candle walk e-buletin

November 2012 | LUMANTI 1

LUMANTI CANDLE WALK 1133CANDLE WALK 1133

2 LUMANTI | November 2012


LUMANTINOVEMBER 2012 VOL -3

www.rotaractlalitpur.org.np

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DEAR READER,

Creativity comes from with in, a desire to cre-ate something new is always a challenging job. An action may be a burden , but an inspired action, a blessing. So let us get inspired and get things done. We have come across a milestone of the Rotaract Movement and the race has begun for the journey with new vision and new goal to achieve the impos-sible. The is not the is not the limit, when we get inspired. This year our clubenvisioned and marked the year with“YOUTH FOR DEVELOPMENT “. New team of editor has come together. This is our effort for e-bulletein to the Rotaract Club of Lalitpur. In this e-bulletein we have included the whole report to ac-knowledge the projects done with new enthusiasm and effort by our dear rotaractors, in the month of July. We will publish each e-bulletein for each month through out the year 2011-12. We present you the very first e-bulletein for the month of July in the begin-ning of the year of Rota Year 2012-13. I can not dare to do all the work myself, so need time and support of other members as team to make our dreams come true. We are a team and we will act like one to make dreams come true. So I’m very grateful to Rotaract Club of Lalitpur and all the membersand also to my editorial team for their kind co-operation and help or effort to make this e-bulletein a success. A great ef-fort was made in putting things together in this Bul-letin so the Editorial board would like to request to send all the viewers the feedback for our effort to www.facebook.com/amulya.s.shrestha [email protected] or [email protected]

Rtr. Amulya S. ShresthaEditor 2012-13Rotaract Club of Lalitpur

[email protected]: 3016, Tel- 5543962

EDITORRTR AMULYA S. SHRESTHA

CONTRIBUTING EDITORRTR ANUJ JOSHI

GRAPHIC DESIGN RTR AMULYA S. SHRESTHA

COVER GRAPHICS RTR AMULYA S. SHRESTHA

PRODUCTION & DISTRIBUTION

RTR AMULYA S. SHRESTHARTR ANUJ JOSHI

LUMANTI IS PRODUCED AND DISTRIBUTED BY RO-TARACT CLUB OF LALIT-PUR.THE PRODUCTION GROUP IS NOT RESPON-SIBLE FOR ANY VIEWS, IDEAS, COMMENTS, AND OPINIONS EXPRESSED BY THE PEOPLE FEATURED IN THE E-BULLETINE. ALSO NEITHER THE EDITOR NOR THE PRODUCTION TEAM CAN BE HELD LIABLE FOR ANY ERRORS OR OMIS-SIONS THAT MIGHT HAVE IN ADVERTENTLY.

LUMANTINOVEMBER 2012 VOL -3

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CANDLE WALK 1133

INTRODUCTION

Nepal is the country well known for its rich festivals, culture, historic places and other vari-ous. Lots of culture of the country have introduced us in different global locations and have been the identity of the people they are known to be.

Candle walk is being organized as the eve to celebrate and welcome the New Nepal Sam-bat (Nepal New Year). The National Sambat is remarked with different activities among which Candle Walk is one of the oldest and traditional way to welcome and celebrate the New Era on the night of Laxmi Pooja. The Eve is celebrated with the cultural presentation of different community peoples and is followed with the felicitation to the individual and the organization that have devoted and made effort to promote the culture. During the rally organized on this eve, people holding candles walk through the ancient and artistic city of Patan spreading the message of peace and brotherhood. The Candle Walk ceremony also reflects the rich and precious treasury of tradition and culture belonging to Newari culture which is inevitable part of Nepalese history. It holds a history about the commencement of the Nepal Era in the country.

Continuing the history of youth initiatives in the community to spread the theme and good-will of youth power, Rotaract Club of Lalitpur is once again preserving the culture hosting Candle Walk-1133 marking its presence for the 7th time. The event scheduled on 13th No-vember 2012 during the Laxmi Pooja will be held at Patan Durbar Square, a world heritage area.

To move on with the time, youth of Rotaract Club of Lalitpur, since 2005 (NS 1125) has been hosting this auspicious accession with a theme titled “Youth for Culture: Preservation and Promotion” their voice of unity.

