Christmus

hristmas or Christmas Day is a holiday generally observed on December 25 (with alternative days of January 6, 7 and 19) to commemorate the birth of Jesus, the central figure of Christianity. The exact birthday of Jesus is not known, and historians place his year of birth some time between 7 BC and 2 BC. The supposed details of his birth are recorded in two of the Canonical gospels in the New Testament of the Bible.
The date of Christmas may have initially been chosen to correspond with either the day exactly nine months after Christians believe Jesus to have been conceived, the date of the Roman winter solstice, or one of various ancient winter festivals. Christmas is central to the Christmas and holiday season, and in Christianity marks the beginning of the larger season of Christmastide, which lasts twelve days.
Although nominally a Christian holiday, Christmas is celebrated by an increasing number of non-Christians worldwide, and many of its popular celebratory customs have pre-Christian or secular themes and origins. Popular modern customs of the holiday include gift-giving, music, an exchange of Christmas cards, church celebrations, a special meal, and the display of various decorations; including Christmas trees, lights, garlands, mistletoe, nativity scenes, and holly. In addition, several figures, known as Saint Nicholas, Father Christmas, and Santa Claus, among other names, are associated with bringing gifts to children during the Christmas season.
Because gift-giving and many other aspects of the Christmas festival involve heightened economic activity among both Christians and non-Christians, the holiday has become a significant event and a key sales period for retailers and businesses. The economic impact of Christmas is a factor that has grown steadily over the past few centuries in many regions of the world.

Dashain

Dashain  is the 15-day national (religious) festival of Nepal, and a state festival of Indian states of Sikkim and the Darjeeling district of West Bengal. The festival is closely related to Navratri celebrated by Hindus in India. It is also a national holiday in Bhutan. It is the longest and the most auspicious festival in the Nepalese annual calendar, celebrated by Nepalese of all caste and creed throughout the globe . The festival falls around September–October, before the rice harvest. This festival is known for emphasis on family gatherings, as well as on a renewal of community ties. People return from all parts of the world, as well as different parts of the country, to celebrate together.
The festival is a blend of Hindu Tantrik and animistic harvest festival traditions. On the first day, called Ghatasthapana, the "Dashain Ghar", or special worship room, is set up—this room is used to worship the Astha-Matrikas (the 8 tantrik Goddesses) as well as the Nava Durgas (the 9 Goddess Durga), to whom the festival is consecrated. Married women will say the mantras for the next fifteen days, and guard the goddesses. Barley is sowed in big earthen pots which have a coating of cow dung. These seeds will sprout in ten days. The sprouts, which symbolize a good harvest, will be decoratively placed on the heads of family members later on in the festival as a blessing.

Tihar

Tihar  is a five-day Nepalese festival celebrated in late autumn, which comes soon after Dashain. Two of these days incorporates the Hindu festival Deepavali, where one day is celebrated for goddess Laxmi and the other one is celebrated to worship brothers for their long life. However, all ethnic groups celebrate this festival. The festival is celebrated from Trayodashi of Kartik Krishna to Katrik Shukla Dwitiya every year.The name Tihar means the festival of lights, where many candles are lit both inside and outside the houses to make it bright at night. The five-day festival is considered to be of great importance as it shows reverence to not just the humans and the Gods, but also to the animals like crow, cow and dog, who maintain an intense relationship with the humans.
CONTENTS
1 Kag Puja
2 Kukur Puja
3 Gai Puja and Laxmi Puja
4 Gobhardan Puja and Maha Puja
5 Bhai Tika
6 References
7 External links
KAG PUJA
The first day of the festival is called Kag Puja or Kag Parva - Worship of Crows.[2] The crows are worshipped by offerings of sweets and dishes on the roof of the houses. The cawing of the crows symbolises sadness and grief in the Hindu mythology, so the devotees offer the crows food to avert grief and deaths in their homes.Tihar in Nepal and Diwali in India represent the divine attachment between Human and other animals and birds in our nature. To strengthen the worship of nature, all these rituals are introduced in Hinduism.
The second day is called "Kukur Puja" or "Khicha Puja" ("worship of the dogs") by the Newars. Dog, which is believed to be messenger of Lord Yamaraj, the god of death, is worshiped once a year on this day.People offer garlands, teeka and delicious food to the dogs, and acknowledge the cherished relationship between humans and the dogs.
This day is also observed as Narak Chaturdashi.
GAI PUJA AND LAXMI PUJA
On the morning of the third day is Gai Puja - Worship of Cows. The Cow is considered to be the surrogate mother humans, according to Hindu myth, so they worship her with tika, garlands and fruits on that day.
In the evening Laxmi, the goddess of wealth is worshipped. This day is called Laxmi Puja. The goddess is believed to enter the brightest house to give her blessings, making the family healthy and prosperous. And at night the girls enjoy dancing and visiting all the houses of villages with many musical instrument playing a historical game called bhailini(vailini) for whole night. By this they collect money from all the houses and at last when th money become inlarge amount they share among them.This is the very good day for all girls.Bhailini is a historical game which has been followed by our ancestor.
Gobhardan Puja and Maha Puja On the fourth day of Tihar, there are three different known pujas, depending on the people's specific cultural background. Most perform Goru Puja, or Worship of Oxen. People who follow Krishna perform Gobardhan Puja, which is worship towards Cowdung. Cowdung is seen as very useful in Nepal, as in the olden days it was used for everything from light at night (Methane) to polish for the mud floors of traditional houses. The Newar community on the night of this day do Maha Puja, or Worship of Self. Because this period is also the beginning of Nepal Sambat, or the new year of Nepalese especially commemorated by Newars, it ensures prosperity for the new year.
The third and fourth day of Tihar is especially famous for Deusi and Bhailo, light and fireworks. Deusi and Bhailo are the songs which have only been sung on those Tihar days. Social workers, young and children visit local homes to sing these songs, and in return the home owners give them money, fruit, rice and bread (Selroti, a special type of bread made by rice flour and sugar). The Deusi is mostly sung by the boys while the Bhailo is sung by the girls.
 BHAI TIKA
The fifth and last day of Tihar is Bhai Tika, a day where sisters put "tika" on forehead of brothers, to ensure long life, and thank them for the protection they give. When the sisters give the "Tika", the brothers give gifts or money as a return. A special garland is made for the brothers out of a flower that wilts after a couple of months, symbolizing the sister's prayer for her brother's long life.

