An Overview
As Nepal continues in its transition of defining its political destiny as a new born republic, what remains certain is the fact that the Radio assumes an indispensable role in shaping the opinion of the people; and hence the fate of its future. A distinctive and central feature of Nepal’s sovereign dispensation has been its willingness to facilitate the development of the Radio as a means to encourage the making of an informed society. Indeed, the Radio has been a central pathway of connecting and empowering the diverse people of Nepal as a dynamic political entity.
While India by large is an entertainment centered society, which has been manifested and reiterated through its mainstream media, Nepal by comparison thrives on the hunger for want of information and knowledge through public discourses on issues that are important to their existence. Considering that print media has limited reach and accessibility in Nepal, the Radio in effect is the one and only true medium of mass communication. With cheap and easy accessibility, the Radio has succeeded in developing a personal relationship with the listener. From remote villages to the heart of Kathmandu valley, from scanty shacks to sophisticated studios, Radio stations stand proudly in the skyline, serving as reminder its testament as a vanguard of people’s aspiration. Nepal’s pioneering community Radios have had positive affect on the people; and because it is community-centered with ownership in the hands of the people, it has become an affective and trustworthy medium for addressing concerns, disseminating information, empowering people to make informed decisions.
History
In Nepal, the first Radio station Radio Nepal was established in 1950. However, it can be estimated that even before 1950, the people had been possibly experiencing the taste of listening to the radio from the stations of neighboring countries. It is hard to say
when the people first started listening to the radio. But it can be guessed that they have been listening to the radio for more than 75 years. India had already started broadcasting by 1923, and hence it is assumed that Nepalese working there certainly listened to Indian radio broadcasts. After the establishment of radio stations in India, the radio became popular in elite circles in Nepal too. However, without the ruler’s assent, nobody was allowed to have a radio set. We cannot guess the number of radio sets at any particular time during the initial days of radio listening. When the British forces were doing badly against the Japanese during the Second World War, the rulers in Nepal seized the radio sets from the people. Rana rulers had been supporting the British and providing soldiers to fight for them, so they did not want the people to listen to news of battles being lost. The seized radio sets were stored in Singha Durbar, and it is said that they numbered about 400 and were returned to their owners later.
In July 1946, the then Prime Minister Padma Shamser Rana declared that people could have personal radios. He also arranged to broadcast native radio, Nepal Broadcasting from Bijuli Adda in January 1948. But this could not last long. Padma Shamser Rana resigned from the post of the prime minister and a few months later, this transmission was also halted. This was not to last for long and in August 1948 it was revived again. Mohan Shamser, then Prime Minister, made arrangements to bring two transmitters in order to improve transmission.
In 1950, the Nepali Congress Party was fighting against the Rana autocracy and freedom fighters had also begun to run radio transmissions called Prajatantra Nepal Radio from Biratnagar, an eastern city in Nepal. This program was used to broadcast their activities as well as other information which encouraged the general people to support their movement against the Rana rulers. When Nepali Congress' campaign succeeded, the new government shifted the radio program to Kathmandu (Koirala 2005). Later on it was renamed Nepal Radio and it ultimately became Radio Nepal.
From that time radio broadcasting caught on in a big way. Until 1995 Radio Nepal was the only radio station to broadcast in Nepal. Then frequency modulation (FM) radio technology entered Nepal.
From Past To Present
On 31 March 1996, the station that would become Radio Sagarmatha aired its first test signals on FM 102.4 Mhz without a license. When NEFEJ finally received a broadcasting license on 18 May 1997, Radio Sagarmatha became the first fully independent radio station in the country and marked an important achievement for civil society in Nepal.As Radio Sagarmatha broke new ground, gradually shedding the restrictions that initially accompanied its license, the movement for ‘community radio’ gained momentum outside the valley. In the process, Radio Sagarmatha set the standard for independent, public-interest radio in the country. More FM licenses were granted and in early 2000, two new ‘community’ stations joined the airwaves: the first, Radio Lumbini in Rupandehi District, a cooperative which raised the funds for its establishment locally, and the second, Radio Madanpokhara in the adjacent district of Palpa, licensed through the Village Development Committee. Around the same time, NEFEJ created the Community Radio Support Centre (CRSC) to support the development of sector, and in 2002, the Association of Community Radio Broadcasters (ACORAB) was established as a representative body for community radio in Nepal. As new stations started to broadcast, pioneer like Radio Sagarmatha and production groups like Communication Corner began to share content and programs, at first using telephone link-ups and cassette, then gradually moving to CD and satellite as full-fledged production houses and distribution networks started to emerge. By 2005 there were some 50 FM stations on the air with more than one third of these operating on a non-profit basis (the basic criteria to be considered as a community radio).
