats.

By May it is getting hotter and hazier and the weather is somewhat unsettled, with afternoon storms quite common. Go high if you’re trekking and expect rain, especially in the known wetter regions, such as Annapurna and the far eastern parts of the country.

When to visit Nepal in summer

Summer brings the monsoon rains to most of Nepal. At this time of the year, Nepal’s climate is hot and humid, so the rains bring a refreshing break from the heat. But although Nepal is generally wet, the mornings are often clear and the countryside is bursting with colour – vivid green forests and rice terraces and bright wildflowers.

What’s more, summer is a pleasant time to go to Nepal if you want to avoid big crowds and peak season prices.

Visiting Nepal in June – August

Early summer is a fantastic time of year to discover Kathmandu’s historical heritage, without the crowds. And if you get caught in the monsoon rain (mid-June to early Sept), you can always wait for it to pass at one of the many cafés and tea houses.

If you’re into landscape or wildlife photography, early June is the time to see the spectacular landscapes at Shey Poksundo (She-Phoksundo) National Park. This is the country’s biggest national park, and as such, it’s home to hundreds of animal and plant species. You may even be able to spot endangered species here, such as Himalayan black bears, snow leopards and blue sheep.

Most people who visit Nepal for its superb trekking opportunities avoid the monsoon. Downpours can render trekking paths too slippery and muddy – plus, there are leeches to contend with! Mountain views may be obscured and general travelling around can prove problematic.

That said, you don’t need to rule out trekking altogether. Avoid wet areas, such as Annapurna and the far east of Nepal and stick to parts where the monsoon is weaker instead. The far west and areas in the Himalayan rain shadow are relatively sheltered. These include Dolpo, Humla and the mystical Mustang region north of Annapurna.

Mustang, home to Kali Gandaki Gorge, which at 8,270 feet (2,520 metres) is the deepest gorge in the world. Other must-sees in the area include villages such as Marpha (also known as the Apple Capital of Nepal) and Kagbeni.

Just remember, if you are travelling to Nepal for trekking expeditions, allow for sudden changes to your itinerary. The rain can affect transport, with delays and cancellations possible. Check road conditions before you venture out and bring waterproof clothing.

It’s as well to bear in mind, when the rain stops it will still be hot and sunny, so you can still get out and discover the country during the monsoon season.

When to visit Nepal in fall/autumn

Fall or autumn is one of the best seasons to travel to Nepal. From October it’s generally dry and skies are clear, which is why climbers and hikers love this season.

Daytime temperatures during the day at high altitudes are pleasantly cool for walking, whereas it’s hotter lower down. At night it’s getting colder high up but it’s unlikely to be too severe.

You’ll also have the chance to enjoy some of Nepal’s biggest festivals, such as Dashain (Desain, or Dashera) and Tihar (Tihaar), important Hindu festivals.

Visiting Nepal in September – November

The period after the monsoon, around September to early October can be unpredictable. If the rains have finished you’ll be blessed with mild temperatures and clear skies, which is why fall or autumn can be one of the best seasons to travel to Nepal. Trekking trails are also quiet – a joy for hikers and mountaineers. If you’re unlucky though, the monsoon may not have quite tailed off yet. In that case it could be hot and sticky and you may get caught in heavy showers – or even snow. Also those stunning mountain views could be shrouded in clouds.

Mid-October to mid-November is the best time for serious climbing and mountaineering in Nepal. But this also means that from September it’s the busiest time in the Himalayas. If you’d rather avoid the crowds, consider less popular destinations and activities:

Nagarkot is one of the most photogenic places in Nepal. Temperatures may be chilly in the early morning and late evening, but visibility is great and you’ll enjoy panoramic mountain views.

A multi-day rafting or kayaking trip along Sun Kosi (Sun Koshi) River or Ghaghara River. These trips are a great way of seeing the country and staying active at the same time.

The Gokyo Lakes trek, where you’ll enjoy dramatic views of some of the world’s highest mountains.

Cycling in the Kathmandu Valley and southern Nepal. The Terai lowlands are a fantastic destination for a two-wheel holiday. And they’re suitable for cycling beginners too.

When is the best time to visit Kathmandu?

Generally speaking, September to November is the best time to visit the city. At this time of the year, you’ll find dry weather, clear skies, and plenty of cultural events. But in fact, there’s no wrong time to visit the city.

