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Handicraft

Handicraft has aesthetic value. it isn’t necessarily required that handicrafts must be used for a physical purpose. There is no clear separation exist where artistic value and utility depart. One general problem, we face in studying the handicraft sector is the term ”Handicraft” has no universally accepted definition and there is no separate product classification for handicrafts. Handicrafts refers to a wide range of items, including ”gift items”, houseware, home furnishings, products of craft industries, and fashion accessories. Artisanal products are those produced by artisans, either completely by hand, or with the help of hand tools or even by mechanical means, as long as the direct manual contribution of the artisan remains the most substantial component of the finished product. The special nature of the finished products derives from their distinctive features, such as utilitarian, aesthetic, creative, culturally attached, decorative functional, traditional, religiously and socially symbolic and significant.

When a question is asked today why Handicrafts, the answer cannot be very simple. The answer will emerge if we go down the passage of history and trace out cultural evolution to a craft-oriented society in which handicrafts still had an honoured place. The concepts of arts and crafts were interchangeable. Handicrafts are always been a very basic act of human society; for crafts are an integral part of our life. In fact, they are found to be more cohesive in a human relationship than even language and can cross such barriers as the latter may create. Particularly has this been true of an ancient society of Asia, South and Central America, Africa and older countries like Greece where certain aspects of the hoary handed -down cultures still continue to exercise powerful influence that almost seems ageless. In the ancient books of east it is said that when the hands of a craftsman are engaged in his craft, it is always ceremonial. Tools are after all but an extension of the personality of the craftsman to reach beyond the range of human limitations. The craftsman thus combines within his being the tradition that embraces both the producer and the consumer within the social fabric.

Handicraft is an income-generating and production-oriented activity. It reflects the pleasure and skill of the person who carries the folkloric tradition and customs of the community, without the need for machine power but simple tools and hand. It is usually based on the knowledge and skill of the individual. It is a product made with purpose to decorate and benefit people to meet daily necessities. It reflects the character of the society with the creative ability of the individual and reveals the taste of national art. It is an art form that emerges from the known needs of people against external factors and is characterized by the structures, traditions, and cultures of the society that they are gradually creating.

Source: Bimal's Thesis

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Nepal and Handicraft

Nepal is the mountainous country. Mountain means something has been deposited. There are many deposits of natural and precious stones in Nepal. The minds are virgin here but people have started to dig recently. The famous stones in Nepal are Ruby, Garnet, Aquamarine, Amethyst, Blue Topaz, Garnet, Tourmaline, Quartz, and Many others. People have started using those resources in the production of finished handicraft.

Craftsmanship is famous in Nepal. Nepalese arts and crafts and skills of Nepalese craftsmen and artisans were appreciated by Chinese travelers like Wanghunshe and Huan sang in 648 AD in their travelogues. Kautilya's Economics has described the exported product from Nepal in during the time of Chandra Gupta Maurya, in the fourth century. Towards the end of the nineteenth century, Nepalese arts and crafts industry suffered due to the general liberal import policy of the government. The present Industrial policy have kept cottage and small industry sector on priority. Now, garments and carpets, silk and Pashmina, Allo and Dhaka, metal craft, handmade paper, Thangka, ceramics, bamboo and stone crafts are popular all over the world.

Source: Bimal's Thesis

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Different kind of Nepalese Crafts

Nepal is the mountainous country. Mountain means something deposit. So there are many deposits of natural and precious stones in Nepal. Still, the minds are virgin here, but recently, people have started to dig. The famous stones in Nepal are Ruby, garnet, Aquamarine, Amethyst, Blue Topaz, Garnet, Turmoline, Quartz, and Many others.

We have a wide range of handmade stone statues Of god and goddess from very experienced stone carver of Lalitpur. Statues are made on stone from the mountains of Nepal. Those statues represent Buddhism and Hinduism. Anything can be designed on stone from stone craftsman. They usually have Buddha statues, White and Green Tara statues, Ganesh, Laxmi, Pashupati Mahadev, Lion, Krishna, Saraswati, and Manjushri. .

Wooden item

There are different kinds of artistic windows and doors from replica to life sizes. Experts having long experience of carving made wooden items. Wooden items consist of statues such as Maya Devi, Buddha, Ganesh. There are also various types of wooden items such as Door window, Ashtamangala window, Kumari window, Wooden Bell, peacock window, indoor window, Eye window, and other wooden religious items such as Temple, Prayer Wheel, Stupa, Photo frame in our collection. The designs and patterns of wood are unique, traditional and oriental. Customs orders are also welcomed.

Thangkas

Thangka is also spelt as Tangka, thanka, tanka. It is a Tibetan Buddhist painting on cotton, silk applique. Most of the time, it’s Buddhist deity, scene, or Mandala which are depicted. Thangka are painting of Buddhist and Hindu philosophies. It is painted on cotton or silk by stone, vegetables, gold, and solver colour. Thangkas are painted completely by hand. It takes months and months just to complete a single piece. The main designs of Thangka are Mandala, Wheel of life, and Buddha Life. Also different deities are painted in Thangka like White Tara, Manjushree, Lokeshwor and Buddha.

Religious and Decorative items

There are many religious items which can be used for decoration as they are very attractive in looking and oriental in design. Thunderbolt, Furwa, Prayer wheel, kalash, Kunch and many other items. These are manufactured in silver, copper and white metal. Later finished with gold and silver painting. Also they are studded with precious and semi-precious stones.

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Ganesha: God of prosperity and wealth

Good Health, Prosperity, and happiness are the three main components of a peaceful life. Lord Ganesh among the various powerful Hindu Gods is said to be the god of prosperity and wealth.  Lord Ganesha is believed to bring good luck and thus he is worshipped before anything new is started.   Ganesh idols and statues are of great significance to people around the world. Apart from devotees, art collectors love the Ganesh paintings and idols of Lord Ganesh as well. Lord Ganesh artwork is always in a demand around the world.

Lord Shiva and Goddess Parvathi are father and mother of Lord Ganesh. He is the brother of Lord Karthikeya. He is known by many different names such as Vinayaka, Pillayar, Lambodara, etc.  Lord Ganesh worship regularly wards off negative energy from one’s home and life, while worshipping him before starting something new keeps obstacles out of one’s path. Lord Ganesh brings success, prosperity and good luck into one’s life, If pleased.    

Different types of Lord Ganesh idol  

Different types of Lord Ganesh idols have different connotations and have different effects in your life. In total there are 32 different types of representations of Lord Ganesh.  

Silver Ganesh: Placing an idol of Lord Ganesh made out of silver in your house and worshipping it regularly, helps bring fame to you.