After the success of the People’s Movement of 2006, which resulted in the promulgation of a new constitution, FM licenses were issued en masse. Some 150 licenses were granted between April 2006 and July 2007, including more than 65 to non-profit groups. In August 2007, ACORAB listed its membership at 90 radio stations with 33 broadcasters on air. However, according to UNESCO, 216 licenses had been issued by the Government of Nepal, as of July 2007 with 78 FM stations broadcasting. The growth of community radio has been equally large with 93 licenses issued beginning May 2007 and 35 stations on air. As of October 2007 community radio coverage had spread to 56 of 75 districts. UNDP’s Human Development Report in 1995 estimated only three radio sets per one hundred people in Nepal. However, Development Communication and Research Consultancy Group in 1990 estimated that 63.6% of Nepalese households have radio sets, a ratio of about 112 sets per 1000 people. According to MoIC, Bagmati, Narayani, Lumbini and Gandaki zones have acquired 34, 24, 18 and 16 radio licenses respectively. Likewise, Koshi and Seti each have got 11 Radio licenses while the Ministry has granted 8 licenses each to FM radios in Dhaulagiri and Karnali zones so far. The number of those acquiring radio licenses in Bheri, Mechi and Mahakali totals 13, 9 and 3 respectively.
The districts yet to receive FM license include Terhathum, Rautahat, Rasuwa, Nuwakot, Manang, Myagdi, Dolpa, Dadeldhura and Baitadi.
As by the date 10th November, 2008, the status of FM radio is as the following:
Number of FM radio licenses issued: 299
Operational Fm radio stations : 172
Operational Fm radio transmitters: 195
Multiple channel FM broadcasters: 4
Multiple site FM broadcasters: 5
FM broadcasters with satellite uplink: 5
Multiple channel FM broadcasters are the radio broadcasters operating with more than one FM channel at a specific location. Kalika FM, for example, broadcasts 95.2 MHz and 91.0 MHz from Bharatpur. Multiple site broadcasters have their stations operating at different locations in the country at the same frequency or different frequencies. Kantipur FM, for example, broadcasts from 8 locations in the country at 96.1 and 101.8 MHz.
Broadcasting and wireless operation frequencies are issued by Frequency Division, Ministry of Information & Communication, Government of Nepal. The FM radio licenses are basically categorized and taxed according to their operational transmitter power. However, FM radio stations can still be divided into commercial radio, public radio, community radio and pirated radio. Pirated radio is mostly against government. Nepal Government licensed private radios are called commercial and community radio. The government owned radio is called public radio. There is still difference in classification of radios. Operational radios and televisions as permitted by National Broadcasting Act 2049 and National Broadcasting law 2052 has classified into same group.
In Nepal, all types of radio are already in use but it hasn’t been classified in proper way. But government owned radio is known as public radio, private company owned FM radio is known as commercial radio while the stations owned by illegal organizations, VDCs along with metropolitan city is known as community radio. No one has tried to name the radios which work against the government. But these types of radios are known as ‘pirated radios all over the world’.
Facts and Figures
The Broadcast Audience Survey (BAS 2006-2007) shows that 65% of the country is covered by one of more of the FM radio signals for comfortable tuning to the radio frequencies. This percentage increases to 75% when calculated for the lowest signal level that can be received by a highly sensitive radio set.
Housewives and shop owners are the most radio listening group in the country (32% each) while students (13%) are found to be the next most listening group in the country.
Radio is available and accessible in 82% of Nepalese household while 59% of household has television, telephone 30%, newspaper 13%, magazines 5% and internet 1%.
76% of radio sets owned have both AM and FM tuners while around 7% of radio sets are only tunable to AM bands such as Medium Wave and Short wave.