Kathmandu weather is relatively mild compared to other parts of the country. The average annual temperature in Nepal’s capital city is a pleasant 18°C. January is the coldest month in Kathmandu (average 9°C). The hottest month is June with average temperatures of 23°C, and the wettest is July with more than 15 days of rain in the month. If you want to avoid rainy weather, November is your best bet.

The Kathmandu Valley is not as affected by monsoon rains as other parts of the country. Some flooding may happen here and there, but it shouldn’t affect your sightseeing plans. Remember that monsoon rains only last a few hours. Plan your activities around this, and you should have no problem visiting Kathmandu during the rainy season.

When to go trekking in Nepal

If you’re interested in high-altitude treks, it’s best to avoid the coldest winter months unless you’re experienced with cold weather conditions and have the necessary gear. Between December and February, heavy snowfall can make some trails and roads dangerous or impossible to cross.

On the other hand, spring – and the period before winter, bring dry and warm weather. These seasons are the best for high-altitude expeditions such as those to Annapurna, Everest, or Langtang.

Trekking in Nepal doesn’t always have to involve great heights. There are many short and lower-altitude hikes you can do around the Kathmandu Valley. A trek on the forested mountain of Phulchowki (Phulchoki) will take you from subtropical vegetation through Nepal chestnut, evergreen oaks and, of course, rhododendron. The unspoiled forest is one of the best places in Nepal for butterfly-spotting and birdwatching.

Or you can choose the Champadevi trek and go on a discovery journey of Tibetan monasteries.

These treks can be done all year round, except for the rainy season. For safety always go with a group when going on walks in the Phulchowki forest, as there have been robberies in recent years. And stick to the trails – anti-personnel mines were laid during the conflict in this region and you can’t be 100% sure that they’ve all been removed.

Read more on trekking: where to go and when, accommodation, remote and restricted areas, organised treks and trekking independently, equipment, safety – and more.

Festivals in Nepal

The weather is not the only factor when thinking about when to go to Nepal. This Himalayan nation has a rich history, which can be discovered through its festivals. Nepal’s festival calendar fills every month of the year with colourful celebrations that offer interesting insights into the local culture. Here are some things you should know about festivals in Nepal:

The exact date varies from year to year. This is because it is calculated based on the lunar calendar.

Many Nepali festivals last several days. For example, Holi can last for a whole week, and Dashain runs for 15 days.

Although there are festivals all year round, September to November is considered “festival season”. If you’re interested in the local culture, this is the best time to visit Nepal.

Nepal’s five biggest festivals are Dashain (Sept/October), Holi (early spring), Nepalese New Year (which usually falls in April), Tihar (November), and Teej (Tij), a women-only celebration usually held in late summer.

The majority of festivals have spiritual or religious origins. As a visitor, you’re welcome to observe – just remember to be respectful.

Nepal is a multicultural nation. Some festivals are celebrated all over the country, but others are only observed by certain ethnic groups. Also, the rituals and celebrations can vary from community to community.

Festivals are a great opportunity to try traditional Nepalese food. Sweet treats are everywhere during the Tihar festival. If you’re around for Holi, you’ll want to try dahi balla, or lentil fritters topped with yogurt and chutney. They’re addictive! Some of these delicacies are only prepared once a year, so don’t miss your chance.

Sherpa also called Sharwa, who are one of the 59 indigenous peoples in Nepal. According to linguists, the term Sherpa means easterner; comes from the Tibetan language. Sherpa are famous mountaineers, from northern belt of Solukhumbu district. The ancestral territory of Sherpas lies in the valley between the Dudh Koshi and Sun Koshi Rivers, the original habitants of hilly regions of Solukhumbu district, situated in the lap of the Everest, the world’s highest mountain. Sherpa densely inhabit in Solukhumbu, Dolakha, Sindhupalchok, Rasuwa and eastern Taplejung districts including in Kathmandu valley. In addition to Nepal, Sherpa are also found in Bhutan, India and Tibet. However, the largest concentration of Sherpas is found in Nepal, especially in Solukhumbu district.

Sherpa are famous in the world as they have been able to set the world record of different kinds relating to the mountaineering such as world’s fastest climber, the youngest climber, first person to climb, without oxygen climber, many times climber to the world’s highest peak—Mt. Everest 8,848 meter and so forth. They have been able to do so, as because they are the indigenous people who were born and raised in the high altitude on the lap of the Himalayas. There is different opinion in regards to the origin of term Sherpa and the community. Sherpa, as per the Tibetan language, Sherpa is derived mainly from two terms Shyar, which means east and ‘Ba’ means the habitat. Therefore, Sherpa, or Sharwa means the people from the east. The Sherpa is a modified version of Shyarba.