Wood Ganesh: A Lord Ganesh statue made out of wood if placed in your house and worshipped regularly would help in bringing good health, long life, and success to the worshippers.

Clay Ganesh: Worshipping an idol of Lord Ganesh made out of clay can be very much of help in bringing success to the worshipper and it will also helps him/her to steer clear of the obstacles in his/her path.  

Brass Ganesh: An idol of Lord Ganesh made out of brass if kept in the house and worshipped regularly brings immense prosperity and joy to the people concerned.  

Rules for buying and placing a Lord Ganesh statue in home.

The following points must be kept in mind while placing a Lord Ganesh idol in the home.

Buy a Lord Ganesh idol only if you can worship it regularly without any interruptions.

Make sure the idol that you buy, isn’t taller than 18 cms.

Do not buy an idol with its trunk on the right side, because such idols have a very specific way worshipping.

It should not be placed in a way that Ganesh’s face is towards the entrance of the house while the back is towards the rest of the house.

It should not be kept inside a bedroom.

It should not be kept under the staircase.

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Dharmakaya Representation

Nepal was the place where the system of Adi Buddha was originated. The Swayambhu Purana gives an account of the first manifestation of Adi Buddha or primordial Buddha in the form of a flame of fire or clear light (skt. Prabhashvara). The meaning of clear light is self-cognisant and unfabricated original wakefulness primordially present in the mind stream of all sentient being of the three realms. Since it is primordially present in all sentient beings it is called Buddha nature or Tathagatagarbha or Adi Buddha.

The nature of clear light which is Dharmakaya is not generally represented in image or sculptures. For Dharmakaya is not the form body. Dharmakaya aspect is depicted in a stupa or in a Caitya form only. However in Tibetan Nyingmapa tradition, Dharmakaya aspect is depicted in painting as Adi-Buddha Samantabhadra/Samantabhadri form.

Samantabhadra is blue in colour symbolising emptiness essence of our mind and Samantabhadri is white in colour symbolising clear knowing aspect of the mind. The unity of emptiness and cognizant aspect is thus depicted in male and female form of Adi-Buddha. Adi-Buddha never meant first Buddha or creator of the universe.

Samantabhadri is totally nude and without even ornaments symbolizing dharmakaya or the nature of the mind which is free of thought constructs or fabrication. It means that Dharmakaya can be realised only when we are free from thought constructs and perceive the emptiness nature of our mind directly.

Source: The Iconography of Nepalese Buddhism by Min Bahadur Shakya.

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Sambhogkaya Representation

Vajradhara

Shakyamuni Buddha appeared in the world with the sole purpose of helping all sentient beings. Lord Buddha revealed many different means/paths to enlightenment out of great compassion and set forth three wheels of law to suit varying degrees of intelligence and receptivities.

It is said that Shakyamuni Buddha himself was in the form of Vajradhara while he was teaching the Tantric path to his gifted disciples. Vajradhara is depicted holding a Vajra and a bell in his left hand. Vajradhara arms are kept crossed in front of him expressing complete integration of prajna and Upaya. He is usually depicted in blue colour in Vajraparyanka posture. He has a crown, an Urna and an Ushnisha as of a Sambhogakaya Buddha.

Vajradhara is also depicted in the father-mother aspect. Then he holds his usual symbols while his arms are crossed at the back of his consort. The consort is non-other than Prajnaparamita in deified form. The Kargyudpa lineage of Tibetan Buddhism begins with the Buddha Vajradhara. The individual in this tradition is allowed to visualize his root Guru as Buddha Vajradhara. Guru Tilopa is said to have received Mahamudra Instruction directly from Buddha Vajradhara through visions and other extraordinary means.

In Nispannayogavali, Vajradhara is the main deity in Vajraattvamandala. He is three-faced, six-armed and reddish-white. His right arm holds a Vajra, a sword and a Kapala and his left hand hold a bell, an Ankush and a noose. He stands in the Ardhaparyanka posture and dances in Tandava style.

Vajrasattva

Vajrasattva is also regarded as Adi-Buddha by Nepalese Vajracharyas who follows Vajrayana tradition according to the text Shakyamuni Buddha Vajrasattvakaya. His body is white with one face and two hands. His right-hand holds a five prolonged golden Vajra at his heart. His left-hand holds a silver bell at his side. He sits in the Vajraparyanka posture earing precious silks and ornaments with jewel diadem. His body is adorned with 32 major and 80 minor marks of a Sambhogakaya and emits a clear limitless light. It appears to lack all notion of substantiality, like the reflection of the moon in the water.

Vajrasattva has a father-mother aspect too. Generally, this form is not exhibited in open. It is shown only to those who are initiated in the highest yoga tantra. His form is the same as in the single one but his consort carries a kartri in her right hand and a kapala in her left hand.

Vajrasattva is said to have been originated from seed syllable hum and is generally invoked from the removal of obscuration of Kleshavarana and Jneyavarana. His hundred syllable mantra is very efficacious in purifying our defilements through confession practice. It is said if confession is done with the four opponent powers, then non-virtuous actions or obscurations will be purified. The first opponent power is the force of reliance. This means looking upon the visualised image of Vajrasattva as the embodiment of one’s refuge. The second opponent power is the sincere regret for the non-virtuous action done by oneself. The third opponent power is desisting from evil deeds. The fourth opponent power is to apply the power of good deeds and especially regarding this case practising the meditation and recitation of Vajrasattva without parting from Bodhicitta while remaining in the state of emptiness. Vajrasattva is a very popular guardian deity for Nepalese Vajracharyas. He is worshipped very often by Nepalese Buddhist through the Gurumandala ritual.

Vairocana Buddha

Vairocana Buddha is one of the Five Tathagatas symbolizing all-pervasive wisdom (Skt. Suvisuddha Dharma dhatu jnana) i.e. knowledge free from all kind of Obscuration. He is placed generally in the sanctum of the Stupa. Sometimes he is placed between Akshobhya and Ratna Sambhava in the stupa. He resides always in the Akanistha Heaven.

He is white and his hands are held against the chest with the tips of the thumb and forefinger of each hand joined displaying Bodhyanga Mudra. His vehicle is a pair of lions symbolizing the lion's roar of dharmadhatujnana which terrifies all wrong views.

Vairocana Buddha originates from the seed syllable OM placed on the orb of the moon. He also represents Rupa (form) of five aggregates. He is not a historical Buddha-like Shakyamuni Buddha. According to the Dharmalakshana sect of Mahayana Buddhism. He is considered to be Svabhavika-Kaya of Shakyamuni Buddha. In some esoteric sect of japan, he is said to be the supreme lord of secret vehicle. I.e Mahavairocana.