OBJECTIVES

• To celebrate and welcome the Nepal Sambat 1133• To recall & remember the contributions of national personality Shankhadhar Shakh-wa• To encourage youths to promote and preserve our culture• To preserve Nepal’s cultural heritage• To promote Nepal Sambat as Era originated from Nepal• To show the hidden talents of youths• To promote Tourism of Nepal with its Culture

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ABOUT ORGANIZATION: Rotaract Club of lalitpur

Rotaract Club is a non political, social, International Club registered in Rotary International, Illinois, USA. Rotaract, as a part of Rotary, consists of the youth aged ranged from 18-30 years who serve and work under its defined four main avenues- Club Service, Community Service, Professional Development and International Service. There are 7051 Rotaract Clubs in the world, and among which 85 Rotaract clubs are in Nepal.

Amongst those in Nepal, Rotaract Club of Lalitpur, sponsored by Rotary Club of Lalitpur was chartered on 1998 with the theme Perceive and Excel. Since its establishment it has performed its excellence through its services under above mentioned avenues for 13 con-secutive years. With active youth member participation, the club has been serving the community with the projects on awareness campaigns, health camps, cleaning campaigns and individual development with workshops, training and seminars. Few of the major works that the club has accomplished are as follow:

1. Awareness & Test campaigns on Cancer Series projects with Nepal Cancer Relief Society.2. History on Beauty Pageant with The Hidden Treasure (Dabur Nepal as the main Sponsor).3. Candle Walk 1125 (Sann Miguel as main sponsor)4. Candle Walk 1126 (Rotary as associate partner)5. Candle Walk 1127 (Nepal Bhasa Manka Khala as major partner)6. Candle Walk 1129 (Rotary as associate partner)7. Candle Walk 1131 (Jointly with RC Patan, RC Yala, Patan Junior Jaycees and Leo Club of Manigal Global)8. Candle Walk 1132 (With Rotary Club of Lalitpur)9. Sikali Jatra: Cultural Tour Khokhana village (Guthi sansthan as main partner)10. Pani: Hijo Aaja ra Bholi (associated with NGO Forum. YEF & other Rotaract Clubs)11. “Aale” drama show by street children performance group at Gurukul12. “Greater Nepal” documentary show at staff college13. Blood Donation program with Nepal Red Cross Society at Mangal Bazar14. Seminar on 3D Animation with MAAC at Ashok Hall15. Karnali Book Donation (15000 book donation – ongoing Project)16. Environmental Sustainable Development at Sundarijal

MISSION• Serve on the four different Avenues: Club Service, Professional Development, Com-munity Service and International Service• Develop the professionalism on youths aged between 18-30 years• Perceive the knowledge and excel to others• Develop the excellence to enter the professional life

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HISTORY OF CANDLE WALK – ORGANIZED BY RC LALITPUR

The celebration of the Nepal Era Eve rejoices the moment of being Nepalese “nepami” where all citizens were liberated out of their financial debt about 1132 years ago by nation-al hero Shankhadhar Shakhwa who started the new era “Nepal Sambat” in the name of the country instead of anyone in power or himself.

The Candle Walk previously used to be organized by different communities on overturn statute. On discontinue of this important culture from the community level, Rotaract Club of Lalitpur took an initiation to save, promote and preserve the culture. The club has been able to promote the culture at its own level with the experience of past six years of hosting Candle Walk.

Glimpses since N.S.1125:

1. Candle Walk 1125Honoring talents: Sangeet Prabhakar Kumar Lal ShresthaChief Guest: Chancellor of Nepal Bhasa Academy, Mr. Satya Mohan JoshiCultural program during the eventCandle Walk in process2. Candle Walk 1126Honoring talents: Ustad Mohan Lal Barahi and Balkalakar Roshan RajkarnikarChief Guest: Chancellor of Nepal Bhasa Academy, Mr. Satya Mohan JoshiCultural program during the eventCandle Walk in process 3. Candle Walk 1127Honoring talents: Kartik Naach Prabandha Samiti and Late. Dharma Ratna Shakya “Tri-shuli”Chief Guest: Mr. Min Bahadur ShakyaCultural program during the eventCandle Walk in process4. Candle Walk 1129Honoring talents: Gan: Pyankhan Samiti and Maila PrajapatiChief Guest: Dr. Puspa Raj RajkarnikarCultural program during the eventCandle Walk in process5. Candle Walk 1131Honoring talents: Mr. Motilal ShilpakarChief Guest: Mr. Keshav Krishna ShresthaCultural program during the eventCandle Walk in process6. Candle Walk 1132Honoring talents: Jyapu Samaj and Mr. Kiran ShakyaSpecial Guest:Rtn. Tika Man Baidhya, Rtn. Tirtha Man Shakya, Rtn. Ratna Man ShakyaCultural program during the eventCandle Walk in process

