Mount Everest (Highest peak of world)

Naming

The Tibetan name for Mount Everest is Chomolungma or Qomolangma (ཇོ་མོ་གླིང་མ, which means "Saint Mother"), and the Chinese transliteration is Zhūmùlǎngmǎ Fēng (simplified Chinese: 珠穆朗玛峰; traditional Chinese: 珠穆朗瑪峰); the Chinese translation is Shèngmǔ Fēng (simplified Chinese: 圣母峰; traditional Chinese: 聖母峰), but this name is seldom used. According to English accounts of the mid-19th century, the local name in Darjeeling for Mount Everest was Deodungha, or "HolMountain".
In 1865, the mountain was officially given its English name by the Royal Geographical Society after being proposed by Andrew Waugh, the British Surveyor General of India.[6] Waugh chose to name the mountain after George Everest, first using the spelling Mont Everest, and then Mount Everest. However, the modern pronunciation of Everest IPA: /ˈɛvərɪst, ˈɛvrɪst/is in fact different from Sir George's own pronunciation of his surname, which was /ˈiːvrɪst/

In the late 19th century, many European cartographers incorrectly believed that a native name for the mountain was "Gaurisankar". This was a result of confusion of Mount Everest with the actual Gauri Sankar, which, when viewed from Kathmandu, stands almost directly in front of Everest.[citation needed]

In the early 1960s, the Nepalese government gave Mount Everest the official name Sagarmatha (सगरमाथा). This name had not previously been used; the local inhabitants knew the mountain as Chomolungma. The mountain was not known and named in ethnic Nepal (that is, the Kathmandu valley and surrounding areas).[citation needed] The government set out to find a Nepalese name for the mountain because the Sherpa/Tibetan name Chomolangma was not acceptable, as it would have been against the idea of unification (Nepalization) of the country.[citation needed]

In 2002, the Chinese People's Daily newspaper published an article making a case against the continued use of the English name for the mountain in the Western world, insisting that it should be referred to by its Tibetan name. The newspaper argued that the Chinese (in nature a Tibetan) name preceded the English one, as Mount Qomolangma was marked on a Chinese map more than 280 years ago.

Measurement

In 1856, Andrew Waugh announced Everest (then known as Peak XV) as 29,002 feet (8,840 m) high, after several years of calculations based on observations made by the Great Trigonometric Survey.

More recently, the mountain has been found to be 8,848 metres (29,029 ft) high, although there is some variation in the measurements. On 9 October 2005, after several months of measurement and calculation, the PRC's State Bureau of Surveying and Mapping officially announced the height of Everest as 8,844.43 m ± 0.21 m (29,017.16 ± 0.69 ft). They claimed it was the most accurate and precise measurement to date.[17] This height is based on the actual highest point of rock and not on the snow and ice covering it. The Chinese team also measured a snow/ice depth of 3.5 m,[18] which is in agreement with a net elevation of 8,848 m. The snow and ice thickness varies over time, making a definitive height of the snow cap impossible to determine.

The elevation of 8,848 m (29,029 ft) was first determined by an Indian survey in 1955, made closer to the mountain, also using theodolites. It was subsequently reaffirmed by a 1975 Chinese measurement. In both cases the snow cap, not the rock head, was measured. In May 1999 an American Everest Expedition, directed by Bradford Washburn, anchored a GPS unit into the highest bedrock. A rock head elevation of 8,850 m (29,035 ft), and a snow/ice elevation 1 m (3 ft) higher, were obtained via this device.Although it has not been officially recognized by Nepal,[21] this figure is widely quoted. Geoid uncertainty casts doubt upon the accuracy claimed by both the 1999 and 2005 surveys.

A detailed photogrammetric map (at a scale of 1:50,000) of the Khumbu region, including the south side of Mount Everest, was made by Erwin Schneider as part of the 1955 International Himalayan Expedition, which also attempted Lhotse. An even more detailed topographic map of the Everest area was made in the late 1980s under the direction of Bradford Washburn, using extensive aerial photography.

It is thought that the plate tectonics of the area are adding to the height and moving the summit north-eastwards. Two accounts suggest the rates of change are 4 mm (0.16 in) per year (upwards) and 3-6 mm (0.12-0.25 in) per year (northeastwards), but another account mentions more lateral movement (27 mm/1.1 in),[24] and even shrinkage has been suggested.

The Mount Everest region, and the Himalayas in general, are thought to be experiencing ice-melt due to global warming

Climbing routes

Mt. Everest has two main climbing routes, the southeast ridge from Nepal and the northeast ridge from Tibet, as well as many other less frequently climbed routes. Of the two main routes, the southeast ridge is technically easier and is the more frequently-used route. It was the route used by Edmund Hillary and Tenzing Norgay in 1953 and the first recognised of fifteen routes to the top by 1996. This was, however, a route decision dictated more by politics than by design as the Chinese border was closed to western world in 1950s after the Communist China took over the control Tibet from the Republic of China.