Chhat Parba

Chhath is an ancient Hindu festival dedicated to the Hindu Sun God, Surya, also known as Surya Shashti. The Chhath Puja is performed in order to thank Surya for sustaining life on earth and to request the granting of certain wishes. The Sun, considered the god of energy and of the life-force, is worshiped during the Chhath fesival to promote well-being, prosperity and progress. In Hindu mythology, Sun worship is believed to help cure a variety of diseases, including leprosy, and helps ensure the longevity and prosperity of family members, friends, and elders.
The rituals of the festival are rigorous and are observed over a period of four days. They include holy bathing, fasting and abstaining from drinking water (Vratta), standing in water for long periods of time, and offering prashad (prayer offerings) and aragh to the setting and rising sun.
Although it is observed most elaborately in Bihar, Jharkhand and the Terai regions of Nepal in modern times, and is more prevalent in areas where migrants from those areas have a presence, it is celebrated in all regions and major urban centers in India. The festival is celebrated in the regions including but not exclusive to the northeast region of India, Madhya Pradesh, Uttar Pradesh, Chhattisgarh, Chandigarh, Gujarat Delhi, Mumbai and Mauritius.
CONTENTS
1 Date of the festival
1.1 Etymology
2 History
3 Rituals and traditions
3.1 The four days Of Chhath Puja
4 Yogic Viewpoint
4.1 The Yogic Philosophy of Chhath
4.2 Stages of Chhath (Conscious Photoenergization Process)
4.3 Benefits of Chhath process
4.4 Benefits of Chhath Puja
4.5 Daily sun meditation (Chhath process)
5 Pictures of Chhath
6 References
7 External links
 DATE OF THE FESTIVAL
Chhath puja is performed on Kartik Shukala Shashti, which is the sixth day of the month of Kartik in the Hindu Calendar. This falls typically in the month of October or November in the Gregorian Calendar.
It is also celebrated in the summer (March–April), on Chaitra Shashti, some days after Holi; this event is called Chaiti Chhath. The former is more popular because winter is the usual festive season in North India, and Chhath, being an arduous observance, requiring the worshipers to fast without water for around 36 hours continuously, is easier to undertake in the Indian winters.
Etymology
The word chhath denotes the number 6 in Hindiand the festival is celebrated on the sixth day of the Hindu lunar month of Kartik.
The word Chhath is also a compound of two words: "Chah" meaning "six stages", and "Hath" refers to the science of Hath Yog (austerity). The word Chhath refers to the process of consciously obtaining the solar energy through six stages involving the methods of Hath Yog. "Hath" here refers to the austerities such as fasting and standing in water.
HISTORY
It is believed that the ritual of Chhath puja may even predate the ancient Vedas texts, as the Rigveda contains hymns worshiping the Sun god and describes similar rituals. The rituals also find reference in the Sanskrit epic poem Mahābhārata in which Draupadi is depicted as observing similar rites.
In the poem, Draupadi and the Pandavas, rulers of Hastinapur (modern Delhi), performed the Chhath ritual on the advice of noble sage Dhaumya. Through her worship of the Sun God, Draupadi was not only able to solve her immediate problems, but also helped the Pandavas later regain their lost kingdom.
It is also believed that Chhath was started by Karna, the son of Surya Putra Karna who ruled over the Anga Desh (present day Bhagalpur district of Bihar) during the Mahabharat Age. He was a great warrior and fought against the Pandavas in the Kurukshetra War.
Its yogic/scientific history dates back to the Vedic times. The rishis of yore used this method to remain without any external intake of food as they were able to obtain energy directly from the sun's rays. This was done through the Chhath method.
RITUALS AND TRADITIONS
Chhath is a ritual bathing festival that follows a period of abstinence and ritual segregation of the worshiper from the main household for four days. During this period, the worshiper observes ritual purity, and sleeps on the floor on a single blanket.
This is the only holy festival which has no involvement of any pandit (priest). The devotees offer their prayers to the setting sun, and then the rising sun in celebrating its glory as the cycle of birth starts with death. It is seen as the most glorious form of Sun worship.
Bihar has a number of Sun temples, flanked by a surajkund or sacred pool of the Sun, forming a popular venue for the celebration of this festival.
The main worshipers, called Parvaitin (from Sanskrit parv, meaning 'occasion' or 'festival'), are usually women. However, a large number of men also observe this festival. The parvaitin pray for the well-being of their family, for prosperity and for offspring. Once a family starts performing Chhatt Puja, it is their duty to perform it every year and to pass it on to the following generations. The festival is skipped only if there happens to be a death in the family that year.
The prasad offerings include sweets and fruit offered in small bamboo winnows. The food is strictly vegetarian and it is cooked without salt, onions or garlic. Emphasis is put on maintaining the purity of the food.
 The four days Of Chhath Puja
Day 1: Naha kha (literally, bathe and eat)
On the first day of Chhath Puja, the devotees take a dip, preferably in the holy river Ganges, and carry home the holy water of the river Ganges to prepare the offerings. The house and surroundings are scrupulously cleaned. The parvaitin allows themselves only one meal on this day.
Day 2: Kharna (the day before Chhath)
On Panchami, the day before Chhath, the parvaitins observe a fast for the whole day, which ends in the evening a little after sunset. Just after the worship of earth, the offerings of Rasiao-kheer (rice delicacy), puris (deep-fried puffs of wheat flour) and bananas, are distributed among family and friends. From this day onwards, for the next 36 hours, the parvaitin goes on a fast without water.
Day 3: Chhath
Sanjhiya Arghya (evening offerings): The day is spent preparing the prasad  at home. On the eve of this day, the entire household accompanies the parvaitins to a riverbank, pond or a common large water body to make the offerings (Aragh) to the setting sun. It is during this phase of Chhath Puja that the devotees offer prayers to the setting sun.
The occasion is almost a carnival. Besides the parvaitin, there are friends and family, and numerous participants and onlookers, all willing to help and receive the blessings of the worshipper. Ritual rendition of regional folk songs, carried on through oral transmission from mothers and mothers-in-law to daughters and daughters-in-law, are sung on this occasion.
The folk songs sung on the evening of Chhath reflect the culture, social structure, mythology and history of Bihar and Uttar Pradesh. Nowadays, modern Chhath songs, largely Bollywood film remixes, have caught on, but the old tradition still goes strong with a great degree of sanctity. The three main linguistic regions of Bihar (the Maithili, the Magadhi, and the Bhojpuri), and all the various dialects associated with these, have different folk songs; but have an underlying unity in their dedicated to Chhath. The minor nuances of the Chhath rituals, such as in the Kharna ritual, vary from region to region and across families, but still there is a fundamental similarity.
Kosi: On the night of day three, a colorful event of Kosi is held. Here, lighted earthen lamps are kept under a canopy of five sugarcane sticks. The five sticks signify the human body made of Panchatattva (the five great elements - earth, water, fire, air and ether). This is a symbolic ritual in Chhath Puja, performed especially in those families where marriage or childbirth has taken place recently. The lighted lamps signify the solar energy sustaining the human being. People perform this ritual at home, during late evening on day three after making the offering to the setting sun. After that, it is done at the banks of the river on day four before making the offerings to the rising sun.
Day 4: Parna (the day after Chhath)
Bihaniya Aragh (next morning offerings): On the final day of Chhath Puja, the devotees, along with family and friends, go to the riverbank before sunrise, in order to make the offerings (Aragh) to the rising sun. The festival ends with the breaking of the fast by the parvaitin and friends visiting the houses of the devotees to receive the prashad. Witnessing Chhath being celebrated at the crack of the dawn on a river bank is a beautiful, elating spiritual experience connecting the modern Indian to his ancient cultural roots.
 YOGIC VIEWPOINT
There is also a yogic process of Chhath that may have been associated with the religious observance of Chhath puja, but the current religious observers of Chhath puja do not refer to the yogic process and may not even be aware of it.
 The Yogic Philosophy of Chhath
According to yogic philosophy, the physical bodies of all the living organisms are highly sophisticated energy conducting channels. The solar bio-electricity starts flowing in the human body when it is exposed to solar radiations of specific wavelengths. Under particular physical and mental conditions, the absorption and conduction of this solar-bio-electricity increases. The processes and the rituals of the Chhath puja aim at preparing the body and the mind of the Vratti (devotee) for the process of cosmic solar energy infusion.[citation needed]
The scientific process similar to Chhath was used by the Rishis of yore for carrying out their austerities without any intake of solid or liquid diet. Using a process similar to the Chhath puja, they were able to absorb the energy needed for sustenance directly from the sun, instead of taking it indirectly through food and water.
The retina is a kind of photoelectric material, which emits subtle energy when exposed to light. Hence, very subtle electric energy starts flowing from the retina. This energy (photo-bio-electricity) is transmitted from the retina to the pineal gland by the optic nerves connecting the retina to the pineal gland, leading to its activation. The pineal gland is in close proximity with the pituitary and hypothalamus glands (together, three glands are called Triveni) due to which, the energy generated in this process starts impacting these glands. Consequently, the pranic activity becomes uniform, giving the Vratti good health and a calm mind.
 Stages of Chhath (Conscious Photoenergization Process)
According to Yoga philosophy, the process of Chhath is divided into six stages of the Conscious Cosmic Solar Energy Infusion Technique (Conscious Photoenergization Process).
Stage 1: Fasting and the discipline of cleanliness leads to detoxification of the body and mind. This stage prepares the body and mind of the Vratti (devotee) to receive the cosmic solar energy.
Stage 2: Standing in a water body with half the body (navel deep) in the water minimizes the leak of energy and helps the prana (psychic energy) to move up the sushumna (psychic channel in the spine).
Stage 3: Cosmic Solar Energy enters the Vratti’s pineal, pituitary and hypothalamus glands (Triveni complex) through the retina and optic nerves.
Stage 4: Activation of Triveni tri-glandular complex (pineal, pituitary and hypothalamus).
Stage 5: A kind of polarization of happens in the spine, which results in the Vratti’s gross and subtle bodies getting transformed into a cosmic powerhouse. This can also lead to the awakening of the latent psychic energy popularly known as the Kundalini Shakti.
Stage 6: The body of the Vratti (devotee) becomes a channel which conducts, recycles and transmits the energy into the entire universe.