When Vairocana Buddha is four-faced and eight-armed. He is addressed as Vajradhatu Buddha. According to Vajradhatumandala of Nispannayogavali, Vairocana is seated in Vajraparyanka and white. His four faces are of white, yellow, red, and green colour. He is eight-armed with his hands holding a vajra and displaying dharma chakra mudra, the second pair shows dhyana mudra, the third holds a rosary and an arrow and the last pair holds a discus and a bow.

Akshobhya Buddha

He is also one of the five Tathagatas symbolizing Mirror-like Wisdom (Skt. Adarsa Jnana) which means wisdom like space, all-pervasive, without periphery and characteristics. He is the essence of a purified form of hatred. As in a mirror, every visible object reflects so the knowledge of dharmakaya reflects in our mind. The image of Akshobhya Buddha is generally placed in the east in the stupa. It is blue. He exhibits an earth-touching gesture (Bhumisparsa mudra). He rides on the throne of an elephant symbolizing the steadfast nature of his bodhisattva vows. In the past when Akshobhaya Buddha was a bodhisattva he made strong vows in front of Buddha Mahacakshu.

a) I now engender supreme bodhicitta. If I bear malice against sentient beings from now until attainment of supreme enlightenment I will be disobeying all the Buddhas.

b) Now I have resolved to pursue all-knowing wisdom and firmly dedicated to this goal. If I generate any doubt, intention to kill or steal, my wrong view or impure deed or if I am prone to lying, duplicity or harsh language or if I hurt other ways from now on until I attain supreme enlightenment, I will be deceiving Buddhas.

When he thus first brought forth bodhicitta, this bodhisattva-mahaattva clad the armour of vigour, and never moved by hatred or the like toward any sentient being. Since then, because of his thought Bodhisattva was called Akshobhaya, the immovable of the land of Abhirati.

In other words, Akshobhaya attained Buddhahood under the tree of even jewels in the land of Abhirati I.e wonderful joy in the east. Because of the power of the vows, there is no lower realm in his buddha land. Every sentient being, in his buddha land, deed virtuous deeds and restrain from angry behaviours. According to the Ratnakuta sutra, if one determines to practice the bodhisattva way of life as he vows he will be reborn in that Abhirati Buddhaland. It is said that the famous Upasaka Vimalakirti is the person transformed from the land of Abhirati Buddhaland.

Ratna Sambhava Buddha

Ratna Sambhava Buddha is one of five Tathagata symbolizing wisdom of equality (Skt. Samatajnana). According to the commentary of Namasangiti, the author Ravisri says;

"All the phenomena are devoid of essence, lacks true inherent existence and hence is a dream-like or illusion or is empty”. Thus the knowledge of the essencelessness of a person and the phenomena is the wisdom of equality. Buddha Ratna sambhava is the personification of this wisdom is Vajrayana Buddhism.

In the extant literature, he is rarely described his vows, aspirations and activity. He is usually called the Buddha born from a jewel. He is yellow, belongs to the Buddha family of a jewel, placed in the stupa facing to the south. He shows varada mudra with his right hand and holds cintamani jewel in his left hand kept on his lap. He also represents the purified form of the defilement pride, rides on the horse throne symbolising that he ferries over the suffering sentient being with full vigour. He resides in the pure abode of Ratnavati heaven (Buddha-field).

It is said that when Ratna Sambhava Buddha attained enlightenment golden coloured rays emitted from his crown and manifested limitless golden coloured bodhisattvas each one of them carrying a jewelled sceptre emitting light shinning on the southern world which were numerous as the sands of the Ganges.

It is said that the sentient beings’ wish would be fulfilled when one sees the golden coloured light. It is also said that by meditating on Ratna Sambhava Buddha’s body, one’s desire would be fulfilled.

Amitabha Buddha

Amitabha Buddha is also one of the five tathagata representing the wisdom of discriminating awareness. When discriminating wisdom dawns on us we realise non-production or non-origination of all things. He also represents a purified form of desire. Amitabha Buddha is red and represented in the stupa facing to the west. He rides on a peacock symbolizing that he can take away the suffering of others just as the peacock eats poisonous plants and yet his tail shines forth.

Amitabha Buddha is assisted by two bodhisattvas viz. Avalokiteshvara and Mahasthamprapta.

When Amitabha Buddha was a bodhisattva he was called Bhikshu Dharmakara. He made 48 vows to establish an adorned land of unlimited bliss to ferry over those living beings who recite his name. Based on those vows, any living being who has faith, makes vows and practices diligently will be received by this Buddha and reborn in the pure land of unlimited bliss.

Amitabha Buddha presides over the Bhadrakalpa i.e fortunate aeon. He always exhibits Dhyani Mudra. He belongs to the lotus family and originated from the seed syllable Hash. He can be recognised through the symbol of the lotus. This buddha has ferried over innumerable sentient beings with his extensive vows and great compassion. Devotees recite very often the prayer to be reborn in the land of Amitabha Buddha in China, Japan, and Tibet too.

Amogh Siddhi Buddha

Amogh Siddhi Buddha is the last among the five Buddhas. He represents all accomplishing Wisdom and purified form of jealousy. When one realises all accomplishing wisdom one can perform all the Buddha Activity without pre-meditation. This happens spontaneously. Amoghsiddhi Buddha is green in colour, represented in the stupa facing to the north. He rides on Garuda symbolising that he can detect the presence of serpent-like delusion from a distance and a serpent with seven hoods and an umbrella is depicted in the background. He exhibits abhayamudra showing that following the bodhisattva path is gained.

The vows, activity and deed of Amogh Siddhi Buddha are not extant in Mahayana Buddhist literature like Ratna Sambhava Buddha. It is however said that cultivators relying on this Buddha’s protection will achieve accomplishments in Buddhist affairs and worldly matters and will perfect the work benefiting the sentient beings.

Amogh Siddhi Buddha alone has a canopy of snakes over his head and sometimes resembles Shakyamuni Buddha with nine-headed Naga King Mucalinda in paintings. According to tantric text, this Buddha is said to be originated from the seed syllable green kham. He is also said to be the embodiment of volition (Skt. Sanskara) and Air element.

Bhaisajyaguru Vaiduryaprbha Tathagata (Medicine Buddha)

Bhaisajyaguru Vaiduryaprbha Tathagata is also called Healing Buddha or Medicine Buddha. He can cure the sickness of birth and death. His body is bright like lapislazuli. He resides in the eastern world of purified lapislazuli and assisted by two bodhisattvas called Suryaprabha and Candraprabha, to transform and teach living beings in that land.