They have a distinct language, language, religion and culture. They follow Buddhism and their culture, rituals, festivals, festivities and customs all are based on the Buddhist religion. They are devout Buddhists and have Gompas in their villages. Lhosar, the New Year festival, is the major festival celebrated with much fanfare. They cremate their dead. They greet their guests with khada scarfs. Chhewa is performed for the dead. Tourism, trade and farming are the major occupations of the Sherpa.

With a few difference, the culture, lifestyles, customs and rituals of Sherpa resemble Tibetan. Sherpa from birth, marriage, to the death, the Lama Tibetan priest play significant role. After the death of a person, the lama recites the sacred text and designates the auspicious occasion for cremation. Sherpa cremate or bury the dead as per the instructions of the lama. The ceremonies related to death are over within forty-nine days.

The houses of Sherpa are two storied with roofs of wood or stone. The Sherpa live on the second floor of the house. Their dress is similar to Tibetans. They are animists and worship the mountains, lakes and forests as the abode of gods, goddesses or souls and spirits. The major traditional occupation of Sherpa is animal husbandry. They also grow crops like potato. However, the thriving profession of today is tourism, trekking and mountaineering. Trade and business are also the traditional activities of Sherpa. Tourism has brought about a radical change in the life of Sherpa.

LOCATION

Sherpa is mainly live in the Khumbu and Solu Khumbu regions that lie to the south of Mount Everest. Sherpas also live to the east of this area in Kulung. In addition, Sherpas inhabit the valleys of the Dudh Kosi and Rolwaling Rivers west of Solu-Khumbu, and they are also found in the Lantang-Helambu region north of Kathmandu. Kathmandu itself has a sizable Sherpa population, while small numbers of Sherpas can be found throughout Nepal, even in the Terai. Sherpa communities are also present in the Indian state of Sikkim and the hill towns of Darjiling and Kalimpong. The Sherpas are small in stature, relatively fair in complexion, with the distinctive facial features associated with peoples of Tibetan origin.

The Sherpas live on the flanks of the hill masses that jut south into Nepal from the crestline of the high Himalayas. Rivers such as the Dudh Kosi and Bhote Kosi have carved deep gorges into the mountains, leaving a complex terrain of steep ridges and narrow valleys. Wherever Sherpas are found, their settlements lie at the highest elevations of any human habitation. In Khumbu, their villages are found between 10,000 to 14,000 feet (approximately 3,000 and 4,300 meters). Winters at this altitude are severe, with snow covering the ground between November and February. No work can be done in the open. Most able-bodied Sherpas descend to lower elevations for the winter, leaving only the elderly in the villages. February sees the onset of spring, with warming temperatures and clear skies. People return to their villages for the New Year festival in late February, and the next three months are spent preparing fields and sowing crops. Summer temperatures vary according to altitude. At Nauje village (elevation 11,287 feet or 3,440 meters) in Khumbu, the July mean temperature is 54° F (12° C). May to August is the rainy season, with most of Nauje’s annual precipitation of approximately 41 inches (105 centimeters) falling during this period. August to November heralds another period of fair weather, when the harvest is gathered in.

LANGUAGE

The language of the Sherpas, called Sherpa or Sherpali, is a dialect of Tibetan, although it has borrowed heavily from neighboring languages. It belongs to the Tibeto-Burman branch of the Sino-Tibetan language family. The Sherpas use the Tibetan script for writing. Sherpas use Nepali in their dealings with other peoples.

FOLKLORE

A unique element in Sherpa folklore is the Yeti, better known in the West as the “Abominable Snowman.” According to one tale, Yetis were far more numerous in the past and would attack and terrorize local villagers. The elders of the village decided on a plan to eliminate the Yetis. The next day, the villagers gathered in a high alpine pasture and everyone brought a large kettle of chāng (maize beer). They also brought weapons such as sticks and knives and swords. Pretending to get drunk, they began to “fight” each other. Towards evening, the villagers returned to their settlement, leaving behind the weapons and large amounts of beer. The Yetis had been hidden in the mountains watching the day’s events. As soon as the villagers left, they came down to the pasture, drank the rest of the beer, and started fighting among themselves. Soon, most of the Yetis were dead. A few of the less intoxicated escaped and swore revenge. However, there were so few left that the survivors retreated to caves high in the mountains where no one would find them. Occasionally, they reappear to attack humans.