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EVENT HIGHLIGHTS

1. Operation Beauty City as Pre event to address Cleanliness of the heritage site of Patan Durbar Square, Coloring of the Shiva Mandir2. Performance of Rare cultural performances from emerging talents from various com-munities of Lalitpur3. Performance from guest artists and recognized cultural music celebrities of Lalitpur4. Art Demonstration about Sankhadhar Sakhwa / Culture 5. Honoring program of hidden Talent & Lifetime Contributors in the field of up keeping cultural harmony, music and tradition to an individual and organization6. Rally representing youth and social organizations with their traditional musical instru-ments (Dhime), Traditional Lakhe Dance from Lalitpur around the Patan City

EVENT DESCRIPTION

Name of Event : Candle Walk 1133Date of Event : 13th November 2012 / 28th Kartik 2069Venue : Kartik Daboo, Patan Durbar SquareDuration : 5 HrsStarting Time : 3:00 PMClosing Time : 8:00 PMType of an Event : Cultural Presentation, Felicitation and Peace Rally

EVENT OUTPUT:

Candle Walk is designed and proposed with a vision of continuity towards promotion of cul-ture and history which is an inevitable part of Nepalese identification when it comes to rich culture and traditions of Nepalese. It has focused motives towards awareness and enrich-ing capacities of Youth for Culture: Preservation and Promotion. Continuity of this historical project hosted by youth like us will further be the good impact visibly noted in past events resulting further involvement of youth power into social activities. Following will be the ex-pected outcome of the event:

1. Exposure to emerging local talents through cultural performances representing vari-ous communities.2. Beautification of Patan Durbar Square (cleaning campaigns and premises illuminat-ed with traditional butter lamps), Coloring of Shiva Temple3. About 5000 will be participating during the candle walk procession representing dif-ferent communities and youth organization.4. Exposure to traditional and fusion musical artists during cultural program.5. Honoring of organization(s) contributing to retaining and upgrading the rich historic cultural events/dance etc.6. Honoring of individual(s) contributing to positive promotion of cultural activities through literature and music.

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7. Positive image building on youth power, youth initiatives that help in furthering their motivation towards social, community services.8. Promoting the sponsors & the event through positive branding and highlight of the event through web portals, print and visual media.9. Learning through doing- organizing youth learn about teamwork and gain practical experience on event management as well as all creativity involved in the project.

BENEFITS FOR ROTARACTORS

- Extended fellowship within the community people- Awareness of positive youth efforts to help inactive youth to be creative and hopeful- Awareness of cultural heritages, lifestyles and people of Patan city- Experiencing and upgrading knowledge practically on reporting skills, team work and event management- Building of networks between organizations TENTATIVE PROGRAM SCHEDULE

3:00 PM Gathering of Mass Cultural Performances

4:00 PM Announcement for beginning of official program & call on Dais by MCChief coordinator,guest of honour,Chief Guest

4:10 PM Badges and Tika request by MC (coordination with Registration team)Chief coordinator,guest of honour,Chief Guest, Senior Advisor & Advisors

4:20 PM Inauguration of formal program by Chief Guest (panas lighting) request by MC

4:25 PM Welcome Speech by Chief coordinator MC

4:30 PM Speech by President of Nepal Bhasa Manka Khala

4:35 PM Formal session begins Felicitation to Individual 4:45 PM Felicitation to Organization4:55 PM Art Briefing

5:05 PM Subhaya Pau to Senior Advisors and Advisors

5:13 PM Speech by Chief Guest – request by MC

5:18 PM Inauguration of Candle Walk by Chief Guest

7:00PM Rally EndsVote of Thanks by Project Secretary

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Shankhadhar Sakhwa : Founder Of Nepal SamvatAmar Prasad Joshi

Shankhadhar Sakhwa is believed to be the Founder of Nepal Samvat (Nepal Era) estab-lished on Kartik Sukla Pratipada 936 Vikram Samvat, Kachala-thva Saka Samvat 802 or on October 20, 879 A.D. He is recognized as a prominent member of the indigenous Newar community of the Kathmandu Valley. It is commonly believed that he lived in the vicinity of Maru Tole, the central area of Kathmandu, at a house known as Ilachhe near Kasthamandap. We however know very little about his lineage line and his family back-ground, which remains a matter for future research.