56% of radio sets owned in the country are Chinese brands, while 37% of radio sets are Indian and 2.7% Japanese. 1.8 percent of radio sets are from rest of the countries.
Radio is the most preferred source of information and entertainment with 64%, followed by television - 35%, newspapers 0.8% and internet 0.1%.
FM radio is the most preferred (84.7%) frequency band among the radio bands, followed by Medium Wave (MW – 44.6%) and Short Wave (SW – 16.5%).
The peak radio listening time is 6:00am – 8:00am in the morning and 6:00pm -10:00pm in the evening.
Radio Broadcasting Associations
Association Of Community Radio Broadcasters’ (ACORAB)
Broadcasting Association of Nepal (BAN)
Far-Western FM Radio Broadcasters' Forum
Kathmandu Valley FM Radio Broadcasters' Forum
World Association of Community Radio Broadcasters (AMARC).
Estimation of listeners
In the mid of year 2062 about 50 FM radio were already broadcasted. About 65% of the total population was supposed to have come under the area of FM broadcasting (mainali 2007 A.D.; Equal Access Nepal 2007 A.D.). Radio has a reach over 70-75% of the total population. Since, the estimated population of Nepal is about 2.7 crore, approx. 1.9-2 crore of total population listen to any one kind of radio.
Due to the non balanced distribution of FM radio in Nepal, it is very hard to analyze as how many radio FMs are being heard. A listener has a reach over an average of 30 FMs in Kathmandu.
At present, 18 languages are used to run programs in FM which includes rajvanshi, bantawa, rai, santhal, jhangad, chepang, newari, tamang, maithali, gurung, magar, Bhojpuri, rana, tharu, purveli tharu, dangora tharu, avadhi, kham magar, limbu, doteli (Gopal Guragain and Pratyush Wanta).
Reaction of listeners
According to Pratyush Wanta, at first people felt excitement to hear their own voice through phone or they only considered radio as a means of entertainment, they did not prefer to maintain a deep or serious relation with it. In its starting days, radio used to take support from its listeners for musical programs. But in talk shows, listener’s interaction was rare.
According to Gopal Guragain and Toya Ghimire, listener’s involvement and participation is stronger on the side of both radio and the listener. At one side, the socio environment and personal life determines his participation in the particular program in the radio. On the other side, the selection of the listeners is based on the subject matter and style of the programs broadcasted by the radio stations. The enhancement of the community radio has not only made the system of broadcasting easy but also has contributed in making the rural people more involved and making them speak in the radio programs. Their confidence level has risen because of the fact that it is easier and comfortable to communicate with the people from the same community. The content of programs is purely based on the society in which radio is broadcasted. Thus, we can see that commercial radio is less concerned with its listeners in the program production and effect as compared to the community radio.
General people like us have been using radio as a means of sharing personal problems. General people, medium level organizations and political people have made radio as a means of expressing themselves. Before the establishment of radio, press was an essential means of communication for the people. But the invention and development of radio has contributed a lot for the people who cannot read.
Most popular programs produced or based in Kathmandu
The radio programs that were found to have high listenership outside the Kathmandu valley were:
KayaKairan
Saathi Sanga Man Ka Kura
Nepal Diary
Nepal Darpan
Naya Nepal
Thula Haste
Ghumne Mech
Chhinofano
Maha Chautari
Apabadh
Hamro Riya Club
Indreni
Asal Shasan
Maha Adalat
Ghatna Ra Bichar
Rajdhani Ko Sandesh
Pardeshi Ko Sandesh
The most listened programs in Nepal were found to be:
Kayakairan
Saathi Sanga Manka Kura
Gatana Ra Vichar
Nepal Darpan
No Tension
Naya Nepal
Hello Mithila
Sandesh
Samabedana
Lok Kosheli
Dimaag Kharaab
Tit for Tat
Lok Lahari
BBC Nepali Sewa
Aajaka Kura
Mero Kaatha Mero Geet
Samjhana
Laligurans Phulirahancha
Geetanajli
Lok Aawaj
Manko Majheri
Women in radio
In present context as well, women's participation in decision-making level is negligible. In spite of the change in media environment after democracy, visible improvement in terms of women's participation and gender mainstreaming in media is yet to be achieved. Top management or decision-making level is still male dominated and influenced by patriarchal perception with negligible number of women holding senior positions. It is noticed that few young women journalists who have emerged in reporting field are still tend to be assigned to “soft issues” such as culture, art and lifestyles but not “hard issues” like politics, conflict, security, economy etc. But those women who are reporting such “hard issues” are performing excellent.