RELIGION

The Sherpas belong to the Nyingmapa sect of Buddhism. The oldest Buddhist sect in Tibet, it emphasizes mysticism and incorporates shamanistic practices and local deities borrowed from the pre-Buddhist Bon religion. Thus, in addition to Buddha and the great Buddhist divinities, the Sherpa also have believe in numerous gods and demons who are believed to inhabit every mountain, cave, and forest. These have to be worshiped or appeased through ancient practices that have been woven into the fabric of Buddhist ritual life. Indeed, it is almost impossible to distinguish between Bon practices and Buddhism.

Many of the great Himalayan mountains are worshiped as gods. The Sherpas call Mount Everest Chomolungma and worship it as the “Mother of the World.” Mount Makalu is worshiped as the deity Shankar (Shiva). Each clan recognizes mountain gods identified with certain peaks that are their protective deities.

The day-to-day religious affairs of the Sherpas are dealt with by lamas (Buddhist spiritual leaders) and other religious practitioners living in the villages. It is the village lam a, who can be married and is often a householder, who presides over ceremonies, and rituals. In addition, shamans (lhawa) and soothsayers (mindung) deal with the supernatural and the spirit world. They identify witches (pem), act as the mouthpiece of gods and spirits, and diagnose illnesses.

An important aspect of Sherpa religion is the monastery or gompa . There are some two dozen of these institutions scattered through the Solu-Khumbu region. They are communities of lamas or monks (some-times of nuns) who take vows of celibacy and lead a life in isolation searching for truth and religious enlightenment. They are respected by and supported by the community at large. Their contact with the outside world is limited to the annual festivals to which the public is invited, and the reading of sacred texts at funerals.

MAJOR HOLIDAYS

The major festivals of the Sherpas are Losar, Dumje, and Mani Rimdu. Losar, which falls towards the end of February, marks the beginning of the New Year in the Tibetan calendar. It is celebrated with much feasting and drinking, dancing, and singing.

Dumje is a festival celebrated for the prosperity, good health, and general welfare of the Sherpa community. It falls in the month of July, when the agricultural work is complete, the trading expeditions to Tibet have returned, and the Sherpas are preparing to take their herds into the high pastures. Over a seven-day period, Sherpas visit their local monasteries and offer prayers to their gods. There is much eating and drinking, and members of the younger generation participate in singing and dancing.

The colorful Mani Rimdu celebrations are held four times a year, twice in Khumbu (at the Tami and Tengboche monasteries) and twice in Solu-Khumbu (at the Chiwong and Thaksindhu monasteries). Monks in colorful costumes and elaborate masks impersonate gods and demons and perform religious dances intended to scare the evil spirits.

Feasting and drinking accompany all Sherpa festivals and celebrations except for Nyungne. This is a penance for sins committed during the previous year. For three days, laypeople abstain from drinking and dancing and may even undergo a complete fast. They visit the gompa to recite sacred texts with the lamas, or repeat the mantra Om Mani Padme Hum . The principal mantra of the Buddhists, it is also found inscribed on prayer wheels. It has many interpretations, one of which is “Om, the Jewel of the Doctrine is in the Lotus of the World.” Monks and nuns keep to the restrictions of Nyungne for two weeks.

RITES OF PASSAGE

The name-giving ceremony of a Sherpa child is an important event. The local lama (Buddhist spiritual leader) is informed of the birth and the time that it occurred. On the basis of this information, the lama determines the child’s name and when the naming ceremony should take place. Children are often named after the day of the week on which they were born. Thus a baby born on Friday would be called “Pasang” (the Sherpa word for “Friday”). The lama, relatives, and neighbors are invited to celebrate the name-giving at a feast.

Children are usually brought up by their mothers, as the men are often away from home for much of the year. Young girls are introduced to household chores at an early age, while boys tend to have greater freedom for leisure and play. Boys undergo an initiation ceremony between seven and nine years of age, which is presided over by the lama and accompanied by feasting and drinking.

For the wedding ceremony ( z endi), the boy’s family dress in their best clothes and go in procession to the girl’s house. There, they are entertained with food and drink and are expected to dance and sing in return. They visit houses of relatives, where the procedure is repeated. The feasting lasts for a day and a night, before the party returns home with the bride. The actual marriage is observed by putting a mark of butter on the forehead of the bride and groom. The bride is given a dowry by family and friends that usually consists of rugs, woolen carpets, yak-wool mats, and even cattle.

