CHHATRA

The chhatra or the Parasol or the big painted umbrella is a common object seen with Gods and Goddesses seemingly to protect them from the harshness of the weather. But, in religious terms it is a symbol of Buddhist goddesses of protection such as Pancharaksha and Usnisasita. It protects from all forms of evil. It is one of the important components of the eight good luck symbols projected in many important places like temples, monasteries and even households.

CHEPANG

One of the most backward ethnic groups of Nepal, the Chepangs inhabit remote areas, detached from others. Sparse contours, river banks, outback areas and cave likes precipices are the likely places for their habitation. Chepangs are found in the districts of Makwanpur, Chitwan, Gorkha and Dhading. They have their own distinct language belonging to one of the Tibeto-Burman strains. Like the Kusundas, the Chepangs also shun farming and prefer to forage for tubers or for fishing for their livelihood. They are born hunters. Their clan priests are called Pandes. It is felt that their religion and culture are influenced by the Tamangs. 

CHATHA

The fourth day of Bhadra is observed as Chatha by Newar communities when they worship the moon in the evening, and consume fried beans, sweets and fruits. The Newars do not look at the moon that evening, believing that the moon was cursed on this day by Ganesh, the elephant headed God with an effect that whosoever saw the moon that night could be falsely accused of theft. People would hide on this evening and pray for the safety of the moon itself. Though this is a very old practice, some Newars still believe in this practice. 

A fascinating aspect of Chatha Deo, meaning the God of theft is that the moon on this particular day is worshipped as the god of theft as it is associated with the theme of theft. According to an traditional belief, those who want to give themselves to theft as a profession should steal something on this day and give it as a gift to Chatha dyo, the God of theft. It is also said that those who fail in stealing on this day will not succeed in business for the year to come. As the age old custom would have it, small kids on this particular day from early in the morning go haunting around the fruit gardens of their neighbours to steal fruits like oranges, pears, peaches, plums and so on which they pin up like medallions to the dresses they wear. The main purpose behind this is interestingly to show that the fruit fairly pinned up to their dresses are by no means from theft but their own. The kids carry such fruits all day long till the thief’s “god” is worshipped in the late evening. It is in this worship that they make offering of all those fruits to the Chatha Dyo (Moon). The Newari word  chatha dyo also connotes one with a suspicious character and calling one Chatha Dyo can be agitating. Another word for Chatha Dyo is Chattuchor.

Religious texts say that the moon was born out of the human mind. As a matter of fact, there is a very close affinity between the moon and the human mind. Both are liable to rise and fall regularly in course of their life. So both are said to symbolize illusion which Gods always hate. Lord Shiva has the moon tucked in his matted hair symbolizes his divine wisdom to keep controlling the restless mind. Moonless nights are generally compared to the completely controlled minds which are free from illusions. This festival always falls on the fourth day of the bright fortnight of Bhadra is indicative of the human mind mingled with the moon which remains far away from the divine vision of the moon.

CHARUMATI

Charumati is the name of the saintly daughter of Emperor Ashok. Just as Prince Mahindra, son of King Ashok, who later became enlightened and got Arhathood, worked to spread Buddhism in Sri Lanka, Charumati too is highly revered in Nepal for her contribution to Buddhism in Nepal. She is believed to have accompanied her father on a visit to Nepal. Although historical evidence of their visit is in question, there are many monuments in Nepal to reminiscent of Emperor Ashok and Charumati. E.g. the Ashok Pillar of Lumbini; four big Ashok Stupas of  Patan; and, the Charumati Vihar of Kathmandu.

CHANDRA

A popular name for Soma, the moon or the moon deity. It appears often above the image of deities. In Buddhism as well as in  Hinduism, Chandra has an important place. The Vajrayana tradition of Buddhism symbolizes complementary of opposites. Both Sambar, a Buddhist saint and Shiva, the Hindu God have the crescent as their hair dress.