Mahasibarattri

Maha Shivratri or Maha Sivaratri or Shivaratri or Sivarathri  is a Hindu festival celebrated every year on the 13th night/14th day in the Krishna Paksha (waning moon) of the month of Maagha (as per Shalivahana or Gujarati Vikrama) or Phalguna  in the Hindu Calendar (that is, the night before and day of the new moon). The festival is principally celebrated by offerings of Bael (Bilva) leaves to the Lord Shiva, all day fasting and an all night long vigil. Per scriptural and discipleship traditions, the penances are performed in order to gain boons in the practice of Yoga and meditation, in order to reach life's summum bonum steadily and swiftly.
CONTENTS
1 Legends
2 Samudra manthan (the Churning of the Ocean)
3 Pralaya (the Deluge)
4 Shiva's Favourite Day
5 The Story Of King Chitrabhanu
6 Rituals of Maha Shivratri
6.1 Other Traditional Worship of Lord Shiva
7 Mahashivaratri in Southern India
7.1 Sahasrakalasabishekam
7.2 Sivarathri Nrutham
7.3 Mahasivarathri Procession
7.4 Panchaakshari
7.5 Rudra Abhisheka
7.6 Mysticism
7.7 Mrtyunjaya Mahaa Mantra
8 References
9 External links
 LEGENDS
The Legend of Maha Shivaratri states a hunter could not find any animals in the forest to kill for his dinner. He searched all day but had no luck. Eventually he came to a stream where he knew deer often drank in the evening and so he decided to climb a Bael tree to wait. This tree is a particular favorite with Lord Shiva and used in traditional medicine.
The hunter pulled leaves from the tree and threw them to the ground, hoping to attract some deer. One deer came. It spoke to the hunter, telling him of his family who would worry when the deer did not return home. The hunter took pity of the deer and kindly let it live.
The hunter resumed throwing leaves from the tree and continued to do so all night. Unknown to the hunter there was a Shiva linga under the branch he was sitting on. The leaves fell on the linga and as they were his favorite, they pleased Lord Shiva.
The next morning Lord Shiva appeared to the hunter and gave him the blessing of wisdom. From that day the hunter gave up meat and spent his life doing good works. This is why Hindus do not eat meat on Maha Shivarati. It is thought that those who fast on the evening on Maha Shivaratri will please Lord Shiva and also be granted a blessing.
 SAMUDRA MANTHAN (THE CHURNING OF THE OCEAN)
During the samudra manthan (the churning of the ocean) by the Gods and demons, haalaa-hala, a poison, came out of the ocean. It was so toxic, it could have wiped out all creation. At this juncture, on the advice of Lord Vishnu, the gods approached Lord Shiva and prayed to him to protect their lives by consuming this poison. Pleased with their prayers, and out of compassion for living beings, Lord Shiva drank the poison but it was so intense that something was required to cool its effects as his throat became blue. Help was taken from Chandra (Moon God) and finally a snake was placed around his neck which cooled the effect of the poison and the throat became blue. Thus Lord Shiva is also known as Neelakanth. This hari-dasa story involving Lord Vishnu and Lord Shiva is often depicted in Hindu households.
 PRALAYA (THE DELUGE)
In another version, it is believed that the whole world was once facing destruction and the Goddess Parvati worshipped her husband Shiva to save it. She prayed for the Jivas (living souls) remaining in space – like particles of gold dust in a lump of wax – during that long period of pralaya (deluge) night, should, upon becoming active again, have His blessings, but only if they worshipped Him just as she did then. Her prayer was granted. Parvati named the night for the worship of Ishwara by mortals Maha-Sivaratri, or the great night of Shiva, since Pralaya is brought about by Him.
 SHIVA'S FAVOURITE DAY
After creation was complete, Parvati asked Lord Shiva which rituals pleased him the most. The Lord replied that the 13th night of the new moon, during the month of Maagha, is his most favourite day. Parvati repeated these words to her friends, from whom the word spread over all creation.
THE STORY OF KING CHITRABHANU
In the Shanti Parva (chapter) of the Mahabharata epic, Bhishma, whilst resting on the bed of arrows and discoursing on Dharma (righteousness), refers to the observance of Maha Shivaratri by King Chitrabhanu. The story goes as follows:
Once upon a time King Chitrabhanu of the Ikshvaku dynasty, who ruled over the whole of Jambudvipa (India), was observing a fast with his wife, it being the day of Maha Shivaratri. The sage Ashtavakra came on a visit to the court of the king.
The sage asked the king the purpose of his observing the fast. King Chitrabhanu explained that he had a gift of remembering the incidents of his past birth, and in his previous life he had been a hunter in Varanasi and his name was Suswara. His only livelihood was to kill and sell birds and animals. The day before the new moon, while roaming through forests in search of animals, he saw a deer, but before his arrow flew he noticed the deer's family and their sadness at its impending death. So he let it live. He had still not caught anything when he was overtaken by nightfall and climbed a tree for shelter. It happened to be a Bael tree. His canteen leaked water, so he was both hungry and thirsty. These two torments kept him awake throughout the night, thinking of his poor wife and children who were starving and anxiously waiting for his return. To pass away the time he engaged himself in plucking the Bael leaves and dropping them down onto the ground.
The next day he returned home and bought some food for himself and his family. The moment he was about to break his fast a stranger came to him, begging for food. He served the food first to stranger and then had his own.
At the time of his death, he saw two messengers of Lord Shiva, sent to conduct his soul to the abode of Lord Shiva. He learnt then for the first time of the great merit he had earned by unconscious worship of Lord Shiva during the night of Shivaratri. The messengers told him that there had been a Lingam (a symbol for the worship of Shiva) at the bottom of the tree. The leaves he dropped had fallen on the Lingam, in imitation of its ritual worship. The water from his leaky canteen had washed the Lingam (also a ritual action), and he had fasted all day and all night. Thus, he unconsciously had worshipped the Lord.
As the conclusion of the tale the King said that he had lived in the abode of the Lord and enjoyed divine bliss for a long time before being reborn as Chitrabhanu.
This story is also told in the Garuda Purana.
 RITUALS OF MAHA SHIVRATRI
Pashupatinath Temple (Kathmandu, Nepal) one of the most important shrines of Lord Shiva hosts one of the biggest gatherings on Maha Shivaratri. Hindu worshipers all over the world gather at Pashupati to offer their pilgrimage. Worshipers must wait in line for hours to present their offerings at the temples. Outside the temple naked Sadhus can be found offering tourists and worshipers blessings and marijuana in the name of Lord Shiva.
Tripundra refers to the three horizontal stripes of holy ash applied to the forehead by worshippers of Lord Shiva. These stripes symbolise spiritual knowledge, purity and penance (spiritual practice of Yoga), so also they represent the three eyes of Lord Shiva.
Wearing a rosary made from the rudraksha seed of the rudraksha tree (said to have sprung from the tears of Lord Shiva) when worshipping Lord Shiva is ideal. A rudraksha seed is a mahogany-like color, sometimes black, and sometimes may have traces of sacred sandalwood powder, turmeric, kumkum, or holy ash if the rosary was used in worship ceremonies or anointed.
On Shivaratri, only cold water and bael leaves are offered to the Lingam. Other traditional offerings, such as bathing Him in milk and Panchamruta (milk, curd, ghee, sugar and honey (symbols of sustenance) one after the other respectively, or anointing it with vermilion (kumkum) or white consecrated rice (Akshata) (symbols of fertility, or creation), are done on this day, when Lord Shiva is worshipped as the deity of dissolution.
Chanting the Rudram is considered very auspicious.
 Other Traditional Worship of Lord Shiva
Main article: Jyotirlinga
The twelve Jyotirlingas (lingams of light) are sacred shrines of Lord Shiva, and centres for his worship. They are known as Swayambhus, meaning the lingams sprung up by themselves at these places and temples were built there afterwards.
Temples are listed in the India tourist guides.
MAHASHIVARATRI IN SOUTHERN INDIA
Mahashivaratri is celebrated widely in the temples all over Andhra Pradesh, Karnataka, Kerala and Tamil Nadu. Shiva is considered the Adi (first) Guru from whom the yogic tradition originates. According to tradition, the planetary positions on this night are such that there is a powerful natural upsurge of energy in the human system. It is said to be beneficial for one's physical and spiritual wellbeing to stay awake and aware throughout the night. On this day, artists from various fields such as music and dance perform the whole night.
 Sahasrakalasabishekam
This is a very special and rare puja conducted during 10 days of Mahasivarathri festival. It is well known that Lord Siva is abhishekapriya (lover of ablutions). Lord Parasurama and Kroshta Muni, during their worship of the Lord here, are believed to have bathed the deity with Sahasrakalasam or a thousand pots of holy water according to Vedic rites. Now during Mahasivarathri festival days the Head Priest (Thanthri) and his team perform this puja. It is a ten day function, each day an offering of 101 Kalasam or pots of holy water (100 being made of silver, while one is made of gold), surcharged with mantras recited by learned Brahmins seated on the Mukhamantapam. These are emptied on the deity, the golden pot Brahmakalasam being the last one. A magnificent light is the indication or identity of Lord Shiva and the Shiva Lingam is considered to be the symbol of it. Hence, the formal worship on Maha Shivaratri consists of bathing the Shiva Lingam. Lord Shiva is said to be burning with the fire of austerity and so only those items are offered to Him that have a cooling effect. A cool water bath is believed to propitiate Him best. There is a belief among devotees that participation in Sahasrakalasam and offering holy worship materials, will lead to blessings with prosperity and peaceful life. Hundreds of devotees thronging the shrine with chants of “Namah Shivaya”, “Hara hara Mahadeva”, and “Sambho Mahadeva”. This year Mahasivarathiri is observed on 2 March 2011 in all of South India's temples.

Teej

Teej  also known as Haritalika Teej  is a fasting festival for Hindu women. It takes place in 3rd day of Shukla Paksha inShraavan or Saawan month of Hindu calendar, normally falls in the month of August or early September. Dedicated to the GoddessParvati, commemorating her union with Lord Shiva, the festival is celebrated for marital bliss, well-being of spouse and children and purification of own body and soul. The festival is a three-day-long celebration that combines sumptuous feasts as well as rigid fasting.
Falling on the Hindu month of Bhadrapada or Bhado (August/September), it also celebrates the arrival of monsoon after a season of oppressive heat. "Teej" is a small red insect that comes out of the soil during rains.
TEEJ IN NEPAL
The first day of Teej is called Dar Khane Din. On this day the women, both married and unmarried, mainly of Khas ethnicity, assemble at one place, in their finest attire and start dancing and singing devotional songs. Amidst all this, the grand feast takes place. The jollity often goes on till midnight, after which the 24-hour fast starts.
The second day is the fasting day. Some women live without a morsel of food and drops of water while others take liquid and fruit. On this day, they gaily dress and visit a nearbyShiva temple singing and dancing on the way. The Pashupatinath Temple gets the highest number of devotees. At the Shiva temple, women circumambulate the Shiva Linga, the symbol of the lord, offering flowers, sweets and coins. The main puja (religious ceremony) takes place with offerings of flowers, fruits, etc., made to Shiva and Parbati, beseeching them to grant their blessing upon the husband and family. The important part of the puja is the oil lamp which should be alight throughout the night.
The third day of the festival is Rishi Panchami. After the completion of the previous day's puja, women pay homage to various deities and bathe with red mud found on the roots of the sacred datiwan bush, along with its leaves. This act of purification is the final ritual of Teej, after which women are considered absolved from all their sins. The recent years have witnessed an alteration in the rituals, especially concerning the severity, but its essence remains the same.
Teej is celebrated just before the first day of Ganesh Chaturthi. Married women do 24-hour nirjala fasting (without water or fruit) for the wellness of their spouse and their married life.

Gaijattra

Gaijatra, the festival of cows,  is celebrated in Nepal, England, U.S.A. and Austria, mainly in Kathmandu valley by the Newar community. The festival commemorates the death of people during the year. During the festival, cows are marched in the streets and generally celebrated in the Nepalese month of Bhadra (August-September). The festival of cows is one of the most popular festivals of Nepal.
The whole complex of Gaijatra festival has its roots in the ancient ages when people feared and worshiped Yamaraj, the god of death. However, the ironic sessions synonymous with the Gaijatra festival entered the tradition in the medieval period of Nepal during the reign of the Malla Kings. Hence, the present form of Gaijatra is a happy blending of antiquity and the medieval era.
According to the traditions since time immemorial, every family who has lost one relative during the past year must participate in a procession through the streets of Kathmandu leading a cow. If a cow is unavailable then a young boy dressed as a cow is considered a fair substitute.
In Hinduism, a cow is regarded as the most venerated among all the domestic animals. It is believed that the cow, revered as a holy animal by Hindus, will help the deceased relative's journey to heaven.
According to the historical evidence, when King Pratap Malla lost his son, his wife, the queen, remained grief-stricken. The king was very sad to see the condition of his beloved queen. The king, in spite of several efforts, could not lessen the grief of his wife. He desperately wanted to see a little smile on the lips of his sweetheart, and so he announced that anyone who made the queen laugh would be rewarded adequately.
During the festival of Gaijatra, the cow procession was brought before the grief-stricken queen. Then the participants began ridiculing and be-fooling the important people of the society. Finally, when the social injustices and other evils were highlighted and attacked mercilessly, the queen could not help but smile. The queen laughed and the king instituted a tradition of including jokes, satire, mockery and lampoon into the Gaijatra celebration.
After the procession is over, in the afternoon, nearly everyone takes part in another age-old tradition in which the participants dress up and wear masks. The occasion is filled with songs and jokes. Mockery and humor of every kind become the order of the day until late evening. Hence, Gaijatra is a healthy festival which enables the people to accept the reality of death and to prepare themselves for life after death. According to Hinduism, "whatever a man does in his life is a preparation leading to a good life after death".