The usual colour Bhaisajyaguru Vaiduryaprbha Tathagata was blue or lapislazuli in colour. But he had also a golden colour. His right hand held a branch of the myrobalan in varadamudra gesture. His left hand is in the lap holding a pindapatra (alms bowl).

The blue or lapislazuli colour of this body symbolises that he takes all the disease and sickness of the suffering beings unto himself. The palm myrobalan signifies the medicine which heals all the sickness of sentient beings.

According to the Bhaisajyaguru Buddha sutra, he made 12 great vows before he attained Buddhahood. The important vows are as follows: to eliminate sickness from all living beings and make them feel easy and happy to attain Buddhahood and to liberate beings from disasters and calamities. It is said that the land of Bhaisajya Buddha is genuinely pure. In that land, the ground is paved with purified lapislazuli. The cities, buildings and palaces are made of seven jewels. In that land the sentient beings do not commit any evil deeds hence there is no lower realm. It can well be compared with Sukhavati Heaven of Buddha Amitabha.

In Tibetan medical tradition Bhaisajya Buddha is said to be the source of all medical treatises. This Buddha is invoked for eliminating disasters and sickness of all varieties.

Amitayus or Buddha Aparimita

Amitayus (Buddha Aparimita) is very popular is bestowing long life upon the devotees. He is red. His two hands are in dhyana mudra and hold an ambrosia vase (Skt. Amrit Kalasha). He usually wears all the ornaments of a different kind peculiar to a Sambhogakaya Buddha. He is never depicted with any consort. He wears a crown and has Ushnisha and Urnakosh in his body.

Buddha Aparimita is invoked or worshipped for lengthening the life span or fast relief from dreadful diseases or mortal danger. In the Nepalese Mahayana tradition, the dharani of Amitayus or Buddha Aparimita is often recited by the devotees in the presence of dying patients. The recitation of this dharani is said to be efficacious when carried out in utter sincerity. It is said that the famous Madhayamika Buddhist philosopher Arya Nagarjuna had escaped his early death after the recitation of this dharani one complete day and night.

Buddha Durgatiparisodhanaraja

Buddha Shakyamuni when he entered into a special type of samadhi called Sarvadurgatiparisodhana i.e. elimination of all evil destinies, is called Buddha Durgatiparisodhanaraja. There are many paintings of this deity in Nepal although this sculpture is very rare.

Buddha Durgatiparisodhanaraja is yellow, exhibits Dharmacakramudra and has one face and two arms only. Buddha Durgatiparisodhanaraja is described in the Durgatisodhana mandala of Nispannayogavail. His dharani is very popular among Nepalese Buddhists and is very often recited in front of a dead body or funeral ceremonies. Durgatiparisodhanaraja can liberate beings from the hell. Devaraja Indra requested Buddha Shakyamuni to liberate deva Vimalamaniprabha who was reborn in Avici Hell. Buddha Shakyamuni delivered the dharani of Durgatiparisodhanaraja out of compassion and he was liberated. 

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Vipassana Meditation – My Journey

First time I heard about Vipassana Meditation in the Kopan monastery when I was taking a November course in November 2017.

November Course at Kopan Monastery

It was One Month Meditation course, based on the teachings of Shakyamuni Buddha. We got Lam Rim book and the course was based on the content of that book. The course was full of learning about Body, mind, and speech; and meditating on Karma-the law of cause and effect, Impermanence, death, guru devotion, rebirth, the Three Jewels: Buddha, Dharma and Sangha, the Four Noble Truths, the nature of our Mind, Conventional and Ultimate Truth.

During the whole month, we have to follow Five Precepts i.e

-to abstain from killing any being

-to abstain from stealing

-to abstain from sexual misconduct

-to abstain from wrong speech

-to abstain from intoxicants

It was also a great place to connect with people having an interest in spirituality, how we can become a better person through reflection and understanding concepts like; Emptiness; Samatha, Equanimity, Bodhicitta. Lama Zopa Rinpoche, the founder and spiritual director of Kopan and the FPMT taught during the last 10 days.

In Kopan, I understand all these concepts on an intellectual level. It was an experiential course and when I was meditating on rebirth, I experienced something at a deep level. I don’t have words to explain that.

Some of my group mates and spiritual mates were talking about Vipassana meditation during our group discussion. I heard the word Vipassana for the first time and got curious. I was able to know from my research, that anyone can learn Vipassana in Kathmandu, Nepal.

Random pic from November Course. These pic are taken at the end of the course.

In 2018 I went to India for my exchange studies. In mid of 2018 after coming back from India, I went to Vipassana for 10 days in Buddhanilkantha after registering in Jyoti Bhawan, Kathmandu.

1st time Vipassana

The first day (The day you enter the compound where the course will be given) is zero-day. That day, my orientation was given by Rupa Jyoti (former assistant finance minister of Nepal during the reign of King Gyanendra Shah) in Jyoti Bhawan.

From orientation day to last day, we have to follow the same five precepts i.e

-to abstain from killing any being

-to abstain from stealing

-to abstain from sexual misconduct

-to abstain from wrong speech

-to abstain from intoxicants

When we entered the compound of Buddhanilkantha, The noble silence needs to be maintained. Noble silence means no talking, no smiling, no glancing, no notes, no gestures or any attempts to make communication in any form. Communication with the assistant guru and server (Volunteers) at a defined time is allowed but it is recommended to keep it as minimum as possible.

I was a very talkative guy who will just open his mouth on a minuscule thing. It was very difficult for me to maintain my silence. But I tried.

On the second day (it’s the first day of the course), the silence was everywhere from the mourning 4 am till 9 pm. I wasn’t a morning guy so every morning a volunteer comes to wake up me (Thanks to him). Someday he was coming two times in the morning to just wake me up. The first day was Ok. I tried meditating and sitting down for a long time. This is the day, They will teach you Ana-Pana meditation. It is a meditation where one has to sit down in meditation posture and observe his/her breadth. No judgement about the breadth, no question about the breadth, only observation.

All I was doing was trying as they were saying in the speaker. Everything was fine. I was listening attentively to the discourse of 7 pm- 8:30 pm by S.N Goenka. The discourse was a summary of the whole day meditation. His lecture was very useful to understand dhamma or dharma.

If you have to define dharma, you can say, the dharma of fire to burn. If it’s not burning, then it’s not fire. The dharma of Ice to be cold, if it’s not cold then it’s not ice.

On the experience level; I wasn’t experiencing any change. I was just trying my mind to focus on breadth. I was just becoming an observer of breadth. Thousand of different thought about the past or future were coming and going and I was just trying to make my mind observe my breath. I was trying only but I was unsuccessful a thousand times due to lots of other thoughts.

