Parikrama

Parikrama
parikrama or the custom of holy circum-ambulation finds prominent mention in the purans and other sacred scrip­tures and that's why a great impetus has been given to pari­krama by the Hindu prophets and other towering 'religious personalities from time to time. Though in India there are varioul sacred centres like Nimlar (Saraswati : 1965), Bithur, Mathura, Hari.parvat (in Srinagar), Girnar hill in JUDagarh, where the Hindu pilgrims go for performing the parikrama, but in Nepal, Janakpur is the only sacred centre where Hindu pilgrims of India and Nepal go for parikrama and attach a great religious importance. The Mithila Mahatma (ch. III)

throws light on the nature and types of parikrama which are undertaken at Janakpur.
During these fifteen days of the Madhyam Parikrama, pilgrims are received by the shrine villagers, which fall enroute to parikrama, with great affection and reverence. It has been observed that each paraw village eagerly awaits its tUlO to receive the parikrama pilgrims andptovide all sorts of facili­ties like fire-wood, milk, sweets, vegetables, rice and other eatables. Some rich people also throw Bhandaras (charity feasts) to the poor pilgrims. When either on Chaturdashi or on Purnima day, the pilgrims arrive at Janakpur, they come in contact with the pilgrims of the Antargrih parikrama and, thu5, on the Purnima day, a more or leis joint circum-ambu­lation is performed around the sacred city of Janakpur, which is approximately of 8 Kms. On this occasion the pilgrims also give dan to beggars, aud dakshinatoBrhamins.­
The Laghu parikrama of Janakpur is a most blissful and felicitous experience. The pilgrims move in a procession accom­panied by drummers, musicians, kirtan-mandlis etc. The proces.
- sion is led by the" Parikrama Bihar Bhagwan which is carried by either the Mahanth of the Rama temple or Janki temple. It has been further reported that some times, ascetic appointed by any of the two Mahanths, after mutual consultation, carries the Parikrama Bhagwan (deity).
There are few traditional rules for parikrama through which the pilgrims are guided. These rules are, of course,
very liberal and of democratic naturell. For example, there is no caste restriction on going to the pilgrimage; women are also alIowed, but the expectant and nursing mothers are discouraged to undertake parikrama. The menstruating women are aHowed to join the parikrama, but the sexual intercourse during these days is treated as adharma (non-religious). As regards the food, only vegetarian meals are alIowed. Seme virtuous pilgrims prefer to live only on fruits and milk during
the M adhY:lm and L 19hu parikramas. It is believed by the people that if the holy parikrama of Janakpur is performed once in the life time, the performer wlll not have to come into this world again, and will get moksha (salvation).
, It has also been observed that in case of senile and extreme helplessness one can depute some one on his or her behalf to perform theparikrama, because tbe punya obtained
by the parikrama is transferable. However, in return of the
punya, the appointer shall have to meet the expenses of the
nominee who wm undertake the circum-ambulation.
Finally;-the holy circumambulation of Janakpur is .per­formed by the Hindu pilgrims with a belief that it will wash away the sins, they have committed in their life time But in addition to this sacred aspect, the holy circuit of Janakpur "lays opeh a very significant tract in social phenomena which weaves the web of relationships among the sacred and secular folk confederated in ritual interaction" (Saraswati:"
1965, pp. 35-43). The holy circuit of Janakpur, therefore,
serves as a nuc1eus for transmission of the great tradition to the Hindu peasants. "It also provides an opportunity to the
people of different ethnic and economic groups to unite together for a sacred cause where all stand in parity. Pilgri­
mage is a sacred act and hence those who go for pilgrimage
are all sacred" (Saraswati : ibid).
In chapter III o(this text (verse-29), we are told that there are three types of parikrama, which are undertaken at Janak­pur and even today these are practised without any alteration. The&e three types of parikrama are: (i) Brihad (big) parikarma, (ii) Madhyam (middle) parikrama and (Hi) Laghu (small parikrama. For undertaking parikramas, it has also been recorded that there are three months viz. Kartik (October­November), Phalgun (February-March) and Vaisakh (April­May) when the pilgrims should undertake parikrama at Janakpur. However, presently the parikrama undertaken in the month of Phalgun is very popular. .
Among the three parikramas, tbe Brihad parikrama is not meant for the householders, for it takes about one year and, thus, mainly the ascetics undertake tbe Brlhad parikrama. It is of 268 kms. rounGanga near Simaria ghat. From there they turn towards north and reach near the foot hills of the Himalayas and then again take a turn toward. south and arrive at Kauski. From Kauski they finally reach Singheshwar-asthan and, thereafter, the Brihad-parikrama comes to an end.
The Mithila Mahatma (chapter-III) records that those who are unable to undertake the Bri!wd-parikrama, which is,
more or less, the circum-ambulation of the whole of Mithila, should undertake the Madhyam-parikrama. Presently the circum-ambulation route of this parikrama is e~timated about 40 A.osas (or 128 Kms.). The orthodox Hindu pilgrims are advised to undertake this Madhyam-parikrama, as mentioned in the Mithila Mahatma, only in five days. However, presently it is performed in fifteen days, and as per the Maithil Pandits and other textual authorities, this relaxation in the rules of parikrama has been made with a view to encourage even the old persons, as well as various other people who may not be able to complete this parikrama within five days.
Tbe Madhyam-parikrama starts either on the first day of the light fortnight of Phalgun or on the Amabasya (full dark night) and comes to an end on the fullmoon day, when pilgrims undertake the parikramas of the sacred city of Janakpur. known as the Alltargrih-parikrama.
As the Madhyam parikrama is performed within fifteen days, there are fifteen halting places spread a11 over the parjkrama route. These halting places have shrines and locally these are called as Paraw villages:

