Top job boards have in-house resume managers who are responsible to keyword your resume to ensure that your prospective employer finds your resume among the hoard of others. If you choose to, you can request Top job boards resume managers to create a personalized covering letter for you as well. Depending on your work experience, these services are charged .
Bihar Samachar: Nitish Kumar:Support Against Special Status To Bihar
LinkAs expected,Nitish Kumar has put forth the precondition of his support to any coalition to form government at the centre.Those who agree to give special status to Bihar, should be supported by the politicians from the state.Nitish Kumar thus suggested to�Lalu Yadav and�RamVilas paswan to follow suit him and set this sole agenda for their support to any formation at the centre.Many would view this as a shrewed move of Nitish Kumar to emerge out of NDA in the name of larger cause for the state.But Nitish Kumar has been propounding his views of special status for several months now
Bihar Samachar: Congress Ensured That Jharkhand Remains Backward !
After helping Lalu Yadav in their combined pursuit of destroying Bihar and forcing Bihari students to flee other parts of county for proper education and jobs,Congress paid its menacing attention towards Jharkhand and�
supported the most corrupt leader on this earth in his mission of keeping Jharkhand as backward as ever.
Bharat Darpan: The "Rann" is Banned.
Link
�Ram Gopal Verma is again in news.The �Film Rann is �courting controversy this time.The�song�is-
Jana Gana Mana Rann hai
Iss rann mein zakhmi hua hai Bharat ka bhagya vidhata
Vindhy, Himachal, Yamuna, Ganga mein tezaab ubal rahaa hai
Mar gayaa hai sabka zameer
jaane kab zinda ho aage
Phir bhi tav shubh naame jaage
Tav shubh aashish maange�
Do these lines really come under the realm of some legal proceedings for having distorted the National anthem and for having showed disrespect to it? Hence can it be called a crime in any way? or is it just an outlet of emotions in one's own creative ways?
The censor Board has taken note of the protest and has banned it.
The Web Scribe: Development Policies for Micro, Small and Medium Enterprises
Link
The Micro, Small and Medium Enterprises (MSME) sector has been an integral component of the industrial sector. The MSE sector has been accorded special status and importance in the Five-Year Plans since inception in view of the advantages it offers for better utilisation of resources of capital and skill at the local level. The continuous support provided to the sector in the form of incentives, infrastructural facilities and other assistance in the industrial policy resolutions has facilitated the sector to acquire a place of prominence in the socio-economic development of the country. The number of enterprises in the MSE sector is estimated to be over 13 million, providing employment to estimated 42 million persons. As per the latest estimates, the micro and small enterprises (MSE) sector accounts for about 39 per cent of the manufacturing output and 33 per cent of the national exports of the country (the estimated contribution is 45% and 40% respectively for the micro, small and medium enterprises (MSMEs) as defined under MSMED Act, 2006). Further, in recent years the MSME sector has consistently registered higher growth rate compared to the overall industrial sector
Environment And Forest: Energy Efficient Technology
LinkIron and Steel Industry is one of the largest consumers of energy.��The cost of energy accounts for nearly one third of the cost production of the steel.��To be globally competitive in the era of�liberalisation�it is imperative to upgrade the design of equipments and optimize the operational parameters.��The Indian steel industry is one of the unique steel industries in the world with different steel making processes. Steel production through recycling of scrap requires a much lesser amount of energy since reduction of ore is eliminated. In this sector energy consumption is high due to primitive design of furnaces and lack of know-how of energy efficient operations. In the developed countries about 50 percent of steel is produced through this route but in�India
Hindustan Samachar: TATA"NANO"HOUSING
ata Housing has launched its low-cost housing initiative called the Shubh Griha project.These Nano house will cost anywhere between Rs 3.9 lakh and Rs 6.7 lakh.The first Shubh Griha township will be launched at Boisar in Mumbai. Tata Housing has tied up with SBI and HDFC to help potential buyers with finance options.