The current reality is, women have become more visible in radio and television as presenters and announcers but few women are in reporting, editing and in other technical department. Moreover, the presences of women in any official commissions, boards or committees formed for formulating policies or monitoring the media are very few in number. Out of 13 members, there is only one woman in Press Council as a Board Member. In private media organizations as well, very few women are holding the decision making position.
As per the paper presented by Mr. Mahendra Bista, General Secretary of Federation of Nepalese Journalists (FNJ) during one of the program in Kathmandu, less than 10 percent female journalists are registered as member in Federation of Nepalese Journalists.
The research work that studies 16 media houses entitled "State of Inclusion in Ownership of Media Houses and Editorial Mechanism" by Journalist Mohan Singh Lama, shows 10 percent of women's ownership in media and 12 percent in News Department. Towards the government owned, the percentage of women representation is even low. Representation of women in decision-making level in government media is nil. In all four government owned media no women occupy the chief editor post. On the other hand in 13-member board of Press Council, there is only one women member.
Similarly, according to a research conducted by Sancharika Samuha on “Status of Women Journalists in Nepalese Media” in 2005, there are only about 12% women working in media and, among these, only a negligent number occupy decision-making positions. The research report further states:
“Women's participation is minimal in the journalism sector in Nepal and those who join the profession are not able to give it long-term continuity. The reason for this is that journalism is not considered a suitable profession for women, as the mobility of most Nepali women is very restricted. "
Data shows that, amongst the total participants (124) involved in the research, 65 percent of women journalists are working with FM radios. The second high percentage of are in television sector. Very few women are associated with "New Media" or "Online Journalism".
It is clear from the research presented by Sancharika that women journalists are discriminated. There exist lots of problems and challenges for the female journalists in Nepal. Increasing number of Media houses around the country has definitely increased the number of women in radio but their sustainability in the profession is not very fine. Lack of gender friendly environment, family and social barriers, high expectation but less achievements, more economical benefits and high position in any other profession rather than journalism has discouraged the female journalists
However, across Nepal the proportion of women journalists joining radio stations is growing, and the female voice is no longer a rarity. The other trend is for journalists to get together and launch radio stations staffed entirely by women.
Radio Mukti in Butwal, launched by committed women journalists was so bold in its coverage that it was recently attacked by local Maoists who vandalised the station.
In Biratnagar, Radio Purbanchal is another all-female station which is trying to address the pressing problems of gender discrimination in the eastern Tarai. At Purbanchal, the only man is the security guard. Station manager Kamala Kadel is a 55-year-old mother who used to be a social worker before starting the radio to empower women through grassroots communications.
The station's reach has grown in the past two years, reaching 75 per cent of households in Sunsari and Morang with close to one million regular listeners. There are around 40 community level organisations affiliated to the station and 2,000 households contributed funds and start-up capital. The station employs 18 journalists and studio technicians, all 20-30 year olds from disadvantaged communities.
So to sum up we can say that there is a variance in the involvement of women according to the geography of Nepal. At some places, the women involvement in media is very low almost negligible whereas on the other places involvement in media is highest in women and are walking as leaders.