At the time of death, the body is washed and covered with a white shroud. The lama cuts off a lock of hair from the corpse so that the life breath (pran) of the departed may leave the body, and reads from the sacred texts. The lama decides if the deceased is to be buried, cremated, or given a water-burial. The lama also decides when to remove the corpse, which may not occur for several days. The body is seated on a frame and taken for cremation or burial. The funeral procession is accompanied by flags and novice lamas blowing conch shells and playing drums and cymbals. After death, the family performs rites for the benefit of the departed and undertakes a ritual purification of the home. Sherpas believe that the soul remains near the house for forty-nine days, and on the last of these days a grand feast is held to complete the last of the funeral rites.

RELATIONSHIPS

The Sherpas’ most important rule of hospitality is that a visitor must not leave the house unfed or without a drink. Guests are entertained with Tibetan tea or beer. Visitors of high standing will be served a snack, or even a complete meal. Unlike some communities in South Asia, guests in Sherpa homes have complete access to both the kitchen and the area set aside for worship.

LIVING CONDITIONS

Sherpa villages cling to the sides of sheer mountain slopes or sit on top of steep escarpments. Sherpa settlements range from villages with a few houses to towns such as Khumjung or Namche Bazaar with more than a hundred houses. In the higher elevations, a house is usually built in the middle of its owner’s fields. Where more flat land is available, however, houses are clustered together in a group at the center of the village’s agricultural land. Larger villages may have a community temple, a community mill, and religious monuments called stupas and chorten . There are few proper roads, and villages are connected by tracks and trails. Goods are transported by pack animals or on the backs of the people.

Sherpa houses have two stories and are built of stone. The roofs are flat and usually made of wood, weighted down by heavy stones. The lower level is used to house livestock, fodder, food, and firewood, while the upper story holds the living quarters. The floor of this room is wooden, covered with carpets and rugs. There is no furniture; platforms and benches are used for sitting and sleeping. A small area of the house is set aside for an altar. Incense and butter lamps are kept burning before the shrine.

FAMILY LIFE

Sherpa society is divided into a number of clans called ru . A person is required to marry outside his or her clan. Although there is no ranking of individual clans, they fall into two groups, the khadeu and khamendeu . The former are of higher status and anyone marrying into the lower group loses this standing.

Sherpas choose their own marriage partners. The marriage process is a lengthy one that may stretch over several years. Following a betrothal, the boy has the right to live with his fiancée in her parents’ house. This arrangement may continue for several years, during which the relationship may be broken off. Once the respective families feel that the marriage will be successful, a ceremony is carried out that formally confirms the marriage negotiations. Several months or even years may pass again before the wedding date is fixed.

Sherpa families are small by South Asian standards. The nuclear family is the norm in Sherpa society, with households consisting of parents and their unmarried children. A newly married son is supposed to receive a house on completion of the marriage. Interestingly, a man does not return home until he has a child; he lives with his in-laws until such time as his wife gives birth. Most marriages are monogamous, although fraternal polyandry (having more than one husband) is permitted and is even considered to be prestigious. According to this practice, two brothers marry the same woman. Divorce is quite frequent among the Sherpas.

CLOTHING

Sherpa dress is similar to that worn by Tibetans. Both men and women wear a long inner shirt over a pant-like garment, both made out of wool. Over this, they wear a thick, coarse, wraparound robe (bakhu) that reaches to below the knees and fastens at the side. A sash is belted around the waist. Both males and females wear high, woolen boots with hide soles. The uppers are colored maroon, red, and green (or blue), and the boots are tied on with colored garters. An unusual feature of women’s dress is the multicolored striped aprons worn to cover the front and back of the bodies below the waist. Both married and unmarried women wear the rear apron, while the front apron is worn only by married women. Various ornaments and a distinctive cap called a shyamahu complete the dress of the Sherpa woman.

Traditional Sherpa dress is rapidly disappearing among Sherpa men. Many younger men who have worked for mountaineering expeditions wear Western-made high-altitude clothing.

