Our Local Temple at Chandeshwari, from 'Nepal Back in Time'

Personal Note:  For a long time, I could not bear to write about my experiences as a child in Nepal.  The emotional and spiritual wounds remained raw and deep.  Now, however, I feel it is time to revisit that very significant period of my life and glean all that was good from it before it is too late.

Dedicated to Kaji Lal Shrestha and his family in Chandeshwari

As a child, I lived in a compound on a maidan (artificial mound) that had been constructed almost at the halfway point between the village of Banepa and the village of Chandeswari.  Banepa lay on the paved road that went from Kathmandu all the way to the Tibetan border and had been built by the Chinese.  Chandeswari, on the other hand, was a little less accessible, as the road was nothing more than a path.

My aunt and uncle had little interest in the native religions or legends but I made friends quickly with the village girls and participated in their puja rituals as often as possible.  Puja consisted of taking a platter filled with different rraditional offerings to the local temple in the morning, being blessed with sacred red paste or powder (tika) and then returning home.  All the young girls I knew performed puja.  I daresay my aunt and uncle would have been horrified had they known that I worshipped at the temple of Chandeswari with my friends.

I remember some of the offerings that were placed on the large round tal that was taken to the temple in the morning.  String incense was one of the items and it was placed in a small brass cup with a stand.  Another offering might be the head of a rooster.  Fresh flowers as well as the crushed rice known as chura in our village might be included as well.  The tika was the red paste that would be placed on the forehead of the person who brought the offering to the temple.

I hate to admit it but in my day, the temple was very dirty and very dark always.  We often did not wear shoes and I can remember quite vividly the feeling of flies, sticky old blood and bones from old sacrifices beneath my bare feet.  The inside of the temple hummed with feeding flies.  During the sacrifices, goat heads were piled high about the temple precinct.

The atmosphere was charged with power and magic.  Whenever I entered that dim, cool building, I shivered slightly and experienced a frisson of fear.   When I look at newer photographs of the temple, there is less power although I still see old bones from sacrifices scattered on the ground.

When I first went to Nepal, the smells and sights were overwhelming, but one soon became accustomed to it and indeed, I felt that the more I lived like one of the Nepalese, the better I would feel about life there.

I realise as well that in the West, our culture is extremely antiseptic and that destroys the fabric of reality upon which spiritual power traditionally was and is built.  Life and Death are very real and the flies that feast upon the blood as well as the maggots that eat the rotting flesh are part of the Great Goddess who oversees Death and Rebirth.  Kali or Durga or Chandeshwori as she is named in Napal is a terrifying Goddess in some of her aspects, with tongue extended to lap up fresh blood with an insatiable thirst.  At the same time, as any one who has studied any sort of mythology knows, there can be no Rebirth without Death.  Death is the Mother of Rebirth and the old and exhausted must be swept away in order to provide room for new life.

As an adult, I know far more about the Goddess Chandeswari than I did as a child.  She was a terrifying figure with eight arms, all brandishing weapons and other items of power.  It was she who, in the form of Durga (Chandeswari in Nepal) slew one of the most powerful of demons.  The tale varies from place to place.  I will recount the classical version of the tale after giving the local Nepalese version:

Now to recount the local legend of Chandeshwari in Nepal.

You may not realise how important the village of Chandeshwari is if you visit it without knowing of its history but it was here that the powers of Light defeated the evil Demon Chand.

Long, long ago, almost within reach of the dawn of Time, a great and powerful demon named Chanda set his will against the Gods and laid waste to the earth.  The gods engaged in battle against him and were defeated.  Indeed, they were cast out of Heaven itself in defeat and were forced to live in the forests near Banepa in a valley near a river with a trail that lead to the very heart of the Himals and to the greatest mountain of all, later to be known as Everest.  The river was the Punya Mata River and even in those days, there were a few houses near the river where people were born, lived and died to be burned on the ghats by the waters.

It was due to the fact that the God Shiva had granted a boon to the demon that their defeat had been certain for the demon could not be defeated either by any God or any man.

The Demon, in the way of most demons, delighted in mischief and destruction.  He laid waste to the land on the shores of the Punya Mata, even fouling the pure waters of the River.  The poor people who lived there became desperate as their goats, buffalo and chickens were slaughtered, disappearing into the maw of the Demon, whose appetite was unsatiable.  He roared with laughter to see their anguish  and the awful sound kept the people awake at night, while their bellies rumbled and they grew weaker and weaker.

There always have been brave warriors in Nepal and the young men of the warrior caste armed themselves and sallied forth to fight against Chandra.  Like chaff from beaten rice, after tearing them to pieces, he scattered their bodies to the four winds and the women wailed and mourned.

Both the people and the gods living in the forest despaired of their power to save their land.  Only the greatest of the Gods could hope to solve the terrible problem that faced the world.

The gods living in the forests sent the Garuda as their messenger to Vishnu and Shiva and narrated their tale of woe.  As they did so, an immense mass of light emanated from the mouth of Vishnu, joined by similar outpourings of light from the enraged faces of the other gods.  This transformed into a woman, to whom all the gods transferred their own power.  Adishakti re-manifested as Durga in order to be able to slay Mahishasura, known as the demon Chand.

