This page is open for everyone and Here just trying to share some of my favorite and knowledgeable events of the people and nature itself.Sometimes I share my feelings and opinion too as own creation.
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हिरण्य वर्ण महाविहार बौद्ध धर्मालम्वीहरूको अत्यन्त प्रसिद्ध मन्दिर हो । यो मन्दिर पाटनको क्वाबहालमा रहेको छ । पर्यटकीय दृष्टिकोणबाट यहा हजारौँ विदेशी पर्यटकहरू आउने गर्दछन् । यो मन्दिर नेपालका राज भाष्कर देव बर्माले अन्दाजी वि.सं. १२ शताव्दीको शुरुतिर स्थापित गरेको मानिन्छ । यिनी नुवाकोटे ठकुरी हुन र नेपालको इतिहासमा पहिलो ठकुरी राजाको रूपमा लिइन्छ । यस मन्दिरलाई "Golden Temple" पनि भनिन्छ ।
३० फागुन, काठमाडौं । एक महिना लामो कसरतपछि बहालवाला प्रधानन्यायाधीश खिलराज रेग्मीको अध्यक्षतामा अन्तरिम चुनावी मन्त्रिपरिषद् गठन गर्ने ११ बुँदे सहमतिपत्रमा दलका नेताहरुले हस्ताक्षर गरेका छन् । सहमति अनुसार रेग्मी अन्तरिम चुनावी मन्त्रिपरिषद्को अध्यक्ष बन्नुहुने भएको छ । संविधानमा प्रधानमन्त्रीले गर्ने काम अध्यक्षले गर्नुहुने भएको छ ।
मन्त्रिपरिषद्मा मन्त्रीहरुको नियुक्ति गर्ने अधिकार अध्यक्षलाई दिइएको छ । तर, निजामती सेवाका अवकाशप्राप्त विशिष्ठ श्रेणीका कर्मचारीहरुबाट मन्त्री बनाइने भएको छ । अन्तरिम सरकारले नयाँ संविधानसभाको दोस्रो चुनाव आगामी असार ७ भित्र गर्ने सहमतिमा उल्लेख छ । तर, असारमा चुनाव नभए मंसिरसम्मको म्याद थप्न पाउने अधिकारसमेत रेग्मी सरकारलाई प्रदान गरिएको छ ।
राजनीतिक दलहरुको सहमतिपत्रमा बहालवाला प्रधानन्यायधीशले चुनाबी मन्त्री परिषद्को अध्यक्षता गर्ने र सरकारको प्रमुख जिम्मेवारी निर्वाचन गर्नु रहेको उल्लेख छ । संविधानतः मन्त्रिपरिषद्ले सबै बाम गर्ने ‘तर दीर्घकालीन प्रकृतिका कामहरु अन्तरिम चुनावी मन्त्रिपरिषद्ले गर्ने छैन ।’- सहमतिपत्रमा भनिएको छ ।
बुधबार दिनभरि बसेको प्रमुख तीनदल र मधेसी मोर्चाको बैठकले राति १० बजेपछि ११ बुँदे सहमतिपत्रमा हस्ताक्षर गरेपछि रेग्मी सरकार गठनको बाटो खुलेको हो ।
झरियो कुर्सीबाट: एमाओवादी अध्यक्ष बैठकस्थलबाट बाहिरिँदै
यस्तो छ ११ बुँदे सहमति
राजनीतिक दलका शीर्ष नेताले हस्ताक्षर गरेको सहमतिपत्रमा आगामी असारको पहिलो साता संविधानसभाको चुनाव गर्ने भनिए पनि असारमा चुनाव हुन नसके मंसिरसम्म चुनाव गर्ने अधिकार नयाँ सरकारलाई दिइएको छ । असारमा चुनाव नभए रेग्मीले राजनीतिक दलका नेताहरुसँग सहमति गरी मंसिरभित्र अर्को मिति तोक्ने उल्लेख छ ।
I am getting older. Of course, this is true for
everyone, but it has arrived for me like an insistent house guest, and I
find myself its ambivalent host. For a while, cruising through my late
thirties and into my mid-forties, it felt like I was actually getting
younger. Each year filled with a sense of youthfulness and discovery. I
felt like an innocent, testing out the deep waters after decades of
playing in the shallow end. And then it happened. Like something lifted
and the reality of my chronology became apparent to me. I realized I am
at the door of my Queen years. My own parents gone, and my children now
young men preparing to head out into the world on their own, I feel my
purpose and my position in the larger lineage of my life shifting
radically. I look at babies and feel the grandmother of me tickling at
my heart. It feels like such an organic transpiration. I’m definitely
ready. But what has become apparent to me here is that there is no
turning back. That’s always true for all of us, but up to a certain
point, we are not oriented to this awareness. We aren’t supposed to be.