Among the numerous calendars that are used in Nepal, Nepal Samvat occupies a posi-tion of special importance. As noted above, this Samvat was founded 1130 years ago, in 936 BS. Prior to the beginning of Nepal Samvat, the national calendar at that time also began on the first day of the bright fortnight of Kartik, following the end of the year marked by the Laxmi Puja festival. In line with this tradition, the new Era of “Nepal Sam-vat 1” was established in place of the old Saka Samvat. Sankhadhar Sakhwa had at the same time paid off the debts of all the citizens of the three cities of Kathmandu Valley and brought into practice this native calendar. The task of implementing a new calendar was a prerogative of the kings, but an ordinary trader motivated by compassion and a spirit of public service took the courageous initiative to introduce a new Era, and this has earned him a unique, immortal place in the country’s history.

Raghav Deva Thakuri, the eldest of the three sons of Mana Deva of the Surya Dynasty, was believed to be the reigning king of Kathmandu at the time when Sankhadhar Sakh-wa introduced Nepal Samvat. Similarly, the second son Jaya Deva and the youngest son Ananda Deva were ruling the kingdoms of Lalitpur and Bhaktapur respectively.

Once a certain learned astrologer named Siddhivanta of the Royal Court of Bhaktapur with his utmost dedication and scholarship happened to make an amazing prediction. He predicted that if the sand washed down at the holy confluence of the Vishnumati and Bhadramati rivers named Lakhu Tirtha can be collected on a certain auspicious day, at a certain time, the sand would be transformed into gold within the next four days. This knowledge derived from the royal astrologer was conveyed to King Ananda Deva of Bhaktapur.

In accordance with the royal astrologer’s advice, the King ordered four workers to go to the holy confluence at the side of Vishnumati River in Kathmandu to collect the sand. Fol-lowing the king’s order, the workers made their way to Lakhu Tirtha site at the said time in the night. While carrying the sand on their way back, they rested for a while at a shelter in the Maru Tole locality known as Lukhan Phalcha. Certain people who happened to see the loads of sand wondered why these were being carried during the night, and asked the workers out of curiosity. In reply, they revealed that King Ananda Deva of Bhaktapur had sent them to fetch the sand at the auspicious time. Thinking that there must be an impor-tant reason behind this royal assignment, one of the locals tried his best to buy all sand by offering the workers high wages, food and drinks. He thus persuaded them to deliver

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the sand at his house, and instructed them to take other loads of sand to Bhaktapur.

The one who bought the sand was no other than the wise and far-sighted Sankhadhar Sakhwa. The sand which was dug up for the second time from the same spot, however, did not turn into gold on the fourth day as this was not done at the said time. The king was very angry with the astrologer who in turn burnt the documents of the astrologers in frustration. Later, he came to know that the expected result could not be achieved as the sand was not obtained at the auspicious time.

Meanwhile, in Kathmandu, four days later, the sand had turned into heaps of gold particles. Shankhadhar was exulted by this amazing sight, and collected all the gold. As he then had a big fortune at his disposal, he devised a generous plan to spend these resources for the welfare of his countrymen. Accordingly, he consulted with many distinguished and respect-able personages of the society including the priests, and proposed that he would pay off the debts of all the poor and oppressed people who were burdened by loans taken from the merchants and land-owners. He also committed himself to launch a new national calendar to coincide with his charitable act.

According to the law at the time, he paid a property tax of one-third of his assets to the government, and obtained permission from the king Raghav Deva to implement the Nepal Samvat in place of the Saka Samvat.

In recognition of his humanitarian act and to promote his name and reputation, the Coun-cil of Ministers headed by the then prime Minister Krishna Prasad Bhattarai announced Shankhadhar Sakhwa as a National Luminary on 16 November,1999. (Mansir 2, 2056 V.S.) On the occasion, Bhattarai also appealed the intellectuals and scholars to conduct compara-tive studies and research on the life and times of Sankhadhar Sakhwa. It has been almost 10 years since Shankhadhar Sakhwa was declared a National Luminary, and yet no steps have been taken by the State to promote the Nepal Samvat he had founded. Since this calendar is of native origin, it should have come into use at the national level especially in the present context when the country has been declared a Federal Democratic Republic.

A Newar organization named ‘Newaa Mahaguthi, Nepaa’ constituted a committee named ‘Sankhadhar Sakhwa Research Management Committee’ to commission the historians, ar-cheologists and intellectuals to initiate research work on the life of Shankhadhar Sakhwa. The Committee then invited proposals in various newspapers and journals with provisions for attractive prizes and remunerations for outstanding research reports.