The first three days you do Ana-Pana. I was not understanding much about why I am doing what I am doing. On the third day, I was fed up with the routine and talked with the guru about the distractions of thought during meditation. The guru said it’s normal for the first-timer. Don’t worry much. I started going with the flow.

On the fourth day, you get Vipassana and you start doing Vipassana. Vipassana is making your mind observe the sensation (Any kind; it can be vibration, heaviness, lightness, sweaty, basically any kind) happened all over the body. You start from head to toe. You should start in order so that none of the body parts gets left out.

After that interaction, I was just enjoying donated good meal, good sleep, and the silence around. Not taking much tension about distracted meditation.

On the seventh day, I felt like I should leave the centre and I talked to the volunteer who was always coming to my room in the morning two times in 30 minutes to just wake me up. I said, “I want to leave because I am tired of doing this meditation, I can’t go longer. My different thought is distracting me so much that I am not even able to observe my breath for 5 minutes in one-hour sitting”. He said, “it’s OK. Look, you have completed 7 days. 3 days to go. On the 10th days, you are allowed to talk. You just have to stay silent for the coming 2 days.”

I thought, If I leave without completing the course, I will regret the decision later. I just don’t want to have any regrets in my life. I continued. Those two days, I was skipping meditation session by tricking volunteer (I wouldn’t recommend anyone to do that.) Somehow I finished 10 days Vipassana course.

On the 12th day, you have to donate so that other coming students can have a meal and other facilities. The whole organisation run on donation. There is no fee or any charge. Everyone donate according to their financial condition. Some donate their time and become a volunteer to serve others during the course.

I came home on the 12th day. I wasn’t observing much changes in my behaviour. I was practising the meditation in my room. After 1 year, When I was reflecting on my life one day. I realised so many changes in my behaviour, attitude and a deeper level. That year was very productive.

I got interested to go again for 10 days Vipassana course. This time, I and my friend applied for February 2021 in January for Budhanilkantha and the location was full but they recommend me to apply to Kotadada, Lalitpur. It was unknown territory to me but I was excited to visit a new place. We applied and got our seat reserved. We went.

2nd time Vipassana at Koatdada, Lalitpur

All the facilities are great. There are only 8 Sadhak (male student) and 8 Sadhika (female Student). This time, I was a bit serious. I was trying hard to meditate and make my mind focus on breadth for a long time. Sometimes, I was doing the wrong way. Assistant guru Shree Suresh Shakya Ji was calling me for a private meeting. He was asking me about my unusual breathing. He was guiding me the right way. Slowly, Slowly, I learned the right way.

Vipassana is effective way to throw our negative emotion like anger, hatred, lust, fear from inside and stay in equanimity. From my experience, when I get fear, my breath isn’t normal, the sensation in my body is also not normal or it’s completely different.

That fear can be taken out if I just focus my mind on my breath and observe the sensation of my body without doing any reaction. The reaction is the action of body, speech, and mind to overcome any feeling like fear, anger, hatred, abused, or lust. I found that after a few minutes of just observing my breath, my breath becomes normal, the sensation in my body also become normal. That feeling (fear) has thrown out and I am not disturbed/distracted by the same feeling. If I am getting the same feeling again, it is due to other reason.

That experience shows that my feeling and sensation of my body is temporary (impermanent). This is something I felt at my experience level. According to the discourse of S.N. Goenka, If One continue doing Vipassana, One can experience the whole body is made of minute particle which gets created and destroyed in the speed of light. That is emptiness.

I finished the course and came back home. I do Ana-Pana and Vipassana every day.

Benefits of Vipassana in my life

1. Have decreased my stress.

2. I don’t react.

3. Decreased my sleeping quote

Recommend my friends and family to learn Vipassana Meditation.

Random pic. These picture are taken at the end of the course. I have to live like a monk during the course, keeping my need at minimal.

Disclaimer: The author takes full credit and responsibility for the views presented in this article. South Asian Handicraft does not endorse a particular meditation over another.

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Rudraksha

Rudraksha is the seed of a particular tree species. It usually grows at a certain altitude in the mountains – mainly in the Himalayan region. They mostly found in Nepal, Burma, Australia, Thailand, Indonesia or Hawaii.

They also found in some parts of the western ghats in South India, but the best quality comes from a certain altitude in the Himalayas. It is due to the influence of soil, atmosphere, and the environment. Himalayan Rudraksha seeds have very unique vibration. Rudraksha is the medicinal plant seed. Its botanical name is Elaeocarpus Ganitrus. It has great religious significance. It is used in Indian folk remedies and Ayurvedic medicines for curing a wide range of diseases. It has its own Biomedical Implications & Benefits.

Rudraksha Beads has Paramagnetic, Electromagnetic, Dynamic Polarity and Diamagnetic so called the power to change its polarity. Rudraksha also has anti-aging properties based on their electromagnetism. When Rudraksha Beads are used or worn, they make boundary and merge with the Human body at a silent delicate level of sensibility.

In a life-supporting mode, the Rudraksha beads start a beneficial change in the bioelectric system of the Human Body due to its dielectric and magnetic properties.  As a reaction to this change in the electric makeup of our body, positive change also began in our Bio Chemical System.

It is believed and proved that Rudraksha beads have positive electromagnetic and Inductive properties. Whenever worn as mala or used as acupressure over back “vertebra” (where human chakra locates) they send out complementary signals varying for different mukhis to the neuron channels of a brain, examining particular brain chemicals and neurotransmitters thereby giving rise to states of mind as specified in ancient scriptures.

Every human being and other living things on the earth have their own Aura. Aura is the field of energy that surrounds people and other living things. Aura reflects the energy of the spirit in that body, which extends about two to four inches around the body and a light or pastel shade. It contains every color and shade, like the rainbow. It generally extends 2-5 inches around the body. Its color’s patterns and textures show information about mental physical, emotional, spiritual, karmic, environmental states. An Aura is like a thumbprint which is completely individual and expresses who you really are in all your splendors. Here Rudraksha plays a vital role in maintaining balance and recharges the aura of a human body.

Content Creator: Mahasen Pandey

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Southasianhandicraft.com-Congratulations on being selected to Nepal Startup Meet

Nepal Entrepreneurs Society are pleased to notify that we are offering you (southasianhandicraft.com) participation in Nepal Startup Meet.

Nepal Startup Meet is being organized by Nepal Entrepreneurs Society, a subsidiary of Ganesh Man Singh Academy. The Second Nepal Startup Meet is being organized on 25th March 2019 at Alice Receptions, Gairidhara, Kathmandu, Nepal.

About the Nepal Startup Meet: As already mentioned, Second Nepal Startup Meet is organized by Nepal Entrepreneurs Society which is a subsidiary of Ganesh Man Singh Academy. Various renowned business figures, entrepreneurs, political leaders as well as investors will be present as the guest for the event.

