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318 Char Narayan in Kathmandu Valley International Journal of Research in Economics and Social Sciences(IJRESS) Available online at: http://euroasiapub.org Vol. 10 Issue 8, August- 2020 ISSN(o): 2249-7382 | Impact Factor: 7.077 | (An open access scholarly, peer-reviewed, interdisciplinary, monthly, and fully refereed journal.) Char Narayan in Kathmandu Valley Kalpana Shrestha, Ph.D Associate Professor Padma Kanya Multiple College, Kathmandu Abstract In Hinduism, Lord Narayan is worshiped as the creator of the universe. According to religious beliefs, the forms of Narayan are different in Satyayuga, Tretayuga, Dvaparayuga, and Kaliyuga. Therefore, the tradition of believing in four Narayans developed in society. In Nepal, the ancient king Haridatta Varma had set up separate Narayans at the peaks of the then Nepal (Kathmandu) valley, located in four directions. They are famous as Chaangu, Ichangu, Bishankhu, and Shikhar Narayan. All of them have great importance in terms of history, culture, religion, art, architecture, geography, and tourism. Therefore, these heritage sites are considered as archeological and cultural treasures of Nepal. In terms of art and architecture, the heritage of Chaangu, Ichangu, and Shikhar Narayan have the same appearance. All of them are built in the Nepali pagoda style. Among them, Chaangunarayan is considered unique from various aspects. It is also listed on the World Heritage List. The temple of Bishankhunarayan is very different from the other three temples mentioned above, which is a small cave. It reminds us of the primitive culture of Nepal Valley. Narayan is the chief deity of all four religious sites. Therefore, all these places have become the center of faith for the followers of Vaishnava, Shaivite, Shakti, and Buddhist sects. Key words: Bishankhunarayana, Chaangunarayana, Char Narayana, Ichangunarayana, religious shrines, Sheshnarayan, Vaishnavism Introduction Narayan is one of the various forms of Lord Vishnu. The scriptures give insight into the identity of Lord Narayan. As mentioned in the Smriti Sahitya Grantha, the two words Nara and Ayan are combined to form Narayan. These words refer to water and habitat respectively (Vandakar, 1967: 35). This means Narayan, who lives in water. Similarly, the real form of Narayan is also mentioned in the Mahabharata. According to the Mahabharata, Narayan is the God who dwells in water (Vandakar, 1967: 37). It has been described in Manusmriti that Lord Narayan first created aquatic elements and implanted his energy (sperm) in them to create human beings, animals, and reptiles. Lord Brahma had originated from that implanted energy (Aacharya, 1992: 1/8, 9 & 10). Apart from that, Mahabharata and Puranic literature also mention the actual form of Vishnu. In these literatures, Narayan is described as the God who resides under the sea, laying on Sheshnag (huge snake) as his bed. The descriptions in these ethics reveal that Lord Narayan has been residing in water since the world originated. International Journal of Research in Economics & Social Sciences 318 Email:- [email protected], http://www.euroasiapub.org (An open access scholarly, peer-reviewed, interdisciplinary, monthly, and fully refereed journal.) International Journal of Research in Economics and Social Sciences(IJRESS) Available online at: http://euroasiapub.org Vol. 10 Issue 8, August- 2020 ISSN(o): 2249-7382 | Impact Factor: 7.077 | Since the beginning, people began worshipping Lord Narayan in various forms. It is believed that in each era, God appears in different forms for the benefit and welfare of his devotees. According to Hindu mythology, Lord Narayan appeared as white, red, yellow, and black in four ages, Satya, Treta, Dwapar, and Kali, respectively. Similarly, four classes of Hindu society, Brahman, Chhetri, Vaishya, and Shudra worship Narayan in different forms. Idols of Narayan, Keshav, Madhav, and Madhusudan are considered suitable for the Brahman class. Similarly, Madhusudan and Vishnu are considered appropriate for Chhetri; Trivikram and Vamana for Vaishya class, and Sridhar is accepted by Shudra. On contrary, worshipping Rishikesh is preferred by Bhila, Kirat, and Bania (Shrivastav, 1996: 3/3-10). Therefore, in Hindu society, the tradition of considering this God as Char Narayan developed, which means the four forms of Lord Narayan. In Nepal, the ancient king Haridatta Varma had established images of Narayan, namely, Chaangu, Ichangu, Bishankhu, and Shesh, at the four peaks of Nepal Valley (Vajracharya & Malla, 1985: Folio 20). The inscription of 320 N.S.