Since then, various places and institutions in Nepal have been named after Shankhadhar Sakhwa, such as street names, cooperative and financial institutions, statues, parks, post-age stamps etc. Such practices truly reflect the recognition of Shankhadhar Sakhwa’s contri-butions to the welfare of Nepalese society. The Newar community in particular has also been very active in organizing rallies and processions with the slogan ‘Nepal Samvat, a National Samvat’ on the occasion of every New Year Day. This publicity will serve to make the ruling government realize the need to recognize and implement Nepal Samvat as the official cal-endar of the country.

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History Of Nepal Sambat And Bikram SambatDirgha Raj Prasai

Since the last several years, I have been publishing articles on the Bikram Sambat, Nepal Sambat and other Sambats or eras. The Bikram Sambat is the glory of Nepalese nationality, which indicates the sovereign history of Nepal. The Nepal Bikram Sambat and Nepal Sam-bat are the assets of Nepal.

The Bikram Sambat was started at the beginning of the Licchavi period by the first powerful King Bikramaditya 2,067 years ago. The Nepal Sambat was started on the day of Mahapuja, the day of body worship solemnised by the Newar community, in 936 BS. The Newar com-munity celebrates the Nepal Sambat and Mahapuja simultaneously with great fervor on the same day.

Indigenous eras

The Nepal Sambat is an indigenous era like the Bikram Sambat. The French scholar, Sya-van Levy, has written that the people revolted against the Tibetan king who was ruling Nepal between 7th and 9th century AD, and following its liberation, the Nepal Sambat was started between 879 and 889 AD.

A historian, Prof. Bengal, has written about the rule of King Raghav Dev of the Lichhavis and the start of the Nepal Sambat in 880 AD. Historian Balchandra Sharma agrees with this point in his book Nepalko Aitihasik Ruprekha. According to another scholar of history, Dhanabajra Bajracharya, King Raghav Dev started this Sambat in honour of Pashupatinath.

There is, however, another story as to how the Nepal Sambat was established. It is said that one Sankhadhar Sakhwa started it after having converted sand into gold. The Newars have been trying to conserve Nepalese nationality, including both the Hindu and Buddhist religions, cultures and traditions for centuries. But this story about sand converting into gold is a little hard to believe.

There are evidences to prove that Sankhadhar Sakhwa did not start the Nepal Sambat.

Historian Dhundi Raj Bandari wrote in Nepalko Aitihasik Biwechana about the handwritten Bishnu Dharma, which mentions King Raghav Dev propagating it in Nepal Sambat 167.

Italian scholar Laciano Patrek had published the Gopal Vansavali which honours King Raghav Dev with the title Pasupati Bhattarak Sambatsar - 63. Historian Baikuntha Prasad Lakaul had written in Nepali Samacharpatra on Kartik 30, 2058, some nine years ago, that no other document is as authentic as the Gopal Vansavali. Historian Krishna Bahadur Udaya wrote in the Gorkhapatra on November 13, 2007 that there is no proof that the rich Sankhad-har lived in Kathmandu.

Now the government has declared the Nepal Sambat as a national sambat. Is this practi-cal?


LUMANTI CANDLE WALK 1133CANDLE WALK 1133The Nepal Sambat was established in Nepal, and during the Malla Period, it was prevalent in Tibet, Bengal and several neighbouring countries. It was also in use during Prithavi Narayan Shah and the Rana period. But due to inconvenience faced during changes in the tithi (date), Chandra Shumsher started to write the date according to the present Bikram Sambat. The Bikram Sambat had 365 days with tithi in a year in contrast to 354 days in the Nepal Sam-bat.

Similarly, the Shakya Sambat was started by King Kaniska in 78 AD, and it was gradually lost during the Moghul and British rule in India. But Prime Minister Jawahar Lal Nehru restarted it in 1957. But as it had only 354 days in a year, it was not practical and the Gregorian calendar was reused.

After the mid-term elections in 2000, through an ad-hoc decision of the Council of Ministers chaired by Krishna Prasad Bhattarai, Sankhadhar Sakhwa was declared a national hero (bibhuti). The decision seems to have been made in haste.