Performance of Mas

Performance of Mas
Like the parikramas of Janakpur the performance of Mas is also performed at Janakpur by a large number of pilgrims and other local devotees of India and Nepal.
It is a type of pilgrimage which is performed at the different sacred centres of India in which pilgrims stay for a month (in Hindi-Mas) and observe all sorts of fasts, rituals, hear the katha.purans and abide by certain traditional rules and regulations. In India the famous sacred centres for the purpose of observing the Mas are at Kashi, Prayag, Haridwar,
Simaria (near Barauni in Bihar) etc. But in Nepal Janakpur is the only sacred centre where Mas pilgrimage i. performed by the Hindu pilgrims of India and Nepal.
The Mas pilgrimage may be performed in three months,
viz, the Kartik, Magh and Vaisakh. However, the Mas is undertaken on the Sankranti day of any of the three months
and also end. on the Sankranti. During the pilgrimage ofl
Mas at Janakpur, it has been observed that the female pilgrims outnumber the male pilgrims. LiIceparikrama, Mas is also open to aU:castes, sexes and sects. It has been further observed that among the female pilgrims, the number of widows and old During these fifteen days of the Madhyam Parikrama, pilgrims are received by the shrine villagers, which fall enroute to parikrama, with great affection and reverence. It has been observed that each paraw village eagerly awaits its to receive the parikrama pilgrims andptovide all sorts of facili­ties like fire-wood, milk, sweets, vegetables, rice and other eatables. Some rich people also throw Bhandaras (charity feasts) to the poor pilgrims. When either on Chaturdashi or on Purnima day, the pilgrims arrive at Janakpur, they come in contact with the pilgrims of the Antargrih parikrama and, thu5, on the Purnima day, a more or leis joint circum-ambu­lation is performed around the sacred city of Janakpur, which is approximately of 8 Kms. On this occasion the pilgrims also give dan to beggars, aud dakshinatoBrhamins.­
The Laghu parikrama of Janakpur is a most blissful and felicitous experience. The pilgrims move in a procession accom­panied by drummers, musicians, kirtan-mandlis etc. The proces.
- sion is led by the" Parikrama Bihar Bhagwan which is carried by either the Mahanth of the Rama temple or Janki temple. It has been further reported that some times, ascetic appointed by any of the two Mahanths, after mutual consultation, carries the Parikrama Bhagwan (deity).
There are few traditional rules for parikrama through which the pilgrims are guided. These rules are, of course,
very liberal and of democratic naturell. For example, there is no caste restriction on going to the pilgrimage; women are also alIowed, but the expectant and nursing mothers are discouraged to undertake parikrama. The menstruating women are aHowed to join the parikrama, but the sexual intercourse during these days is treated as adharma (non-religious). As regards the food, only vegetarian meals are alIowed. Seme virtuous pilgrims prefer to live only on fruits and milk during
the Madhyam and Laghu parikramas. It is believed by the people that if the holy parikrama of Janakpur is performed once in the life time, the performer wlll not have to come into this world again, and will get moksha (salvation).
, It has also been observed that in case of senile and extreme helplessness one can depute some one on his or her behalf to perform theparikrama, because tbe punya obtained by the parikrama is transferable. However, in return of the punya, the appointer shall have to meet the expenses of the nominee who wm undertake the circum-ambulation.
Finally;-the holy circumambulation of Janakpur is .per­formed by the Hindu pilgrims with a belief that it will wash away the sins, they have committed in their life time But in addition to this sacred aspect, the holy circuit of Janakpur "lays opeh a very significant tract in social phenomena which weaves the web of relationships among the sacred and secular folk confederated in ritual interaction" (Saraswati:"
1965, pp. 35-43). The holy circuit of Janakpur, therefore,
serves as a nuc1eus for transmission of the great tradition to the Hindu peasants. "It also provides an opportunity to the
people of different ethnic and economic groups to unite together for a sacred cause where all stand in parity. Pilgri­mage is a sacred act and hence those who go for pilgrimage
are all sacred" (Saraswati : ibid).

