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Char Narayan in Valley

Kalpana Shrestha, Ph.D Associate Professor Padma Kanya Multiple College, Kathmandu

Abstract In , 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 , 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.

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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

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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. The base of the quadrangular temple has a plinth of about 3 feet high and a

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circumambulation path has been constructed above the plinth so that the devotees could roam around the temple. There are doors all around to enter the temple and steps are leading to the door. In all four directions, there are statues of decorated lions on the right and left side of the stairs. There are bells on the right and left sides of the stairs, just in front of the main entrance. Along with those bells, there are other two tall stone pillars on either side, with a conch shell and a wheel. Another important attraction here is the Garuda Pillar. Beside the bell on the right, Mandev's inscription is carved on a buried stone pillar which has a magnificent and attractive eagle statue in a human shape. The pillar with the eagle was once broken into two pieces, so now the upper part of the pillar along with the eagle is placed in front of the main entrance. Small metal cups with stands are kept below the circumambulation path around the temple to place the oil lamps.

(Chaangunarayan Temple) source: Author The present temple of the pagoda style is artistic and very attractive. It has two tiers with a Gajur (pinnacle) at its uppermost part. The lower roof is covered with slate tiles and the upper roof is of metal. To support the weight of the roof, there are 24 artistic Tundals (wooden struts) below the first tier and 16 Tundals below the second tier. Various incarnations of Lord Vishnu and idols of Dikpal are carved in those Tundals. There are three doors on each side of

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the temple, east, west, north, and south. The main entrance is placed in the west direction. The two panels of the door and the Toran (crescent-shaped metal or wooden sheet carved with various artifacts that are placed above the main door) is decorated with metal. The other three entrances are artistic and carved in wood. The doors are carved with images of Ganga, Yamuna, Makar, crocodile, and many more. Out of the three doors of all the entrances, the middle door is used for visiting the main deity of the temple, and the doors to its right and left are to enter and exit. The Toran above the main entrance has an image of Lakshmi and Garuda placed on the right and left, and an image of Vishnu in the middle. All the walls under the roof have wooden windows, such as Ga Jhya (depressed window) and Ankhi Jhya (traditional eye window/lattice window). Just below the struts, all the joists of the temple have been projected outside of the wall. The ends of all joists have carved images of animals, birds, and human faces, known as Dhalinkhwa. At the front face of the temple, a long metal sheet hangs from the top, extending up to the lower tier. Small bells are decorated all around the temple, hanging just below the roof. They are called as Faya Gan (wind bells). Even the slight breeze causes the bells to ring together to produce a melodious sound. The main attraction of the temple is the idol of Narayan placed inside the sanctum. The idol of Narayan is seated on an eagle with its four hands holding Shankh (conch shell), Chakra (wheel), Gada (mace), and Padhama (lotus flower). This ancient temple has been renovated at different times. For example, renovation works were held in the late seventeenth and early eighteenth century A.D. The post-medieval king of Kantipur state, Bhupalendra Malla along with his mother Riddhilakshmi had repaired the temple in 814 Nepal Sambat (1694 A.D). The same king, along with his queen Bhuvanalakshmi had again renovated this temple in the year of 824 N.S. (1703 A.D.) (Regmi, 2050: 88). Since the temple was renovated time and again, it is still lively. There are temples of Kileshwar, Ashtamatrika, Chhinnamasta, Ganesh, Laxminarayan, and Naasadya inside the temple premises. Similarly, the idols of Vishnu, Sridhar Vishnu, Trivikram, Narshimha, Vishwarupa, Laxminarayan, and Bhimsen are present inside the courtyard of the main temple. Some of the temples and idols have been established in ancient times and some in the Middle Ages. For Chaangunarayan and other deities here, there is a tradition of celebrating Khatjatra (chariot fete) and other festivals on special days. There is a religious belief that if someone worships Chaangunarayan on the day of Dwadashi (every twelveth day of the waxing and waning phase of moon), Purnima (full moon day) and Wednesday, he gets an opportunity to reside in the world of God Vishnu after his death (Sharma, 1977: 2/67). Similarly, Chaangunarayan is specially worshipped on Ashadh Shukla Ekadashi (eleventh day of the waxing phase of moon in the month of Ashadh), Bhadra Krishna Ashtami (eighth day of the waning phase of moon in the month of Bhadra), Haribodhini Ekadashi (eleventh day of the waxing phase of moon in the month of Kartika), and Kartik Shukla Dwadashi (twelveth day