PROBLEMS
There are many problems that a radio station has to face. First, how to survive with limited advertising and more educational service-oriented programs. Second, how to retain creative and dynamic journalists and producers in a competitive world. Two such producers are working at the BBC in London. Third, how to learn management techniques (of running radio stations) on a continuing basis. Fourth, how to create a marketing strategy and a dynamic marketing team in a small and low-cost station. Finally, how to motivate volunteers who could produce programs without posing a burden on the limited resources. Similarly, FM entrepreneurs allege that the government had distributed licenses without assessing market feasibility. According to them, mushrooming FM radios in a particular place will involve them in unhealthy competition and ultimately lead to the collapse of their venture. BAN officials said the government had failed to ensure proper distribution of radio frequencies. Radio frequencies have been distributed in an unscientific manner. The government must formulate certain regulations to ensure effective frequency distribution. Financial challenges still remain for the FM radios as they are still denied government advertisement, a major source of revenue for media in Nepal. The government recognizes advertisements published in little-known newspapers, but, it does not give recognition to such contents broadcast on FM radio, which are far more effective mediums than such papers. Nepal's FM radios are facing the twin problems of journalist security and station survival. Radio reporters have been the most vulnerable to attacks by militant groups, gangsters, criminals and state forces. In the past three weeks alone, FM radios in Khotang, Tanahu and Parbat have been physically attacked. Journalists have to self-censor because to write about certain issues or to dig deep is to invite threats and even attacks. Radio stations are also struggling to survive because of falling revenues from an advertising slump caused by political instability and crippling power cuts. Many are having difficulty even paying staff. Community radio organizations have been lobbying the government to treat them like a public service and reduce the royalty, taxes and renewal fees. They say that in the absence of clear policy on FM radio the government is granting licenses to political groups and the FM spectrum is getting crowded in many regions.
Attacks In The Year 2065
Ashwin 23- a criminal group injured Vishnu Bhandari, a journalist in himchuli FM of pokhara radio. They damaged his mobile phone, recorder and other belongings while he was on his duty.
Ashwin 25- Vrij kumar Yadav, a correspondent of BBC nepali service, Janakpur was killed by three unknown people wearing masks.
Aswin 29- many media persons were ill treated by hundreds of Maoists in front of prime minister’s residence. They were not considered.even after showing their identity cards.
Magh 7- Threat was given to a correspondent of kanitpur, Bharat Jargha Magar by the madheshi protestors.
Magh 7- Nepal Press Union publicized that Subash Karmacharya of CPN-UML gave a threat to fire five journalists in Sindhupalchowk. The five journalists were Rishiram Poudel of Kantipur FM, Dhruba Dangol of Nepal FM, Tika Dahal of Sagarmatha FM, Dinesh Thapa of Star FM and Ram KC of Nepal Samacharpatra.
Magh 12- protestors attacked Bhim Ghimire of Kantipur and Tanga Khanal of BBC service in Biratnagar. They were collecting news when they thrashed them and their vehicles.
Magh 14- Some journalists were bound to be grounded after the announcement of the attacks on them. The journalists were Govind Devkota of Nepal FM and Narayani FM, Sujit Mahat of Kantipur, Hari Adhikary of Radio Nepal and other workers of Federation of Nepali Journalists.
Magh 14- Attack on Radio Birgunj. About 60-70 people forcefully entered the premises during the time of curfew and damaged satellite of BBC service and Communication Corner including generator, UPS, vehicles, furniture, window, telephone etc.
Magh 16- some madhesi protestors in Biratnagar, attacked the motorbike of Vikram Luitel, a correspondent of Nepal FM 91.8.
Magh 21- The workers of Madhesi Janadhikar Forum of Biratnagar, encircled five journalists and hit them.
Falgun 20- some unknown criminals ill-treated Chudamani Wagle, a correspondent of Nepal FM 91.8 and attacked another journalist Roshan Neupane in Sarlahi.
Attacks or threats were common to the journalists if they published or broadcasted any news against a particular political party. Hence, to find the news of Terai protest people had to depend on the news of Kathmandu or even International news. Journalists were scared. They had a doubt if they would return to their home after their duty. Like other media, the employment of working journalists of democratic radio is insecure. The salary, appoints and services for leave of the workers of radio is not systematic.
The radio workers are very much victimized. They are given minimum salary. Some workers are paid late or even made work free. High-level media commission has addressed to protect the rights of working journalists.
Equal Access
The majority of Nepal's population lacks access to the internet, telephones or electricity. With high levels of print illiteracy, Nepal’s dominant form of communication is oral tradition, which communities have utilized for thousands of years. Recent political changes and the end of the monarchy provide new opportunities for civic participation in the “New Nepal.”
Equal Access produces multiple award-winning radio series that empower listeners with critically needed information about early childhood development, youth issues, sustainable livelihoods, women's rights, education, HIV/AIDS prevention, reproductive health, safe migration and peace building. A recent survey by AC Nielsen indicates that an aggregate audience of 9 million Nepalese (over 30% of the population) listens to Equal Access programs on a weekly basis.