Vivah Panchmi

It is believed by the people, as also referred to in some sacred Sicriptures, tbat lord Rama was married to Sita on tbe fifth day (Panchmi) of the light fortnight of the month of Agrahan (December), which is called as Vivah.panchmi and is celebrated every year. On this occasion the Rama temple

at Janakpur remains very active. The temple management makes all arrangements for the marriage party e.g. arrange­ments of elephants, horses etc. On the fifth day of the light fortnight of Agrahan, a marriage party called Barat consisting of all the servants of the Rama temple, some prominent citizens of the city, Sanskrit Pandits and sadhus (ascetics) etc., start at about 2 P.M. from the Rama temple. The pro­cession is led by the royal chariot of Rama and Sita, and is followed by thousands of pilgrims assembled on this occasion. The occasion is marked for its humanization of sacred ele­ments. For, the idol of Rama is ta}Qen in the procession in exactly the same way as a bridegroom going for marriage.
The idol is believed to be the living embodiment of Rama; it is called the Dulha (bridegroom) Sarkar (lord). The :ummers play their drums and the lady devotees mainl oming from the Mithila area, ~ing' the marria~e so~ through the way to Rangbhum. When the barat of tne Dulha Sarkar arrives at Rangbhum, it is received by the Mahanths, ascetics and other groups of pilgrims assembled there.
At Rangbhum the barat stays from 2.30 P.M. to about 6 P.M-, where the mock performance of Swembar is performed in which the sacred bow is broken and the story of the Ramayan is repeated. This is witnessed by the
lakbs of pilgrims assembled there. On this occasion many
Rama-li/a parties also perform the scenes of the Ramayan and the important lines from the Rama-charit mana$ are recited. Thus, on this day the main concentration of pilgrims is aeen in and around Rangbhum where thousands of temporary shops and stanl are erected.
In the evening when the barat returnl to the Rama temple, the marriage ceremony of Rama and Sita is performed on the marwa. The Pandits of the Rama temple conduct the marriage rites and for that they arc paid remuneration both in cash and kinds by the Guthi-santhal1. On this occasion the Maithil ladies, who participate in this marriage ceremony in large numbers, since various marriage songs and among them
mention may be made of Parichhan, Gosaunik geet, Naina­
jogin, Sindur.dan, Dahakan,
Maheshvani,
SweDlber
On this occasion of Vivah-Panchmi, as well as on several
other occasions the ascetic pilgrims belonging to both
Vaishnava (or Bairagi) and Dandi Sanyasi sects, come to
Janakpur and they are weU treated by the temple authorities
of the respective sects;' For instance, while the Dandi Sanyasis
are offered special food, and other gifts by the authorities of
the Rama temple, for the Mahanths of Rama temple belong to
the Giri order of the Dandi sampradai, the ascetic pilgrims of
the Vaishnava sampradai are welcomed and entertained by the
authorities of the Janki temple, as the chief priest, Mahanth of
this temple bellmgs to that sampradai. However, on this
occa.ion the various kutis located in the various parts of this
sacred city, come forward to accommodate the different types of pilgrims, where the performances of Vivah-Panchmi are
also observed with great pomp and show.
During the Vivah-Panchmi, the number of daily artis per­
formed in the temple increases and it goes up to eleven and twelve. The Mahanths of Rama and lanki temples of Janakpur
reported that during Vivah-Panchmi and such other occasions,
except a few hours in the mid of night, the artis are performed
approximately at every alternate hour round the clock.
On the fourth day after Vivah-Panchmi i,e. Navami, the Chaturthi kriya is performed in the Rama temple in which
marriage rites are again performed on the marwa in the early
hours of the dawn. This performance of the Chaturthi kriya
is still observed among the Maithil Brahmins of North Bihar,
and the Pandits of Mithila attach a great importance to the
celebration of the Chat/./rthi day, for the consummation of
marriage takes place only after the celebration of the Chaturthi
kriya.
During this period of four days i.e. from Panchmi to
Navami, several other rituals are observed in the honour of the
Dulha sarkar and they are offered khir (rice boiled in milk) and
sprinkled on the bed, and after the last (sa van) arti, the doors of the temple are closed and the devotees believe that the Dulha-Sarkar would enjoy, the night with his consort Sita. T.hus, the main ritual of Vivah-Panchmi ends with the Chaturthi kriya. However, the fairorganised on this occasion, continues for a week or even more. The ascetic pilgrims coming from different parts of India and Nepal generally remain there for a longer period, while the othel pilgnms leave Janakpur generally after the performance of the Chaturthi kriya.