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of the waxing phase of moon in the month of Kartika). Apart from that, there is a tradition of taking Chaangunarayan to Hanumandhoka palace in Kathmandu, twice a year on day of Shravan Shukla Dwadashi (twelveth day of the waxing phase of moon in the month of Shravan), and Poush Shukla Purnima (full moon day of the waxing phase of moon in the month of Poush). The processions on both these days include the use of three separate silver urns as the symbol of Lakshmi, Saraswati, and Chaangunarayan (Vajracharya, 2033: 167). Even on the day of Baishakh Krishna (Matatirtha) Aunshi (dark night of the waning phase of moon in the month of Baishakh), the chariot festival is celebrated by placing the idols of Chaangunarayan, Chhinnamasta, and Kileshwar in their respective chariots. In addition, every year on the Baishakhshukla Dwitiya and Tritiya (second and third day of the waxing phase of moon in the month of Baishakh), there is a custom to carry the idol of Goddess Chhinnamasta in one's chariot and take it to Brahmakhel, Indrayani, Danchi, Bhadravas and Alakot settlements in the northern part of Chaangu, to celebrate the chariot festival with the local god and goddess. After completing the festival at those places, the chariot is brought back on the same day (Dhaubanjar, 2068: 218). Chaangunarayan is famous for its religious harmony. There are temples and idols of various deities of Vaishnava, Shaivite, and Shakta sects. Similarly, Buddhists worship Chaangunarayan as Lokeshwar. Moreover, Chaangunarayan heritage reflects the traditional religious tolerance of the country. Thus, the Chaangunarayan heritage site carries great importance in terms of Nepal's art, architecture, religion, culture, and history. Therefore, this site has been included in the UNESCO World Heritage List. As its fame has spread everywhere, thousands of local and foreign devotees and tourists come here every year. Ichangunarayan Located in the north-west direction of , Ichangunarayan is a part of the Nagarjun Municipality. This place is famous as a Vaishnava pilgrimage site, as it is the heritage of Lord Narayan which was established in ancient times. The joint record of Lichhavi rulers Dhruvadev and Jishnugupta kept at a local area named Kewalpur, states that Vasuraja had reserved land for Ichangunarayan (Vajracharya, 2053: 418). Vasuraja was the son of the ancient king Haridatta (Vajracharya & Malla, 1985: Folio 20). An inscription of the year 320 N.S (1190 A.D.) placed during the reign of the pre-medieval king Vijay Kamadeva states that Haridatta Varma had placed an idol of a lion inside the temple premises (Regmi, 2039: 106). These historical accounts confirm the genealogical claim that the ancient king Haridatta established the Char Narayan within the . There is a saying on how this place was named as Ichangu. The name comes from the local language Nepalbhasha. Ichangu is the mispronounced version of the word Ikangu. The name Ikangu is a combination of two words Ikang and Gu. In Nepalbhasha, Ikang and Gu respectively denote the leafy vegetable of Bethe (Bathua) and the forest. Since the forest area of this place is in high land, the vegetable Bethe grows here in mass. That is why the place