Ramnawami

Ram Navami  also known as Sri Ram Navami  is a Hindu festival, celebrating the birth of Lord Rama to King Dasharatha and Queen Kausalya of Ayodhya. Ram is the 7th incarnation of the Dashavatara ofVishnu. Years later Lord Rama was married to Sita on the vivah-pan. The festival falls in the Shukla Paksha on the Navami, the ninth day of the month of Chaitra in the Hindu calendar. Thus it is also known as Chaitra Masa Suklapaksha Navami, and marks the end of the nine-day Chaitra-Navratri celebrations.
At some places the festival lasts the whole nine days of the Navratras, thus the period is called 'Sri Rama Navratra'.  It is marked by continuous recitals, Akhand Paath, mostly of the Ramacharitamanas, organized several days in advance to culminate on this day, with elaborate bhajan, kirtan and distribution of prasad after the puja and aarti. Images of infant form of Sri Rama are placed on cradles and rocked by devotees. Since Rama is the 7th incarnation of Vishnu having born at noon, temples and family shrines are elaborately decorated and traditional prayers are chanted together by the family in the morning. Also, at temples special havans are organized, along with Vedic chanting of Vedic mantras and offerings of fruits and flowers. Many followers mark this day by Vrata (fasting) through the day followed by feasting in the evening, or at the culmination of celebrations. In South India,in Bhadrachalam the day is also celebrated as the wedding anniversary of Sri Rama and his consort Sita. Sitarama Kalyanam, the ceremonial wedding ceremony of the celestial couple is held at temples throughout the south region, with great fanfare and accompanied by group chanting of name of Rama, (Rama nama smaranam). ]Where as the marriage is celebrated in Mithila and Ayodhya during another day on Vivaha Panchamias per Valmiki Ramayana.
The important celebrations on this day take place at Ayodhya (Uttar Pradesh),Bhadrachalam (Andhra Pradesh) and Rameswaram (Tamil Nadu), thronged by thousands of devotees. Rathayatras, the chariot processions, also known as Shobha yatras of Rama,Sita, Lakshmana and Hanuman, are taken out at several places,including Ayodhya where thousands of people take a dip in the sacred river Sarayu.

Vaman Jayanti

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Ddikado Parba

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Ddikado festival

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Ronak Hiloko
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Jitia

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JITIAMA OTGN
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JIMUTWAHNKO WORSHIP
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JITIA FIESTA STORY
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Ganga Dussehra

STATEMENT
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Yo Tsetuvndh Prname Dristra Rameshwar Sivam
Brhrimahtyadi Papebyo Muchyte Grhat Madanu .. 2 ..
Setubndhnr Snatwa Drashtro Rameshwarn Hrm
Sङklpaniyto Bhutwa Gtwa Nrः Baransi .. 3. Etc.
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Masi Jyeshte hand Snyuta Site Pakshe Dashami
Hrte visit Papani Tsmat Smrita Dussehra
Vrahः
Shukla Dashami Pakshetu Jyeshte aunt Kuje Hni
Awatinra Ytः Swrgat Srid Braः Hstarthy f ..
Masi Jyeshte Site Pakshe available Pratipda Tithim
Dshashwmedke Snatwa Muchyte All Patkaः
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Tilan Krishnanc Prasriti visit Srdisw banks burnt
Good Pindan Ddhachc Pindan Skhu The Snjञaya
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Sincerely: N. Shastri

Full Kojagrt

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Baler R Mahadeep Puarnimaka Kojagrt Avsrma Swymbhu Catyama Gurney worship Jagram Bsne Grinc Pani. Kojagrt Puarnimadeki Kattik Shukla Punirmasamm the evening a Mahinasamm Grgrma Baँsko Tuppoma Balne Dio Su Aँgnma Tulsiko Math Sjaar God Pujaarcna Vishnuko Gurney Gurney Grinc religious Prclnanusar Bholideki Bath Beacon Balne Kattik Su
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.Ramadan

Chad Dharmavlmbihruko important to Islam - Ramadan . Ramadan month to month Shublabko Top For Muslmanka. Ramadan Mahinalai Kuranle Dera g Diako Tulo place. A person must Sba Mahinasamm Mnaine yo Chadma seven Warsdekika Rosa (fast) Hunc Bsnuprne. Rosa Muslmanhruko five important work, prayer, Hajj, Zakat and Tirnuprne Bhaye R Fittra Niamanusar Grnuprne Pani Pani Bakale Paune Hazbahek Sba opportunity Gurney received the Ramadan Mahinama Yo Cn Greka Mahinalai Muslmanhrule important Mahinaka Rupama Linne. Heat Udaunubnda half Gntaagava Srgahi (Khanekura) Khaar started booming and sweet Khaar Grine Rosa finished Astaapchi Grinc heat. Yo Smaylai Rosa Bninc Kolne time. Pani Kehi Khan's day Nhune Muslmanhrule Prwma Yo - Afno Gchceanusar made ​​various Kisimka Prikar Kolne Grcn Rosa. Pani Khanekura Mukma Halnu Huँdan Smayma Rojako Kuna, Janer Thuk Pani Nilnu Huँdan Bne Diuँso Sba Home Dhunu Prc Manisle Dtivan nut. Kehi day full gare Pani Pani Umair Khan Nhune Bakale Tula Rosa Manishrule Sjila Npugekale Dera Bhognu Prne Hunc difficulties. Jasle jati Grc feel distress, Tysle Tyti Swav (religion) Pauँc Bner Manishrule Balbalikalai Tula Rosa induced Grcn Bsn. Su mind body Duva net Rhanu Prne Rojama Mahilahruko Mahinawari Suru Bma Tyo Mahilako Huँdan Rosa Rosa R Mahinawari Rokiapchi Bsnu Prne Hunc again. Rojako Smayma physical contact Mr. Su Srimtibich Huँdan Grn. Rosa Muslmanhrule Avdibr regular prayers prayers Pdne Grcn Pdcn Bne Ratiko Nmajpchi certain Msjidma Travi. Travi Muslmanhruko prayers are special prayers. Yo Dui Kisimko Hunc - R Kttm Travi Travi. Yi Duva 20 Rikatko Hunc prayer, Jasma Kuranko Akshrsः Pdnuprc Islamic texts. Travi Kttm Kuranka Pura Hrfhru guttural Pdnu Prc Parer. Baka wa Maulana Hafiz Quran Duvaile Pdaun Pauँcn Travi rote. Economic Rupama rich Muslmanle Rojako Smayma Grib, Prc Grnu Dindukihrulai charity. Dan Grnu Prne Hunc religious rules, Ysma less astringent, astringent increased Huँdan Bne. Rojako Smayma Muslmanhrule Afno Samptiko Adai percent excise (tax) Nikalnu Prc. Yes Griskepchi additional Rojako term is "Ida" before the prayer Pdnubnda Jnhi Ghuँko 50 g kg 7 bearable price Nikalnuprc, Jaslai Bninc Fittra. Yo Rules apply Snsarbrika Hunc Muslmanma.Zakat money off poor Dinduःkihrulai Baँdnuka Nikaliako Ysri Satha Fittra Muslmanhruko school (Mdrsha) Sञrchalnma Grinc use. Thirty full Grepchi Purushru Idgahma Dinko Rosa Su Su Antyama Grcn Pdne Mahilahru solitary prayer Tauँma Gar Samuhikarupama Maurer Idmuwark a Apasma Aँgalo Bnda Satasat Grcn Congratulations. Pani Lugafato stern religious rule Srirsँga Smayma Nmajko g net Raknu Prne. Nepalma Rheka approximately 10 million Muslims, the capital county Gorkha hill Traika Su Cn different Jillama Criar Bseka.