CHAMUNDA

Chamunda is the sixth deity in the series of Hindu mother goddesses, also known as Astamatrikas. Chamunda rides on a corpse. She is red in colour and has four arms. With the first pair of hands, she holds the katri in the right and the kapala in the left. In the second set of hands she exhibits the anjali. Chamunda, known also as kali, is the celebrated Hindu goddess of death. She may be represented alone or in the company of other goddesses known collectively as the Eight Mother goddesses. She was created by the great goddess Durga who gave her title Chamunda, because she killed the demons Chanda and Munda. Her body is bare and very thin with an expressive face, articulated ribs and bony arms and legs.

CHAKUWA DYO

The chariot of Rato Machhendra is gracefully followed by the chariot of Chakuwa Dyo during the entire period of the popular chariot festival of Patan.  A faithful and favourite companion of Rato Machhendra, Chakuwa Dyo is also a Buddhist deity and has multiple names such as Meen Nath, Dharma Raj, Jatadhari Lokeswara, Padmapani Awalokiteswara and so on. The different names sometime denote different features and specialties as well. Interestingly, the chariot of Rato Machhendra is not pulled until the chariot of chakuwa dyo has arrived at particular destinations. This has been a long tradition, still in vogue. 

As Dharma Raj, Chakuwa dyo is widely worshiped as an all-compassionate god of Dharma (righteousness). The Buddhist belief is that he is the final judge of life and death. Dharma through karuna (compassion) is his mainstay. So his main function is believed to take care of all the suffering souls from all three worlds. But, he seems to take care more of those suffering in this mortal  world. Even Yamaraj, the God of death, is said to fear this Almighty God. The chronicle of Meen Nath has many legends in favour of his bravery, greatness and justice.

One goes as follows: Yama Raj always nursed a grudge agains Lichhawi king, Brisa Deva who was a great devote of Dharma Raj. One day he died suddenly while having his meal. There was no valid reason for this death. Everybody was shocked. Dharma Raj found it difficult to believe this set himself for finding out the actual cause. He immediately rushed to the Yama Loka (the realm of the God of Death) to enquire. He asked the God of Death for a valid reason for dragging his devoted king to Yama Loka. God Yama realised his stupidity, and awfully ashamed, he apologised to Dharma Raj for his blunder. He immediately sent the king back to the world of mortals with great respect.

CHAKRA SAMBARA

Chakra Sambara is the main deity of Sambara. He is also regarded as manifestation of Heyvajra who is the central figure of an esoteric cult, the Vajrayana Buddhism. Vajrabarahi is his consort embracing in a mystic position. Their embrace symbolizes union between wisdom and method which leads to ultimate bliss.

CHAKRA

Literally meaning a wheel. The wheel is a symbol of absolute completeness. In the vedic times the wheel was symbolical of occult powers and symbol of Hindu God Vishnu or Krishna. In Buddhism, it symbolizes the wheel of law which turns around twelve times or three revolutions for each of the four noble truths. It is represented with eight spokes indicating the eight-fold path of enlightenment or salvation.

CHAITYA

Chaitya, a kind of small sized Stupa represents the Universe and is considered to be an important Buddhist sanctuary. Chaityas are constructed in various shapes and sizes, sometimes square and sometimes round, with spires or steps on the capital. Each spire or step represents a heaven. The uppermost portion of the chaitya, the highest pointed structure in the middle, is supposed to be the highest peak of Mount Sumeru, a mythical, glittering mountain top. This highest peak is symbolically depicted as the peak point of enlightenment of the mind of the Bodhisatwas. Such a state of mind is known as Boddhichitta. The Bodhichitta is believed to lose itself to sunya or nothingness or eternity at this point. On the four sides of the chaitya are placed the figures of four Dhyani Buddhas – Akshobhya, Ratnasambhav, Amitabha and Amogsiddhi. The place of Vairochana is in the center. In some Chaityas Vairochana is placed to the east along with Akshobhya.