Here, it has occurred to me that I am closer to my death than I am to my
birth. That the ground beneath me is shifting in exactly the
appropriate ways based on this immutable fact. But here, there is so
much I don’t know. In the absence of knowing, I miss my mother deeply.
Who are my guides?
Aleah
Chapin’s award-winning portrait of a life-long friend, “In her, I see
the personification of strength through an unguarded and accepting
presence.”
Without making a conscious decision to do so, about five years ago I
began seeking out women elders. I stopped studying with men and began
fervently seeking the grandmothers. I went to pray with the 13
Indigenous Grandmothers. I spent a torrentially rainy autumn week with
Joanna Macy. Each time I sat almost motionless, watching every movement,
every impulse, every breath of these gorgeous old ladies! What were they doing? How were they doing it? What was moving them? What are they afraid of? What are they now fearless about?
In my daily life, I am hungrily drawn to the distinct energy of the
elder women all around me who are navigating this terrain. Immersing
myself in this deceptively deep though heartbreakingly stealth stream,
it feels like I’m hydrating a parched patch of my own land. Land that
has been condemned as uninhabitable by my culture.
We live in a culture which is terrified of age, a culture nearly
devoid of significantly present and respected female elders – who are
owning their elderhood. I look around to find that too many of my elder
sisters have learned how to play this game – staying one step ahead of
the fierce but beautiful aging process with chemicals, surgery and
clothing that doesn’t honor the shape and needs of our aging bodies.
Imagining there is some new-world nobility in learning how to navigate
this maze of externally dictated (and unnatural) expectations for how we
should look, basing our worth on our ability to stay youthfully
appealing, sometimes I feel like I’m walking among traitors. Here my
heart breaks as I watch too many of my elder sisters avoiding – at all
costs – the possibility that we would own our age and our wisdom and
become intimidating to the uninitiated. That perhaps now is when we are
meant to stop caring whether we are found attractive by other humans,
allowing ourselves to answer to something much greater, like the final
question – did we lead relevant lives as fierce lovers and servants of
this world? Did we hone our skills as love makers, body and soul, in
this lifetime, finding an ever-bolder beautifully unapologetic
expression of our gratitude and longing? And did we trust that here, in
this place, we would become the most beautiful version of ourselves?
What do the real bodies and faces of women look like who are fierce
lovers and servants of this world? What does it look like to embrace
that with each new level of wisdom comes a new wrinkle, an ache in our
bones, a necessary slowing down and a deeper conversation with Death?
Recently I noticed the pictures of me don’t align with my image of
myself. That I’m still imagining the me of my early forties. I looked at
a photograph
the Earthquake Man just took of me in the desert and didn’t recognize
myself. I wanted to turn away. I said, “That photograph scares me. I see
an old woman.” He said, without any response other than a perfunctory
one, “Hmm. That’s not what I see. I see a beautiful woman.”
I am determined not to make an enemy of my age. It comes with deep
grief. How could I ever say I’m done with this world, ready to depart
it’s cottonwoods and finches, the sweet breath of my children and their
children, the sunsets and autumn’s last strawberries? Well, it’s perfect
that I end with that, because autumn’s last strawberries have the most
complex flavor, filled with the innocence of spring and sharpened with
the warning of first frosts and the
last-gasp-give-it-everything-you’ve-got burst of no-going-back.
I know, at 47 I’m a long way from this moment. But I crossed a
threshold recently, realizing that my job as a woman is shifting. My
definition of beauty being refined and deepened and the need for my
sense-of-self to answer to a much greater reflection of my own worth and
purpose. I am afraid here, finding my way by looking within and back as
much as I continue to look forward.
In 1856, the Great Trigonometric Survey of British India established the first published height of Everest, then known as Peak XV, at 29,002 ft (8,840 m). In 1865, Everest was given its official English name by the Royal Geographical Society upon a recommendation by Andrew Waugh, the British Surveyor General of India. Waugh named the mountain after his predecessor in the post, Sir George Everest. Although Tibetans had called Everest "Chomolungma" for centuries, Waugh was unaware of this because Nepal and Tibet were closed to foreigners.