Nepal-China military cooperation
The growing warmth between the new Maoist-led government in Nepal and China was visible during the recent Nepali Defence Minister’s visit to Beijing. The Defence Minister, Ram Bahadur Thapa Badal’s visit to China was in quick succession to Prime Minister Pushpa Kamal Dahal’s (Prachanda) visit to India. The red carpet welcome to his delegation, comprising Nepal Army (NA) General Chatraman Singh Gurung and Defence Secretary Pratik Thapa, was a clear indication of Beijing’s eagerness to cultivate Nepal as an ally, quite like Pakistan.
The delegation not only attended the military exercise named “Warrior 2008” conducted by the People’s Liberation Army (PLA) in northern Inner Mongolia Autonomous Region on September 22 but also met with some of the top military leadership in China, Defence Minister Liang Guanglie and Guo Boxiong, Vice Chairman of the Central Military Commission (CMC), and several high ranking senior PLA officials in Beijing on September 24.
Thapa, one of the military strategists of CPN (Maoist) during the insurgency period, held separate meetings with his Chinese counterpart General Liang Kuwang Li and acting vice-chairman of China’s Central Military Commission Ko Pi Siyong. During the meeting, he discussed a range of issues and underlined the need to strengthen Nepal’s defense cooperation with China in the days ahead. China, in response, offered a Rs.100 million military aid to Nepal and sought a more deeper cooperation with the Nepali Army.
Since the Maoists coming to power in Kathmandu, China has made it quite obvious its intentions to pursue a closer relationship with Nepal.
This has found ample reflection in the Maoist leadership’s words and actions. Prachanda made it a point to visit Beijing first, breaking the age-old tradition of a mandatory visit by the new leadership in Kathmandu to New Delhi. Prachanda also has been making it quite clear, in all his foreign policy speeches, that the Maoist-led government would maintain an ‘equi-distance’ between China and India and strictly follow the ‘Panchsheel doctrine’.
The Defence Minister, on the other hand, has struck a more pro-China stance by seeking a closer military tie with China which is bound to be a sore point with India.
More than the military hardware purchases, it is the ground being laid for a deeper relationship between Nepal Army and PLA which has raised eyebrows in different Capitals of the world. China’s reiteration that it would safeguard Nepal’s territorial integrity as part of its neighbourhood policy has only strengthened such concerns.
The new-found relationship has raised concerns in the region. India believes the move to be aimed at countering its interests in the neighbourhood. The Chinese Ambassador to Nepal, Zheng Xianglin, on several occasions has tried to rationalise China’s support to Nepal by taking up China’s security stakes in the region and the anti-China activities in Nepal. The Chinese offer to extend its Beijing-Lhasa train link to Khasa in Nepal has raised fears about a possible Chinese encirclement of India. The rail link would give a strategic edge to the Chinese objectives in south Asia.
This is not the first time that Beijing has made overtures to Kathmandu. The two armies have collaborated on personnel training in the past. The Nepali Army (NA) has been sending officers and other personnel to study in Chinese military universities. In 2006-2007, 21 NA officers and personnel went to China for training. Similarly, China has also sent military officers to participate in the adventure trainings organized by NA.
An expanding military cooperation between a close, and traditionally friendly, neighbour and China could have serious implications for India’s strategic interests in the region and should therefore be closely monitored.
Paul Soren:ORF
The Terai Issue
Nepal’s peace process advanced rapidly with signing of the Comprehensive Peace Agreement (CPA) by the government and Communist Party of Nepal-Maoist (CPN-Maoist) in November 2006. The government has also promised to hold Constituent Assembly (CA) elections by mid-June 2007. This process, however, has been seriously interrupted by the Terai uprising on Madhesh issues, which has shown the potential of derailing the peace process and delaying the constituent assembly elections.