Most attempts are made during May before the summer monsoon season. As the monsoon season approaches, a change in the jet stream at this time pushes it northward, thereby reducing the average wind speeds high on the mountain.[31][32] While attempts are sometimes made after the monsoons in September and October, when the jet stream is again temporarily pushed northward, the additional snow deposited by the monsoons and the less stable weather patterns (tail end of the monsoon) makes climbing more difficult.

Southeast ridge

The ascent via the southeast ridge begins with a trek to Base Camp at 5,380 m (17,700 ft) on the south side of Everest in Nepal. Expeditions usually fly into Lukla (2,860 m) from Kathmandu and pass through Namche Bazaar. Climbers then hike to Base Camp, which usually takes six to eight days, allowing for proper altitude acclimatization in order to prevent altitude sickness. Climbing equipment and supplies are carried by yaks, dzopkyos (yak hybrids) and human porters to Base Camp on the Khumbu Glacier. When Hillary and Tenzing climbed Everest in 1953, they started from Kathmandu Valley, as there were no roads further east at that time.

Climbers will spend a couple of weeks in Base Camp, acclimatizing to the altitude. During that time, Sherpas and some expedition climbers will set up ropes and ladders in the treacherous Khumbu Icefall. Seracs, crevasses and shifting blocks of ice make the icefall one of the most dangerous sections of the route. Many climbers and Sherpas have been killed in this section. To reduce the hazard, climbers will usually begin their ascent well before dawn when the freezing temperatures glue ice blocks in place. Above the icefall is Camp I at 6,065 metres (19,900 ft).

From Camp I, climbers make their way up the Western Cwm to the base of the Lhotse face, where Camp II or Advanced Base Camp (ABC) is established at 6,500 m (21,300 ft). The Western Cwm is a relatively flat, gently rising glacial valley, marked by huge lateral crevasses in the centre which prevent direct access to the upper reaches of the Cwm. Climbers are forced to cross on the far right near the base of Nuptse to a small passageway known as the "Nuptse corner". The Western Cwm is also called the "Valle ofSilence" as the topography of the area generally cuts off wind from the climbing route. The high altitude and a clear, windless day can make the Western Cwm unbearably hot for climbers.

From ABC, climbers ascend the Lhotse face on fixed ropes up to Camp III, located on a small ledge at 7,470 m (24,500 ft). From there, it is another 500 metres to Camp IV on theSouth Col at 7,920 m (26,000 ft). From Camp III toCamp IV, climbers are faced with two additional challenges: The Geneva Spur and The Yellow Band. The Geneva Spur is an anvil shaped rib of black rock named by a 1952 Swiss expedition. Fixed ropes assist climbers in scrambling over this snow covered rock band. The Yellow Band is a section of interlayered marble, phyllite, and semischist which also requires about 100 metres of rope for traversing it.[33]

On the South Col, climbers enter the death zone. Climbers typically only have a maximum of two or three days they can endure at this altitude for making summit bids. Clear weather and low winds are critical factors in deciding whether to make a summit attempt. If weather does not cooperate within these short few days, climbers are forced to descend, many all the way back down to Base Camp.

A view of Everest southeast ridge base camp. The Khumbu Icefall can be seen in the left. In the center are the remains of a helicopter that crashed in 2003.

A view of Everest southeast ridge base camp. The Khumbu Icefall can be seen in the left. In the center are the remains of a helicopter that crashed in 2003.

From Camp IV, climbers will begin their summit push around midnight with hopes of reaching the summit (still another 1,000 metres above) within 10 to 12 hours. Climbers will first reach "The Balcony" at 8,400 m (27,600 ft), a small platform where they can rest and gaze at peaks to the south and east in the early dawn light. Continuing up the ridge, climbers are then faced with a series of imposing rock steps which usually forces them to the east into waist deep snow, a serious avalanche hazard. At 8,750 m (28,700 ft), a small table-sized dome of ice and snow marks the South Summit.

From the South Summit, climbers follow the knife-edge southeast ridge along what is known as the "Cornice traverse" where snow clings to intermittent rock. This is the most exposed section of the climb as a misstep to the left would send one 2,400 m (8,000 ft) down the southwest face while to the immediate right is the 3,050 m (10,000 ft) Kangshung face. At the end of this traverse is an imposing 12 m (40 ft) rock wall called the "Hillary Step" at 8,760 m (28,740 ft).

Hillary and Tenzing were the first climbers to ascend this step and they did it with primitive ice climbing equipment and without fixed ropes. Nowadays, climbers will ascend this step using fixed ropes previously set up by Sherpas. Once above the step, it is a comparatively easy climb to the top on moderately angled snow slopes - though the exposure on the ridge is extreme especially while traversing very large cornices of snow. With increasing numbers of people climbing the mountain in recent years, the Step has frequently become a bottleneck, with climbers forced to wait significant amounts of time for their turn on the ropes, leading to problems in getting climbers efficiently up and down the mountain. After the Hillary Step, climbers also must traverse a very loose and rocky section that has a very large entanglement of fixed ropes that can be troublesome in bad weather. Climbers will typically spend less than a half-hour on "top of the world" as they realize the need to descend to Camp IV before darkness sets in, afternoon weather becomes a serious problem, or supplemental oxygen tanks run out.