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was named Ikangu. The mispronounced word Ichangu was prevalent in the post-medieval period too (Regmi, 1966: 163), which is still in vogue today. Temple architecture The Ichangunarayan temple built in pagoda style is located in the middle of a courtyard. It is a quadrangular temple with two tiers. However, its architecture is different from other pagoda style temples. The difference is that there is another roof over the main entrance of the temple. All the roofs are made of metal. Attractive Tundals (struts) have been installed under the roof to support its load. There are 20 Tundals supporting the lower tier and 12 Tundals below the second tier. These Tundals are carved with images of animals, birds, lions, dragons, and snakes. As in other pagoda style temples, small Fayagan (wind bells) are decorated all around the temple roof. At the top of the temple is a golden Gajur (pinnacle). The walls under the roof at each facade are covered with Ga Jhya and Tikijhya. A stone statue of a standing Narayan with four hands is found inside the sanctum of this east-facing temple. The hands hold a Shankh, Chakra, Gada, and Padhama. Also, there are metal statues of Lakshmi and Garuda on the right and left sides of the Narayan statue. Looking at the iconic features of these statues, it looks as if they are installed recently. The metal art, wooden art, and masonry works of this temple are attractive, however, its entrance gate is just simple.

(Ichangunarayan Temple) source: Author

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The temple has a plinth of a certain height and a circumambulation path have been constructed above it so that the devotees could roam around the temple. In front of the temple entrance, there are two stone images of a lion on the left and right side of the stairs. Along with the lions, there are two stone pillars, one with a conch shell and the other with a wheel. On the right, left and backside of the temple, metal cups are placed with stands along the circumambulation path, to light the oil lamps. At the front side of the entrance is a statue of an eagle, seated above the stone pillar that is in a praying position, facing towards Lord Narayan. A huge bell is also hung alongside the pillar. At the same place, there is a mandap along with the idols of other deities. There are idols of Mahalakshmi, Ganesh, Hanuman, Vishnu, and devotees inside the temple premises. Additionally, there are Sattal/Pati (public rest houses) within the northern boundary of the main temple of Ichangu Narayan. There is a tradition of celebrating various cultural festivals at Ichangunarayan every year. Big fairs are held on this site during the days of Haribodhini Ekadashi and Kartik Shukla Dwadashi. Similarly, on the special day of Baikuntha Chaturdashi (fourteenth day of the waxing phase of moon in the month of Kartik) and Ram Navami (ninth day of the waxing phase of moon in the month of Chaitra, March/April), pilgrims come here to worship. On the occasion of Kartik Shukla Purnima (full moon day of the waxing phase of moon in the month of Ashwin), a big fair is held for a month. Another celebration that carries a cultural significance here is the chariot festival of Mahalaxmi and Ganesh. Every year, on the day of Chaitra Krishna Aunsi (dark night of the waning phase of moon in the month of Chaitra), the idols of these deities are mounted on separate chariots and taken from Ichangu to Dahachok. Bishankhunarayan Bishankhunarayan, located in the south-east direction of Lalitpur city, falls under Godavari municipality of Lalitpur district. This place is famous for its ancient temple of Lord Narayan. This heritage is located at a higher place near the Godavari and most of its areas are surrounded by highlands. Devotees can now reach this place through their own vehicle, though they have to climb a steep staircase of about seven minutes to reach the temple. The image of Bishankhunarayan is inside a small cave. However, this historical heritage is very famous. There is a legend about the origin of Narayan at this place. According to the legend, Lord Mahadev was pleased due to the severe meditation of the Bhasmasura demon. Bhasmasura asked Mahadev for the blessing so that he would become immortal. Mahadev refused to give such a blessing since it was against the law of nature. In return, the demon begged for another boon, stating that anyone would immediately burn into ash if he puts his hand on their head. Mahadev blessed him Tathastu. He immediately tried to test whether the gift he had received was true, by placing his hand on Mahadev's head. Seeing such behavior of Bhasmasura, Mahadev became frightened and remembered Lord Vishnu. To save Mahadev, without delay Vishnu stood in front of Bhasmasura as a woman, in the form of Mohini, a woman who easily fascinates men. Until then, Mahadev