Nepal’s continuing transition from a despotic royal regime to a democratic system has been challenging. The Madhesi Janadhikar Forum (MJF), a Terai based group has been agitating and calling for strikes, claiming that the interim constitution does not address the problems of the Madhesi people. They have been demanding the restructuring of the state on federal lines; adopt proportional electoral system and delimitation of election constituencies on basis of population ratio and geographical conditions. Two other armed groups, the Janatantrik Terai Mukti Morcha (JTMM), one faction led by JayKrishna Goit and another by Jwala Singh, are continuing violent activities, demanding declaration of an independent Terai state and threatening to withhold the CA elections. Both the JTMM factions are splinter groups of the Maoists. In the wake of Terai agitation, other groups such as the Nepal Federation of Indigenous Nationalists (NEFIN) and Himali People’s Alliance (HPA) a group of the mountain region, are also demanding proper representation for the CA polls on ethnic lines. Likewise, the Federal Republican Forum (FRF) of Jhapa has started demanding for a regional autonomous area for Jhapa district.
The Terai uprising has reached a very critical stage, with sporadic incidents of violence and protests leading to the death of more than 27 civilians and injuring dozens in Nepalgunj, Biratnagar, Birgung, Lahan, Morang, Sunsari and Sarlahi, Jhapa in Eastern Nepal. The Terai unrest has also severely paralyzed the country’s economy. Most of the industrial and manufacturing units based in this region have been forced to shut down. The major transit points for trade, between India and Nepal wore a deserted look, with all business activities coming to a halt. The unrest also impacted the tourism sector, which was reviving after years of prolonged conflict. The Federation of Nepalese Chambers of Commerce and Industry (FNCCI) estimated a loss of NR 28.74 billion, which includes all kinds of exports and imports of raw materials and finished products. As a result, if the unrest continues, it will have significant impact on the country’s economy and development sectors. Now, there is lull in violence, but the Terai groups have threatened to continue their protests.
The Madhesi uprising is also being instigated by some other forces from within and outside the country. Taking advantage of the fragile condition, the pro-royalists are trying to fish in the troubled waters. Prime Minister Girija Prasad Koirala, Maoists’ chairman Prachanda and other senior leaders have said that the Madhesi uprising was instigated by the royalists. In this connection, two former ministers Kamal Thapa and Badrinath Mandal were detained. The monarchy seems to be taking advantage of the incessant turmoil and trying to reestablish itself. In his address to the nation on Democracy Day, King Gyanendra defended the royal takeover of 2005.
There are also external forces, with their hidden agendas, backing the monarchy and pro-royalist in fuelling the Madhesi uprising. The Indian Rightist groups are instigating the Madhesi uprising by fuelling religious sentiments. The World Hindu Federation (WHF), a Hindu fundamentalist group, Shiv Sena-Nepal and Nepal Independent Youth Society (NIYS) are fuelling religious sentiments. The WHF and Shiv Sena Nepal have expressed displeasure at Nepal's transformation into a secular nation. These Hindu fundamentalist groups in Nepal are being strongly backed by Indian Rightist groups. They have been demonstrating and demanding for return to pre-Jana Andolan period. All these forces want to disrupt the CA polls and derail the peace process.
The Terai problem is nothing new and has its genesis in history. There are reasons for agony among the Terai population, consisting mainly of the Madhesis, Janjatis, backward castes, Dalits, women and other marginalised groups. The Madhesi community constitutes more than 40 per cent of the total population and contributes a large share in country’s development. Despite contributing a large share in development process the region has been neglected. The Madhesis remained marginalised for several decades and are deprived of many rights, including citizenship right. The present government has initiated efforts to distribute citizenship certificates, but the process has been slow. The Madhesis have been alienated and discriminated in political, social, culture and economic affairs. They have been under-represented in the state affairs, particularly, in policy decision making levels. At the political level, Madhesi community, along with other marginalised groups have been under-represented. Their representation in national parties is highly inadequate. They face discrimination in army recruitment and other government jobs. For long, the state affairs have been held and dominated by the high-caste people of hill origin and Madhesi community have been struggling in search of identity. Post Jana Aandolan II, the Madhesi community has become more conscious of their rights.
