Essay on Dashain Festival For Kids & Students Of School & College


Essay on Dashain Festival For Kids & Students Of School & College

Essay on Dashain Festival :- Dashain is the biggest festival in Nepal, along with Tihar (festival). Dashain is celebrated by Buddhists, Hindus and Kirats of Nepal, as well as by the Nepalese-speaking Gorkha Indians of Darjeeling Hills, Sikkim, Assam and other northeastern states of India and other Bhutan Lhotshampa and Burmese Gurkhas of Myanmar.

It is the longest and most auspicious festival on the annual calendar of Bikram Sambat and Nepal Sambat, which is celebrated by Nepalese in the country and around the world.

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It is the most anticipated festival in Nepal, Bhutan, Burma and the hills of northern India. People from all over the world, as well as from different parts of the country, return to celebrate this festival together with their families.

All government agencies, educational institutions and private companies will be closed during the ten-day festival. Dashain falls in September or October, beginning with the Shukla Paksha (14-day lunar glow) of the month Ashwin and ending in Purnima, the full moon.

Among the fifteen days in which it is celebrated, the most important days are the first, the seventh, the eighth, the ninth, the tenth and the fifteenth.

In the Neva of the Kathmandu valley in Nepal, Dashain, traditionally known as Mohani (Newar: मोह्मोह), is celebrated as the most important festival of the Nepalese calendar year Sambat.

The Hindu and Newarene are celebrated with slight differences and interpretations, with Navaratri (Nepal Bhasa: नवरानवर्त), which leads to the tenth day called “Dashami” every nine days, which has a special meaning. Goddess Durga and her various manifestations are especially revered by Hindu Newars in the Shaktipeeths of the Kathmandu Valley.

Various processions of deities called Jātrā (Nepal Bhasa: जात्ता). in the three cities of the Kathmandu valley. Dashain symbolizes the victory of good over evil.

For the followers of Shaktismus it represents the victory of the goddess Parvati. In Hindu mythology, the demon Mahishasura had created terror in Devaloka (the world where the gods live), but Durga killed the Rakshas (demons).

The first nine days of Dashain symbolize the struggle between the different manifestations of Durga and Mahishasura. The tenth day is the day Durga finally defeated him. For other Hindus, this festival symbolizes Ram’s victory over Ravan, as told in the Ramayana.

Day 1: Ghatasthapana

It literally means setting up a potash or a pot, which symbolizes the goddess Durga. On this day, the Kalash is filled with holy water and then sewn with barley seeds. Then, the kalash is placed in the middle of a rectangular sand block.

The priest begins the bid by asking Durga to bless the ship with his presence. This ritual is performed in a timely manner determined by astrologers. It is believed that the goddess is on the ship during Navratri.

The room in which this ritual takes place is known as Dashain Ghar. Traditionally, strangers cannot enter the room. A family member prays the Kalash twice a day, once in the morning and once in the evening.

The Kalash is protected from direct sunlight and holy water is offered daily. On the tenth day of the festival, the seed grows up to five or six inches long yellow grass. This sacred herb is known as Jamara. These rituals last until the ninth day.

Day 7: Phulpati

Phulpati is a great celebration that takes place on the seventh day of Dashain.

Traditionally, the Brahmins bring the royal Kalash, banana stalks, Jamara and sugar cane with red Gorkha cloth, a three-day walk, about 169 kilometers from the Kathmandu valley on this day. Hundreds of government officials meet with conventional clothing on the Tundikhel grounds to witness the event.

The king watched the ceremony in Tundikhel while the Phulpati parade led to the royal palace of Hanuman Dhoka. Then there is a majestic spectacle of the Nepalese army and a solemn shooting that lasts ten to fifteen minutes to honor Phulpati.

The Phulpati are taken to the Royal Palace of Hanuman Dhoka when the event ends in Tundikhel, where a parade takes place.