Northeast ridge

The northeast ridge route begins from the north side of Everest in Tibet. Expeditions trek to the Rongbuk Glacier, setting up Base Camp at 5,180 m (16,990 ft) on a gravel plain just below the glacier. To reach Camp II, climbers ascend the medial moraine of the east Rongbuk Glacier up to the base of Changtse at around 6,100 m (20,000 ft). Camp III (ABC - Advanced Base Camp) is situated below the North Col at 6,500 m (21,300 ft). To reach Camp IV on the north col, climbers ascend the glacier to the foot of the col where fixed ropes are used to reach the North Col at 7,010 m (23,000 ft). From the North Col, climbers ascend the rocky north ridge to set up Camp V at around 7,775 m (25,500 ft). The route crosses the North Face in a diagonal climb to the base of the Yellow Band reaching the site of Camp VI at 8,230 m (27,000 ft). From Camp VI, climbers will make their final summit push. Climbers face a treacherous traverse from the base of the First Step: 27,890 feet - 28,000 feet, to the crux of the climb, the Second Step: 28,140 feet - 28,300 feet. (The Second Step includes a climbing aid called the "Chinese ladder", a metal ladder placed semi-permanently in 1975 by a party of Chinese climbers. It has been almost continuously in place since, and is used by virtually all climbers on the route.) Once above the Second Step the inconsequential Third Step is clambered over: 28,510 feet - 28,870 feet. Once above these steps, the summit pyramid is climbed by means of a snow slope of 50 degrees, to the final summit ridge along which the top is reached.

Kumari the Living Goddess of Nepal

Kumari the Living Goddess of Nepal




Kumari the Living Goddess of Nepal
Kumari, or Kumari Devi, is a living goddess in Nepal. Kumari literally means virgin in Nepali and was the name of the goddess Durga as a child. A Kumari is a prepubescent girl selected from the Shakya caste of the Nepalese Newari community. The Kumari is revered and worshipped by some of the country's Hindus as well as the Nepali Buddhists, though not the Tibetan Buddhists.

While there are several Kumaris throughout Nepal, with some cities having several, the best known is the Royal Kumari of Kathmandu, and she lives in the Kumari Ghar, a palace in the center of the city.
A Kumari is believed to be the bodily incarnation of the goddess Taleju until she menstruates, after which it is believed that the goddess vacates her body. Serious illness or a major loss of blood from an injury are also causes for her to revert to common status.

Whilst the veneration of a living Kumari in Nepal is relatively recent, dating only from the 17th century, the tradition of Kumari-Puja, or virgin worship, has been around for much longer. There is evidence of virgin worship taking place in India for more than 2,600 years. It appears to have taken hold in Nepal in the 6th century. There is written evidence describing the selection, ornamentation and worship of the Kumari dating from the 13th century.

Life of the Royal Kumari

Once the chosen girl completes the Tantric purification rites and crosses from the temple on a white cloth to the Kumari Ghar to assume her throne, her life takes on an entirely new character. She will leave her palace only on ceremonial occasions. Her family will visit her rarely, and then only in a formal capacity. Her playmates will be drawn from a narrow pool of Newari children from her caste, usually the children of her caretakers. She will always be dressed in red, wear her hair in a topknot and have the agni chakchuu or ‘fire eye’ painted on her forehead as a symbol of her special powers of perception.

The Royal Kumari's new life is vastly different from the one to which she has been accustomed in her short life. Whilst her life is now free of material troubles, she has ceremonial duties to carry out. Although she is not ordered about, she is expected to behave as befits a goddess. She has shown the correct qualities during the selection process and her continued serenity is of paramount importance; an ill-tempered goddess is believed to portend bad tidings for those petitioning her.

The Kumari's walk across the Durbar Square is the last time her feet will touch the ground until such time as the goddess departs from her body. From now on, when she ventures outside of her palace, she will be carried or transported in her golden palanquin. Her feet, like all of her, are now sacred. Petitioners will touch them, hoping to receive respite from troubles and illnesses. The King himself will kiss them each year when he comes to seek her blessing. She will never wear shoes; if her feet are covered at all, they will be covered with red stockings.

On Indra Jatra, in September, the Living Goddess in all her jeweled splendor travels through the older part of Kathmandu city in a three tiered chariot accompanied by Ganesh and Bhairab each day for three days. It is really a grand gala in which people in their thousands throng in and around the Kathmandu Durbar Square to pay their homage to the Living Goddess. During this festival she also blesses the King in keeping with the tradition in which the first king of the Shah dynasty, who annexed Kathmandu in 1768, received a blessing from the Living Goddess.

The power of the Kumari is perceived to be so strong that even a glimpse of her is believed to bring good fortune. Crowds of people wait below the Kumari's window in the Kumari Chowk, or courtyard, of her palace, hoping that she will pass by the latticed windows on the third floor and glance down at them. Even though her irregular appearances last only a few seconds, the atmosphere in the courtyard is charged with devotion and awe when they do occur.