After continuous rounds of meeting, the eight parties reached an accord and authorised the Prime Minister Girija Prasad Koirala to act on the Terai problem. During his address to the nation on January 31 and than on February 7, 2007, Koirala called on the protesting Terai groups for dialogue. The government has agreed to resolve their grievances by addressing issues of federalism, ensuring equal participation and representation of Madhesis, Janajatis, Dalits, women and other marginalised groups in the CA polls, delineation of electoral constituencies and amendment in interim constitution. The government has already appointed its talk’s team led by Minister of Agriculture Mahanta Thakur, who wrote to the agitating groups to sit for talks and find a peaceful solution to the problem. The MJF responded positively, suspended its agitation and put forward three pre-conditions for talks. First, to form an independent investigation commission, second, to punish the guilty, and, third,, to remove Home Minister Krishna Prasad Sitaula within ten days. After expiry of the deadline, the MJF has resumed its agitation and declared fresh round of protest programmes in Terai. The JTMM (Singh) has also put forward conditions for talks, whereas, the JTMM (Goit) faction has rejected the government’s offer for talks in the absence of a conducive atmosphere.
There is an urgent need for the government and agitating groups to sit for dialogue. On its part, the government has attempted to take a serious and holistic approach to resolve the issues. However, the MJF is adamant in its position and wants the home minister to resign. But it is imperative for the MJF, JTMM and other Madhesi stakeholders to resolve their genuine problems through dialogue. It is also vital to maintain peace and tranquility, for ensuring proper restructuring and creation of an inclusive state. More importantly, return of normalcy will enable smooth conducting of the constituent assembly elections in the country.
Social transformation is a very complex process, which includes not just the state restructuring process but also changes in customs, principles, approach and socio-economic aspects of all sections. Nepal is in transition -- from a feudalistic socio-political arrangement toward a new inclusive and representative democracy. With the promulgation of the interim constitution, Nepal is heading towards creating an inclusive democracy. The main challenge before the government is how it effectively bridges all the differences of gender, caste, region, religion and different political philosophies.
The government has to act fast, taking into account the genuine demands of the Madhesis and other marginalised groups. The Terai problem should be addressed comprehensively and on a priority basis. If the unrest continues, it will allow the monarchy, pro-royalists and other forces to disrupt the peace process. The government and other stakeholders have to ensure that the acts of violence carried out in the past are not repeated. Any further delay in resolving Terai problem could threaten Nepal’s new found peace.
-Paul Soren:ORF
Bihar Samachar: Shoe Throwing:An Act To Show Disgust
The journalist who threw shoes towards George Bush,the president of America,became an overnight celebrity in the Middle East.Admiration �to him spread to other parts also and Muslims in particular appreciated his bravery.This one act showed the entire world that how much American foreign policy was flawed and how much people were enraged with them.
Bihar Samachar: Will It Finally Be The Good Riddance?
Rabri Devi has seen writing on the wall and has lost her balance.She has been using the the kind of language,only an illiterate person like her can use.She was thrust as the chief minister of the state that make her behaviour very disgusting.Hopefully Bihar will not have misfortune of bearing another pathetic soul like the ex.chief minister of the state.
Bihar Samachar: Narendra Modi:A Media Creation
NDTV helped Teesta Setalvad gain "status" and a favorable Indian government awarded her Padm Shri too.But the credibility of Teesta is at stake now as the special task force probing the�Gujrat riot has accused her of cooking up stories and fabricating evidences.There has been no follow up programme about such a shameful issue and the reason is very obvious and understandable.
Employment Chronicle: CAREER IN FOREIGN LANGUAGES
Over the years, a large number of people have acquired skills in selected foreign languages mainly French, German & Russian. Of late we are expanding our trade links with many other countries namely China, Japan and Israel. There is a large requirement of people with skills in these languages.�
Employment Chronicle: Extension Education:Helping People To Help Themselves
Extension Educator has to be a teacher, guide, friend and philosopher to the villagers/rural poor.
Mithila is the nagari where enemies are crushed.