Mount Everest attracts many highly experienced mountaineers as well as capable climbers willing to hire professional guides. While not posing substantial technical climbing challenges on the standard route, Everest presents dangers such as altitude sickness, weather and wind.
Published by the Survey of Nepal, this is Map 50 of the 57 map set at 1:50,000 scale "attached to the main text on the First Joint Inspection Survey, 1979–80, Nepal-China border." In the top center, note the boundary line, identified as separating "China" and "Nepal", passing exactly through the summit contour. The boundary here and for much of the China-Nepal border follows the main Himalayan watershed divide.
In 1802, the British began the Great Trigonometric Survey of India to determine the location and names of the world's highest mountains. Starting in southern India, the survey teams moved northward using gianttheodolites, each weighing 500 kg (1,100 lb) and requiring 12 men to carry, to measure heig
The view of the Annapurna Himalaya from Sarangkot (foreigner/Nepali Rs 25/10) is almost a religious experience. From here, you can see a panoramic sweep of Himalayan peaks, from Dhaulagiri (8167m) in the west to the perfect pyramid that is Machhapuchhare (6997m) and the rounded peak of Annapurna II (7937m) in the east. Most people come here at dawn or dusk, when the sun picks out the peaks in brilliant colours.
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The main village is just below the ridge, but a set of steps leads uphill to a dramatic viewpoint in the ruins of an ancient kot (hill fort). It is currently occupied by the army, but photography is fine, as long as you don't take pictures of the soldiers.
There's another ruined fort at Kaskikot (1788m), a one-hour walk west of Sarangkot along the ridge road, with similarly jaw-dropping views.
The great Buddhist temple of Swayambhunath (admission Rs 75), on the top of a hill west of Kathmandu, is one of the most popular and instantly recognisable symbols of Nepal. The temple is known affectionately as the 'Monkey Temple', after the large troop of handsome monkeys that guards the hill and amuses visitors and devotees with tricks (including sliding gracefully down the banisters of the main stairway to the temple).
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Legends relate that the Kathmandu Valley was once a lake (geologists agree on this point) and that the hill on which Swayambhunath stands was 'self-arisen' (swayambhu), much like a lotus leaf risen from the muddy waters of the lake. It is also said that Emperor Ashoka paid a visit to the site over 2000 years ago.
An inscription indicates that King Manadeva ordered work done here in AD 460 and certainly by the 13th century it was an important Buddhist centre. In 1346 Mughal invaders from Bengal broke open the stupa in the search for gold. King Pratap Malla added the stairway in the 17th century.
From its hilltop setting, Swayambhunath offers fine views over Kathmandu and the valley. It's particularly striking in the early evening when the city is illuminated, and the site is also very attractive under the soft glow of moonlight. There are several curio shops around the stupa, as well as a couple of reviving cafés.
Swayambhunath (Devanagari: स्वयम्भूनाथ स्तुप; sometimes romanized Swoyambhunath) is an ancient
religious complex atop a hill in theKathmandu Valley, west of Kathmandu city. It is also known as the Monkey Temple as there are holy monkeys living in the north-west parts of the temple. The Tibetan name
for the site means 'Sublime Trees' (Wylie:Phags.pa Shing.kun), for the many varieties of trees found on the hill.
However,Shing.kun may be a corruption of the local Newari name for the complex, Singgu, meaning 'self-sprung'
.[1] For the Buddhist Newars in whose mythological history and origin myth as well as day-to-day religious practice,
Swayambhunath occupies a central position, it is probably the most sacred among Buddhist pilgrimage sites. For
Tibetans and followers of Tibetan Buddhism, it is second only to Boudhanath.
The Swayambhunath complex consists of a stupa, a variety of shrines and temples, some dating back to the
Licchavi period. A Tibetan monastery, museum and library are more recent additions. The stupa has Buddha's
eyes and eyebrows painted on. Between them, there is something painted which looks like the nose - but is the
Nepali symbol of 'unity', in the main Nepali language dialect[citation needed]. There are also shops, restaurants and
hostels. The site has two access points: a long stairway, claimed to have 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 sight on reaching the top of the stairway is the Vajra. Tsultrim Allione describes the experience:
We were breathless and sweating as we stumbled up the last steep steps and practically fell upon the
biggest vajra (thunder-bolt scepter) that I have ever seen. Behind this vajra was the vast, round,
white dome of the stupa, like a full solid skirt, at the top of which were two giant Buddha eyes wisely
looking out over the peaceful valley which was just beginning to come alive.[2]
Much of Swayambhunath's iconography comes from the Vajrayana tradition of Newar Buddhism. However,
the complex is also an important site forBuddhists of many schools, and is also revered by Hindus.