Pitru Paksha

Pitru Paksha , also spelt as Pitr paksha or Pitri paksha, (literally "fortnight of the ancestors") is a 16–lunar day period when Hinduspay homage to their ancestors (Pitrs), especially through food offerings. The period is also known as Pitru Pakshya, Pitri Pokkho, Sola Shraddha("sixteen shraddhas"), Kanagat, Jitiya, Mahalaya Paksha and Apara paksha.
Pitru Paksha is considered by Hindus to be inauspicious, given the death rite performed during the ceremony, known as Shraddha or tarpan. In southern and western India, it falls in the Hindu lunar month of Bhadrapada (September–October), beginning with the full moon day (Purnima) that occurs immediately after the Ganesh festival and ending with the new moon day known as Sarvapitri amavasya, Mahalaya amavasya or simply Mahalaya. In North India and Nepal, this period corresponds to the dark fortnight of the month Ashvin, instead of Bhadrapada.
CONTENTS
1 Legend
2 Importance
3 Rules of shraddha
3.1 When and where
3.2 Who and for whom
3.3 Food
3.4 Rites of shraddha
4 Other practices
LEGEND
According to Hindu mythology, the souls of three preceding generations of one's ancestor reside in Pitru–loka, a realm between heaven and earth. This realm is governed by Yama, the god of death, who takes the soul of a dying man from earth to Pitru–loka. When a person of the next generation dies, the first generation shifts to heaven and unites with God, so Shraddha offerings are not given. Thus, only the three generations in Pitru–loka are given Shraddha rites, in which Yama plays a significant role. According to the sacred Hindu epics (Itihasa), at the beginning of Pitru Paksha, the sun enters the zodiac sign of Virgo (Kanya). Coinciding with this moment, it is believed that the spirits leave Pitru–loka and reside in their descendants' homes for a month until the sun enters the next zodiac—Scorpio (Vrichchhika)—and there is a full moon. Hindus are expected to propitiate the ancestors in the first half, during the dark fortnight.
When the legendary donor Karna died in the epic Mahabharata war, his soul transcended to heaven, where he was offered gold and jewels as food. However, Karna needed real food to eat and askedIndra, the lord of heaven, the reason for serving gold as food. Indra told Karna that he had donated gold all his life, but had never donated food to his ancestors in Shraddha. Karna said that since he was unaware of his ancestors, he never donated anything in their memory. To make amends, Karna was permitted to return to earth for a 16–day period, so that he could perform Shraddha and donate food and water in their memory. This period is now known as Pitru Paksha.In some legends, Yama replaces Indra.
IMPORTANCE
The performance of Shraddha by a son during Pitru Paksha is regarded as a compulsory by Hindus, to ensure that the soul of the ancestor goes to heaven. In this context, the scripture Garuda Puranasays, "there is no salvation for a man without a son". The scriptures preach that a householder should propitiate ancestors (Pitris), along with the gods (devas), ghosts (bhutas) and guests. The scripture Markandeya Purana says that if the ancestors are content with the shraddhas, they will bestow health, wealth, knowledge and longevity, and ultimately heaven and salvation (moksha) upon the performer.
The performance of Sarvapitri amavasya rites can also compensate a forgotten or neglected annual shraddha ceremony, which should ideally coincide with the death anniversary of the deceased. According to Sharma, the ceremony is central to the concept of lineages. Shraddha involves oblations to three preceding generations—by reciting their names—as well as to the mythical lineage ancestor (gotra). A person thus gets to know the names of six generations (three preceding generation, his own and two succeeding generations—his sons and grandsons) in his life, reaffirming lineage ties. Anthropologist Usha Menon of Drexel University presents a similar idea—that Pitru Paksha emphasises the fact that the ancestors and the current generation and their next unborn generation are connected by blood ties. The current generation repays their debt to the ancestors in the Pitru Paksha. This debt is considered of utmost importance along with a person's debt to his gurus and his parents.
RULES OF SHRADDHA
When and where
The shraddha is performed on the specific lunar day during the Pitru Paksha, when the ancestor—usually a parent or paternal grandparent—died. There are exceptions to the lunar day rule; special days are allotted for people who died in a particular manner or had a certain status in life. Chautha Bharani and Bharani Panchami, the fourth and fifth lunar day respectively, are allocated for people deceased in the past year. Avidhava navami ("Unwidowed ninth"), the ninth lunar day, is for married women who died before their husband. Widowers invite Brahmin women as guests for their wife's shraddha. The twelfth lunar day is for children and ascetics who had renounced the worldly pleasures. The fourteenth day is known as Ghata chaturdashi or Ghayala chaturdashi, and is reserved for those people killed by arms, in war or suffered a violent death.
Sarvapitri amavasya ("all fathers' new moon day") is intended for all ancestors, irrespective of the lunar day they died. It is the most important day of the Pitru Paksha. Those who have forgotten to perform shraddha can do so on this day. A shraddha ritual performed on this day is considered as fruitful as one conducted in the holy city of Gaya, which is seen as a special place to perform the rite, and hosts a fair during the Pitru Paksha period. In Bengal, Mahalaya  marks the beginning of Durga Puja festivities. Mahalaya is the day when the goddess Durga is believed to have descended to Earth. Bengali people traditionally wake up early in the morning on Mahalaya to recite hymns from the Devi Mahatmyam (Chandi) scripture. Offerings to the ancestors are made in homes and at pujamandaps (temporary shrines). Matamaha ("Mother's father") or Dauhitra ("Daughter's son") also marks the first day of the month of Ashvin and beginning of the bright fortnight. It is assigned for the grandson of the deceased maternal grandfather.
The ritual is also held on the death anniversary of the ancestor. The shraddha is performed only at noon, usually on the bank of a river or lake or at one's own house.Families may also make a pilgrimage to places like Varanasi and Gaya to perform Shraddha.
Who and for whom
It is essential that Shraddha is performed by the son—usually the eldest—or male relative of the paternal branch of the family, limited to the preceding three generations. However, on Sarvapitri amavasya or matamaha, the daughter's son can offer Shraddha for the maternal side of his family if a male heir is absent in his mother's family. Some castes only perform the shraddha for one generation. Prior to performing the rite, the male should have experienced a sacred thread ceremony. Since the ceremony is considered inauspicious due to its association with death, the royal family of Kutch, the king or heirs of the throne are prohibited from conducting Shraddha.
Food
The food offerings made to the ancestors are usually cooked in silver or copper vessels and typically placed on a banana leaf or cups made of dried leaves. The food must include Kheer (a type of sweet rice and milk) , lapsi (a sweet porridge made of wheat grains), rice, dal (lentils), the vegetable of spring bean (guar) and a yellow gourd (pumpkin).
Rites of shraddha
The male who performs the shraddha should be take a purifying bath beforehand and is expected to wear a dhoti. He wears a ring of kush grass'. Then the ancestors are invoked to reside in the ring. The shraddha is usually performed bare-chested, as the position of the sacred thread worn by him needs to be changed multiple times during the ceremony. The shraddha involves pinda-daan, which is an offering to the ancestors of pindas (cooked rice and barley flour balls mixed with ghee and black sesame seeds), accompanying the release of water from the hand. It is followed by the worship ofVishnu in form of the darbha grass, a gold image or Shaligram stone and Yama. The food offering is then made, cooked especially for the ceremony on the roof. The offering is considered to be accepted if a crow arrives and devours the food; the bird is believed to be a messenger from Yama or the spirit of the ancestors. A cow and a dog are also fed, and Brahmin priests are also offered food. Once the ancestors (crow) and Brahmins have eaten, the family members can begin lunch.
OTHER PRACTICES
Some families also conduct ritual recitals of scriptures such the Bhagavata Purana and the Bhagavad Gita. Others may be charitable and present gifts to the priests or pay them to recite prayers for the ancestor's well-being.