The more fortunate, or better connected, petitioners visit the Kumari in her chambers where she sits upon a gilded lion throne. Many of those visiting her are people suffering from blood or menstrual disorders since the Kumari is believed to have special power over such illnesses. She is also visited by bureaucrats and other government officials. Petitioners customarily bring gifts and food offerings to the Kumari, who receives them in silence. Upon arrival, she offers them her feet to touch or kiss as an act of devotion. During these audiences, the Kumari is closely watched. Here is how some of her actions are interpreted:

* Crying or loud laughter: Serious illness or death
* Weeping or rubbing eyes: Imminent death
* Trembling: Imprisonment
* Hand clapping: Reason to fear the King
* Picking at food offerings: Financial losses

If the Kumari remains silent and impassive throughout the audience, her devotees leave elated. This is the sign that their wishes have been granted.

Many people attend to the Kumari's needs. These people are known as the Kumarimi and are headed by the Chitaidar (patron). Their job is very difficult. They must attend to the Kumari's every need and desire whilst giving her instruction in her ceremonial duties. Whilst they cannot directly order her to do anything, they must guide her through her life. They are responsible for bathing her, dressing her and attending to her makeup as well as preparing her for her visitors and for ceremonial occasions.

Traditionally, the Kumari received no education as she was widely considered to be omniscient. However, modernization has made it necessary for her to have an education once she re-enters mortal life. Kumaris are now allowed to attend public schools, and have a life inside the classroom that is no different from that of other students. While many kumaris, such as the Kumari of Bhaktapur, attend school, others, such as the main kumari in Kathmandu, receive their education through private tutors.

Similarly, her limited playmates must learn to respect her. Since her every wish must be granted, they must learn to surrender to her whatever they have that she may want and to defer to her wishes in what games to play or activities to engage in.


Selection process
The factual accuracy of this section is disputed.
Please see the relevant discussion on the talk page.(March 2008)

Once Taleju has left the sitting Kumari, there is a frenzy of activity to find her successor. Some have compared the selection process to the process used in nearby Tibet to find the reincarnations of Tulkus, such as the Dalai Lama or the Panchen Lama. The selection process is conducted by five senior Buddhist Vajracharya priests, the Panch Buddha, the Bada Guruju or Chief Royal Priest, Achajau the priest of Taleju and the royal astrologer . The King and other religious leaders that might know of eligible candidates are also informed that a search is underway.

Eligible girls are Buddhists from the Newar Shakya caste (the clan to which the Buddha belonged) of silver and goldsmiths. She must be in excellent health, never have shed blood or been afflicted by any diseases, be without blemish and must not have yet lost any teeth. Girls who pass these basic eligibility requirements are examined for the battis lakshanas, or 'thirty-two perfections' of a goddess. Some of these are poetically listed as such:

* A neck like a conch shell
* A body like a banyan tree
* Eyelashes like a cow
* Thighs like a deer
* Chest like a lion
* Voice soft and clear as a duck's

In addition to this, her hair and eyes should be very black, she should have dainty hands and feet, small and well-recessed sexual organs and a set of twenty teeth.

The girl is also observed for signs of serenity and fearlessness (after all, she is to be the vessel of the fierce goddess Durga) and her horoscope is examined to ensure that it is complementary to the King's. It is important that there not be any conflicts as she must confirm the King's legitimacy each year of her divinity. Her family is also scrutinized to ensure its piety and devotion to the King.

Once the priests have chosen a candidate, she must undergo yet more rigorous tests to ensure that she indeed possesses the qualities necessary to be the living vessel of Durga. Her greatest test comes during the Hindu festival of Dashain. On the kalratri, or 'black night', 108 buffaloes and goats are sacrificed to the goddess Kali. The young candidate is taken into the Taleju temple and released into the courtyard, where the severed heads of the animals are illuminated by candlelight and masked men are dancing about. If the candidate truly possesses the qualities of Taleju, she shows no fear during this experience. If she does, another candidate is brought in to attempt the same thing.


The fearless candidate has proven that she has the serenity and the fearlessness that typifies the goddess who is to inhabit her. Only a small test remains. She must be able to pick out the personal effects of the previous Kumari from an assortment of things laid out before. If she is able to do so, there is no remaining doubt that she is the chosen one.

Indra jatra festival and dances of nepal

There are many mask dances, folk dances and classical dances the newars perform. A number of mask dances are also performed once in every twelve years. In general, these all types of dances can be classified into three categories

Mahakali Dance
This is one of the most popular masked dances of the Newars. It is based on the religious story from a Hindu Puran Called 'Mahakali Mahalaxmi'. According to this , the three goddess Mahakali, Mahalaxmi, and Kumari (three of the eight deities that protect the eight directions of Kathmandu Valley and have different ghost followers. These mother goddesses were practiced by Eighty four sidhhas to gain mystic power) came down to heaven to vanquish the demons who spread great misery and hardship among human beings. So the almighty Goddesses waged a great war with the demons and defeated them, thus stabilizing peace and order on earth. This dance shows the great joy and happiness after the great victory over the demons.