Since 2008, when the royal family was overthrown, the bicentennial tradition has changed to bring the sacred victim of Phulpati to the presidential residence. The president assumed the social and religious roles of the king after the overthrow of the royal government.

Day 8: “Maha Asthami”

The eighth day is called “Maha Asthami.” This is the day when the most fierce manifestation of the goddess Durga, the bloodthirsty Kali, is relieved by the sacrifice of buffalo, goats, chickens and ducks in temples throughout the country. Blood, symbolic of their fertility, is offered to goddesses.

Timely, the night of this day is Kal Ratri (Black Night). It is also common for buffalo to sacrifice themselves that day in the yards of all state treasuries in the country. The ancient palace in Basantapur Hanuman Dhoka is active throughout the night in almost all courtyards with prayers and sacrifices.

At midnight of the same day, the Dasain Ghar, a total of 54 buffaloes and 54 goats, are slaughtered in compliance with the rites. After the blood sacrifice, the meat is taken home and cooked as “Prasad” or food blessed by God. This meal is offered in small plates to the gods of the house and then distributed to the family.

The food of this meal is considered cheap. During the presentation of the Puja, large festivals are held in the homes of ordinary people. On this day, the Newar community has an event called “Khadga Puja” where they make their puja weapons.

Day 9: “Maha Navami”

This is the last day of Navaratri. Ceremonies and rituals climax on this day. On this day, the official rituals of military sacrifice take place in one of Hanuman Dhoka’s royal palaces, the Kot-Hof.

On this occasion, the state offers buffalo sacrifices among the greetings by greeting. This day is also known as Demon Hunt Day, as members of the defeated demon army try to save themselves by hiding in the bodies of animals and chickens.

In Mahanavami, Vishvakarman, the god of creation, is revered because he believed that all things that help us to live must remain happy. Craftsmen, artisans, merchants and mechanics love and offer their tools, equipment and blood vehicles of animals and birds.

As it is also assumed that worshiping vehicles on this day prevents accidents throughout the year, all vehicles, from bicycles to trucks, will be worshiped that day.

The doors of the Taleju Temple are open to the general public only this day of the year. Thousands of devotees go and respect the goddess on this day. The temple is full of devotees all day.

Day 10: Bijaya Dashami

On this day a mixture of rice, yogurt and vermilion is prepared. This preparation is known as “Tika”. Often, Dashain Tika weather is different every year.

The elderly place this tika and jam planted in Ghatasthapana on the forehead of younger relatives to bless them abundantly in the coming years. Red also symbolizes the blood that holds the family together. The elders give “Dakshina” or a small amount of money along with the blessing to the younger relatives.

Vijaya dashami dashain Photos Pictures images while putting Tika on forehead
Vijayadashami Photos

This is observed for five days until the full moon. During this time, families and family come to exchange gifts and greetings. This ritual of taking Tika from all older relatives (even from distant relatives) contributes greatly to the renewal of community relations. This is one of the reasons why the festival is celebrated with such enthusiasm and enthusiasm.

Day 15: Kojagrat Purnima

The last day of the festival, which is the full moon day, is called ‘Kojagrat’ Purnima. The literal meaning of Kojagrat is “who is awake”. On this day, the goddess Laxmi is worshiped, who is considered the goddess of wealth. She believes that Goddess Laxmi descends to the earth and showers, who is awake all night and has wealth. People enjoy the night playing cards and much more.

Animal sacrifices are often the norm at this time, as the festival recalls the mythical bloody battles between “divine” and “demonic” powers. Proponents of animal sacrifice interpret this sacrifice as the symbolic sacrifice of our animal qualities, but those who oppose animal sacrifice emphasize that sacrifice is nothing more than an excuse to quench the appetite for food / meat.

Related terms

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By Shishir Acharya

Written by

Jitendra Sahayogee

I am Jitendra Sahayogee, a Writer of 12 Nepali Books, Director of Maithili films, Founder of Radio Stations, Designer of Websites and Editor of Some Nepali Blogs.

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