Jhulan and Guru Purnima

Jhulan and Guru Purnima
Tbe performance of Jhulan and Guru Purnima (or Vyas Puja) are observed in the months of Sravan and Asarh respec­tively. These are comparatively new sacred performances and are being observed at Janakpur since only the last few decades.
The JhuJan is performed in the light fortnight of the month of Sravan and on this occasion most of the temples, kutis, and houses, where it is obs(rved, are decorated and the sacred cradles are hung for the rythmic swinging of the deities. The J~ulan pcrformance of the Rama temple attracts a large num­ber of pilgrims. In this connection, th~ Mahallth of the Rama temple reported that since last twentyfive years Jhulan is being performed here. Recently a Jhula-ghar (cradle bouse) has been built at Janakpur for this purpose. The Jhulan starts on the Tritya sukla (third day of tbe light fortnight) of Sravan and continues up to the full moon day. On the first day i.e. trit)'a sukla, a special puja is offered to lord Rama and Janki
Ji in the Rama temple. At about 5 P.M , the idols of Rama
and Janki are placed in a palanquin made of silver and then carried to Maniparvat, a recently named spot near Rangbhum. The sacred palanquin of Rama-Janki is followed by thousands of pilgrims, ascetics, musicians, drummers etc., and the party is led by the Mahanth of the Rama temple. On the way the ascetics anc1 the pIlgrims danct and sing while demonstrating thearls of swording, ~pear throwmg etc. The pilgrims also participate in the Kirtan going on in the way to Rangbhum and back to the Rama temple, and tbe female pilgrims mostly from the Mlthlla area sing various songs lJke the Jizula, Ras, Choumasa, Barahmasa, Gowalari etc. When the procession arrives at the Manipalvat near Rangbhum, the sacred palanquin is received by the Pandits, ascetics and other lacred intelIigentsia assembled there and the idols of Rama
and Janki are placed on the Jhula (cradle) specially created there for this occasion. The idols swing there for about an hour.
Around 7 P.M. the sacred palanquin is brought to the Jhula ghar (crad]e house) with the same pomp and show where ,again the idols are placed in the ~acred cradle. Here the Jhu]a ghar is beautifully decorated and scented with ittra (liquid incense), rose water etc., Flowers like Tose, beli, chameli, etc., are p1aced on the cradle and garlands arc offered to the idols. The Mahanth of the Rama temp1e sits near the cradle and starts swinging the cradle very smoothly and slowly. The pilgrims assembled on this occasion witness this celestial scene very joyfully and believe to earn pU'1ya by having the glimpse of Jhulao.
The idols of Rama aod Sita are kept in the Jhula ghar till the full moon day and on the Pratipada (the fint day of the dark fortnight of Bhadra) the idols are brought from the Jhu]a ghar to the Rama temple during the morning hours. The idols are carried back in the same palanquin which h'ld been used for the outward journey. In the Rama temple when the sacred p \lanquin, carrying the idols of Rama and Sita, reaches there, it is received by the Pandits, ascetics and other pilgrims and they say that the Bhagwan (God) has come back after Jhulan.
On the occasion of Jhulan, various sorts of socio-religious entertainments are also arrangr.d before the Jhula ghar at Janakpur as well as in various kutis, such as the Rama-lila, the Natua-danc:, Chhakarbaji etc, Thus, the performance of Jhulan, along with these entertainment programmes, continues from early in evening to the mid of night for nearly a fortnight at Janakpur.
Like Jhulan, Guru-purnima is also a newly adopted sacred performance. It is performed on the full moon day in the month of Asarh (June;-July) when the Guru (preceptor) is wor­shipped by his disciples (sevaks). This festival is also known
as the Vyas puja or the Vyas purnirna, for Rishi Veda Vyas, who for the fint time edited the hymns of the Veda, and
categorised them in the four Vedas viz. the Rig Veda, the Yajur
Veda, the Sarna Veda and the Atharva Veda, according to their suitability and relevance. He also edited many purans and is believed to be as a divine teacher, and hence this festival begins with his worship.
On the occasion of Guru- Purnima, the sevaks or disciples
belonging to various castes13, come to the kutis or the resi­dence of their Guru one day earlier, and usually bring various types of gifts both in cash and kinds to be presented to the Guru. However, they take free meals at Guru's ashram. On the day of Guru Purnima, every sevak has to worship the feet of the Guru and will take charnamrit (derived from the root word
c/raran means feet and amrit means nector) of Guru's feet. Every
sevak takes a little quantity of water in a copper vessel known as Panch-pat, and would bring to it near his/her Guru's feet, and the Guru would then put toe tbe of his right leg into the water, and thereafter, the sevak would first sprinkle tbat sacred water on his/her body and a few drops would be swaIlowed in. Thus, the worship of the Guru's feet, taking the charnamrit of Guru'. feet, offering arti to the Guru, and presenting gifts like dhoti, other clothes and garments, blankets etc" as well as giving some dans in cash, ranging from Rs. S/- to Rs. 100/- or even more, are the highlights of this festival. In other words, all the sevaks of the Guru, living in distant viIlages or districts, are supposed to attend this festival, and thereby the socio-religious contacts are renewed every year. Later on these socio-religious contacts help them in developing a bond of social solidarity leading to the extent of forming a social relation of "Gurubhaj" (disciple-brother) among the different disciples of tbe Guru.
In addition to these major sacred performances, which are observed at various temples, kutis. ashrams etc., of Janakpur, there are few more festivals like Chhath (worship of the Sun god), Chauth-Chand (worship of the Moon), Tila.Sankranti etc., which are observed more at the family level in the houses of the citizens of th's great traditional, city than at any shrine. These festivals rellect a Maithil style of life of the core centreas well as citizens of the city.