According to Swayambhu Purana, the entire valley was once filled with an enormous lake, out of which grew a lotus. The valley came to be known asSwayambhu, meaning "Self-Created."
The name comes from an eternal self-existent flame (svyaṃbhu) over which a sūpa was later built.[3]
Swayambhunath is also known as the Monkey Temple as there are holy monkeys living in the north-west parts
of the temple. They are holy because Manjushree, 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 transformed into these monkeys.
The BodhisattvaManjusri had a vision of the lotus at Swayambhu and traveled there to worship it. Seeing that
the valley can be good settlement and to make the site more accessible to human pilgrims, Manjusri cut
a gorge at Chovar. The water drained out of the lake, leaving the valley in which Kathmandu now lies. The lotus
was transformed into a hill and the flower become the Swayambhunath stupa.
Swayambhunath, is among the oldest religious sites in Nepal. According to the Gopālarājavaṃśāvalī Swayambhunath
was founded by the great-grandfather of King Mānadeva (464-505 CE), King Vṛsadeva, about the beginning of the
5th century CE. This seems to be confirmed by a damaged stone inscription found at the site, which indicates
that King Mānadeva ordered work done in 640 CE.[3]
However, Emperor Ashoka is said to have visited the site in the third century BCE and built a temple on the
hill which was later destroyed.
Although the site is considered Buddhist, the place is revered by both Buddhists and Hindus. Numerous king
Hindu followers are known to have paid their homage to the temple, including Pratap Malla, the powerful king
of Kathmandu, who is responsible for the construction of the eastern stairway in the 17th century.[4]
The stupa was completely renovated in May 2010, its first major renovation in 90 years[5] and its 15th in the
nearly 1,500 years since it was built. The dome was re-gilded using 20 kg of gold. The renovation was funded
by the Tibetan Nyingma Meditation Center of California, and began in June 2008.[6]
The stupa consists of a dome at the base, above which
is a cubical structure painted with eyes of Buddha
looking in all four directions with the word "unity"
in the main Nepali dialect between them[citation needed].
There are pentagonal Toran present above each of the four
sides with statues engraved in them. Behind and above the
torana there are thirteen tiers. Above all the tiers there is a
small space above which the Gajur is present.
The dome at the base represents the entire world. When a person awakes (represented by eyes of wisdom and
compassion) from the bonds of the world, the person reaches the state of enlightenment. The thirteen pinnacles
on the top symbolize that sentient beings have to go through the thirteen stages of spiritual realizations to reach
enlightenment or Buddhahood.
There is a large pair of eyes on each of the four sides of the main stupa which represent Wisdom and
Compassion. Above each pair of eyes is another eye, the third eye. It is said that when Buddha preaches,
cosmic rays emanate from the third eye which act as messages to heavenly beings, so that those interested
can come down to earth to listen to the Buddha. The hellish beings and beings below the human realm cannot
come to earth to listen to the Buddha's teaching, however, the cosmic rays relieve their suffering when Buddha
preaches.
There are carvings of the Panch Buddhas (five Buddhas) on each of the four sides of stupa. There are also
statues of the Buddhas at the base of the stupas. Panch Buddhas are Buddha in metaphorical sense in
Tantrayana. They are Vairochana (occupies the center and is the master of the temple), Akshobhya
(faces the east and represents the cosmic element of consciousness), Ratna Sambhava (faces the south
and represents the cosmic element of sensation), Amitabha (He represents cosmic element of Sanjna (name)
and always faces the West) and Amoghsiddhi (He represents the cosmic element of conformation and faces
the north).
Each morning before dawn hundreds of Buddhist (Vajrayana) and Hindu pilgrims ascend the 365 steps from
eastern side that lead up the hill, passing the gilded Vajra (Tibetan: Dorje) and two lions guarding the entrance,
and begin a series of clockwise circumambulations of the stupa.
the Earthquake Man just took of me in the desert and didn’t recognize
myself. I wanted to turn away. I said, “That photograph scares me. I see
an old woman.” He said, without any response other than a perfunctory
one, “Hmm. That’s not what I see. I see a beautiful woman.”
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