About your (southasianhandicraft.com) participation: As your startup has been selected for the Nepal Startup Meet, you have been invited to pitch your idea in front of the guest as well as audience and we feel you need to know more about the program format. Hence, we have organized a briefing session (gathering) on Sunday,  17th March, 2019 at 3:00 pm sharp at Ganesh Man Singh Academy, Bhirkutimandap, Kathmandu, Nepal. It is compulsory for the selected participants to be present on 17th March, 2019 or else you will be disqualified to pitch your Startup at Nepal Startup Meet. The gathering is being organized by Former Minister of Industry Mr. Nabindra Raj Joshi.

The best ideas will be groomed and supported under the project called 10000 Startups initiated by Nepal Entrepreneurs Society.

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Why many gods and goddesses?

There are several gods and goddesses which appeared or created during different ages for specific purposes. They are paid homage, worshipped invoked at appropriate occasions.

Although there are several gods they are not the ultimate reality at all. They direct us to the ultimate reality of oneness. One destination is one and these gods and goddesses are vehicles to take us to the destination. All these deities are identical and manifestation of one. 

According to Hinduism, there are 33 million gods and goddesses. In Buddhism also especially in Mahayana and Vajrayana, there are many gods and goddesses who have various duties and functions. They are also related with several mythologies. 

Why some deities have many arms and heads?

Some deities are shown having many heads and arms. Some deities have several qualities.

The visual problem was solved by making images of deities with several heads and hands. Each hand is holding some objects which symbolise or represent various qualities of that particular deity. Some hands may not have any attribute but the posture of fingers and palms signify the different attitude of the god. For example, fingers when pointing towards ground means god is in charitable form. Fingers pointing upwards are in blessing pose or protection. Gestures symbolise powers.

Presence of many hands also exist. They deviate away from normal. It is mentioned that anything which deviates from normal is super normal.

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Ashtamangala

The eight auspicious symbols (Ashtamangala) stands for good fortune or happiness. The symbols are accepted not only by Buddhists but also by different Hindu sects. These Auspicious symbols are said to represent the celestial offerings presented to Buddha Sakyamuni after he attained enlightenment under Bodhi tree. These symbols reproduced here, are very popular among Nepalese and Tibetans. They can be found not only in most of the monasteries of the Kathmandu valley but also in private homes. They can be painted on walls or fashioned out of wood or metal. Apart from their decorative function, these eight are thought to be auspicious omens of spiritual and material well being. These eight symbols are also drawn in the entrance gate of a monastery or in a Newar private home to welcome a newlywed bride or elders because of their auspicious nature. Newar Buddhist, during wedding ceremonies or other religious occasions, often recite a verse dedicated to all these symbols. They enjoy wide popularity not only in Nepal but also in Tibet, Bhutan, China, and Mongolia.

1. Endless Knot   A pattern of 8, 10, 18 rectangles or squares studded with jewels, said to give off a cool sweet fragrance and five colours of dazzling light. It stands for the possibility of attaining omniscience of Buddhahood by following the path. It is also interpreted as representing the begginingless round of existence. The eternal knot overlaps without a beginning or an end, symbolizing the Buddha’s endless wisdom and compassion. As a secular symbol, it denotes continuity or dependent origination as the underlying reality of existence.

2. Lotus This is one thousand-petalled lotus with pistils of five colours. Just as a lotus grows from the muddy bottom of the lake and remains pure and undefiled by the mud, similarly the Buddha Dharma afflictions were undefiled by them. The lotus, therefore, represents spiritual purity and compassion. It symbolises the stainless actions of body, speech, and mind which lead to happiness and enlightenment. The lotus is a favourite emblem of Bodhisattva Avalokitesvara or padmapani. When the Buddha was born, he took seven steps and immediately lotus flower sprang up underneath his feet. According to Swayambhu Purana, the Adi Buddha manifested himself in the form of a flame rising from a lotus. In the Buddhist tradition, it represents the non-abiding nirvana (Skt. Apratistha Nirvana) of Buddha and Bodhisattvas. Although the lotus comes from a muddy lake, it still unstained by the mud of the lake. Similarly, Buddha and Bodhisattvas are born in this world and yet are not defiled by the delusions of cyclic existence. In Hindu tradition, the Padma symbolizes creation; for example, this is why Brahma sits on a lotus throne.

3. Banner A flag or banner made of cloth woven by heavenly fairies or deities, studded with jewels having the fragrance of a sweet smell such as incense. Just like the banner flatters in the sky, so too does the Buddha doctrine stand out prominently and unchallenged in the world. The banner of victory, which is planted on the summit of mt. Meru at the centre of the universe proclaims the victory of dharma over the forces of ignorance.

4. Vase (skt: Kalash; Tib: bum pa) A vase or jar of gold studded with precious jewels with fivefold divine light. Just as the vase is the container of ambrosial nectar, which gives immortality to one who drinks it, in the same way, one who experiences the teaching of buddha achieves the immortal state of nirvana. In other words, the vase pours forth an endless rain of long life, health and prosperity available to all beings who sincerely follow the dharma.

5. fly-whisk (Skt. Camara) This is a chowrie or the bushy tail of a yak (Camara), waved like a fan over the head of a kind of a Buddha; It has a golden handle bedecked with precious jewels and drives away disease when fanned over the patient. Just like a fan cools the weary traveller, so too does the Buddha’s teaching bring the deluded traveller out of his cyclic existence. Instead of a fly whisk, the dharma -wheel (Skt. Dharmacakra; tib: Chokyi Khorlo) is used in Tibetan Buddhist tradition.

6. Pair of Fishes (Skt. Matsyayugma; Tib: ser nya) A pair of golden coloured fishes having miraculous powers symbolizing the unity of wisdom and compassion. The pair also represents the release from the ocean of samsara. Just as a fish is not bothered by the turbulence of water when they swim through the deepest oceans, so too is it possible for spiritual seekers to follow the path without being distracted or impeded by the vicissitudes of life. The Buddha’s teachings constitute a pure and defile Mahamudra, the unity of wisdom and compassion.

7. Umbrella (Skt. Chatra; Tib: Rinchen dug) Just as an umbrella tames the heat of the sun, similarly, beneath the umbrella of the Buddha’s doctrine one finds the peace and happiness of Nirvana, devoid of disease, grief and any kind of suffering. The umbrella also represents the symbol of royalty which protects one from evil influences.

8. Conch (Skt: Sankha; Tib: dung gye kyil) Just as one note of the conch shell awakens one from sleep, similarly, the sound of Buddha’s Dharma awakens people from the deep sleep of ignorance.