Rama Navami

The birth day celebration of lord Rama is performed on the ninth day of the light fortnight of the month of Chait (ApriO, in which the initiative is taken by the Rama temple, as in the case of Vivah-Par:chmi. From the first day of the light fortnight of Chaitra i.e. Pratipada, the Sanyasi pilgrims are provided free food and accommodation by the authorities of the Rama temple and this continues up to Navami. Usually 200 maunds of rice, 100 maunds of chura (flattened rice), 10 maunds of wheat flour and about 100 to 150 maunds of curd etc. are distribut~d among the ascetic pilgrims during these days, who visit Janakpur from far off places of Nepal and India.
As the Dandi ascetic pilgrims are welcomed and entertained by the authorities of Rama temple, similarly the Vaishnava and the Bairagi ascetics are received by the authorities of Janki temple and th~y are also provided free food and lodging
during these days. On this occasion, however, the owners of the different kutis at Janakpur also come forward and accom­modate the various types of pilgrims in their respective kutis and provide free food as well as other facilities to them.
On this occasion of the birthday celebration of lord Rama, both the main temples of Janakpur viz. the Rama temple and tbe Janki temple are beautifully decorated on Navami. The Mahanths and other priests keep fast on that day and the pandits of the temples recite the vedic mantras from morning to evening. The recitation from the Rama chari! manas on
this occasion is very common feature at Janakpur.
During the Rama Navami feltival, the number of artis increases. However, on the Navami day the performance of arti attracts the pilgrims and it is commonly believed by the pilgrims that if one attends this arti, one gains much punya. Accordmg to a rough estimate, as prepared by Pandit Jibnath Jha (Saka 1883 : 24-25) about 4 to 5 lakh pilgrims assemble at Janakpur during Rama Navami.
During Rama Navami it has been observed that a few handful of rich Mabanths coming from India, organise Bhandaras (mass charity feats) in which thousands of pilgrims without any discrimination of castes and sects, are fed freely9. The Bhandaras mostly take place on three days i.e. from Sap­tmi to Navami. Among all the Mahanths of India, the Mabanth of the Pacharhi-asthan, who belongs to the Rama­nandi Sampradai of the Vaishanavism, throws a lavish Bhandara to the devotees, pilgrims and ascetics for which be is very much admired by the local Mahanths and other authorities.
The Rama Navami fair, which :;tarts from the Saptmi day, continues up to Purnima (full moon) day and thousands of temporary stalls are erected throughout the Janakpur kshetra.

The Sacred Centres of Janakpur ,Mithila.