FOOD

The Sherpa diet is dominated by starchy foods, supplemented by vegetables, spices, and occasionally meat. In addition, Sherpas drink Tibetan tea (tea served with salt and butter) at all meals and throughout the day. A typical breakfast consists of Tibetan tea and several bowls of gruel made by adding tsampa, a roasted flour, to water, tea, or milk. Lunch is eaten in the late morning and may include boiled potatoes which are dipped in ground spices. Sometimes a stiff dough made from a mixture of grains (sen) is eaten with a thin sauce made from spices and vegetables, or meat if it is available. A typical dinner is a stew (shakpa) consisting of balls of dough, potatoes, and vegetables. Dairy products, especially butter and curds, are important in the Sherpa diet. Sherpas eat meat, but as practicing Buddhists they will not kill animals themselves.

A favorite beverage of the Sherpas is chang, a beer made from maize, millet, or other grains. This is consumed not only at meals, but also at most social and festive occasions. It has considerable symbolic and ritual significance in Sherpa society.

EDUCATION

Although primary schools are slowly being introduced into Sherpa areas, few Sherpas have any formal schooling. As might be expected, literacy rates (the percentage of people who can read and write) are low, as are parental expectations for their children.

CULTURAL HERITAGE

The Tibetan tradition of religious dance-dramas known as ‘ cham can be seen in the Mani Rimdu festivals of the Sherpas. Elaborately choreographed, with monks dressed up in costumes and masks, the Mani Rimdu dances enact the triumph of Buddhism over the demons of the Bon religion. The temple orchestras that accompany these dramas are unique in the makeup of their instruments, which include drums, cymbals, handbells, conch shells, 10-foot (3-meter) telescopic horns, large oboes, and flutes made from human thighbones. The distinctive chant used by monks in their religious observances is also in the tradition of Tibetan sacred music.

EMPLOYMENT

Traditional Sherpa economic activities were centered on agriculture and trade. At lower elevations, such as in Solu-Khumbu, where conditions allow cultivation, Sherpas raise maize, barley, buckwheat, and vegetables. Potatoes were introduced to the Sherpas only eighty years ago but have now become the mainstay of their diet. In Khumbu, with its higher altitudes, farming gives way to pastoralism. Khumbu Sherpas raise cattle and the yak, a cattle-like animal that does well at higher elevations. Yaks provide wool and milk by-products such as butter, which are sold or bartered for grain. Hybrids of domestic cattle and the yak are are used as pack and plow animals.

Trade between Nepal and Tibet is of considerable historical importance in the region. Sherpas, because of their location and ability to handle high altitudes, have traditionally played a major role in the trade that moves through Nangpa La and other passes across the mountains. Salt, sheep’s wool, meat, and yak are still brought from Tibet into Nepal, in exchange for food grains, rice, butter, and manufactured goods.

The Sherpas’ reputation as excellent porters and guides on mountain-climbing and trekking expeditions has brought them a new source of income and, for some Sherpas, a comfortable living.

SPORTS

Sherpas enjoy playing cards and gambling with dice. Wrestling and horseplay is popular among both boys and girls.

RECREATION

Sherpa entertainment and recreation is largely limited to their traditional pastimes of singing, dancing, and drinking beer.

CRAFTS AND HOBBIES

Sherpas rely on the artisan castes to provide the material necessities of life. Some Sherpas have developed skills in religious painting and in liturgical (religious) chanting. The Sherpas have a tradition of indigenous folk songs and dancing.

SOCIAL PROBLEMS

Sherpa society has a high incidence of alcoholism and related medical problems. Similarly, although the situation is beginning to change, the lack of education among the Sherpas reflects to a large extent their isolation and the low level of development in Nepal as a whole. Tourism has provided many Sherpas with wealth, but serious environmental damage has occurred with its development. Inflation, increasing dependence on a tourist-based economy, problems with drug-running, and the migration of wealthy Sherpas to Kathmandu are all indications of a changing Sherpa society.

The Ghandruk Trek (sometimes also referred to as the Ghandrung Trek) is a great trekking option for those who are in Nepal for a shorter time or want to combine a relatively short trek with other activities in Nepal.

Ghandruk, the famous Gurung village at 2,010m (6,600ft), is located northwest of the lakeside city of Pokhara. It is accessible in one day, with a four to five hour walk after a short ride from the city. Given that the small village is on the much used trail to the Annapurna Sanctuary or the Annapurna Base Camp (also called ‘ABC’ by trekkers), it claims to be the most visited trekking area in Nepal, and is widely known and popular among international visitors. After opening the Pokhara-Baglung highway in the mid 1990s, Ghandruk has seen a gradual increase in domestic tourists as well.