Moreover, Equal Access manages leadership training and support for community radio producers and reporters, NGO workers, youth educators and other community-based leaders to build the capacity of large numbers of rural Nepalese to advocate for change at their local level.
RECENT CHANGES
There have been several recent changes to the existing regulatory environment,including a provision in the interim constitution (2006) that protects media freedom, including that of FM radio stations, as a fundamental right (15/2), clearly stating “No radio, television, online or any other types of digital or electronic means, press or any other communication media shall be closed, seized or be cancelled because of publishing and broadcasting or printing any material by such means of audio, audio-visual or electronic equipment.” Other significant new developments include the Right to Information Act, which ensures the availability of any ‘public’ information, and an operationalised Working Journalists Act, which clearly describes terms and conditions for employment, and rights and responsibilities of journalists and media owners. The other significant change to the specific rules and procedures governing radio has been a reduction in the license and renewal fees required of FM broadcasters. The fee for a 100 watt transmitter, which was NPR 50000 (USD 770) became NPR 10000 (USD 154), a 50 watt unit went from NPR 25000 (USD 385) to NPR 1000 (USD 15) and for transmitters up to 30 watts, the fee was reduced from NPR 10000 to NPR 500 (USD 8). The change is significant since there is considerable benefit for stations with low power transmitters. The new policy would be even more significant if it were to represent an indication of future policy since it is clearly in favour of low-watt, non-commercial broadcasting.
References:
1. Adhikari, Nirmala Mani. Advertising, Public Relatios and Media Issues, Prashanti Pustak Bhandari, Kathmandu, Nepal
2. Adhikari, Nirmala Mani, 2008. Communication, Media and Journalism and Integrated Study, Prashanti Pustak Bhandari.
3. Bhatta, Komal. , Humagain, Devraj. , Wanta, Pratyush. (2065) Swatantra radio ko ek dashak.: Vikas, Bahas ra Samajik Sarokar. Martin Chautari.
4. Dhungel, Vinod. (2065). Aamsanchar madhyamka rupma swatantra radio. Press swatantrata- Loktantrako ek Varsha. Ed. Bakram Baniya. Nepal Patrakar MahaSangh kendriya Karyalaya.
Websites:
www.asiawaves.net
www.nepaldemocracy.org
www.nepalradio.org
www.radionepal.org
www.wikipedia.org
www.unesco.org
www.acorab.org.np
www.nepalitimes.com
www.equalaccess.org
Saturday, June 27, 2009
Wednesday, June 3, 2009
Changunarayan
The Changu Narayana temple lies 20 km away to the east of Kathmandu, on the top of a hillock, and is surrounded by an evergreen lusty forest all around it with a typical traditional Nepalese settlement on its close suburb. The 1541m high hillock, upon which the temple rests, had also been used as a forest-hill-fort in the past.
During Lichhavi period it was not named as Changunarayan. It was then called Dolasikhar Swami. It was called so because the hill at which the temple is located is called Dolashikar and it is regarded as the guru so the name Dolashikar Swami is given. Since our childhood we were taught that the king Man Dev Malla had built Changunarayan temple but it is completely erroneous. The founder is believed to be Hari Dutta Verma who had built Changunarayan temple along with three other temples at the four cardinal directions of the Kathmandu valley, dedicated to the Hindu God Narayan. Changunarayan is also famous by the name of Champaknarayan and Garudnarayan. The three storied and two roofed temple of Changunarayan is the finest example of the Nepalese temple architectural design built in the “popular Nepalese style” on a one tired brick-stone platform. Its top roof is made out of gilded copper sheets while the lower one is having a traditional tiled roof. On the struts of the two-tiered Changu Narayan Temple, are the ten incarnations in which Narayan destroyed evil-doers. A sixth-century stone statue shows the cosmic form of Vishnu, while another statue recalls his dwarf incarnation when he crushed the evil king Bali. Apart from the pillar inscription of Mana Deva, there are stone slab inscription of Niripechha, Siva Deva-Amsuvarma, Abhaya Malla, Jaya Rudra Malla, Jayasthiti Malla. The temple of Goddess Chhinnamasta, Kileswor Mahadeva, Laxmi Narayan, Natyeswora, Yatu Maju, Kanti Bhairava and several sattalas (public rest houses) are some which were built in different historical times by different persons. Among them, the sculpture of the seated Garuda in anjali mudra, now placed beside a broken base of a stone pillar, is considered to be the oldest. It is believed that the remaining part of the pillar, which is now found being erected on the northern corner of the main shrine, was shifted here from its original place when it was broken.