The sacred city of Janakpur may be broadly divided into two kshetras (zones)-the sacred and the secular. The sacred zone is cbaracterised by a Iarge number of temples, kutis (her­mitage), sacred ponds , shrines and the organisation of the Mahanths and such other ritual funotionaries. The sacred zone is further known by different names which dis­tinguish it from the secular zone. The pilgrims coming from different parts of India and Nepal call these names by suffixing 'Ji' at the end such as Janak ji ke darbar. Janak ji ki rajdhani, Rama ji ke sasur (marnage place) etc., as a mark of respect for the place.
The secular zone of Janakpur is marked by the recent de­velopment of modern industry, trade and commerce, airport and the government offices for Judiciary and administrative purposes. Presently Janakpur is one of the fourteen Anchals (States) of Nepal and there has been a long extension and
elaboration at Janakpur in terms of commercial, industrial, educational and the administrative centres.
Besides these two zones, which form part of the same muni­ipal administration, there is another sacred zone named )hanukha, twalve miles towards north from Janakpl1r. This ,place is famous for being the 'Swember asthal', where king anak had called a big sabha (assembly) of kings and the prin­es to lift the sacred bow and break it. The king had proclaim­d that whosoever broke it, would be married with his daughter Sita. When Rama, the prince of Ayo­Ihya, lifted the sacred bow it broke into pieces. A piece of
,tone, presently lying at Dhanuka, is believed by Hindus to be ~ broken part of that sacred bow.
As the name itself suggests, the place is named after the bow called as Dhanush. The two sacred tanks named Ban-Ganga and Dhanush-sar, onl;; Dharmashala, constructed )y Seth Tarachand of Patna, two kulis named Suga kuti and Bichla kuti, and one Rama temple constitute the sacred geo­~rapby of Dhanukha.
There is another sacred centre at a distance of twelve miles from Janakpur, which is known as Glrija-asthan, about which mention has already been made earlier. This centre at Hirija­asthan has a very close association with the sacred complex of
Janakpur, for it was the place as mentioned in tbe Ramayan, where Sita used to go to worship Girija mai and where she bad first met Rama at the time of plucking flower.
Organisacti(JD of the Sacred Centres
We find at Janakpur tbat Rama temple is a sacred cluster of many sacred centres, devoted to Rama, Lakshminarayan, Hanuman, Chaturbhujnath, Rajeshwari Devi, Bat tree elc. Similarly, Janki temple at Janakpur is a cluster of various sacred centres devoted to Sunaina, Janak, Hanuman, Marwa, besides Rama and Sita. In the same way, in Lakshman and Janak temples,
are a number of sacred centres, making every temple a sacred cluster of its own sacred centres.
When two or more clusters form a continuous segment, it has been termed as "sacred segment". At this organisational level, the Rama temple, Janki temple, Lakshman and Janak temple clusters form one sacred segment. We .find that when this segmental organisation of sacred centres is considered from the point of view of sectarian deities, various types of gods and goddesses arid several orders of priesthood are observed there. For instance, 'Yhen this sacred segment is examined according to the representation of the sectarian deities, it is found that these principal sects of the Hinduism
viz. Vaishnava, Shaiva and Sha ti are worshipped without any discrimination. In Rama tem e cluster the temple of goddess Rajeshwari Devi is an i ortant sacred centre devoted to Shakti. Similarly, there are sacred centres of Shiva, Vishnu,
Hanuman etc., whic fall in the same cluster ~nd all these sacred centres (levoted to various deities of the Hindu pantheon are worshipped by the Hindu pilgrims without any discrimination.
The sacred segment of Janakpur, as mentioned above, is based on the description of certain important sacred centres reflected through big temples. However, at Janakpur there are a number of sars (sacred ponds), which are very sacred about which the Mithila Mahatma of the Brihad Vishnu purana, makes an elaborate description. For our present purpose, a brief description is presented below with a view to showing one big sacred zone of Janakpur.
The Mithila Mahatma of the Brihad Vishnu puran (pp. 29-33) record seventy-two sacred ponds called as sars and kups. H')wever, today sixty-eight sars and seven kups are located in and around Janakpur. Besides these, there are three
sacred rivers I).amely Dugdhvati, Yamuni and Gerukha, which flow within the radius of one mile to five miles of Janakpur.
In addition to these sacred ponds, kups (wells) and rivers, there are a number of kulis (hermitages) belonging to different Mah­anths of various religious sects. While describing the Sadhus (as­
cetics) of Janakpur, Jibnath Jha (Saka 1883:33-34) has m;ntion
ed the existence of fifty-two Kutis, although presently there are
nearly one hundred Kutis of both temporary and permanent nature.
In most of tbese KUlis, the image of lord Rama and Sita, popularly known as Yuga/-sarkar (yugal=pair, sarkar=lord) among the ascetics in particular, and pilgrims in general, is worshipped. The names of these KUlis have loeational significance. They also indicate either the place referred to in tbe Ramayan, tbe purans, the sacred scriptures etc., or the castes of the donors. For example, Rasik Niwas Kuti, Ratna Sagar kuti etc., are famous for their beautiful surround­ings; kutis like Swarna mandap, Sita kund, Surya kund, Agni kund etc., find prominent mention in the ~criptures, and Bania kuti, Marwari kuti, Tharu kuti etc., have been named on the castes of the respective donors. Besides these, a few kutis have been named on some prominent villages viz , the Pipra kuti, Birpur kuti etc.
In addition to these kutis, there are a few sacred institu­tions which may be mentioned here in order to have a broader view of the sacred geography of Janakpur. Towarcls the north of Janki temple, there is a big plot of fallow land known as Rangbhum. Some Mahanths of Jal)akpur are of opinion that the Dhanush.swembar had taken place tbere. Towards the west of this Rangbbum, there is a beautiful temple and a big banyan tree, known as the ashram of Mauni baba, and towards the south of Rangbhum there is a temple of Tulsi smarak. The Ramanand ashram lies on the bank of the Pakvati sar in which a beautiful image of the yugal-sarkar has been enshrined along with the image of Swami Ramanand. All these sacred centres,
besides a sacred segment as described above, go to constitute one sacred kshetra of Janakpur.
The sacred intelligentsia of Mithila (as also referred to in the M.M) argue that the whole of Mithila region, in general, and Janakpur kshetra in particular, are il)comparabIe in the Hindu Universe, for each aod every object is considered to be very sacred, as Sita was born here, and lord Rama came and married her at JanakplJr. However, for our present purpose, a brief ethnographic description of various deities of Janakpur Kshetra ought to be presented here.
Janakpur a number of gods and goddesses find symbolic
representations through images, rivers, tanks, trees, stone engravings etc., and this type of representation "is a common