The ancient land of Maithils was Videha and its capital was Mithila.Mithila was founded by mithi(bhavishya purana) but this puran do not give date/tithi of that foundation.Panini has some other thought- mithila is the nagari where enemies are crushed.
Janak is derived from jana(vis).nimi founded vaijayanti(janakpur ) and mithi the mithila.
Janaki navmi is date of birth of janaki and falls exactly one month after ramnavmi ,date of birth of rama.ramnavmi falls on ninth day of light fortnight of chaitra. janaki navmi falls on ninth day of the light fortnight of vaisakh. maithili is name of janaki and maithili divas is another name of janaki navmi. however it is worth mentioning that then the language of sita was known as manushi bhasha, and when hanuman went to ashok vatika in lanka he thought that if he speaks in samskrit, sita will think that as ravana speaks samskrit, he is in veiled form of vanara, so he says that he knows manushimiha samskritam- that is, he knows sita's manushi language as well as samskrit, so he decided and talked in samskrit.so mithila was earlier a city which later became country, so manushi bhasha or maithili came to be considered and called as maithili..
When mithila was founded by mithi(bhavishya purana) cannot be determined as this puran do not give date/tithi of that foundation.however we can take the question of ancient names of the land and the capital of which was mithila nagari.the ancient name of mithila are, videha, tirbhukti, tapobhumi, sambhavi, suvarnakanana, and mantili.
MITHILA DIVAS however considered on the following point.In vrihad vishnu purana there is mithila mahatmya. where three types of parikramas are mentioned.
vrihad parikrama- it is of whole of mithila. distance covered 268 km. to be covered in one year.starts from kaushiki, then to singheshvara asthan, then to simaria ghat, then to foot hills of himalaya to kaushiki and then ends at singheshvar astha,
madhyama parikrama- distance 40 KOS i.e 128 kms.to be covered in five days.but currently is done in 15 days.starts on ist day of light fortnight of phalgun and comes to end on full moon day.their are 15 halting places starts from hanumannagar then to kalyaneshvara, girija asthan, matihani, jaleshvara,manai, dhruva kund, kanchan van, parvata, dhanukha, satokhari, harusaha, karuna, bisaul and ends at janakpur on chaturdasi. on poornima they are joined by those doing antargrih parikrama of 8 km. also.in this parikrama heir is no caste bar and even menstruating women are allowed to join this egalitarian function.
the parikramas can be done in kartik, phalgun and vaisakh. however the phalgun parikrama is most popular. so phalgun poornima parikrama day may be considered as mithila divas.
Laghu and vrihat parikrama
Adhai kosh is laghu parikrama but is called panchkosi parikrama and 80 kos is vrihat parikrama.
- parikrama starts from kachuri math dhanusha district and first halt is on amavasya night at hanuman nagar and fifteenth halt at janakpur on chaturdashi night. All these places are in Mithila region (mahottari and Dhanusha district of Nepal and North Bihar)
1. hanuman nagar- hanumanji
2. kalyaneshvara- shivalinga
3.girija asthan- sakti
4.matihani- vishnu temple
5. jaleshvara- shivalinga
6.manai- mandva rishi
7. shruva kund- dhruva temple
8.kanchan van- no shrine only scenery
9. parvata- five hills
10. dhanukha- pieces of sacred bow
11.satokhari- saptarshi's seven kund
12. harusaha- vimla ganga
13. karuna- no shrine
14. bisaul- vishvamitra temple
15. janakpur
maithili divas
vidyapati's birth tithi is not known but his tithi of death i;e;kartik dhaval trayodashi is now a days used as vidyapati smriti samaroh.even at the time of vidyapati the name of language was not maithili but calls it 'desil bayana'.