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escaped and hid inside a cave. Impressed by the beauty of Mohini, Bhasmasura immediately expressed his desire to get married to her. The woman said that because she was a dancer, she could only marry such a man who could dance like her. Bhasmasura agreed and started to dance in the same rhythm along with her. The charming woman danced putting her hands on her head. While dancing, Bhasmasura forgot the blessing he got from Mahadev and unknowingly went to put his hands on his own head. He was immediately burnt to ashes. After that, Lord Vishnu disappeared into the cave. Thus, the place where Lord Vishnu disappeared became famous by the name of Bishankhunarayan. The hill towards the south of it is believed to have been made by the ash of Bhashmasura. That is why the hill is called as Bhasmasura hill (http://www.rajunepal). Similarly, the cave where Mahadev was hiding is called Gupteswar. The story of Bhasmasura is mentioned in the legends, however, it is necessary to find out the truth of the said legend. This place, which has been known as a Vaishnava pilgrimage site since ancient times is a resting place with a peaceful environment and beautiful scenery all around. Temple architecture For art and architecture, the Bishnakhunarayan temple is very different from other Narayan temples, Chaangu, Ichangu, and Sheshnarayan. All the other three mentioned Narayan's have their own idols and temples. However, Bishankhunarayan has neither an idol nor a temple. The temple of Bishnakhunarayan is a small cave of circumference 4 feet and is 6 feet deep. Inside the cave, towards the right corner is a metal plate that is three and a half feet long and two and a half feet wide. In the middle, is a carved round Mandal with a lotus flower pattern, which is considered to be the seat of Bishankhunarayan. On top of it is a metal crown. Red and yellow vermilion as well as flowers are decorated over the Bishnakhunarayan's seat. To its right, left and the front is carved symbols of the moon, sun, and stars. The priest worship here daily. Along with that, a few shaligrams are kept on a metal plate in a small corner of the cave. Inside the cave, in front of Bishnakhunarayan's seat, there is a space for just one priest to sit. Since the cave is very narrow, devotees have to worship and light the lamp staying outside. Wire mesh has been used to close the cave. A canopy is decorated just above the cave. Similarly, stairs are provided to circumnavigate the cave. Just in front of the cave, a terrace has been constructed with the support of pillars. From there, one can observe the beautiful settlements of Godavari and Bishankhu. There is a modern inscription on the right side of the cave. We can find two large stones at the bottom left side of the temple and a statue of Hanuman in its outer courtyard. The cave architecture at the top of the hill is the main feature of Bishankhunarayan heritage.

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(Bishankhunarayan Temple) source: Author In this heritage site, a big fair is held every year on Haribodhini Ekadashi and Kartik Shukla Dwadashi. Throughout the month of Kartik, devotees reach Bishankhunarayan temple to worship. Additionally, the local Tamang people have a tradition of holding fair during the full moon day of Chaitrashukla. Sheshnarayan (Shikhar Narayan) Sheshnarayan of area, located in the south-west corner of Kathmandu district, is about 15 km away from the center of Kathmandu. This place now falls under the Dakshinkali Municipality. Pharping, a famous place since ancient times, was inhabited since the Kirat period. Three inscriptions of the Licchavi reign were found here. Among them, in an inscription of Bhaumagupta dated 947, the names of the four forts of the local area, Mindicho, Khahicho, Bremguncho, Moguncho Danda are mentioned, along with Tegwang and Kekha (Vajracharya, 2053: 184). All the inscriptions found here are engraved in Sanskrit. In the inscription, only the name of the places and the hills are in non-Sanskrit languages. Those names are believed to have come from the Kirati language, which shows that there were settlements in Pharping since the Kirat period. The Pharping settlement was called Phanapin in the Middle Ages. This name is mentioned in the contemporary records found in the local area (Regmi, 1966: 163 & 194). The medieval name was later mispronounced as Pharping. Another name of this settlement is Shikharpattan (Shikharaapur). This is a name derived from Sanskrit. The reason why this place was called Shikharpattan might be because the settlement area is at a higher altitude. Therefore, Narayan of this site is also called Shikharnarayan.