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Guru, Buddha, Bodhisattvas, Istadevata, Dakinis, Dharmapalas & Dikpalas

Gurus In vajrayana Buddhism, Guru are of paramount importance. In fact, it is due to Gurus starting from the time of Buddha Shakyamuni right upto present time, that the entire lineage of dharma teachings being preserved and practised. In theravada tradtion shakyamuni Buddha is also called Shasta I.e Guru of all devas and Men. But in the Vajrayana tradition, Gurus like Padmasambhava, Tilopa, Naropa, Marpa, Milarepa, Tsong Khapa, Virupa and Many others are also considered to be the representatives of the enlightenment which Buddha Shakyamuni realized. Later on in Vajrayana tradition also the images of the gurus were used to visualize to actualize the mind of Buddha. Some gurus are also considered to be the emanated bodies I.e reincarnated Nirmanakaya of some Buddha and Bodhisattva like Amitabha, Manjushree, or Avalokiteshvara.

Buddha In Vajrayana tradition, all the Buddhas are called gurus. However especially five transcendental Buddhas (skt. Pancabuddha) who represents the essence of five primordial defilements such as lust, hatred, delusion, pride, and jealosy are mainly dealt here. When one realizes the essence of these five delusions one achieves five wisdom, Essence of lust is symbolized by Buddha Amitabha and is known as discriminating Buddhas. Essence of delusion (skt. Moha) is symbolized by Buddha Vairocana and is known as all pervasive wisdom. Essence of anger is symbolized by buddha Akshobhaya and is called Mirror like wisdom. Essence of pride is symbolized by Buddha Amoghsiddhi and is known as all accomplishing wisdom. Thus primordial purity of these five defilements which obscure our mind is represented by pancabuddha.

These five Buddhas are not the subdivision of Buddha Shakyamuni nor do they have consorts and children of their own as some Buddhist scholars understand. These forms of Pancabuddha are in fact the metaphorical ways of expression of non-dual wisdom and skill in means. As previously mentioned they are sambhogakaya Buddhas and can perform ceaseless activity for the benefit of all sentient beings.

Bodhisattvas In Mahayana Buddhist tradition Bodhisattvas are said to be of two kinds. One is Adi- Karmika Bodhisattvas who is beginner, who has not realized perfect enlightenment and still a learner. Firstly he or she develops enlightenment thought for the benefits of sentient beings and wishes for perfect enlightenment. Secondly there is a Bodhisattva who realizes emptiness face to face and attains the first Bodhisattva level. He is gradually progresses till the tenth Bodhisattva level through the practice of six perfection and Mahamudra.

Some of then even after attaining the level if Buddhahood, yet emanate forms and act like Bodhisattvas. As for example, Buddha like Avalokiteshvara, Manjushree, Vajrapani and some other high ranking Bodhisattvas emanate numerous forms to tame the sentient beings in the manner of beginner Bodhisattvas. Shakyamuni Buddha himself took three incalculable aeons to complete his career as Bodhisattva. Those who have attained first level up to the tenth level of Bodhisattva have enormous power to benefit others.

Eight high ranking bodhisattvas who are no less than Shakyamuni Buddha himself in wisdom, compassion, and powers, have been dealt with in the subsequent chapters. It is to be noted that Bodhisattvas can be a male or female. All female divinities of genre Tara and protrectress deities are Bodhisattvas who work for the benefit of sentient beings as male counterparts do.

Istadevata (Yida, Deities) In vajrayana Buddhist tradition Istadevata (Yidam) is called mind bound deities. Because the nature of these deities is the same as the nature of mind. The practitioners in Vajrayana Buddhism visualize Istadevatas such as Hevajra, Cakrasamvara, Kalacakra and others during developing stages of meditation (Skt. Utpattikrama) as their Samatha and Vipassana practice. They are originated from the seed syllables which appear from non-dual state of mind, free of thought constructs or state of emptiness. They are not mere imaginations. They are the visualized forms of enlightened minds. They are all Sambhogakaya Buddha forms emanated from a true mind. These deities have however, nonreal existence as such. But they are the emanated forms of enlightened mind.

Practitioners who have affinity to these deities in one form or the other can develop their realization very quickly with these practices since these deities represent emotional inclination of the practitioners. Some practitioner like to have Avalokiteshvara the other may opt for Arya Tara. Some practitioner aggressive nature rather prefer wrathful deities to meditate or to identifies with. In all the Tantric Buddhist tradition these deities are visualized clearly with different colours, forms, faces, hands with different ornaments.

Dakinis In tantric Buddhist tradition the practitioner takes refuge in Triple Gems which referred as the outer refuge. The objects of the inner refuge are said to be Gurus, Istadevas and Dakinis. Dakinis are obviously representatives of Sangha in the inner refuge. They are peaceful as well as wrathful. They wear bone ornaments. Some are in dancing posture. Some are even nude. These dakinis generally travel through empty space hence also called sky goers. They help the practitioners by eliminating obstacles and by guiding to realisation of the path to enlightenment. They are able to grant eight powers (skt. Astasiddhi) to all devoted practitioners. Some Dakini are animal faced like Simhavaktra (Lion-faced), Vajravarahi (sow-faced), Sardulamukha (tiger-faced) and many others. Vajrayogini is said to be Sarva-Buddha Dakini who confers Buddhahood to the practitioners. These Buddha Dakinis are said to be the representatives of wisdom or Prajnaparamita.

Dharmapalas (Protectors of Doctrine) As the name suggests Dharmapalas are the divinities who help to protect the Buddha dharma from degeneration an they also act as defenders of Buddha’s doctrines. They are in general wrathful in appearance to terrify the sinners. In Nepal, Mahakala is considered to be the great wrathful Dharmapala whose image is installed in most of the Buddhist viharas and temples.

Actually, all divinities of direction starting from Yamantaka are Dharmapalas. These protector deities are also called lord of Knowledge (sky. Vidyadhara) indicating their status of high Bodhisattva level.

Dikpalas (The Deities of Direction) Dikpalas or Lokpalas are the deities who correspond to deities found in Hindu tantric tradition. All the eight mother goddesses starting from Camunda, Brahmayani, Kaumari, Indrayani, Varahi, etc. are considered as protectress of the dharma in Buddhist tradition whereas in Hindu tradition whereas in Hindu tradition they are ultimate principle to be actualized.

In Buddhist tradition the deities of direction include deities like Yama, Varuna, Indra, Vayu, Agni and others who have taken the oath to protect the practitioners and sasana of the Buddha’s Doctrines. In Gunakarandavyuha sutra it is even said that Bodhisattva Avalokiteshvara emanated these Lokpalas to defend the Buddha sasana.