(1257 B.S.) mentions that the king had also erected a statue of a lion in Ichangunarayan (Regmi, 2039: 106). This inscription confirms the statement mentioned in the genealogy that King Haridatta Varma established Char Narayan in Nepal Valley. These places are still famous as Vaishnava pilgrimage sites. These heritage sites have become popular not just for their religious significance but also for their art, architecture, and culture. Therefore, from the historical, archeological, cultural, and architectural point of view, these mentioned sites are of great importance in the history of Nepal. Chaangunarayan Chaangunarayan and its temple is located in the northern part of Bhaktapur city which is at a distance of 17 k.m.from Ratna Park, the center of Kathmandu. This heritage site lies within the Chaangunarayan municipality of Bhaktapur district. The temple is located at the top of the hill. Since ancient times, the hill has been known through various names. The popular names are Dolaparvat, Dolashikhar, Chaangu, Champapur, Champakavan, etc. During the Mahabharata, the hill was called as Doladri Parbat (Yogi & others, 2013: chapter 170 verses 11). In the Lichhavi period, it was called Dolaparbat and Dolasikhar (Vajracharya, 2053: 10 & 320). Later, in the medieval period, it was called as Changu (चंग).ु This name is mentioned in most of the inscriptions located in the Chaangunarayan temple and its premises. The first genealogy of Nepal composed in the Middle Ages also refers to this place as Changu in various contexts (Vajracharya & Malla, 1985: Folio 30). The name comes from the local language, Nepalbhasha. In that language, Changu means to cut off a particular object at once. It is believed that for some special reason, Lord Narayan was beheaded at this place. Since the beheaded god resided here, this place is called Changu and God is referred to as Changunarayan (Joshi, 2070: 320). Moreover, it is believed that the name Chaangu that is International Journal of Research in Economics & Social Sciences 319 Email:- [email protected], http://www.euroasiapub.org (An open access scholarly, peer-reviewed, interdisciplinary, monthly, and fully refereed journal.) International Journal of Research in Economics and Social Sciences(IJRESS) Available online at: http://euroasiapub.org Vol. 10 Issue 8, August- 2020 ISSN(o): 2249-7382 | Impact Factor: 7.077 | used today is the mispronounced version of the word Changu used in the medieval period. Regarding the origin of the Narayan, the following legend is prevalent. A long time back, Lord Vishnu had killed a Brahman named Sumati, in the battle with the demons. He was a favorite disciple of Shukracharya, the preceptor of demons. Shukracharya, furious by the death of his beloved disciple, cursed Vishnu to be beheaded by the descendants of the Brahmans. Vishnu, who was thus accused of killing a Brahman, was hiding in a Champak tree on Dolagiri hill when he was traveling around the world to get rid of his sin. An angry Brahman named Sudarshan also lived there. He had a cow named Kapila. The cow always went out to graze, and in the meantime would return by offering her milk in the same champak tree. Narayan, who was hiding there disguised as a boy, drank the milk of the cow. Therefore, the cow failed to give milk at home. Sudarshan Brahman began to investigate as to why this had happened. At that moment, he saw a beautiful boy come out of the Champak tree and suck the cow's milk. He was furious and immediately struck the boy with his sword and cut off his head. Immediately after that, the headless Narayan seated on the Garud (big eagle) appeared, holding Shankh (conch shell), Chakra (wheel), Gada (mace), and Padhama (lotus flower) on his four hands. The frightened Brahman began to apologize to Lord Narayan. God calmly reminded him that he had only followed the curse of Shukracharya. God immediately disappeared after suggesting Brahman to always sit there and worship him (Sharma, 1977: 1/1-68). Since then, the name of the place changed to Changu, and Narayan who resided there, is known as Changunarayan. As mentioned above, since Lord Narayan originated from the Champak tree, there is a tradition to mention it as Changunarayan. Temple architecture There is a magnificent and beautiful temple of Lord Narayan in Chaangu. This temple was built in ancient times. Therefore, it is considered to be the oldest temple in the history of Nepal. When King Haridatta Varma established Chaangunarayan, the temple must have also been built at the same time. Lichhavi King Mandev had brought back his jurisdictions over the then feudal rulers of the east and west sides of his kingdom. On that occasion, he, along with his mother Rajyavati, worshiped Dolashikhar Swami, donated alms, and provided lands for the annual worship. He also erected a stone pillar with a Garud (big eagle) on the same occasion (Vajracharya, 2053: 10-13). That historical evidence is still intact. Similarly, another king of the Lichhavi period, Anshuvarma had offered a golden armor to Chaangunarayan. This has been mentioned in his inscription placed inside the temple (Joshi, 2030: 266 & 290). These historical sources prove that the Chaangunarayan temple was built in ancient times. However, it is not possible to say for sure what the temple looked like at that time. The temple is located in the middle of a large courtyard surrounded by Sattal, public rest houses. To enter the courtyard, large entrance gates are made in all four directions, attached to the rest houses.
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