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The medieval rulers of the Nepal Valley had carried out various construction and improvement works in Sheshnarayan. Bhagirath Bhaiya can be taken as an example. He was the popular minister of the then King Srinivasa Malla of Lalitpur state. He had installed a stone gate in the year 792 N. S. (1671 A.D.) at the temple premises and had repaired the taps as well. (Vajracharya, 2056: 195). Similarly, in the name of Shikharnarayan, he had also established the idol of Garuda in 799 (1678 A.D.) (Vajracharya, 2056: 202). The historical events found here shows that this place was famous since ancient times, as a pilgrimage site. Nowadays, Narayan here is called as Shikhararayan. In fact, it can be assumed that the name is an incorrect pronunciation of the previous name Sheshnarayan. More importantly, there is a belief that after worshipping this Narayan, it would bring happiness and prosperity to the devotees during their lifetime, and peace to the soul after death (Sharma, 1977: 12/4). Temple Architecture The Sheshnarayan temple built in pagoda style faces towards the east. Although this one- storey temple looks smaller than other temples, it still has its unique art, architecture, and beauty. The temple is attached to a high mound. Since the structure has no back facade, devotees cannot circumambulate the temple. The temple stands on a three feet high plinth level. It has one tier roof which is covered with a metal sheet and a pinnacle at the top. It has some of the finest wooden Tundals attached to it, which are all carved with different shapes of a peacock. A beautiful statue of four-handed Narayan is enshrined inside the sanctum, which has large wooden eye windows on all three sides of the temple. Similarly, there is an entrance door above which a semicircular structure has been attached. The present form of this temple is believed to have been built in the 17th century (Bernier, 1978: 157).

(Sheshnarayan Temple) source: wikipedia

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There are different idols of Garuda and Vishnu within the temple premises. Another attraction of this temple courtyard is the Pati (public rest house) and the Buddhist monastery. A big fair is held here every year on the day of Haribodhini Ekadashi. The famous cultural festival of Pharping settlement is the Harishankar chariot festival. It is considered to be a popular festival since ancient times. It consists of seven chariots of different deities, one of which is the chariot of Hari i.e. Sheshnarayan, and the other of Shankara. The rest of the chariots contain idols of other deities. All these idols of gods and goddesses are four-faced. Among them, the east, west, north, and south faces of the Sheshnarayan idol belong to Vaikunthanarayan, Harishankar, Narasimha, and Varaha respectively (Joshi, 2060: 123). This Harishankar Jatra has been playing an important role in maintaining coordination among the Shaivite, Vaishnavite, and Shakti sects of Hinduism. This pilgrimage site is equally important for Buddhists. In the ancient period, the Licchavi rulers carried out various reforms in the Buddhist monastery that included the construction of taps and conducting religious meetings to worship Buddha. (Vajracharya, 2053: 184, 369, 373). Padmasambhava (Rimboche), one of the most famous religious leaders of the Vajrayana sect of Buddhism is said to have gone to Tibet in the eighth century after receiving divine power through deep meditation in a cave here (Gyawali, 2019: 251). That is why his statue is kept inside the cave. The cave where he meditated is called Yangleshwe in the Tibetan language. Similarly, a 12 feet tall statue of Padmasambhava is in the process of construction here. Conclusion Lord Narayan is considered to be a form of Vishnu in Hinduism. The Chaangunarayan, Ichangunarayan, Bishankhunarayan, and Sheshnarayan sites established in ancient times are still famous as Vaishnava pilgrimage sites. In Hinduism, Ekadashi is considered as the day to worship Lord Vishnu i.e. Narayan. According to the lunar calendar, there are 24 days of Ekadashi in a year. Out of these days, Kartik Shukla Ekadashi of each year is considered special. It is because, Lord Narayan is believed to have fallen asleep in the sea on the day of Ashadh Shukla (Harishyani) Ekadashi, and woke up on the day of Kartik Shukla Ekadashi only after four months. There is a religious belief that if one worships Lord Narayan on that day, all the sins will be forgiven and salvation will be attained after death. Therefore, followers of Hinduism including Vaishnavism have the custom to go and worship at these mentioned sites of Narayan, located in four directions. These famous four Narayan's have their own cultural importance. Among them, the temples of Chaangu, Ichangu, and Sheshnarayan are built in pagoda style. All the existing wooden, metal, and stone artifacts have greatly enhanced the beauty of the temple, which also portrays Nepali architecture. The courtyards of all the temples have various types of historical artifacts which has increased the importance of these heritages. Besides, the archeological records of these heritage sites highlight not only the local heritage but also the historical significance of

