Observatory Hill and The Mahakal Temple

Rest Shed at the Mahakal Temple

Rest Sheds erected in the memory of departed loved ones at the Mahakal Temple

 The Temple dedicated to Goddess Kali

The Temple dedicated to Goddess Kali at the Observatory Hill

The Mahakal Sanctum

 The Three Gilded Lingas

The Kirateshwar Temple

The Kirateshwar Temple

Entrance to the Kirateshwar Temple

The Entrance to the Kirateshwar Temple at the Observatory Hill

Sirijonga

The portraits of the martyred Kirat (Limbu) King Sirijonga

[[For various political reasons the priests inside the temple was unwilling to allow filming inside the temple. I was however, able to take this pic. It is not great but show how the Gorha-Limbu which was fought almost 200 years ago still hunts some of us]]

Inner Sanctum of the Kirateshwar Temple

The inner sanctum of the Kirateshwar Temple

4 Responses to “Observatory Hill and The Mahakal Temple”

  1. Thank you so much for the information and the pictures especially.
    I am doing a research on Kirats and so this articles will definitely help me.
    Please let me know more about this temple, its origins and its significance.

    thank you

  2. Dev Rai Says:

    About Te- Ongsi Sirijunga Xin Thebe(Limbu):-

    Te- Ongsi Sirijunga Xin Thebe or Teyongshi Ziri Dzö-nga Xin Thebe was born in Sinam-Tellok (Yangwarok area), in Limbuwan in 1704 A.D. He is the Limbu martyer. He explored out, spread and taught Kirat-Sirijonga script, language and religion of Limbus in the various part of Limbuwan and Sikkim. he was formally known as Sirichongba, but his more popular name was and remains Sirijanga. A Limbu-language instruction book found in the collection reveals Sirijanga’s real name is Rupihaang.The haang part of the name is a common Kirat term indicating a family of high or royal origin. Sirijanga had accepted his Lepcha nickname by claiming to be the incarnation of a legendary figure also called Sirijanga. It has been widely believed that it was this supposedly 9th century hero who preserved and revived the ancient Kirat scripts; but many now feel that the Sirijanga legend was most likely created by the 18th century Sirijanga himself, with the intention of making the Limbu and Lepcha people more ready to believe and follow his teachings. Sirijanga Singthebe revived the old Kirat script, today mistakenly known as Sirijanga.[1] With the use of his newly revived script he collected, composed and copied huge amounts of Kirat literature pertaining to history and cultural traditions. He traveled extensively through remote regions, attempting to amass sources of Limbu knowledge and culture. Eventually, he began going from village to village, publicising his findings and establishing centres of Kirati learning. In doing all of this, Sirijanga laid the foundation for a Kirat ethnic revival, and contributed significantly to the resistance against Tibetan Buddhist cultural domination. Sirijanga preached that acquiring broad cultural knowledge and experience was the key to the revival and enrichment of a community. In an attempt to trace the sources of his culture, he at first studied with local Tibetan Buddhist lamas, who at the time were the only means in the region of connecting to a learned tradition. Sirijanga was also witness to the influx of the Hindu-based Khas culture from the western hill districts of today’s Nepal. As such, along with his preliminary studies under the local lamas, he also practiced reading and writing in contemporary Khas, now known as Nepali. In order to better understand the dynamics at play in the region and to gather support for his movement, Sirijanga traveled far and wide to establish contact with rulers and powerful personalities. In one of these adventures, it seems that he had either contacted or met King Jayaprakash Malla of Kathmandu. This multi-lingual and multi-cultural exposure to Buddhist and Hindu standards enabled Sirijanga to grasp the fundamentals of both of the region’s dominant cultures. During Sirijanga’s life, the Bhutani and Sikkimi quest for greater control over the eastern Himalaya led to many wars between Limbu and Sikkimi Bhotiya (Bhotiya indicating Tibetan origin) authorities. In due time, the lamas of Sikkim were able to extend their monastic centres into the northern areas of that part of Limbuwan that now lies in Nepal. After a time, this cultural encroachment enabled the Bhotiya rulers to repeatedly subdue and take control of the entire Kirat territory.

    The root of this state of conflict can be seen to lie in the politics of culture and knowledge at play in the region. Sikkimi Tibetan rulers and Buddhist spiritual leaders were able to subjugate the entire far-eastern Kirat region by means of their hold over the established learned traditions and the systematic spiritual culture of Buddhism. It was realisation of this that led Sirijanga to emphasise the necessity of a peaceful, knowledge-based movement.

    It is believed that him as Te-Ongsi Sirijonga, reincarnation of king Sirjonga who invented and popularized Kirat-Sirijonga script in late 9th century of Nepali Bikram Sambat. His contribution in spreading Kirat Sirijonga Script, Limbu language, Mundhum and literature is unforgettable. Nepal Government, Postal Services Department, Nepal Philatelic Bureau, Kathmandu has issued his Postal ticket as in Personalities Series.

    Death
    In present-day terms, Sirijanga’s ethnic movement can be said to be one of Kirat empowerment through education. Sirijanga’s movement came to represent a significant threat in particular to the Sikkimi Bhotiya rulers and their spiritual gurus. The man’s writings and teachings, his Kirati alphabet and the literary texts he collected, attracted significant numbers of Limbus and Lepchas, and led to the start of an ethnic awakening. Sirijanga was able to establish centres of Kirat cultural and religious learning in many places throughout the eastern Himalayan hills. The Sikkimi authorities felt enough under threat to want Sirijanga eliminated. The Kirat learning centres were subsequently destroyed, and Sirijanga’s disciples murdered or brutally suppressed by the Bhootias in Martam, Hee Barmook in West SIKKIM(1704) for defying their insistence to convert the LIMBOOS to Buddhism and cause of Limbu language and script that he had tought very popularly. Now ,the place has a become a shrine to all people (inrespective of class,creed n religion) of in and around Sikkim.

  3. nice and so feelness………………..

  4. Adequeben Says:

    Ja, drosi vien tapec ir

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