characteristic of the Hindu wor]d" (Vidyartbi: 1961. p.4). In almost all the temples of Janakpur, Rama, Sita, Lakshman,
Dasrath, Janak etc., are represented through images which are
installed in the temples. The Hanuman (monkey god) is
represented here in his original physiognimic feature holding
gada, a mytho]ogical equipment in bis migbty hand. The Sbiva is represented through a black stone of "phallic significance".
Tbe shrine of Rajeshwari Devi, believed to be the house deity
of the Janak dynasty, is sy bolised through a small rounded
earthen pinda. The image and idols are mostly housed in
temples. However, a few of. tbem are also kept under trees or on the corners of the te np]es. The smadhis (graves) of some of the Mahanths (ascetics) are found either under a big tree or under a roof which are considered to be sacred centres. Tbe famous smadhi of Mabant Cbatucbhuj Giri, who was the first man to get tbe Panchyan murti7 and who got bimself buried alive, is found near Rama temple. At present there is a Shiva temple on this smadhi and, it is known as Chaturbhuj Math.
Pilgrims coming from different places and other ]ocal devotees
/
offer worship here.
A few sacred centres are represented through tanks and Kunds
at Janakpur. Though there are seventy two sacred ponds at
Janakpur, as per the Mithila Mahatma, and all are considered to be sacred, however, among them mention may be made of
Ganga-sagar, Dhanush-sar, Angaragsar, Maharajsar, Janak-sar,
Ratnasagar etc., are very famous. Among the sacred Kund3 of
Janakpur, special mention may be made of tbe Agni kund, Vidya kup, Gyan kup etc. These sacred tanks and kups are believed to be associated with lord Rama, Sita, Janak etc., as
well as witb various otber gods like Brahma, Shiva, etc., and, tberefore, pilgrims are told to take bath in those tanks and
Kunds in order to get rid of tbeir paps (sin) and to obtain
Plmya (religious virtues).
So far as the organisation of the sacred ~entres of Ratan­PUr is concerned, one finds that some of them are either
isolated or are in a cluster of many other sacred centres in its
adjacent neighbourhood. For instance, the Bridheshwarnath temple of Ratanpur may be called a cluster of various sacred centre~ devoted to Shiva, Rama-Panchayat, Hanuman, sacred Kund, big banyan tree etc. Thus, at Ratanpur there may be many sacred clusters and among them mention may be made of the Mabamaya sacred cluster, tbe Bhairabnath sacred cluster, Dulbara sacred cluster, the sacred cluster of tbe fort area, the Krishna Arjuni sacred cluster, Ramactekri sacred cluster etc. Besides these organised sacred centres, there are some isolated sacred centres also and among them mention may be made of the temples of Laksbmidevi, Shiva temple, Kankan-kuinya, Bairagi-ashram, Kabir-ashram, Bhisma and Bairag ponds, Lokban, Girijaban, Bed-Ratneshwar etc. Again, in addition to these organised and isolated sacred centres, as mentioned
above, there are some broken sacred centres at Ratanpur, which are today in very dilapidated condition, bllt are still remembered by the people owing to their myths and mahatms. Among such s'lcred centres of Ratanpur mention may be made of Ghorbandhba (or Ghotak-bandhan), Kokapahar, Gopal-pahari, Kanchaq-ban, Madhu-ban, Makrand-ban etc.
At tbe sacred centres of Ratanpur, there are hundreds of gods and goddesses, deities and divinities, which find symbolic
representations through images, idols, t ks, trees, stones,
engravings etc. A number of pauranic ,nd epic deities like Rama, Krishna, Hanuman, etc., are symb Jised through images indicating their mythological physiog omic and personal equipments. However, among all the ivinities only Shiva is having various symbols to be represen ed. At Ratanpur, for instance, Sbiva is represented through he anthropomorphic image, thruugh lingam, as weJl as tbrough the stone pebbles. Tbe goddesses are represented through images as well as tbrough the lumps of stone. For examble, in the Mahamaya temple goddesses Mahakali, Mahalakshmi and Mahasaraswati are represented through images, wbile in the temple of Kosgaindevi, tbe deity is represented by lumps of stone and some paintings.
Some Qf the sacc:ed centres of Ratanpur, as in Janakpur, or in other parts of India, are represented through some sacred ponds, kunds, sacred tree~ etc. The Bhikhma (derived from
the sacred performances in honour of the deities. Taking all
I these sacred centres into consideration, Janakpur aod Ratan­pur may be considered to constitute a big sacred kshetra each of Mithila and Mahakoshal respectively. Besides the organisa­tion of sacred centres of a sacred kshetra, the sacred per­formances which are observed on these sacred centre>, as well as the band of sacred ,Specialists associated wi th tbese sacred performances may also be discussed here in order to throw light on the sacred complex of these two sacred kshetras.
the sacred performances in honour of the deities. Taking all
I these sacred centres into consideration, Janakpur aod Ratan­pur may be considered to constitute a big sacred kshetra each of Mithila and Mahakoshal respectively. Besides the organisa­tion of sacred centres of a sacred kshetra, the sacred per­formances which are observed on these sacred centre>, as well as the band of sacred ,Specialists associated wi th tbese sacred performances may also be discussed here in order to throw light on the sacred complex of these two sacred kshetras.
The sacred Performances
The various sacred performances as observed by the people at buth Jan'lkpur and Ratanpur vary from brief floral offerings and lap (mutterings of the god's name) to the complicated performances of Ramanavami, Viva-pancbmi, Janki-navami, Jhulan, Guru-purnima, Parikrama, Mas etc., at Janakpur, and the Maghi purnima, Shivaratri, Nava-ratra etc., at Ratanpur. Besides these, at hoth the places, there are a number of daily sacred performances which are performed in different temples, kutis, and ashrams of Janakpur and Ratanpur. However, with a view to explaining the nature and contents of sacred perfor­mances of the respective sacred kshetras of Janakpur and Ratanpur, an attempt is being made below to discuss them one by one.
The Sacred Performances at Janakpur
Janakpur's importance as a p]ace of Hindu pilgrimage, besides being an ancient capital of Mitl::i' a of the Janak dynasty, lies in its being a place where Sita grew s a daughter of king Sirdhwaj Janak, and married to lord Rama, the prince of Ayodhya. Thus, the marriage day anniversary of this divine couple as weIJ as tbeir birth day celebrations are considered to be the main force behind the sacred performances at Janak­pur. In addition to these important festivals, there are a few more, which may be shown in the following table
sprinkled on the bed, and after the last (sa van) arti, the doors of the temple are closed and the devotees believe that the Dulha-Sarkar would enjoy, the night with his consort Sita. T.hus, the main ritual of Vivah-Panchmi ends with the Chaturthi kriya. However, the fairorganised on this occasion, continues for a week or even more. The ascetic pilgrims coming from different parts of India and Nepal generally remain there for a longer period, while the othel pilgnms leave Janakpur generally after the performance of the Chaturthi kriya