According to legend, on hearing from an astrologer, King Ananda Malla of Bhaktapur (there is no record of King Ananda Malla having ruled at that time) had asked to bring sand from the Vishnumati River. But Sankhadhar Sakhwa asked the person carrying the sand to deposit it at his place and had him carry some other sand to the king. Historian and former minister, late Bhuvan Lal Pradhan, had supported the story regarding the conversion of sand into gold, but after a debate arose, he later wrote that gold particles had been found in the river. So there is no strong argument about Sankhadhar.

Historians Dhanbajra Bajracharya, Shankarman Rajbansi, Baikuntha Prasad Lakaul and Krishna Bahadur Udaya - all Newars - have proved that the Nepal Sambat was started by King Raghav Dev. Nepal Samacharpatra, in its editorial (nine years ago on 2058-7-30), had written that the legend of sand having converted into gold has not been established.

Evidence

Some believers in Sankhadhar have written that a stone statue with a sankha (conch) in the hand in the south gate of Pashupatinath is that of Sankhadhar Sakhwa. But this is not true. This is the statue of King Bhagirath, a devotee of Bhagitathi Ganga. Such statues are found in front of the 108 Shiva temples across the Bagmati River at Pashupatinath, in front of Ganga Mata, at Sundhara, Dharahara and at Patan Sundhara. We can see such statues standing in front of the Swarna Buddha Mandir in Patan also.

History always follows real events, evidences, writings, chronology; heresy must also be trustworthy. So let us not make assumptions contrary to historical facts only to gain politi-cal or individual mileage. The Nepal Sambat is historical. Welcome New Year 1131, Nepal Sambat.

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Govt adopts Nepal Sambat as national calendar

Tuesday, 25 October 2011 11:18 Read this : 1393 times

The government has adopted Nepal Sambat as a national calendar, bringing it into practice in official works along with Bikram Sambat.

A meeting of the Council of Ministers held Tuesday morning took the decision to this effect, Deputy Prime Minister and government spokesperson Narayan Kaji Shrestha informed.

Nepal Sambat is a lunar calendar practiced in Nepal. It was started in 880 AD during the reign of King Raghav Dev to commemorate the payment of all the debts of common people by a philanthropist merchant Sankhadhar Sakhwa.

Nepal Sambat is one of the very few calendars native to Nepal.

Who was Sankhadhar Sakhwa ?by Biken Shrestha

Sankhadhar Sakhwa ,the initiator of Nepal Sambat,is a Nepalese philanthropist. He cleared the debts of all the people in Nepal. A new era was initiated from the date in which he cleared the debts. On the basis of the information contained in “Bhasa Bamsali” and “Rajbhogmala Bamsawali”, a low-caste merchant called Shangkhadar freed the people of kathmandu from their debts during the region of Raghav Dav and started a new era called Nepal Era to commemorate it. Sakhwa had collected the wealth through the gold that he panned from the sand of the Bishnumati river.Sakhwa had established his own stone image at the southern gate of Pashupatinath. The stone image is still there. Shangkhadhar Sakha’s name has been included in the list of “National Heroes Of Nepal” by the cadinet decision on November 18, 1999.

Sankhadhar Sakhwaa, who lived somewhere near Maru of Kathmandu 1133 years ago. Once he saw that a couple of labourers were carrying some sack-full of sand from the near-by river of Bishnumati and taking it to Bhaktapur. He understood that it must be extraordinary sand and he instantly bought the sand. The next day, the man found that all the sand in his basement had turned into real gold.Instead of consuming it, he used the miraculous property in liberating the people from the burden of debt and thus he launched another calendar of his own. He did not use his name for this but made it “Nepal Era” which is still in use.There could be some debate on the authenticity of the legend but what we cannot ignore that a unique and truly Nepali calendar was launched 1126 years ago. Taking his contribution to the na-

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LUMANTI CANDLE WALK 1133CANDLE WALK 1133tion, the government also has recognized Sakhwaa as a national luminary.And the calendar has been in use since then till today. Till a Rana prime minister declared Bikram Era as the official calendar some 101 years ago, it was the official calendar for around one thousand years. Historians have evidences that it was used not only in Nepali but also in Tibet and India too, in some cases. Since it follows the lunar system, it is the window for Nepalis to determine cultural events, including the Tihar itself. The day of Mhapuja, the fourth day, is the most colourful day in the valley as tens of thousands of people gather at Basantapur and other city centres to exchange good-wishes among friends, organizations and even political parties.