Vajrayana Buddhism incorporates almost all the hindu deities as protectors of the dharma to eliminate obstacles on the path to enlightenment. The involvement of Hindu deities is not only limited to Vajrayana tradition but also in Theravada tradition in Sri Lanka where they use Indra the king of Devas as protector of Dharma.

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Buddhism and It's Teachings

Lord Buddha appeared in this world with the sole purpose of benefiting all the sentient beings of triple realm. His appearance in this world is a very rare phenomena and is the outcome of the collective merits if his disciples and beings who are to be trained under him. Buddha Shakyamuni revealed many different means to attain enlightenment out of great compassion to win liberation from cycle of birth and death. Buddha Shakyamuni set forth three wheels of law to suit varying degrees of intelligence and receptivity. 

At a place called Mrigadavana (Deer Park) near Varanasi, Shakyamuni Buddha turned the first wheel of Law which constituted the doctrines of four Nobel truths and Eight-fold paths and It is designated as sravakayana. 

At a place called Gridha-Kuta hill (Vulture peak) near rajgir, Buddha turned the second wheel of law which constituted the doctrines of Emptiness and selflessness of the person and the phenomena. These doctrines are vividly preserved in prajnaparamita literature Vaipulya sutras. These approach was later known as Mahayana or the path of Bodhisattva. 

At Vaisali, on the other hand, Buddha turned the third wheel which constituted the doctrines of Buddha nature as described in Tathagatagarbhasutra, Mahaparinirvanasutra and Dharanisvaraja Sutra. 

At various places such as Dhanyakataka, Sriparvat, Kamakhya, Sirihatta, Purnagiri, Odiyana, etc. Buddha revealed the path of Mantra to his highly gifted disciples as shorter path to attain enlightenment. This approach was termed as Vajrayana which integrates all three vehicles. 

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Karma and Its effect

The main teachings of the Buddha constitute the law of cause and effect. Although all the beings in samsara seek joy and shun suffering they are ignorant of the cause of happiness or sorrow. In fact, the happiness and suffering of the sentient beings are the results of their own virtuous or non-virtuous action. 

Guru Suvarnadvipa of Indonesia once told atisha Dipankara, “Until you attain freedom from the delusion of ego-grasping, follow the law of cause and effect.”

With the purpose of creating fear in the minds of people from indulging in non-virtuous acts and understanding the essence of defilements, various wrathful images are being manifested by the enlightened beings specially in Vajrayana tradition. 

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Manjushree and His forms

Manjushri is one of the Bodhisattva. He has several forms. Out of which important are following:

1. Manjushree Namsanigiti 2. Manjuvajra 3. Vagisvara Manjushri or Dharamdhatu Vagishvara 4. Arpacana Manjushri 5. Manjughosa Manjushri is Bodhisattva. Manjushri means “Gentle Glory” in Sanskrit. Scholars have identified Manjushri as the oldest and most significant bodhisattva in Mahayana Literature. Manjushri is depicted as a male bodhisattva wielding a flaming sword in his right hand, representing the realisation of transcendent wisdom which cuts down ignorance and duality. He is one of the four great Bodhisattvas of Chinese Buddhism. The Manjushri mantra is “ Om arapacana dhih”. According to Swambhunatha Purana, the Kathmandu valley was once a lake. It was Manjushri who came on a pilgrimage from Wutaishan (Five peaked mountain, China). He saw a lotus flower in the centre of the lake, which emitted brilliant radiance. He cut a gorge at Chhovar. The lake drained. The place where the lotus settled became the great Swambhunatha stupa and then the valley became habitable.

Manjushree embodies wisdom aspect of an enlightened mind. This is the ability to see into the true nature of reality of the persons and the phenomena. Manjushree has the ability to discriminate correct view of reality as it is. In order to benefit the sentient beings he too, manifests in different forms. In this form of Manjushree he is single faced symbolising his wisdom as non-dual. He holds the flaming sword in his right hand to symbolise to cut off the root of the delusion which is the cause of suffering, the ignorance, and of self grasping. He holds the scriptural text entitled ‘ Perfection of wisdom’ which cuts off all the delusions. He sits in the Vajraparyanka attitude. He is always accompanied by four companions with few exceptions.

He is invoked especially for increasing the intelligence by reciting his mantra viz: Om A RA PA CA NA DHIH many times.

In Mahayana Buddhist tradition he is regarded as having supreme wisdom among Bodhisattvas. He is also called price of Dharma because of his eloquent wisdom.

You can get Pendent having manjushree on top and aparmita inside here.

Originally published at https://www.southasianhandicraft.com.

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Why are Handicrafts expensive?

It's true that Arts and Crafts  are very expensive.

Reasons are: The items are made by hands from very skilled craftsman and artisans. It take huge effort and time to make one Handicraft like statue, Decorative item, crystal item.

The Tibetan and Nepali or Newari Handicraft are top notch. The price include everything like shipping and delivery to your doorstep with insurance.

Originally published at https://www.southasianhandicraft.com.

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Why and How image Worship?

Hindu worship is not congregational in other religion. However, some sects emphasise devotion or bhakti. A devotee may visit a temple at any time or on auspicious time and day and pray god or summon the attention of deities in his or own place. A devotee may be present at fixed ceremonies. He may also employ a priest to carry on a ritual for him.

Worship varies in different sects, size of the sect, size of temple, etc. Domestic worship varies in accordance with the needs of the individuals. A rich household may have services of full time priest. A busy devotee may himself prays in morning or evening. He also visit temple occasionally or on important festivals. Religious observances continue in a temple occasionally or on important festivals.

Religious observances continue in a temple throughout the day. Deity is waked up in the morning, bathed fed and put at the rest in night When devotees enter a temple they ring bell which is suspended on the entrance. This is done to enable the devotee to make the mind go inward and get concentrated. It is also for indicating that devotee is in front of deity on the temple. Lamps are also shown to the deity which points out the devotees respect to the deity. Incenses are also lighted to indicate that god is all pervasive. Incense also gives a fragrance and is also burned to indicate that ego should melt out. Flowers are also offered to the deity as a token of great respect. Devotee also offer rice, sweets and fruits to the deity.

These are then distributed among members and friends of the households. This is called prasad or consecrated stuff. Priest of the temple put a mark of red or yellow on the forehead between eyes, a point to mark “ajna chakra” where third eye or spiritual eyes are located. Circumambulation or parikarma is done i.e going around in clockwise directions.

In Nepal, it is compulsory to circumambulate clockwise as going the anti clockwise is supposed to be inauspicious.

Originally published at https://www.southasianhandicraft.com.