- so maithili divas ,i.e.,janaki navmi (ninth day of the light fortnight of vaisakh) is birth tithi of sita, who spoke manushi language. kartik dhaval trayodashi is death tithi of vidyapati who spoke 'desil bayna'. both desil bayna and manushi language is one and the same as is MAITHILI. so both the days is being seen as connected with maithili language. but maithili divas (janaki navmi ) is more concerned with mithila ( besides phalgun parikrama it may be also considered for MITHILA DIVAS) then maithili language.
every year on on vivah panchmi, fifth day of light fortnight of agrahan, when the marriage of ran and sita was undrtaken under the priestship of Shatanand, in janakpur ram and sitas marriage is undertaken on Marwa and all marriage songs from parichhan ,gosaun git , naina jogin etc. is sung by women as it was supposed to be sung in actual marriage of yugal sarkar (yugal=pair sarkar=lord i.e. ram and sita).
mithila-- the ancient land of maithils was videha and its capital was mithila, mithila was founded by mithi(bhavishya purana) but this puran do not give date/tithi of that foundation.
panini has some other thought- mithila is the nagari where enemies are crushed.
janak is derived from jana(vis).nimi founded vaijayanti(janakpur) and mithi the mithila.
janaki navmi is date of birth of janaki and falls exactly one month after ramnavmi date of birth of rama.ramnavmi falls on ninth day of light fortnight of chaitra. janaki navmi falls on ninth day of the light fortnight of vaisakh. maithili is name of janaki and maithili divas is another name of janaki navmi. however it is worth mentioning that then the language of sita was known as manushi bhasha, and when hanuman went to ashok vatika in lanka he thought that if he speaks in samskrit, sita will think that as ravana speaks samskrit, he is in veiled form of vanara, so he says that he knows manushimiha samskritam- that is, he knows sita's manushi language as well as samskrit, so he decided and talked in manushi.so mithila was earlier a city which later became country, so manushi bhasha of ma maithili came to be considered and called as maithili. in modern times also the name of a district e.g. madhubani is most often is in the name of district town, e.g. in this case madhubani town.
so mithila divas when mithila was founded by mithi(bhavishya purana) cannot be determined as this puran do not give date/tithi of that foundation.however we can take the question of ancient names of the land and the capital of which was mithila nagari.the ancient name of mithila are, videha, tirbhukti, tapobhumi, sambhavi, suvarnakanana, and mantili.
MITHILA DIVAS however considered on the following point. in vrihad vishnu purana their is mithila mahatmya. their three types of parikramas are mentioned.
vrihad parikrama- it is of whole of mithila. distance covered 268 km. to be covered in one year.starts from kaushiki, then to singheshvara asthan, then to simaria ghat, then to foot hills of himalaya to kaushiki and then ends at singheshvar astha,
madhyama parikrama- distance 40 KOS i.e 128 kms.to be covered in five days.but currently is done in 15 days.starts on ist day of light fortnight of phalgun and comes to end on full moon day.their are 15 halting places starts from hanumannagar then to kalyaneshvara,girija asthan, matihani, jaleshvara,manai,dhruva kund, kanchan van, parvata, dhanukha, satokhari, harusaha, karuna, bisaul and ends at janakpur on chaturdasi. on poornima they are joined by those doing antargrih parikrama of 8 km. also.in this parikrama heir is no caste bar and even menstruating women are allowed to join this egalitarian function.
the parikramas can be done in kartik, phalgun and vaisakh. however the phalgun parikrama is most popular. so phalgun poornima parikrama day may be considered as mithila divas.
Parmanand Jha has been elected the first Vice President Of Nepal.
This is truly a hisoric day for Mithila as ,Parmanand Jha has been elected the first Vice President of Nepal .Parmanand Jha, a former Supreme Court judge, hails from Mauwaha village of Saptari District. Mauwaha is naer Laukha,of Madhubani District.Belonging from an illustrious family,Parmanand Jha resigned as a judge in December 2007. He had not been proposed by the Judicial Council as a permanent judge at the apex court, following a drug-related controversy.
Parmanand Jha joined politics by becoming a member of the Madhesi Janadhikar Forum.And On the historic day of July 19, 2008, Parmanand Jha was elected vice-president of Nepal by the Constituent Assembly.he secured 305 votes defeating Maoist candidate Shanta Shrestha for the post of vice president.
