There are two Machindranath deities in Nepal:
- Seto (White) Machindranath is located in Jan Bahal, Kathmandu.
- Rato (Red) Machindranath is located in Bungamati, Lalitpur.
The Newars refer to Rato Machindranath as “Bunga Dya” (God of Bungamati).
Myth about Rato Machindranath
According to the myth, the Kathmandu Valley suffered drought and famine for 12 years. The then king and his subjects were unaware of the cause. With the help of a saint, they learned that Lord Gorakhnath, angered by the Nags, had detained them and withheld the rains. To appease Gorakhnath, the people exerted all their energy to pull the chariot of Machindranath, Gorakhnath’s father. The Nags were set free, and rain finally fell. Since then, the people of Nepal have celebrated a festival in honour of Rato Machindranath, which lasts about six months (December to June).
Myth about Seto Machindranath
Inscriptions in the courtyard of Janabahal indicate that Seto Machindranath is ancient. The deity was possibly from the Hamhal monastery in Ranipokhari and later moved to Kel Tol. According to legend, the area was once a separate country called Jamadesh, ruled by King Yakshya Malla. The divine power of Swayambhunath ensured that the deceased from Kantipuri went to heaven. Yamaraj, the god of death, noticed this and visited Kantipuri. On his return, King Yakshya Malla captured Yamaraj and demanded immortality. Unable to grant this, Yamaraj prayed to Arya Avalokiteshvara, who appeared and instructed that a temple be built where the Kalmati and Bagmati rivers meet. A Ratha Yatra should be organized annually, starting from Chaitra Sukla Astami, so that god could bless those unable to visit the temple.
Paying Tribute to Rato Machindranath
When the chariot procession begins, thousands gather to observe and worship. On the first day, the chariot is pulled towards Ganabahal, on the second day to Sundhara, and on the third day to Lagankhel, where it rests for two to three days. Worshippers come every night and morning to the resting place of the chariot. At Lagankhel, a coconut is dropped from the top of the chariot, and it is believed that catching it fulfills one’s wishes. The coconut is then offered back to the chariot with a donation.
After reaching Thali, only women pull the chariot the following morning. Traditional Newari bands and the Nepal Government’s Sarduljung battalion play music during the Jatra. King Siddhi Narshing Malla’s sword is displayed in a parasol. The chariot remains at Thahiti Tole for a few days. Prophets forecast an auspicious day for the Bhoto Jatra, where the lord’s vest (Bhoto) is displayed. Thousands, including government officials, gathered to witness this event, believed to bring good luck.
After the festival, the chariot is dismantled, and the deity is taken to Bungamati, where it resides for six months before the next procession begins. Every twelve years, the chariot is dismantled in Bungamati instead of Pulchowk.
Paying Tribute to Seto Machindranath
Southwest of Asan Tole, this important temple attracts both Buddhists and Hindus. Buddhists regard Seto Machindranath as a form of Avalokiteshvara, while Hindus see him as a rain-bringing incarnation of Shiva. Restored in the 17th century, the temple features an entrance marked by a small Buddha figure on a high stone pillar flanked by two metal lions.
The courtyard contains numerous small shrines, chaityas, and statues, including a European-looking female figure surrounded by candles. Two graceful bronze figures of the Taras sit atop tall pillars. Visitors can buy grain to feed pigeons and boost their karma.
Inside the temple, the white-faced image of the god, covered in flowers, is taken out during the Seto Machindranath festival in March/April and paraded around the city in a chariot. The procession path circles the central building. The courtyard features stores selling incense sticks, flowers, and grains for offerings.
The festival said to have been started by King Pratap Malla, begins with priests taking the deity Padmapani Avalokiteshvara out for a procession to Jamal beside Ranipokhari, where a large wheeled chariot awaits. The procession, led by two leaders from Thane and Kwane, involves various castes playing musical instruments and dancing.
On the first day, the procession covers Jamal, Ratnapark, Bhotahity, and Ason. On the second day, it moves from Ason to Balkumari, Kel Tol, Indra Chowk, and Makhan, and rests at Hanuman Dhoka. The living goddess Kumari also pays a visit. On the final day, the procession travels through Hanuman Dhoka, Maru, Chikan Mangal, Jaisidewal, Jya Baha, and finally reaches Lagan Tol. After circling a special tree three times, the procession concludes.
The festival must end before the full moon day of the month. After a special puja, the deity is returned to the temple. The procession highlights the socio-cultural significance of religious sites, squares, and streets, as it moves through the dense city and stops at important chowks or Durbar squares where locals perform religious activities.