Raksha Bandhan

Raksha Bandhan  (the bond of protection), or Rakhi , is a festival primarily observed inIndia, which celebrates the relationship between brothers and sisters. It is also called Rakhi Purnima in certain parts of India, like the south. The festival is observed by Hindus and Jains. The central ceremony involves the tying of a rakhi (sacred thread) by a sister on her brother's wrist. This symbolizes the sister's love and prayers for her brother's well-being, and the brother's lifelong vow to protect her. The festival falls on the full moon day (Shravan Poornima) of the Shravan month of the Hindu lunisolar calendar. It grew in popularity after Rani Karnavati, the widowed queen of Chittor, sent a rakhi to the Mughal emperor Humayun when she required his help.
CONTENTS
1 Observance
2 Historical occurrences and mentions
2.1 Santoshi Ma
2.2 Krishna and Draupadi
2.3 King Bali and Goddess Laxmi
2.4 Yama and the Yamuna
2.5 Alexander the Great and King Puru
2.6 Rani Karnavati and Emperor Humayun
3 Other festivals on this day
3.1 Balarama Jayanti
3.2 Raksha Bandhan celebrations in India and Nepal
3.3 Rakhi Purnima
3.4 Gamha Purnima
3.5 Narali Purnima
3.6 Jandhyam Poornima
3.7 Kajari Purnima
3.8 Pavitropana
3.9 Jhulan Purnima, Poonal/Jandhya Poornima/ Janyu
OBSERVANCE
The festival is marked by the tying of a rakhi, or holy thread, by the sister on the wrist of her brother. The brother in return offers a gift to his sister and vows to look after her as she presents sweets to him. The brother and sister traditionally feed one another sweets. Since north Indian kinship practices give cousins a status similar to siblings, girls and women often tie the rakhi to their male cousins as well (referred to as "cousin-brothers" in regional parlance) in several communities. Unrelated boys and men who are considered to be brothers (munh-bola bhai or adopted brothers) can be tied rakhis, provided they commit to a lifelong obligation to provide protection to the woman or girl. Additionally, in cases when a sister is out of town, then another sister or cousin may tie a second Rakhi in her place.
HISTORICAL OCCURRENCES AND MENTIONS
Santoshi Ma
Jai Santoshi Maa. Ganesh had two sons, Shubh and Labh. On Raksha Bandhan, Ganesh's sister visited and tied a rakhi on Ganesh's wrist. Feeling and his two wives, Riddhi and Siddhi, for a sister. Finally, Ganesh conceded the demand, and Santoshi Ma (literally the Mother Goddess of Satisfaction) was created by divine flames that emerged from Riddhi and Siddhi.
Krishna and Draupadi
Another incident from the epic Mahabharat concerns Krishna and Draupadi, the wife of the Pandavas. She had once torn a strip of silk off her sari and tied it around Krishna's wrist to staunch the bleeding from a battlefield wound. Krishna was touched by her action and declared her to be his sister, even though they were unrelated. He promised to repay the debt and then spent the next 25 years doing just that. Draupadi, in spite of being married to five great warriors and being a daughter of a powerful monarch, trusted and depended wholly on Krishna. Krishna repaid the debt of love during the "Cheer-Haran" (literally "clothing-removing") of Draupadi, which occurred in the assembly of King Dhritarashtra whenYudhisthira lost her to the Kauravas in gambling. At that time, Krishna indefinitely extended her saree through divine intervention, so it could not be removed, to save her honor. This is how he honored his rakhi vow toward Draupadi.
King Bali and Goddess Laxmi
According to a legend the Demon King Bali was a great devotee of Lord Vishnu. Lord Vishnu had taken up the task to guard his kingdom leaving his own abode in Vaikunth. Goddess Lakshmi wished to be with her lord back in her abode. She went to Bali disguised as a woman to seek refuge till her husband came back.
During the Shravan Purnima celebrations, Lakshmi tied the sacred thread to the King. Upon being asked, she revealed who she was and why she was there. The king was touched by her goodwill for his family and her purpose and requested the Lord to accompany her. He sacrificed all he had for the Lord and his devoted wife.
Thus devotion to the Lord. It is said that since then it has been a tradition to invite sisters in Shravan Purnima for the thread tying ceremony or the Raksha Bandhan.
Yama and the Yamuna
According to another legend, Raksha Bandhan was a ritual followed by Lord Yama (the Lord of Death) and his sister Yamuna, (the river in northern India). Yamuna tied rakhi to Yama and bestowed immortality. Yama was so moved by the serenity of the occasion that he declared that whoever gets a rakhi tied from his sister and promised her protection, will become immortal.
Alexander the Great and King Puru
According to one legendary narrative, when Alexander the Great invaded India in 326 BC, Roxana (or Roshanak, his wife) sent a sacred thread to Porus, asking him not to harm her husband in battle. In accordance with tradition, Porus, a Katoch king, gave full respect to the rakhi. On the battlefield, when Porus was about to deliver a final blow to Alexander, he saw the rakhi on his own wrist and restrained himself from attacking Alexander personally.
Rani Karnavati and Emperor Humayun
A popular narrative that is centered around Rakhi is that of Rani Karnavati of Chittor and Mughal Emperor Humayun, which dates to 1535 CE. When Rani Karnavati, the widowed queen of the king of Chittor, realised that she could not defend against the invasion by the Sultan of Gujarat, Bahadur Shah, she sent a Rakhi to Emperor Humayun. Touched, the Emperor immediately set off with his troops to defend Chittor. Humayun arrived too late, and Bahadur Shah managed to sack the Rani's fortress. Karnavati, along with a reported 13,000 other women in the fortress, carried out Jauhar on March 8, 1535, killing themselves to avoid dishonor while the men threw the gates open and rode out on a suicidal charge against Bahadur Shah's troops. When he reached Chittor, Humayun evicted Bahadur Shah from fort and restored the kingdom to Karnavati's son, Vikramjit Singh. Although contemporary commentators and memoirs do not mention the Rakhi episode and some historians have expressed skepticism about it, it is mentioned in one mid-seventeenth century Rajasthani account.
OTHER FESTIVALS ON THIS DAY
In southern & Central parts of India including Kerala, Andhra Pradesh, Tamil Nadu, Karnataka, Maharashtra and Orissa, this day (i.e. Shravan Poornima day), is when the Brahmin community performs the rituals of Avani Avittam or Upakarma.
Balarama Jayanti
This is also celebrated as Shri Baladeva birth Ceremony. Lord Krishna's elder Brother Prabhu Balarama was born on this Poornima.
Raksha Bandhan celebrations in India and Nepal
While Raksha Bandhan is celebrated all over the country, different parts of the country mark the day in different ways.
In Nepal, Raksha Bandhan is celebrated on shravan purnima. It is also called Janai Purnima (Janai is sacred thread and purnima means full moon). Janai is changed in this day, in Brahmins and kshetry's family. A sacred thread is tied on hand by senior family members and relatives. Nepalese people enjoy this festival eating its special food "Kwati", a soup of sprout of seven different grains.
Rakhi Purnima
Rakhi is celebrated as Rakhi Purnima in North India. The word "Purnima" means a full moon night.
Gamha Purnima
Rakhi is also celebrated as Gamha Purnima in Orissa. On this date, all the domesticated Cows and Bullocks are decorated and worshipped. Various kinds of country-made cakes called Pitha and sweets mitha are made and distributed within families, relatives and friends. In Orissan Jagannath culture, the lord Krishna & Radha enjoy the beautiful rainy season of Shravana starting from Shukla Pakhya Ekadashi (usually 4 days before Purnima) and ending on Rakhi Purnima with a festival called Jhulan Yatra. Idols of Radha-Krishna are beautifully decorated on a swing called Jhulan, hence the name Jhulan Yatra.
Narali Purnima
In western India and parts of Maharashtra, Gujarat, and Goa this day is celebrated as Narali Purnima. On this day, an offering of a coconut (naral in Marathi) is made to the sea, as a mark of respect to Lord Varuna, the God of the Sea. Narali Purnima marks the beginning of the fishing season and the fishermen, who depend on the sea for a living, make an offering to Lord Varuna so that they can reap bountiful fish from the sea.
Jandhyam Poornima
Jandhyam is Sanskrit for sacred thread, and Poornima denotes the full moon in Sanskrit.
The people of the Kumaon region of Uttarakhand, celebrate Raksha Bandhan and Janopunyu on the Shravani Purnima, it is a day on which people change their janeu  (sacred thread). On this day, the famous Bagwal fair is held at Devidhura in district Champawat. Punyu in Kumauni means Purnima or full moon it is the purnima in which the sacred thread Janeu or Janyo is ceremonially changed. The Raksha Bandhan celebrations are similar all across North India. The thread changing ceremony is done all over India.
Kajari Purnima
In central parts of India such as Madhya Pradesh, Chattisgarh, Jharkand and Bihar this day is celebrated as Kajari Purnima. It is an important day for the farmers and women blessed with a son. On the ninth day after Shravana Amavasya, the preparations of the Kajari festival start. This ninth day is called Kajari Navami and varied rituals are performed by women who have sons until Kajri Purnima or the full moon day.
Pavitropana
In parts of Gujarat, this day is celebrated as Pavitropana. On this day, people perform the grand pooja or the worship of Lord Shiva. It is the culmination of the prayers done throughout the year.
Jhulan Purnima, Poonal/Jandhya Poornima/ Janyu
According to Bengali Culture & Celebration, in the state of West Bengal (India), this day is also called Jhulan Purnima there pray & puja of Lord Krishna & Radha. Sister tied rakhi to Brother and bestowed immortality. Political Parties, Offices, Friends, Schools to colleges, Street to Palace celebrate today with a new hope for a good relationship. Brahmins in Tamil Nadu, Andhra Pradesh, Karnataka, Konkan, and Orissa change their sacred threads on the same day (Janayu, called as Poonal in Tamil, Jandhyam in Sanskrit).

Makar sankranti

Makar Sankranti  or Sankranti or Sankranthi marks the transition of the Sun into Makara rashi (Capricorn) on its celestial path. Traditionally, this has been one of many harvest days in India.
Owing to the vast geography and diversity of culture in India, this festival is celebrated for innumerable reasons and in innumerable ways depending on the climate, agricultural environment, cultural background and location.
CONTENTS
1 Date and significance
2 Name
DATE AND SIGNIFICANCE
Sankranti is the Sanskrit word in Indian Astrology which refers to the transmigration of the Sun from one Rāshi (sign of the zodiac) to another. Hence there are 12 such sankrantis in all. However, the Sankranti festival usually refers to Makara Sankaranti, or the transition of the Sun from Dhanu rashi (Sagittarius) toMakara rashi (Capricorn).
For this purpose, the signs and houses of the zodiac are calculated using sidereal time, not tropical. As such it does not account for the Earth's precession. The festival therefore takes place around 21 days after the winter solstice (between December 20 and 23) that marks the starting of the phenomenon of 'northward apparent migration of the sun' or Uttarayana, literally meaning northward journey of Sun.
Considering the Winter Solstice marks the beginning of the gradual increase of the duration of the day. Scientifically, the shortest day of the year is around December 21–22 after which the days begin to get longer, hence actual Winter Solstice begins on December 21 or December 22 when the tropical sun enters Makara rashi. Hence actual Uttarayana is December 21. Sankranti as per current scientific evidence should fall on 21st of December.
While the traditional Indian Calendar is based on lunar positions, Sankranti is a solar event. So while dates of all Hindu festivals keep changing as per theGregorian calendar, the date of Makar Sankranti remains constant over a long term, 14 January. Makar Sankranti is celebrated in the Hindu Calendar month of Magha.
Makar Sankranti is a major harvest festival celebrated in various parts of India. According to the lunar calendar, when the sun moves from the Tropic of Cancer to the Tropic of Capricorn or from Dakshinayana to Uttarayana, in the month of Poush in mid-January, it commemorates the beginning of the harvest season and cessation of the northeast monsoon in South India. The movement of the earth from one zodiac sign into another is called Sankranti and as the Sun moves into the Capricorn zodiac known as Makar in Hindi, this occasion is named as Makar Sankranti in the Indian context. It is one of the few Hindu Indian festivals which are celebrated on a fixed date i.e. 14 January every year.
Makar Sankranti, apart from a harvest festival is also regarded as the beginning of an auspicious phase in Indian culture. It is said as the 'holy phase of transition'. It marks the end of an inauspicious phase which according to the Hindu calendar begins around mid-December. It is believed that any auspicious and sacred ritual can be sanctified in any Hindu family, this day onwards. Scientifically, this day marks the beginning of warmer and longer days compared to the nights. In other words, Sankranti marks the termination of winter season and beginning of a new harvest or spring season.
All over the country, Makar Sankranti is observed with great fanfare. However, it is celebrated with distinct names and rituals in different parts of the country. In the states of northern and western India, the festival is celebrated as the Sankranti day with special zeal and fervor. The importance of this day has been signified in the ancient epics like Mahabharata also. So, apart from socio-geographical importance, this day also holds a historical and religious significance. As it is the festival of Sun God and he is regarded as the symbol divinity and wisdom, the festival also holds an eternal meaning to it.
In 2011, Makar Sankranti celebrated on 15 January 2011.
NAME
Sankranti is celebrated all over South Asia with some regional variations. It is known by different names and celebrated with different customs in different parts of the country.
In India it is known by different regional names
Makar Sankranti or Sankranti - Andhra Pradesh, Bihar, Goa, Sikkim, Jharkhand, Karnataka, Kerala, Madhya Pradesh, Maharashtra, Manipur, Orissa, Uttar Pradesh, Uttarakhand, West Bengaland Uttarakhand.
Uttarayan- Gujarat and Rajasthan
Maghi - Haryana, Himachal Pradesh and Punjab
Pongal - Tamil Nadu
Magh Bihu or Bhogali Bihu - Assam Valley
Shishur Saenkraat - Kashmir Valley
Makara Vilakku Festival - Sabarimala Temple (Kerala)
In other countries too the day is celebrated but under different names and in different ways
In Nepal,
Tharu people - Maghi
Other people - Maghe Sankranti or Maghe Sakrati.