Highlights of Ghandruk

Trek through the beautiful rhododendron forests of the lower Annapurna Region
Visit the Gurung village of Ghandruk, with views of Annapurna and Fishtail
This is one of Nepal’s best short treks, taking you through picturesque villages while offering epic Himalayan views

Popular Route

With easy access by road, followed by a short hike of just five hours, and with only a mild physical challenge, Ghandruk as a travel destination is a comfortable bargain. The first leg of the journey begins in Pokhara from where you can drive your own vehicle or hire one or, catch a bus, for the initial 55km trip along the Pokhara-Baglung highway. The road goes up and down with many switchbacks past notable towns like Hyangja, Phedi, Naudanda and through a foggy pine forested highland called Lumle, then down a curvy road to Nayapul, where the hike begins. A steep slope leads to a suspension bridge (the actual naya pul, or ‘new bridge’, when it was built years ago) over the Modi Khola (river). For a half hour, you walk along the Modi Khola to the brisk bazaar of Birethanti.

Old Trail

As you follow the wide path, the river Modi still close to your right roars past going south around the contour of the hill. Where the wider path (a new seven kilometer fair weather road) heads straight up, you’ll see a small placard that reads ‘Old Trail’ pointing a little to the right, to a narrow trail that runs along the riverbank. It’s nothing to get confused about, even if you are a first timer . Both routes converge way up at Syauli Bazaar. If you wish to confirm, the locals around will readily help you out. Naturally, you’ll want to walk the old trail

To your left, the hills continue upwards until both the routes meet on the horizon. After something like an hour, you leave Lamakhhet (literally ‘Lama’s Field’), pass a birch forest and arrive at Syauli Bazaar, a small settlement of Gurungs and Magars. There you’ll find a number of shanty houses, tea stalls, and inns. After Syauli Bazaar, the trail runs along the contour of the mountain to the left. The Modi valley, below, keeps you company on the right. All along, the trail winds through terraced fields that flank you on either side; they then gently drop in perfect symmetry to the banks of the Modi at the foot of the hill. From here on, the trail is paved with uneven stones and becomes steeper. The ever-changing and magnificent mountain landscape is beautifully distracting. A word of caution here, as you haul yourself up the uneven and jagged stone stairs that keep you company from here: keep a wary eye on those stone steps and on the copious mule droppings.

As you carry on up the steep path, you’ll have a closer view of Machhapuchhre, or ‘Fish Tail’ peak at the north, if weather permits. The day we were there, heavy monsoon clouds and haze allowed us only the tip. As the name suggests, the snow-capped peak rearing its two pronged crest truly bears resemblance to a fish’s tail. As you approach a small settlement called Chane, the steepness eases up. Save for a handful of tea houses, Chane otherwise dons an isolated look. After a short while, the trail leads through a jumble of rocks and boulders, the aftermath of a huge landslide that came down in 1995, according to a local villager I spoke with. About a half hour later as you crest a ridge, you will find the path well paved with stones and stairs at irregular intervals. Thereafter, the trail follows the contour of the hill past lush green trees.

There are steel railings along the well-paved wide stone path, which led Bryn Thomas, in his book Trekking in the Annapurna Region, to remark that “The path is reminiscent of remaining parts of the Inca Trail that trekkers still follow on the way to Machu Picchu in Peru.” These railings—on the way to Machhapuchhre in Nepal—continue only for a short stretch, however. The last leg of the hike involves yet more stone steps that lead steeply up the hillside. It seems that the Gurungs like to pave their trails with big stones. A wayside sign reads ‘Ghandruk: 2010m’, as you enter the village. The big Gurung community hugs the hillside gradient and sprawls out in a split-level fashion. Check into a lodge or an inn. They are found at almost every corner. Note that while Ghandruk is a predominantly ethnic Gurung village, other residents include the artisan castes and ethnic Magars. The majority is Buddhist, others are Hindu.

View from Ghandruk Village

The views from Ghandruk are awesome. At the east, terraces drop dramatically into a deep gorge carved by the glacier-fed Modi River. Above the fields, the densely forested hill soars high. That small cluster of dots on the hillside across the valley is Landruk. One route through these hills is popularly called a “loop trek”, whereby trekkers on return from Ghandruk go down the eastern side of the valley through Landruk, Pothana, Deurali, and Dhampus to Phedi at the very top end of the Pokhara valley. To the west, the hills roll up and over, through a high forest, to the famous trekking spots of Ghorepani and Pun Hill. And, looking south, your eyes drop down into the deep valley where the Modi River winds along towards Birethanti and Nayapul.