Parikrama Based on Mithila Mahatamya
Parikrama Based on Mithila Mahatamya
As Per Vrihad Vishnu Puran
| Particulars | Vrihad parikrama | Madhyama parikrama | Antargrih parikrama |
| Distance | Distnace covered 268 km
| Distance 40 KOS i.e 128 kms.to be covered in five days | 8 km |
| Duration | 365 days | 5 days (at present 15 days) | Time not fixed but with in a day on Purnima |
| Rotational Route (Halting Places) | -Kaushiki -singheshvara asthan -simaria ghat -then to foot hills of himalaya to kaushiki and then ends at singheshvar astha
| are 15 halting places starts from hanumannagar then to kalyaneshvara, girija asthan, matihani, jaleshvara, manai, dhruva kund, kanchan van, parvata, dhanukha, satokhari, harusaha, karuna, bisaul and ends at janakpur on chaturdasi | At Janakpur dham |
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 various 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 dakshina to Brhamins.
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 procession 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 allowed, 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 allowed. 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 the 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" .
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" .
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 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. round.
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 dakshina to Brhamins.
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 procession 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 allowed, 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 allowed. 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 the 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" .
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" .
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 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. round.
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 ofMas at Janakpur, it has been observed that the female pilgrims outnumber the male pilgrims. Like parikrama, Mas is also open to all 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".
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" .
Vivah Panchmi
It is believed by the people, as also referred to in some sacred Sicriptures, tbat lord Rama was married to Sita on the 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 taken 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 drummers play their drums. When the barat of the 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 lakhs of pilgrims assembled there.
On this occasion many Rama-lila parties also perform the scenes of the Ramayan and the important lines from the Rama-charit manas are recited. Thus, on this day the main concentration of pilgrims is seen in and around Rangbhum where thousands of temporary shops and stands are erected.
In the evening when the barat return 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-santhal. On this occasion the Maithil ladies, who participate in this marriage ceremony in large numbers, sing various marriage songs and among them mention may be made of Parichhan, Gosaunik geet, Naina jogin, Sindurdan, Dahakan, Maheshvani,Swember.
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 performed 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 Chaturthi 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. Thus, 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
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 Jhulan 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 observed, are decorated and the sacred cradles are hung for the rythmic swinging of the deities. The Jhulan pcrformance of the Rama temple attracts a large number of pilgrims. In this connection, the Mahanth 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 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 and the pIlgrims dance.. 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 like 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 (cradle house) with the same pomp and show where ,again the idols are placed in the sacred cradle. Here the Jhula ghar is beautifully decorated and scented with ittra liquid incense, rose water etc., Flowers like those, beli, chameli, etc., are p1aced on the cradle and garlands arc offered to the idols. The Mahanth of the Rama temple 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 punya 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 fifth day of the dark fortnight of Bhadra) the idols are brought from the Jhula 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 planquin, 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 arranged 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 castes, 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
chraran 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
The birth day celebration of lord Rama is performed on the ninth day of the light fortnight of the month of Chait (April, in which the initiative is taken by the Rama temple, as in the case of Vivah-Panchmi. 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 distributed 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 they 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 freely. 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 starts 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 Ayodhya, 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 geograpby of Dhanukha.
There is another sacred centre at a distance of twelve miles from Janakpur, which is known as Glrija-asthan. 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 imortant sacred centre devoted to Shakti. Similarly, there are sacred centres of Shiva, Vishnu,
Hanuman etc., which 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.
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.
Jayanagar-Janakpur:The Splendid Journey To The Capital Of Ancient Mithila
Maithili is the second language of Nepal.Janakpur is visited by thousands of people from India everyday.JayNagar 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.Mauwaha,near Laukha,Tilathi,Bhardah,are among the famous villages of Nepal.Parmanand Jha ,the first Vice President Of Nepal hails from Mauwaha.
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