The Goddess both beautiful and terrible in her power was given a Lion to ride by Lord Himalaya, the God of the Great Mountains at the very top of the world above the valley where Banepa lay.  She returned with the gods to the forest of Banepa and rode out to the field of battle to face the Demon.

All the gods bestowed their gifts upon Durga and she rode the Lion armed with celestial weapons, bedecked with divine ornaments.

The entire army of Mahishasura attacked her together but she slew them all easily.  Their enraged leader, Chand himself then attacked her in the guise of a buffalo but she bound the beast with ropes.  The buffalo then transformed itself into a Lion and leapt upon the goddess, but Durga beheaded it with her sword. At this point, Mahishasura became a swordsman but Durga pinned him down with a torrent of arrows. The demon next assumed the form of an Elephant and restrained Durga's Lion, rendering it helpless. Durga cut off the trunk of the Elephant, thus freeing her Lion.  The demon transformed himself again into a Buffalo to charge at the Goddess.

Infuriated by his slippery nature and by his ability to transform again and again, Durga began to drink the potent rakshi made from rice, becoming wholly intoxicated.   In another version of the tale, it was the sacred Soma, the drink of the gods, for which she possesses an insatiable thirst, that she imbibed.   Filled with the glory of her own power and beauty, she began to laugh at him, hurling mountains at the demon and promising him that she would emerge from the battle victorious to bear his head to the gods in victory.  She then leapt across the battlefield and placed her foot upon the neck of the demon to prevent him from changing form again.  She then pierced him with her holy trident, beheading him at last and thus killing him.

At the site of the fierce battle on the big rocks along the river, visitors still can behold some of the marks of the conflict.  When he was killed, a lingam emerged from his belly and this has been worshipped ever since at the site.  The temple that stands at Chandeshwari today may have been built in the 17th century, but the sacred lingam and worship of the Great Goddess has been there since the dawn of time when the people of Nepal and the Gods were liberated from the awful might of the Demon.

'Devi Durga' is known as the Goddess of eternal power. Durga puja is an age-old festival and is celebrated with great fanfare all over the country. Goddess Durga is the vanquisher of all evil. Every year, Durga Puja is celebrated throughout the country and devotees pray to the Goddess and seek her blessings and protection.


The origins of Durga is told in different ways.  According to the Shiva Purana, Lord Shiva invoked the primordial energy from his left side to create Durga.  Together, they made an eternal home, Shivaloka or Kashi.  After that, they created Vishnu and Brahma.

The tale really begins with the asura named Rambha, father of Mahishasura.  Rambha evidently had offended the gods but performed his penance to Lord Agni.  Agni, who is the personification of one of the most primal powers, Fire itself, was pleased with the penance and granted the asura a boon to the effect that he would have a son who could not be killed by any god, man or animal.  Agni granted him the boon.

Rambha fell in love with a water buffalo named Mahishi who actually was a princess named Shyamala who had been transformed into an animal as a result of a curse.  The water buffalo evidently was pleased with his advances and together, they had a son named Mahishasura.   As the mother was a shapeshifter in a sense, Mahishasura was born with the power to transform himself into an animal, a very useful weapon as it proved.

His father told him of the boon granted by Agni but advised his son to visit Lord Brahma to have the powers ratified as it were.  Mashishasura dutifully followed his father's advice.  Lord Brahma, with some misgivings was forced to honour the provisions of the promise made by Agni and Mahishasura grew into adulthood knowing he never could be killed by a god, a man or any beast.

Mahishasura, as is often the case with demons, had little sense of responsibility towards others and unleashed a reign of terror upon the earth.  When the gods attempted to intervene, Mahishasura defeated them and succeeded in banishing them from heaven itself.  The vanquished gods went to Brahma, Vishnu and Shiva and narrated their tale of woe.  As they did so, an immense mass of light emanated from the mouth of Vishnu, joined by similar outpourings of light from the enraged faces of the other gods.  This transformed into a woman, to whom all the gods transferred their own power.  Adishakti re-manifested as Durga in order to be able to slay Mahishasure.  Armed with the celestial weapons of the gods and bedecked with divine ornaments, Durga rode onto the field of battle and challenged the demons.  The entire army of Mahishasura attacked her together but she slew them all easily.  Their enraged leader, Mashishasura himself, then attacked her in the guise of a buffalo but she bound the beast with ropes.  The buffalo then transformed itself into a Lion and leapt upon the goddess, but Durga beheaded it with her sword. At this point, Mahishasura became a swordsman but Durga pinned him down with a torrent of arrows. The demon next assumed the form of an Elephant and restrained Durga's Lion, rendering it helpless. Durga cut off the trunk of the Elephant, thus freeing her Lion.  The demon transformed himself again into a Buffalo to charge at the Goddess.  Sipping from a cup of wine to fortify herself, Durga flung her trident at the beast, beheading the demon and thus killing him.

Durga Puja is one of the most important Hindu festivals.  It honours the supreme Goddess Durga and is celebrated throughout India and Nepal.  It  is celebrated in different ways according to local customs and cultures, however.  Even the rituals performed during the Puja vary enormously.