Lakhey dance
This is one of the classical dance of Nepal. Once in a year during the festival of Indrajatra which is celebrated for nearly a week during the end of September or first part of October. According to people's belief, Lakhey are man eating demons living in the dense forest. They hunt animals and people passing through the jungle. Whenever they have a good meal they dance with jog. Previously Lakhey dancers used to select victims for human blood sacrifices.

Monkey dance
it is performed by the teenagers wearing traditional customs and sticks in their hands. The Nepalese still pay great respect to the sacred myths and legends. According the religious epic Ramayan, the dance was performed by the monkeys to express their joy and happiness to their Lord Ram and his wife Sita after their victory over the demon king Ravan of Sri Lanka.

Khyak Dance
Khyaks are supernatural beings. They are believed to be followers of Goods and goddess. They were visible to the people before electricity arrived. They are quite harmless. They simple used to frighten people at night. What the dancers perform is just the expression of Khyak's naughty nature. They perform dances to entertain Gods and Goddess.

Kawan (Skeleton) Dance
According to people's belief, kawans are the evil spirits to be seen mostly at street-crossing and cremation-grounds. They accompany the Gods and Goddess during their adventures. Sometimes they trouble people, causing stomach pain. But one can get rid of it easily by making some offerings, following the advice of a witch doctor.

Devi Daitya Sangram (The battle of Goddess and Demon)
This is dramatic dance form, here the hand some brave demon sees a beautiful girl and immediately falls in love with her. Then he proposes to marry her, but she answers that she will only accept one who can defeat her in a battle. the egoist demon gets very angry and tries to catch her. But it is not possible. They start battling. The demon sees her in every where as the furious. Goddess kali and collapses on the ground with fear. Then the goddess, one who is the universal power stands on him.

MANJUSHREE:
Manjushree is the oldest bodhi of the Bodhisattvas and his worship confers on the devotee wisdom, retentive memory, intelligence and eloquence. He is the patron of those who preach the Dharma. in Nepal. According to the Buddhist legends it is Manjushree who came from Mahachina, worshipped the self existence flame at the age of the lake which covered the valley, and then drained the valley by cutting through the ridge at its rim with his flaming sword thus making the valley fit for human habitation. The famous Swayambhu Maha Chitya marks the place of the self resistant flame on to the west of the Chaitya is an important shrine of Manjushree.

BAJRAYOGINI:
According to the Buddhist tantric tradition, there are four Yoginis (tantric goddesses) in the Kathmandu Valley. Bajrayogini, one of the ancient classical dances of Nepal. The goddess, Bajrayogini is depicted as greatly pleased with her devotees for their prayers and thereupon showering blessings on them. The particular importance of the dances are the symbolic movements of hands and fingers skillfully timed with the general body movements and the facial expressions. The dance demonstrates a beautiful blend of enraged feelings and peaceful emotion, with the suggestions at the same time a strong sense of the protection and preservation. It is performed particularly in the Buddhist temples on special occasions through the rituals.

ARYA TARA:
The worship of the female principal was introduced into Buddhism in the form of deity Tara. She is believed to wipe out fear and lead people across the ocean of sorrow.

PANCHA BUDDHA:
The Pancha Buddha (five Buddha's) shows five transcendental Buddhism. According to Vajrayana teaching, original consciousness, usually symbolized by Vajrasattva or Vajradhara, is radiated into these five Buddha's:Vairochana {"The Brilliant one") Akshobhya ( "The unshakable"), Ratnasambhava (" The matrix of the jewel"), Amitabha ("The infinite light"), and The Amoghasiddhi ( The infallible realization). Each has their particular pose, color and direction. Four of them are situated at the prime points if the stupa with the fifth Vairochana considered to reside in the center. Never the less they are not conceived as separate deities, but as the five constituents of personality (Skanda), which reside in each man.

BHIRAB-KALI:
This is one of the classical dances of Nepal, popular in the Kathmandu Valley where it has originated. As the name implies, it is a form of the god Shiva and Kali, his companion, the goddess Durga. It is believed that the creation of the universe is is the cosmic union of Bhairab and Kali. Therefore, Bhairab is the father and Kali, the mother of the universe. The responsibility of protecting the universe goes to Bhairav and Kali.

Lakhey dance
This is one of the classical dance of Nepal. Once in a year during the festival of Indrajatra which is celebrated for nearly a week during the end of September or first part of October.
According to people's belief, Lakhey are man eating demons living in the dense forest. They hunt animals and people passing through the jungle. Whenever they have a good meal they dance with jog. Previously Lakhey dancers used to select victims for human blood sacrifices.

Monkey dance
it is performed by the teenagers wearing traditional customs and sticks in their hands. The Nepalese still pay great respect to the sacred myths and legends. According the religious epic Ramayan, the dance was performed by the monkeys to express their joy and happiness to their Lord Ram and his wife Sita after their victory over the demon king Ravan of Sri Lanka.