A Newar organization named ‘Newaa Mahaguthi, Nepaa’ constituted a committee named ‘Sankhadhar Sakhwa Research Management Committee’ to commission the historians, ar-cheologists and intellectuals to initiate research work on the life of Shankhadhar Sakhwa. The Committee then invited proposals in various newspapers and journals with provisions for attractive prizes and remunerations for outstanding research reports.The New Year is celebrated in extravagant ways – in cultural milieu, rock and roll concerts, motorcycle rally, candle walk, publication of books and musical albums, decoration of localities with New Year greetings and so on. The mass cultural rally is the centre of attraction for some 26 years. They march along the path, in traditional costumes, with traditional drums and altruistic hearts.

Since then, various places and institutions in Nepal have been named after Shankhad-har Sakhwa, such as street names, cooperative and financial institutions, statues, parks, postage stamps etc. Such practices truly reflect the recognition of Shankhadhar Sakhwa’s contributions to the welfare of Nepalese society. The Newar community in particular has also been very active in organizing rallies and processions with the slogan ‘Nepal Samvat, a Na-tional Samvat’ on the occasion of every New Year Day. This publicity will serve to make the ruling government realize the need to recognize and implement Nepal Samvat as the official calendar of the country.

Statue of Sankhadhar Sakhwa is in Shankhadhar Chowk,Thimi. A ralley is arranged on the 4 the day of Deepawali for the celebration of New Year.New Year In Accordance To Ne-pal Sambat is in near corner.Wishing You All A Very Happy New Year.

Nepal SambatNepal Sambat (Devanagari: is the national lunar calendar of Nepal. The era started on 20 October 879 AD and was in widespread use for all daily purposes until the beginning of the 20th century. It appeared on coins, stone and copper plate inscriptions, royal decrees, chronicles, Hindu and Buddhist manuscripts, legal documents and correspondence.The name Nepal Sambat was used for the calendar for the first time in Nepal Sambat 148 (1028 AD).Following a period of neglect, Nepal Sambat has been revived as Nepal’s glory and symbol of national unity. In 2008, the government named it a national era.[4] On 25 October 2011, the government decided to bring Nepal Sambat into use as the country’s national calendar,

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LUMANTI CANDLE WALK 1133CANDLE WALK 1133and formed a taskforce to make recommendations on its implementation.

Removal and revivalNepal Sambat was replaced as the national calendar after the Gorkha conquest of the Kath-mandu Valley in 1768 which resulted in the end of the Malla dynasty and the advent of the Shah dynasty. The Shahs used Saka era. However, Nepal Sambat remained in official use for a time even after the coming of the Shahs. The treaty with Tibet signed during the reign of Pratap Singh Shah is dated Nepal Sambat 895 (1775 AD).In 1903, Saka Sambat in turn was superseded by Bikram Sambat as the official calendar.[6] However, the government continued to use Saka Sambat on gold and silver coins till 1912 when it was fully replaced by Bikram Sambat.Despite the loss of legal recognition for Nepal Sambat, many people in the Kathmandu Val-ley and around have continued using the calendar for ceremonial purposes. It is used to date manuscripts, books and inscriptions.Birth and death anniversaries, and almost all the religious festivals, are observed according to the lunar calendar. Horoscopes are also based on the lunar calendar.The government moved to restore the national status of Nepal Sambat following prolonged lobbying by cultural and social organizations, most prominently by Nepal Bhasa Manka Kha-la. Mainstream newspapers now print the date in Nepal Sambat along with other dates on their mastheads.New YearNew Year’s Day falls on the first day of the waxing moon.Traditionally, traders used to close their ledgers and open new account books on the first day of Nepal Sambat.Newars observe New Year’s Day by performing Mha Puja (Nepal Bhasa:, a ritual to purify and empower the soul for the coming New Year besides praying for longevity.[12] During this ceremony, family members sit cross-legged in a row on the floor in front of mandalas (sand paintings) drawn for each person. Offerings are made to the mandala, and each fam-ily member is presented auspicious ritual food which includes boiled egg, smoked fish and rice wine.Outdoor celebrations of the new year consist of cultural processions, pageants, rallies and functions in which the prime minister and other government leaders participate. Marking a break from tradition, Prime Minister Baburam Bhattarai gave his speech at the New Year’s Day programme in 2011 in Nepal Bhasa.Streets and market squares are decorated with arches, gates and banners bearing new year greetings.Nepal Sambat movementThe official restoration of Nepal Sambat follows a history of struggle which began in the 1920s when Dharmaditya Dharmacharya, a Buddhist and Nepal Bhasa activist based in Kolkata, began a campaign to promote it as the national calendar. The movement was con-tinued by language and cultural activists in Nepal with the advent of democracy following the ouster of the Rana dynasty in 1951.The demand to make Nepal Sambat a national calendar intensified with the establishment of Nepal Bhasa Manka Khala in 1980. It organized rallies and public functions publicizing the importance of the era as a symbol of nationalism. Nepal Sambat has also emerged as a symbol to organize the people against the suppression of their culture, language and litera-ture by the politically dominant ruling classes.The Panchayat regime suppressed the move-ment by arresting and imprisoning the activists.The founder