Nag Panchami

Nāg Panchamī  is a festival during which religious Hindus in some parts of India worship either images of or live Nāgas  on the fifth day after Amavasya of the month of Shraavana. Traditionally, married young women visit their premarital households to celebrate the festival. Especially in villages in India, a traditional aspect of the celebration involves joyous swinging by young women on swings temporarily hung on tree branches.
According to Puranic scriptures, Brahma’s son Kashyapa had four wives. The “first” wife gave birth to Devas; the second, to Garudas; the third --named Kadroo--, to Nāgas; and the fourth, to Daityas. Nāgas were the rulers of Pātāl-Loka.
The following Sanskrit names of Eight Great Nāgas, namely, Ananta, Vāsuki, Padmanābha, Kambala, Shankhapāla, Dhārtarāshtra, Takshaka, and Kaliya:
According to the scriptures, Lord Krishna had conquered Naga Kālia and put an end to his evil deeds on Nāga Panchamī. It is believed that the Kathmandu valley used to be a vast lake. When human beings started to drain the lake to make space for settlements, Nagas became enraged. To protect themselves against the wrath of Nagas, people gave the latter certain areas as pilgrimage destinations, restoring thus harmony in nature.
According to other scriptures, a king used his Tantric powers to force Nagas to return to the land rains which they had taken away. The Nagas gave in to the king’s Tantric power, but in recognition of their power to control rains, the king established Naga Panchami festival.
During the festival, Nepalese traditionally post pictures of Nagas above the doors of their homes to ward off evil spirits, offer prayers to Nagas, and place food items such as milk and honey in their fields for Nagas. A few men wearing demon masks dance in the streets as a part of a ritual. Hindus in Nepal have their own legends surrounding Nagas, which lead them to celebrate Nāga Panchamī on a large scale.
CONTENTS
1 Celebration, rituals and tradition
 In South India
CELEBRATION, RITUALS AND TRADITION
 In South India
On this day married women and the girls wake up early in the morning, take head bath, arrange the things necessary for puja and start to reach a nearest AntHill(Snake's Home). They offer puja and Milk to the Ant Hill and pray to Snake God(Indian Cobra - Lord Subramanya's Incarnation) for the Wellness of their brothers and their family. This day is like RakshaBandhan for South Indian Hindus. If there is no AntHill nearby, they offer milk and puja to the snake statues erected in the nearby temples. A portion of Milk taken for puja is taken back home and offered to everyone at home as prasadam(Thirtham).
They invite their brothers to their home. They immerse a flower in the left over milk and apply it on their brothers' back and perform Arathi for their Wellbeing. They also gift them as per their wish and also the brothers of the women wish for their wellbeing and gift them as per their wish.
Sweets like Kadubu(Kannada, Kudumulu in Telugu), Nuchununde(Kannada, Kanduntalu in Telugu - A spicy item made of dal cooked in steam) are prepared, offered to Lord and then distributed. This festival is observed on the fifth day of Shravana month of Hindu Lunar Calendar after the amavasya of Ashada month.
This festival tries to bring the Sisters (married or unmarried) and their Brothers together for family welfare.
23.Buddhism in Nepal
Buddha was born in Shakya kingdom which lies in Rupandehi district, Lumbini zone of Nepal. 10.74% of Nepal's population practice Buddhism, consisting mainly of groups of Tibeto-Burman origin.
CONTENTS
1 Overview
2 History
2.1 Shakya clans of Lumbin
 OVERVIEW
Swayambhunath stupa and prayer flags.
Buddhist influences are evident in the culture of Nepal because Buddha was born in Nepal. It has strong Buddhist background and has played role in spread of Buddhism to Tibet. Nepalese princess Bhrikuti played a significant role in development of Buddhism in Tibet and Far East. Tibetan Buddhist architecture has long been influenced by Nepalese artists and sculptors like Araniko. The sacred Buddhist texts in Mahayana Buddhism are mainly written in Ranjana script (the script of Newars) or scripts like Lantsa which are derived from Ranjana.
In traditional Nepalese Buddhism, there are nine special texts which are called the "Nine Dharma Jewels", and these are considered the nine books of Buddhism par excellence:
Aṣṭasāhasrikā Prajñāpāramitā Sūtra
Gaṇḍavyūha Sūtra
Daśabhūmika Sūtra
Samādhirāja Sūtra
Laṅkāvatāra Sūtra
Saddharma Puṇḍarīka Sūtra
Tathāgataguhya Sūtra
Lalitavistara Sūtra
Suvarṇaprabhāsa Sūtra
Among the Tibeto-Burman tribes, Tibetan Buddhism is the most widely practised form. Newar practice Newar variant of Vajrayana Buddhism and Theravada Buddhism. Many Buddhist groups are also influenced by Hinduism.
Buddhism is the dominant religion of the thinly-populated northern areas, which are inhabited by Tibetan-related peoples, namely the Sherpa, Lopa, Manangi, Thakali, Lhomi, Dolpa and Nyimba. They constitute a small minority of the country's population.
Ethnic groups that live in central Nepal, such as Gurung, Lepcha, Tamang, Magar, Newar, Yakkha, Thami, Chhantyal and Chepang, are also followers of Buddhism. These ethnic groups have larger populations compared to their northern neighbours. They came under the influence of Hinduism due to their close contacts with the Hindu castes. In turn, many of them eventually adopted Hinduism and have been largely integrated into the caste system.
The Kirant tribes, especially the Limbu and the Rai, have also adopted Tibetan Buddhist practises from their Buddhist neighbours. The Jirel, which is considered a Kirata tribe, have also adopted Tibetan Buddhism.
 HISTORY
Buddhist prayer flags in Nepal.
Buddha was born in Nepal. He preached in parts of South Asia which lie in modern Nepal.
 Shakya clans of Lumbini
Buddha was born in Lumbini (which is now in Nepal). According to the Tripitaka, he visited his father's kingdom and converted his family and clan to Buddhism. The Shakya clans later moved to Kathmandu valley and helped establish Buddhism there.
Republic of Nepal (2006-present)
Nepal became a secular country in 2006. All religion got equal opportunities to propagate according to their belief. Thus, the role the Buddhist tradition played, is playing and will play to smoothly run society, strengthen it and extend it widely from the narrow frontiers is a great thing worth appreciating.

Guru Purnima

Guru Purnima  is a festival traditionally celebrated by Hindus and Buddhists.On this day, disciples offer puja (worship) or pay respect to their Guru (Spiritual Guide). It falls on the day of full moon, Purnima, in the month of Ashadh (June–July) of the Shaka Samvat, Indian national calendar and Hindu calendar. Traditionally the festival is celebrated by Buddhists in the honor the lord Buddha who gave His first sermon on this day at Sarnath, Uttar Pradesh, India. While Hindus celebrate it in the honour of the great sage Vyasa, who is seen as one of the greatest gurus in ancient Hindu traditions, and a symbol of the Guru-shishya tradition. Vyasa was not only believed to have been born on this day, but also to have started writing the Brahma Sutras on ashadha sudha padyami which ends on this day, hence their recitations as a dedication to him, are organised on this day, which is also known as Vyasa Purnima.
The festival is common to all spiritual traditions in Hinduism, where it is dedicated to the expression of gratitude towards the teacher by his/her disciple. Hindu ascetics and wandering monks (sanyasis), observe this day by offering puja to the Guru, during the Chaturmas , a four month period during the rainy season, when they choose seclusion, and halt at one selected place; some also give discourses to the local public. Students of the Indian classical music, which also follows the Guru shishya parampara, celebrate this festival, around the world.
CONTENTS
1 Hindu Legend
2 Buddhist History
3 Observances by Buddhists and Hindus
4 Jainism
5 Significance
HINDU LEGEND
This was the day, when Krishna-Dwaipayana Vyasa – author of the Mahabharata – was born to sage Parashara and a fisherman's daughter Satyavati, thus this day is also celebrated as Vyasa Purnima.Veda Vyasa, did yeoman service to the cause of Vedic studies by gathering all the Vedic hymns extant during his times, dividing them into four parts based on their use in the sacrificial rites, and teaching them to his four chief disciples – Paila, Vaisampayana, Jaimini and Sumantu. It was this dividing and editing that earned him the honorific "Vyasa" (vyas = to edit, to divide).
"He divided the Veda into four, namely Rig, Yajur, Sama and Atharva. The histories and the Puranas are said to be the fifth Veda."
- Brahmanda Purana 1.4.21 Vyasa Maharshi is the guru of all gurus.All prayers today to ones guru are directly reaching Vyasa.Vyasa maharshi has helped everyone to know vedas and puranas and lead life in a righteous way. Guru means one who removes darkness from ones life.
BUDDHIST HISTORY
The Buddha went from Bodhgaya to Sarnath about 5 weeks after his enlightenment. Before Gautama (the Buddha-to-be) attained enlightenment, he gave up his austere penances and his friends, the Pañcavaggiya monks, left him and went to Isipatana.
After attaining Enlightenment the Buddha, leaving Uruvela, travelled to the Isipatana to join and teach them. He went to them because, using his spiritual powers, he had seen that his five former companions would be able to understand Dharma quickly. While travelling to Sarnath, Gautama Buddha had to cross the Ganges. Having no money with which to pay the ferryman, he crossed the Ganges through the air. When King Bimbisāra heard of this, he abolished the toll for ascetics. When Gautama Buddha found his five former companions, he taught them, they understood and as a result they also became enlightened. At that time the Sangha, the community of the enlightened ones, was founded. The sermon Buddha gave to the five monks was his first sermon, called the Dhammacakkappavattana Sutta. It was given on the full-moon day of Asalha. Buddha subsequently also spent his first rainy season i.e. Varsha vassa at Sarnath at the Mulagandhakuti. The Sangha had grown to 60 in number (after Yasa and his fiends had become monks), and Buddha sent them out in all directions to travel alone and teach the Dharma. All 60 monks were Arahants.
OBSERVANCES BY BUDDHISTS AND HINDUS
Buddhists observe on this day uposatha i.e. to observe eight precepts. Vipassana meditators practice meditation on this day under the guidance of their teachers. Rainy season i.e. varsha vassa also starts with this day. During the rainy season lasting for three lunar months from July to October. During this time Buddhist monks remain in a single place, generally in their temples. In some monasteries, monks dedicate the Vassa to intensive meditation. During Vassa, many Buddhist lay people reinvigorate their spiritual training and adopt more ascetic practices, such as giving up meat, alcohol, or smoking.
The Hindu spiritual Gurus are revered on this day by remembering their life and teachings. Vyasa Puja is held at various temples, where floral offerings and symbolic gifts are given away in his honour and that of the cosmic satguru. The festivities are usually followed by feast for the disciples, shishya, where the prasad and charnamrita literally nectar of the feet, the symbolic wash of Guru's feet, which represents his grace, kripa is distributed.
As a day of remembrance towards all gurus, through whom God grants the grace of knowledge (Jnana) to the disciples, special recitations of the Hindu scriptures especially, the Guru Gita, a 216 verse ode to Guru, authored by the sage, Vyasa himself, are held all day; apart from singing of bhajans, religious hymns and organising of special kirtan session and havan at many places, where devotees from all over gather at the ashrams, matha or place where the seat of Guru, Guru Gaddi exists. This day also sees the ritual of padapuja, the worships of Guru's sandals, which represent his holy feet and is seen a way of rededicating to all that a Guru stands for. Disciples also recommit themselves on this day, towards following their teacher's guidance and teachings, for the coming year.
This day is also seen as an occasion when fellow devotees, Guru Bhai (disciple-brother) , express their solidarity to one another in their spiritual journey.
JAINISM
According to Jain traditions, it was on this day, falling at the beginning of chaturmas, the four month rainy season retreat, Mahavira, the 24th Tirthankara, after attaining Kaivalya, made Indrabhuti Gautam, later known as Gautam Swami, a Ganadhara, his first disciple, thus becoming a Guru himself, therefore it is observed in Jainism as Guru Purnima, and is marked special veneration to one's Gurus and teachers.
SIGNIFICANCE
Seekers try to get as much opportunity to do Satseva of the Guru as possible during this period. As the Guru principle is 1000 times more active during this period, when compared to any other day during this year, the satseva done on Guru Poornima fetches substantial grace of the Guru for their spiritual progress. (Ref : Sanatan Prabhat)
The relationship between the Guru and the Disciple is considered very sacred. This relationship is purely spiritual in nature and is independent of age of the two. It is based on maturity of Gyan (Spiritual Knowledge) and Shrada (Spiritual Practice). The only awareness that a Disciple should foster is, ‘I should be uplifted spiritually’. The Guru too harbours only one thought, ‘May this Disciple be uplifted’. Relationships other than Guru-Disciple are bound by worldly restrictions wherein the ego constantly manifests itself while Gyan and other Shrada have no value. Since these worldly relationships presuppose ego for their sustenance, at the spiritual level they are rendered false. (Ref : Sanatan Prabhat