Indra Jatra Festival of Nepal

Indra Jatra

Indra Jatra procession at Basantapur Durbar Square, Kathmandu.It is a well known fact that Hinduism and Buddhism are the two major religions of Nepal, each having it's own rules and rituals. However, like most festivals of Nepal, both Hindus and Buddhist unite to celebrate the festival of Indra Jatra. This festival is celebrated by both Hindus and Buddhists with great enthusiasm. It is also believed that Indra Jatra is a festival of classical dances. It is on this very day when one is able to observe numerous varieties of traditional dances. The festival is named after Lord Indra who is known as the god of rain and also as the king of heaven.

Traditional Mask dancerThe festival of Indra Jatra continues for eight days with much rejoicing, singing, dancing and feasting. People from all over Nepal, mostly those who live within the Kathmandu Valley, gather at the Hanuman Dhoka in Kathmandu. The first day of the festival is viewed by a large number of people. On that day, a long wooden pole is erected in front of the ancient Royal Palace at Hanuman Dhoka, in order to propitiate Lord Indra, the"god of rain". Classical dancers also assemble at the spot, wearing different kinds of traditional masks and costumes and dancing around the courtyard of Hanuman Dhoka to celebrate Indra's visit.

Kumari at Indra Jatra festivalOn the third day of the festival of Indra Jatra, the living goddess Kumari is taken out in a procession in a chariot. "Kumari", the "living goddess", is considered to be an incarnation of the goddess "Taleju". Chariots of Kumari, Ganesha and Bhairav are taken around the city for three days. According to Hindu beliefs Ganesha is the son of Shiva and Parvati who has a head of an elephant and Bhairav is another form of Lord Shiva himself.

Street music during Indra JatraThe king of Nepal, the only Hindu king in the world, also pays homage to the Kumari during this period. The festival's many interesting dances, including the Procession of Living Goddess-Mahakali, Mahalaxmi and Dasha Avatara masked dances are staged in Kathmandu Durbar Square, near the Kumari Temple. The "Dasha Avatara" refers to the ten incarnations of Lord Vishnu who is one of the Hindu's Holy trinity. The excitement of the festival of Indra Jatra comes to an end on the last evening of the festival when the long wooden pole erected on the first day is lowered with religious ceremonies, animal sacrifices and ritual gestures.

Indra Jatra is one of the important Jatra celebrated in Kathmandu Valley. However, like most festivals of Nepal, both Hindus and Buddhist unite to celebrate the festival of Indra Jatra. The living goddess Kumari is taken out in a procession in a chariot. King of Nepal pay a visit to Kumari on the first and last day of this festival. This festival is celebrated for 1 week, couple of weeks before the biggest hindu festival dashai.

This years is with the political change in Nepal, the king was not allowed to visit the jatra, instead the head of state Prime Minister Girija Prasad Koirala Paid the visit to the Jatra though on the last day King gave a suprise visit to Kumari Ghaar.On this festival, we can observe Lakhe Dance also, the traditional dance of the valley. The new raod area, Basantapur and indra chowk area gets crowded at the time of indra Jatra with lots of hindu and Buddhist devotee pays a visit to the temples surrounding this area and to see the pulling of chariot of goddess Kumari, Ganesh and Bhairav.

Pictures of Temples of kathmandu

Swoyambhunath Temple

A golden spire crowning a conical wooded hill, Swayambhunath Stupa is the most ancient and enigmatic of all the holy shrines in Kathmandu valley. Its lofty white dome and glittering golden spire are visible for many miles and from all sides of the valley. Historical records found on a stone inscription give evidence that the stupa was already an important Buddhist pilgrimage destination by the 5th century AD. Its origins however, date to a much earlier time, long before the arrival of Buddhism into the valley. A collection of legends about the site, the 15th century Swayambhu Purana, tells of a miraculous lotus, planted by a past Buddha, which blossomed from the lake that once covered Kathmandu valley. The lotus mysteriously radiated a brilliant light, and the name of the place came to be Swayambhu, meaning 'Self-Created or Self-Existent'. Saints, sages and divinities traveled to the lake to venerate this miraculous light for its power in granting enlightenment.Swayambhunath (Devnagari: स्वयम्भूनाथ स्तुप; sometimes romanized Swoyambhunath) is an ancient religious complex atop a hill in the Kathmandu Valley, west of Kathmandu city. It is one of the most sacred Buddhist sites in Nepal, second only to the great Boudhanath stupa to the east of Kathmandu, and a major tourist attraction. Much of Swayambhunath's iconography comes from the Vajrayana tradition of Tibetan Buddhism. However, the complex is also an important site for Buddhists of many schools, and is also revered by Hindus. Swayambhunath is also known as the Monkey Temple as there are holy monkeys living in parts of the temple in the north-west. They are holy because Majusri, the bodhisattva of wisdom and learning was raising the hill which the Swayambhunath Temple stands on. He was supposed to leave his hair short but he made it grow long and head lice grew. It is said that the head lice had transformed into these monkeys.
The Swayambhunath complex consists of a stupa, a variety of shrines and temples, a museum, library and also has Buddha's eyes and eyebrows painted on. In betweeen them, there there is something painted which looks like the nose, but it isn't the nose - it is the Nepali symbol of "unity" in the main Nepali language dialect. There are also shops, restaurants and hostels. The site has two access points: a long stairway, claimed as having 365 steps, leading directly to the main platform of the temple, which is from the top of the hill to the east and a car road around the hill from the south leading to the southwest entrance. The first that you will see once you have reached the top of the stairway is the Vajra. It is an object which looks like a three-dimensional infiny sign, is something important to the religion of Vajrayana Buddhism, symbolizing the perfection of wisdom.