The Puja commences on the day of the new moon during Navaratri.  The idols of Durga Maa are adorned with jewels and silk saris.  In some cultures, idols of Ganesha, Karthikeva and Shiva are decorated and consecrated beside the Goddess.

In another legend, Durga was created in order to destroy the invincible demon Mahishasura.  The unified powers of all the gods created a mass of fire and light from which a magnificent Goddess emerged.  By the light of Lord Shive, her face was created.  Lord Vishnu bestowed upon her his arms and Lord Brahma provided her legs.  She was blessed with all the powers of the gods and the Devi bestowed her powerful weapons upon her.  She was bedecked with priceless jewels, a silk sari and many garlands.  Maa Durga was given a Lion as her form of transport by Lord Himalaya, the God of the Mountains.  She then came to be known as Mahadevi, the Goddess Durga.

It was necessary to create a Goddess in order to slay the demon Mahishasura because of a boon granted by Brahma to the effect that the demon never could be destroyed either by a god or by a man. By creating the Mahadevi, neither god nor human, the gods made a saviour for the whole world.  On her fierce Lion, Goddess Durga rode towards the lair of Mahishasura.  After a fierce battle in the course of which the demon transformed himself again and again from Buffalo to Lion to Elephant and the form of a warrior, the Goddess managed to slay him.  Mahadevi thus became known as Mahishasura Mardhini, the slayer of Mahisshasura.


A Tourist's Photographs of the Temple and Villages

A rather fine and detailed description of the temple at Chandeshwari follows:

Originally Chandhonubik Bhagvati.  Balsakh-Purnima.  After this, the location became known as Chandeshwari, the site where the demon Chand was slain.  As an offering of thanks, the temple was dedicated to her and every year a festival is held on Baisakh-Purnima in memory of this event.  On that day,  a chariot procession with the implements from the Chandeshwari sanctum proceeds along the pathway between Banepa and Chandeshwari.    Chandeshwari is approached from Banepa along a stone paved pathway that runs roughly North-East through farmland and rice fields.  There is a fine view of the whole monument zone from a considerable distance.  The site is located on the right bank of a steeply sloping gorge and the opposite bank is well wooded.  A stream, cascading down the gorge forms small pools between the rocks at the foot of the temple precinct.

Below the temple are three ghats, a spring and various small sanctuaries including one dedicated to Hanuman.  From these loosely connected but sensitively placed buildings and sculptures there are fine views upwards towards the temple area which is accessible through a small gate at the top of a steeply ascending path.

The main entrance, guarded by lions,  is at the end of the paved path which proceeds from the southwest through the little hamlet of Chandeshwari.  In front of the gate is an open area with a path on the left side, a recently restored pond and several other features which mark it as a zone of divine protection.  There are a number of buildings located on either side of the pathway.  They are mostly settled on the nothern side, however.  The main structure of interest may be the Chandeshwari sanctum which is important because it houses the ceremonial implements used during the annual procession of the Chandshwari divinity to nearly Banepa and back.  This god house has recently been preserved against further dilapidation by the local people from Banepa and Chadeshwari.  The temple precinct property is an irregular rectangle which is enclosed on all sides.  Adjoining it on the west is a walled garden that stretches down the hill towards the ghats.  The north and east boundaries are formed by a brick building which was recently completed with open rooms on the ground floor serving as a pathi-some of which are used for meetings and pujas- and with open terraces on the upper floor.  From the northeast corner of the courtyard there is access to this roof terrace and the path from here leads to the stream down the hill.  In the southeast corner is a rather dilapidated two-story house made of brick.  A ruined brick wall completes the enclosure on the southern side.

Within the temple precinct, in front of the main entrance, a brick building dedicated to Chandeswari Mahadev was erected in the 18th A.D.  This temple which houses the image of Chandeshwari and Shiva - the master of the slayer of Chand- can be recognised by the image of Shiva's vehicle, Nand, the bull, who faces the entrance.  A wooden niche over the entrance contains the image of Nriteshwar and inside the temple a Shiva linga is worshipped daily.

The Chandeshwari temple itself stands further to the South of the bri

ck paved courtyard.  It is a three-tiered temple with a lion and a peacock on a column in front of the main entrance.  The toran over the doorway is richly carved and contains several gilded sculptures.  On each side of the entrance there is a small niche that  houses a protective divinity.

All the walls on the ground floor were covered in the early '80s with white glazed tiles.and circling the temple except for the southern side and part of the eastern side are rows of votive oil lamps set on a wooden frame at about 90 cm above plinth level.  On the western wall is a multi-coloured fresco of Bhairab which is repainted each year for the festival.  Within the sanctum of the temple is a free-standing image of the goddess Parvati wearing rich silver ornaments.  On the other remaining walls several other clay statues are also worshipped.

Most of the windows are finely carved and contain carved heads of different divinities.  The carved struts are of a special quality and represent the images of the ashtamarikas and the ashtabhairabs.  The two lower roofs are covered with the original roof tiles , while the upper roof is probably gilded cooper with bells hanging from the eaves.  This roof is capped with a gilded gujur.