The sculpture of Garuda was originally mounted on that pillar which also contains the inscription engraved by king Mana Deva in 464 AD using the Lichhavi script. Apart from this, the stone sculptures of Garudanarayan, vishworupa, Trivikram, Shreedhara and Narasingha are the other available finest specimens of sculptural arts executed in different times of the Lichhavi period.
The main Jatra of this temple is celebrated in the month of Baisakh however we had been hearing wrong that the Jatra takes place during the month of Magh. This is the rare temple found in Nepal where both Hindus and Buddhists alike offer their reverences. Asadh Sukla Ekadasi, Krisna Janmaastami and Haribodhani Ekadasi are some of the important events observed here every year in which a great number of devotees pour here from far and wide places take active participation on them by offering worship to the Lord. This tradition has been continuing since very long. Twice in every year, the main idol of the temple is taken to the Hanuman Dhoka Royal Palace of Kathmandu in August-September and December and January respectively in order to follow an age long tradition.
During Lichhavi period it was not named as Changunarayan. It was then called Dolasikhar Swami. It was called so because the hill at which the temple is located is called Dolashikar and it is regarded as the guru so the name Dolashikar Swami is given. Since our childhood we were taught that the king Man Dev Malla had built Changunarayan temple but it is completely erroneous. The founder is believed to be Hari Dutta Verma who had built Changunarayan temple along with three other temples at the four cardinal directions of the Kathmandu valley, dedicated to the Hindu God Narayan. Changunarayan is also famous by the name of Champaknarayan and Garudnarayan. The three storied and two roofed temple of Changunarayan is the finest example of the Nepalese temple architectural design built in the “popular Nepalese style” on a one tired brick-stone platform. Its top roof is made out of gilded copper sheets while the lower one is having a traditional tiled roof. On the struts of the two-tiered Changu Narayan Temple, are the ten incarnations in which Narayan destroyed evil-doers. A sixth-century stone statue shows the cosmic form of Vishnu, while another statue recalls his dwarf incarnation when he crushed the evil king Bali. Apart from the pillar inscription of Mana Deva, there are stone slab inscription of Niripechha, Siva Deva-Amsuvarma, Abhaya Malla, Jaya Rudra Malla, Jayasthiti Malla. The temple of Goddess Chhinnamasta, Kileswor Mahadeva, Laxmi Narayan, Natyeswora, Yatu Maju, Kanti Bhairava and several sattalas (public rest houses) are some which were built in different historical times by different persons. Among them, the sculpture of the seated Garuda in anjali mudra, now placed beside a broken base of a stone pillar, is considered to be the oldest. It is believed that the remaining part of the pillar, which is now found being erected on the northern corner of the main shrine, was shifted here from its original place when it was broken.
The sculpture of Garuda was originally mounted on that pillar which also contains the inscription engraved by king Mana Deva in 464 AD using the Lichhavi script. Apart from this, the stone sculptures of Garudanarayan, vishworupa, Trivikram, Shreedhara and Narasingha are the other available finest specimens of sculptural arts executed in different times of the Lichhavi period.
The main Jatra of this temple is celebrated in the month of Baisakh however we had been hearing wrong that the Jatra takes place during the month of Magh. This is the rare temple found in Nepal where both Hindus and Buddhists alike offer their reverences. Asadh Sukla Ekadasi, Krisna Janmaastami and Haribodhani Ekadasi are some of the important events observed here every year in which a great number of devotees pour here from far and wide places take active participation on them by offering worship to the Lord. This tradition has been continuing since very long. Twice in every year, the main idol of the temple is taken to the Hanuman Dhoka Royal Palace of Kathmandu in August-September and December and January respectively in order to follow an age long tradition.
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