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the area. Even though there are no man-made temples or idols in Bishankhunarayan, the natural cave at the top of the local hill is worshipped as a temple, where Narayan resides. However, its historical and religious significance in society is not less. The thing to be considered here is that out of the four Narayans established by the same ruler, only the temple of Bishankhunarayan is a cave. Since, we cannot forget the fact that people lived their lives in caves during prehistoric times, in the same way, the cave of Bishankhu is also used as a temple. Apart from that, the then government and rulers from the earliest times did not pay much attention to the development and expansion of the Bishankhunarayan region as compared to the other three Narayan sites. Therefore, there are no man-made art and architecture here. However, after the democracy in the country, the then government had carried out the renovation work of various temples in Kantipur, Bhaktapur and Lalitpur district in the year 2016 Bikram Sambat (1958 A.D.), where, it is mentioned that Bishankhunarayan was also renovated (Regmi, 2050: 98). Despite its mention, studying the present condition of the temple, one cannot find any restoration works of art and architecture in that heritage site. Therefore, it can be assumed that the restoration works mentioned above were not done in the temple, but only in the courtyard, terrace, stairs, entrance, and Pati of that place. All four heritages mentioned above have their own characteristics. Those heritage sites have developed as open museums. To confirm the authentic history of Nepal, the scholars present these places as evidence. No one fails to admire the art and architecture of the Chaangu, Ichangu, and Sheshnarayan temples, and also the various artifacts found in the courtyards of those heritages. Similarly, the cave architecture of the Bishnkhunarayan heritage is full of reminiscences of the early stages of human civilization. Apart from that, the Chaangunarayan temple and the art and architecture inside the temple premises are unique. Considering its global importance, the Chaangunarayan Heritage Site has been included in the World Heritage List by the international organization UNESCO. Various intangible cultural heritages are also associated with these heritages. On Haribodhani Ekadashi and other special days, fairs are held at all four Narayan sites. Chaangu, Ichangu, and Sheshnarayan have their own tradition of celebrating Jatra festivals which are associated with the lifestyle of the local people. These heritages, which have been gradually developing and expanding since ancient times are equally important from an archeological point of view. They have been giving life to the traditional civilization and culture of Nepal. Most Hindu pilgrimage sites in Nepal have become examples of religious tolerance. A vivid example is the Vaishnava pilgrimage site of Nepal (Kathmandu) Valley. The chief deity of these sites is Narayan, however, the statues of various deities of Shaivite, Shakti, and other Buddhist sects are also erected there. Therefore, followers of Vaishnavism, including Shaivites, Shaktas, and Buddhists go and worship at these places. This tradition is a significant aspect of the existing religious tolerance in Nepali society.

International Journal of Research in Economics & Social Sciences 330 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 |

These heritage sites located at four directions of the valley carry a high value. These places are beautiful due to their natural scenery, breathtaking views, and a cool and serene atmosphere. A clean environment can enliven anyone's mind. Therefore, every year a large number of domestic and foreign tourists visit and observe these historical, archeological, cultural, religious, and natural heritage sites.

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International Journal of Research in Economics & Social Sciences 331 Email:- [email protected], http://www.euroasiapub.org (An open access scholarly, peer-reviewed, interdisciplinary, monthly, and fully refereed journal.)