LUMANTI CANDLE WALK 1133CANDLE WALK 1133Statue of Sankhadhar Sakhwa at Pulchok, Lalitpur. Lakhu Phalcha, the shelter at Maru where the sand carriers stopped for a rest.On 18 November 1999, the government declared the founder of the calendar, a trader of Kathmandu named Sankhadhar Sakhwa, a national hero. On 26 October 2003, the De-partment of Postal Service issued a commemorative postage stamp depicting his portrait.A statue of Sankhadhar was erected in Tansen, Palpa in western Nepal on 28 January 2012.The government has decided to set up Sankhadhar Sakhwa National Academy in the name of the founder of the era.HistoryNepal Sambat was started in 879 AD during the reign of King Raghav Dev to commemorate the payment of all the debts of the Nepalese people by a Nepalese trader named Sankhad-har Sakhwa.[21] According to the legend, the astrologer of the king of Bhaktapur calculated the auspicious time and date when sand dug at the confluence of the Bhacha Khusi and Bishnumati rivers in Kathmandu would contain gold.So the king sent a team of porters to Kathmandu to collect sand at the special hour. A local merchant, Sankhadhar Sakhwa, saw them resting with their baskets of sand at a traveler’s shelter at Maru. He thought it strange that people should come all this distance to get sand. So he talked the porters into dumping their load at his home, convincing them that they could always get more. Later, Sankhadhar found gold in his sand, while the king of Bhaktapur was left with a pile of ordinary sand. Sankhadhar used the windfall to repay everybody’s debts and cancel their IOUs and start a new calendar.

Use outside KathmanduNepal Sambat has also been used outside Nepal Mandala in Nepal and in other countries. In Gorkha, a stone inscription at the Bhairav Temple at Pokharithok Bazaar contains the date Nepal Sambat 704 (1584 AD). An inscription in the Nepali language at a resthouse in Salyankot is dated Nepal Sambat 912 (1792 AD).An inscription on the Bidyadhari Ajima Temple in Bhojpur in east Nepal recording the dona-tion of a door and tympanum is dated Nepal Sambat 1011 (1891 AD). The Bindhyabasini Temple in Bandipur in west Nepal contains an inscription dated Nepal Sambat 950 (1830 AD) recording the donation of a tympanum.The Palanchowk Bhagawati Temple situated to the east of Kathmandu contains an inscrip-tion recording a land donation dated Nepal Sambat 861 (1741 AD).An inscription on a stupa in Panauti is dated Nepal Sambat 866 (1746 AD).Similarly, Nepalese merchants based in Tibet (Lhasa Newars) used Nepal Sambat in their official documents, correspondence and inscriptions recording votive offerings.[27] A copper plate recording the donation of a tympanum at the shrine of Chhwaskamini Ajima (Tibetan: Palden Lhamo) in the Jokhang Temple in Lhasa is dated Nepal Sambat 781 (1661 AD).

StructureNepal Sambat, a lunar calendar, is a variant of the Saka era a Hindu calendar with the main difference being that Nepal Sambat lags behind the Saka era by 802 years. It consists of 354 days per year, due to the fact that a lunar month has 29 or 30 days based on the movement of the moon. So an intercalary month is added every third year.This calendar came into being and into official use during the reign of king Raghavdev, im-mediately after the completion of the Saka Sambat 802 (on 20 October 879 AD). The year 804 was approaching within a year and according to legend, his decision was guided by

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LUMANTI CANDLE WALK 1133CANDLE WALK 1133his fear of the number 804, that some people still believe, brings misfortune. People with traditional belief still try to escape with number 8 that comes together with 12. Doing math correctly, 804 adds up to 12 and 804 means 8 along with 12.Nepal Sambat is a unique calendar in the sense that all other calendars are named after rul-ers or religious leaders. Nepal Sambat is the only calendar which is named after a country.

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