.Eid ul-Fitr in Nepal

In Pakistan, India, Bangladesh, Sri Lanka and Nepal, the night before Eid is called Chaand Raat, which means, "Night of the Moon." Muslims in these countries will often visit bazaars and shopping malls with their families for Eid shopping. Women, especially younger girls, will often apply the traditional Mehndi, or henna, on their hands and feet and wear colourful bangles.
The traditional Eid greeting is Eid Mubarak, and it is frequently followed by a formal embrace. Gifts are frequently given — new clothes are part of the tradition — and it is also common for children to be given small sums of money (Eidi) by their elders. It is common for children to offer salam to parents and adult relatives.
After the Eid prayers, it is common for some families to visit graveyards and pray for the salvation of departed family members. It is also common to visit neighbours, family members, specially senior relatives called Murubbis and to get together to share sweets, snacks and special meals including some special dishes that are prepared specifically on Eid. Special celebratory dishes in Pakistan, India, and Bangladesh include sivayyan, a dish of fine, toasted sweet vermicelli noodles with milk and dried fruit. In Bangladesh, the dish is called shemai.
On Eid day before prayers, people distibute a charity locally known as fitra. Many people also avail themselves of this opportunity to distribute zakat, an Islamic obligatory alms tax of 2.5% of one's annual savings, to the needy. Zakat is often distributed in the form of food and new clothes.
In Bangladesh, Sholakia a locality famous for its Eidgah where the largest congregation of Eid prayer of the country is held on the occasion of Eid ul-Fitr, the day of celebration after the fasting month of Ramadan.[ Around 300,000 people from all over Bangladesh join the prayer on every Eid.
In India, some popular places for Muslims to congregate to celebrate Eid at this time include the Jama Masjid in New Delhi,Mecca Masjid in Hyderabad, Aishbagh Idgah in Lucknow; in Kolkata there is a prayer held on Red Road. Muslims turn out in the thousands, as there is a lot of excitement surrounding the celebration of this festival. It is common for non-Muslims to visit their Muslim friends and neighbours on Eid to convey their good wishes. Eid is celebrated grandly in the city of Hyderabad which has rich Islamic Heritage. Hyderabadi haleem a type of meat stew is a popular dish during the month of Ramadan, it takes centre stage and becomes the main course at Iftar(the breaking of the fast).

.Muslim culture

Nepali Muslims, while they are mainly Sunni, constitute a heterogeneous group. Their ancestors arrived in Nepal from different parts of South Asia and Tibet during different epochs, and have since lived amidst the numerically dominant Hindus. About 97% of the Muslim community live in the Terai region, while the other 3% are found mainly in the city of Kathmandu and the western hills. The community numbers 971,056, about 4.2% of the total population of Nepal. Districts with large Muslim population include Rautahat (17.2%), Bara (11.9%), and Parsa (17.3%) in the central Terai bordering the state of Bihar, Kapilbastu (16.8%) and Banke (16%) in the western Terai and Sirahi (7%) and Sunsari (10%) in eastern Terai.
Muslims have lived Nepal for long period of time and have shared common historical experiences with the Hindu majority, and as such have developed a stronger identification with the Nepali state. However, the Tarai Muslims, on the other hand, like other Tarai communities, also continue to have strong ties -across the border and receive cultural sustenance from the larger Muslim population of Uttar Pradesh and Bihar.
CONTENTS
1 History
1.1 The Kashmiris
1.2 The Chaurate
1.3 Tibetans Muslims
1.4 The Madhesi Muslims
HISTORY
The history of the Muslim community in Nepal is in fact the history of four distinct groupings, the Tibetans, Kashmiris, the Chaurate and the Madhesi.
 The Kashmiris
According to the Vamshavalis, Kashmiri Muslims arrived in Kathmandu during the reign of King Rama Malla (1484-1520 AD). They built a mosque, the Kashmiri Takia, and engaged in different occupations such as scribes to correspond with the Delhi Sultanate, and as scent manufacturers, musicians and bangle suppliers. Some were admitted as courtiers to the Malla durbar, and many traded with Tibet. The descendants of these migrants live in Kathmandu, numbering about two thousand. They tend to be well-educated and speak a mixture of Nepali and Urdu at home rather than Kashmiri. Many Kashmiri Muslims of Kathmandu are also fluent in Newari. While many work as petty businessmen, some have joined government service or entered politics.
Then there are the Kashmiri merchants who first arrived in the 1970s to set up curio shops in Kathmandu´s tourist quarters. There has been a spurt in arrivals from Srinagar since the political turmoil in Jammu and Kashmir escalated in 1990. Many shopkeepers arrived with their stocks of handicrafts, rugs and furs. These recent arrivals have little or no interaction with the older Muslim residents, and most do not even know that there is an old Kashmiri Muslim stock in Kathmandu.
 The Chaurate
Another group of Muslims to settle in Nepal came from different parts of northern India during the 16th and 17th centuries, invited by hill rulers to manufacture military armament (including canons). They remained in the hills as makers of agricultural implements, utensils and ornaments. Though the descendants of these migrants are known as the Churaute, or bangle-sellers, a majority survive as farmers. There is a fair sprinkling of these hill Muslims in Nepal´s central and western districts of Gorkha, Tanahu, Kaski, Syangja, Palpa, Arga-khanchi, Pyuthan and Dailekh.
The Churaute hill Muslims have been greatly influenced by the Hindu hill milieu. Although they follow Islamic customs such as circumcision of and ritual burial of the dead, but other Islamic practises like nihth (bride price) and zakat (charity collected during religious festivals) are unequally observed. The Churaute speak Nepali and in their dress, food habits and some customs the Churaute are indistinguishable from their Bahun and Chhetri neighbors.
 Tibetans Muslims
Muslim migrants of Tibetan origin include both Ladakhis and those from Tibet proper. The latter arrived mostly after the Chinese takeover in 1959, and in their language and dress these Tibetan Muslims are indistinguishable from their Tibetan Buddhist counterparts. Today, many are engaged in the trade of Chinese consumer durables and selling curios. On the whole, this groups tends to be more affluent than the other Muslim communities.
The story of the Tibetan Muslims is that of a unique community, that has blended different cultural strains to forge a distinct identity, that has been kept alive even in the face of adversity. According to the community,s traditions, Islam arrived almost a thousand years ago in Tibet, a region that has always been synonymous with a monolithic Buddhist culture. Sometime in the 12th century, it is believed, a group of Muslim traders from Kashmir and Ladakh came to Tibet as merchants. Many of these traders settled in Tibet and married Tibetan women, who later converted to the religion of their husbands. Author Thomas Arnold, in his book, The Preaching of Islam says that gradually, marriages and social interactions led to an increase in the Tibetan Muslim population until a sizable community came up around Lhasa, Tibet’s capital.
 The Madhesi Muslims
While the smaller groups provide diversity, the largest community of Islam adherents, more than 90 percent—are the Muslims are found in the Terai region, a narrow plain lying between the lower hills of the Himalaya and the border with India. Concentrated in the Yarai districts of Banke, Kapilvastu, Rupandehi, Parsa, Bara and Rauthat, some of the Tarai Muslims were present here at the time of Nepal´s unification while others migrated from British India from the 19th century onwards as wage labourers. While most are small-time proprietor farmers, a substantial number still work as tenants and agricultural labourers. At home they do not speak Urdu, but Awadhi and Bhojpuri depending on whether they are of the Western or Central Tarai.