Temples of Nepal

Pasupatinath is considered one of the holiest shrines of all the Hindu temples. The temple has remained the presiding deity of ruling Nepalese Royalty. ...

Pashupatinath temple (पशुपितनाथ मन्िदर ) is a Hindu temple located on the shore of the Bagmati river on the eastern part of Kathmandu, the capital of Nepal.
It is regarded as the most sacred temple of Shiva (Pashupati) in Nepal. "Shivaratri" or night of lord Shiva is the most important festival celebrated in this temple. Along the shores of the Bagmati river near the temple lies "Arya Ghat", the most widely used place of cremation for the deceased in Nepal, especially in and around the Kathmandu valley. There is also a large market in the streets surrounding the temple. Vendors sell souvenirs to tourists, but also cloth, dyes, and religious supplies. Believers of the faith Hinduism are allowed to enter the temple. Non-Hindu visitors are allowed to have a look at the temple from the other bank of Bagmati river.
The priests who perform the services at this temple are always from south India. This tradition is supposed to have started by Sage Shankaracharya in 6th century, ostensibly to stop human sacrifice which was prevalent in that temple. Another interpretation is that Indian priests are stationed at Pashupatinath because when the King passes away, the entire Nepali people are supposed to stop religious services and enter a year long period of mourning. As the Pashupatinath needs to be eternally worshipped, Indians were brought to make sure that the Pashupatinath is worshipped even at the time of official mourning. One of the best known of these priests was Raval Padmanabha Shastri Adiga (1927-2005). He started as a priest in 1955 and was promoted to Chief priest in 1967. In his time, he started a movement to use the temple funds for local development. He retired in 1993 and moved back to his home town Udupi.
The temple is of pagoda architecture. The two level roofs are of copper with gold covering. It has four main doors, all covered with silver sheets. The western door has a statue of large bull or Nandi, again covered in gold. The deity is of black stone, about 6 ft in height and about 6ft circumference.
The priests are called Bhattas and the chief priest is known as Mool Bhatt or Raval. The chief priest is answerable only to the King of Nepal and reports to him on the matters of temple on periodic basis.