Janki Navami

The birth day celebration of Janki (Sita or Kishori Ji) is celebrated on the ninth day of the light fortnight of Vaisakh (April-May). It takes place just one month of Rama Navami. In this festival the Janki temple takes initiative and performs it with great enthusiasm.
The Mithila Mahatma also throws light on the birth of Janki and further records the details about fasting on Jankli Navami day. It is mentioned in the purans that Janki J1 came out from the earth while king Sirdbwaj Janak was ceremonially ploughing with golden ploughlO in connection with a yagna named Varah, which had been performed for warding off a serious drought. It records that Janki was born in afternoon and accordingly
the climax of the birthday celebration in Janki temple reaches at about 2 P.M.
On this oeca.ion the pilgrims and otber devotees keep fast
and it is said that if the vrat (fast) falls in the Maghi-Naksha­tra, the fast would give more merit than the fast kept on an ordinary Navami tithi. However, this sacred fast should end as soon as the Da~hmi tithi enters.
The festival of Janki Navami continues for about fifteen days. From Pratipada (first day of the lig t fortnight) to Asthmi (eighth day) badhai celebration is per ormed in which pilgrims sing various types of song5 like Mal r, Sohar, Khi/ona etc., and the ascetic pilgrims recite varia s astuti (prayers) frome the sacred texts.
On Navami day at about 2 p.m , t11e Mahanth of Janki tem­ple offers special puja and arti to Janki Ji. On the sixth day after Navami i e. Purnm asi (full moon) day, Chhatihar of Janki Ji is performed in the hnld temple. The Chhatihar is also known as Chhathi among the people of North Bihar and it is one of the most important post-natal ceremonies. Thus, on the Chhathi of Janki Ji new clothes are offered to her as in the case of a newly born child. Most of the rich pilgrims offer clothes and ornaments to the newly born Janki Ji and pray
for blessings. On the occasion of Chhathi a big feast is organised by the Janki temple in which thousands of pilgrims, local devotees, ascetics and other citizens are( invited.
The Janki Navami celebration is also performed, besides the Janki temple, in various kutis such as at the Ramanand ashram, Vihar kund kuti, Swarna mandap kuti etc.

JAYNAGAR TO JANAKPUR:THE SPLENID JOURNEY TO THE CAPITAL OF ANCIENT MITHILA !

Maithili is the second language of Nepal.Janakpur is visited by thousands of people from India everyday.Jay Nagar to Janakpur is the only Rail link that Nepal has at this moment.That too is of narrow guage and takes more than two hours to traverse the meagre 27 kms.The overall situation of Nepalese side of mithila is similar to that of Bihar.Mauaha,near Laukha,Tilathi,Bhardah,are among the famous villages of Nepal.

JANAKPUR

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