The most spectacular view, however, is northward up to the panoply of craggy snow peaks that solemnly gaze down over this Gurung locale. It is almost hypnotic, as your eyes scan left to right and from down to up to the snowy giants—Machhapuchhre at 6,993m (22,943ft) and her sister peaks: Annapurna III, Gangapurna, Hiunchuli and Annapurna South, ranging in height from 6,441m or 21,132ft (Hiunchuli) to 7,555m or 24,787ft (Annapurna-III). No words can do them justice. The enchantment is complete. And all you can take back are those timeless moments preserved in your camera and your mind. Far and away, Machhapuchhre is the most photographed peak from the vantage of Ghandruk village.

Best time to visit Ghandruk

The Ghandruk trek is pretty easy to finish any time of the year except the rainy seasons. Mid-September until May is the finest season to trek around Annapurna that offer spectacular mountain views along with the astounding natural beauty and the supreme cultural values.  Summer (June to July) is also favourable. However, the rainfall makes it a little hard to trek in this region. By taking weather forecast measures, the winter season is also a good time. But the snowfall occurs. So, the best time to trek in this region is from mid-September to May.

Fitness Level Required

The Ghandruk trek is relatively easy. Each day is only about five-six hours of walking, so you don’t need to be in amazing shape to do this. That said, there are a lot of stairs so be prepared for that. Unlike many treks in Nepal, you don’t have to worry about altitude sickness on this trail. The trek doesn’t go past 2000 meters of elevation.

What to bring on the Ghandruk Trek

You won’t find hotels but you will find small villages with tea houses to stay in all along the trail. You don’t need to worry about bringing food and water, as supplies can be bought at each village, and there are plenty of tea houses to cook you a meal.

Here is a suggested packing list for the Ghandruk Trek. You can always hire a porter if you don’t want to carry your bag.

SPF T-Shirts x3
Pajamas
Hiking Pants X 2
Underwear X 3
Comfortable trekking shoes, and sandals to wear at night
Socks x 3
Packable Down jacket
Sweater
Hat/Scarf/Gloves for night
Toiletries
Sunscreen/Sun hat/Sunglasses
Refillable Water bottle – Use Lifestraw and then you can drink the water along the way
Packable Towel
Sleeping bag – the teahouses provide blankets but they are lightweight and it can be chilly at night
Trekking poles – not essential but can be helpful going downhill
Headlamp
Camera – check my photography guide for the best travel cameras.

Trekking Permit to visit  Ghandruk

The most important part of Ghandruk trek is obtaining the required permits. As Ghandruk lies in the Annapurna Conservation area, you need an ACAP (Annapurna Conservation Area Project) entry permit in order to be able to enter the region. Apart from the entry permit, you also need a TIMS (Trekkers Information management System) card which is used to keep track of all the trekkers entering the area. A part of this fee is also maintained to help and rescue trekkers in any adverse situation. Both the permit and TIMS card can be obtained from Nepal Tourism Office in either Kathmandu or Pokhara.

Trekking Permit Fees of Ghandruk

Entry Permit: International – NPR 3000, SAARC – NPR 1000, Nepali – NPR 100

TIMS Card: For each individual trekker: International – NPR 2000, SAARC – NPR 600

Note

Your passport and 4 passport size photographs are needed for procuring the permit and TIMS card. In case, you do not have your photographs handy,  you can get your picture taken for free in the office itself. Not only this, but the whole process of permit issue is very smooth and takes hardly half an hour (may take more time in peak season when there are many people around).

Keep the fees in Nepal Currency handy as there is no provision of paying by card. You can also pay by US dollars.

The TIMS card and entry permit can be used only once per trekking route per entry.

Checking for TIMS card happens at the Checkpost in Birethanti and is usually taken care by the bus conductor.

Accommodation in and around Ghandruk

Ghandruk being quite popular among trekkers has many lodge and hotels set up for accommodation. If you look at the board listing all the accommodations at the entrance of the village, there are around 50 of them. So even if you do not book and reach there directly, you can easily get some place to stay in.

Gurung Cottage and definitely recommend it. The best part of the stay is the gorgeous views all around and the delicious food prepared from organic home grown vegetables.  You can contact them on the following numbers for a booking.

Festival celebrating at Ghandruk 

Local people of Ghandruk celebrate different kinds of festival including Dashain & Tihar, Shri Panchami, Teez, and mostly all festivals of Hindu and Buddhism.