ONLINE PUJAS AT DIFFERENT TEMPLES OF KATHMANDU

Lhotse

Lhotse (in Nepal officially ल्होत्से, in China officially Lhozê; Tibetan in Wylie transliteration: lho rtse; Chinese: 洛子峰, Pinyin: Luòzǐ Fēng) is the fourth highest mountain on Earth and is connected to Mount Everest via the South Col. In addition to the main summit at 8,516 metres above sea level, Lhotse Middle (East) is 8,414 metres and Lhotse Shar is 8,383 metres. It is located at the border between Tibet (China) and Nepal. Notable FeaturesLhotse is best known for its proximity to Mount Everest and the fact that climbers ascending the standard route on that peak spend some time on its northwest face, see below. In fact Lhotse has one of the smallest topographic prominence values of any official eight-thousander, as it rises only 610 m (2,000 ft) above the South Col. Hence it is often seen as a minor eight-thousander.However, Lhotse is a dramatic peak in its own right, due to its tremendous south face. This rises 3.2 km (1.98 mi) in only 2.25 km (1.4 mi) of horizontal distance, making it the steepest face of this size in the world. The south face has been the scene of many failed attempts, some notable fatalities, and very few ascents (one of them, by Tomo Česen, unverified). ClimbingAn early attempt on Lhotse was by the 1955 International Himalayan Expedition, headed by Norman Dyhrenfurth. It also included two Austrians (cartographer Erwin Schneider and Ernst Senn) and two Swiss (Bruno Spirig and Arthur Spöhel), and was the first expedition in the Everest area to include Americans (Fred Beckey, George Bell, and Richard McGowan). The Nepalese liaison officer was Gaya Nanda Vaidya. They were accompanied by 200 local porters and several climbing Sherpas. After a brief look at the dangerous southern approaches of Lhotse Shar, they turned their attention, during September and October, to the West Cwm and the northwest face of Lhotse, on which they achieved an altitude of about 8,100 metres (26,600 ft). They were beaten back by unexpectedly strong wind and cold temperatures. Under Schneider's direction they completed the first map of the Everest area (1:50,000 photogrammetric). The expedition also made several short films covering local cultural topics, and made a number of first ascents of smaller peaks in the Khumbu region. [2]The main summit of Lhotse was first climbed on May 18, 1956 by the Swiss team of Ernst Reiss and Fritz Luchsinger from the Swiss Mount Everest/Lhotse Expedition.[3] On May 12, 1979, Zepp Maierl and Rolf Walter of Austria made the first ascent of Lhotse Shar. Lhotse Middle remained, for a long time, the highest unclimbed named point on Earth; on May 23, 2001, its first ascent was made by Eugeny Vinogradsky, Sergei Timofeev, Alexei Bolotov and Petr Kuznetsov of a Russian expedition.On 31 December 1988, Krzysztof Wielicki, a Polish climber, completed the first winter ascent of Lhotse.As of October 2003, 243 climbers have summitted Lhotse and 11 have died.Timeline1955 Attempt by the International Himalayan Expedition. 1956 First ascent of the main summit. 1965 First attempt on Lhotse Shar by a Japanese expedition - reached 8,100m. 1979 First ascent of Lhotse Shar 1981 April 30 Second ascent of the main summit by Hristo Prodanov, Bulgaria. 1981 October 16 Second ascent of Lhotse Shar Switzerland 1984 May 20 Third ascent of Lhotse Shar Czechoslovakia 1989 Jerzy Kukuczka perishes while climbing the South Face of Lhotse, when his secondhand rope breaks. 1996 Chantal Mauduit becomes the first woman to reach the summit of Lhotse. 2001 First ascent of Lhotse Middle. 2007 Pemba Doma Sherpa, Nepali mountaineer and two-time summiter of Mt. Everest, falls to her death from Lhotse at 8000 m[4] Lhotse MiddleLhotse Middle was first climbed in 2001 by three groups of Russian climbers. At the time it was the last unclimbed named eight thousand metre summit.[5]The 2001 climb was not the first expedition to the peak; the idea of its ascent was originated by Vladimir Bashkirov (who died in an avalanche in a 1997 expedition).[6]Summit party details:[6]May 23 - first group: Alexey Bolotov, Sergey Timofeev, Evgeny Vinogradsky, Petr Kuznetsov May 24 - second group: Nikolay Zilin, Gleb Sokolov (the first person to have climbed all the Lhotse peaks), Yuri Koshelenko May 27 - third group: Vladimir Yanochkin, Viktor Volodin Lhotse FaceThe western flank of Lhotse is known as the Lhotse Face. Any climber bound for the South Col on Everest must climb this 1,125m (3,700ft) wall of glacial blue ice. This face rises at 40 and 50 degree pitches with the occasional 80 degree bulges. High altitude climbing Sherpas and the lead climbers will set fixed ropes up this big wall of ice. Climbers and porters need to establish a good rhythm of front-pointing and pulling themselves up the ropes using their Jumar. Two rocky sections called the Yellow Band and the Geneva Spur interrupt the icy ascent on the upper part of the face.Makalu
Makalu (in Nepal officially मकालु;in China officially Makaru; Chinese: 马卡鲁山, Pinyin: Mǎkǎlǔ Shān) is the fifth highest mountain in the world and is located 22 km (14 mi) east of Mount Everest, on the border between Nepal and Tibet. Makalu is an isolated peak whose shape is a four-sided pyramid.Makalu has two notable subsidiary peaks. Kangchungtse, or Makalu II, 7,678 m (25,190 ft), lies about 3 km (2 mi) north-northwest of the main summit. Rising about 5 km (3.5 mi) north-northeast of the main summit across a broad plateau, and connected to Kangchungtse by a narrow, 7,200 m saddle, is Chomo Lonzo, 7,804 m (25,604 ft).The first attempt on Makalu was made by an American team led by William Siri in the spring of 1954. They attempted the southeast ridge but were turned back at 7,100 m (23,300 ft) by a constant barrage of storms. A New Zealand team including Sir Edmund Hillary was also active in the spring, but did not get very high due to injury and illness. In the fall of 1954, a French reconnaissance expedition made the first ascents of the subsidiary summits Kangchungtse (October 22: Jean Franco (climber), Lionel Terray, Sirdar Gyaltsen Norbu and Pa Norbu) and Chomo Lonzo (October 30(?): Jean Couzy and Terray).[2]Makalu was first climbed on May 15, 1955 by Lionel Terray and Jean Couzy of a French expedition led by Jean Franco. Franco, G. Magnone and Sirdar Gyaltsen Norbu summitted the next day, followed by Bouvier, S. Coupe, Leroux and A. Vialatte on the 17th. The French team climbed Makalu by the north face and northeast ridge, via the saddle between Makalu and Kangchungtse (the Makalu-La), establishing the standard route.[2]The first ascent of the southeast ridge route attempted by the Americans was made by Y. Ozaki and A. Tanaka from a Japanese expedition on May 23, 1970. The very technical West Pillar route was climbed in May, 1971 by Frenchmen B. Mellet and Y. Seigneur.[2]. The second ascent of the West Pillar was completed in May, 1980 by John Roskelley (summit), Chris Kopczynski, James States and Kim Momb, without Sherpa support and without bottled oxygen.[3]On or about January 27, 2006, the French mountaineer Jean-Christophe Lafaille disappeared on Makalu while trying to make the first winter ascent.[4]Makalu is one of the harder eight-thousanders, and is considered one of the most difficult mountains in the world to climb. The mountain is notorious for its steep pitches and knife-edged ridges that are completely open to the elements. The final ascent of the summit pyramid involves technical rock climbing. Makalu is the only Nepalese 8,000 m peak which has yet to be climbed in true winter conditions.