In Nepali language, “chap” is called “ch” and “van” is called “gun”. In ancient times, this place was called Chapko Forest, i.e. Chagun, as there was a dense forest of Champ in this place. It can be understood that the word Changunarayan in the Newari language is a corruption of Changunarayana Temple. But now that the human population has increased, the Champa trees cannot be found in this place like before.

It is believed that this temple has been called by different names in different periods.Changunarayana Templeis also called by names like Champaknarayan and Garudnarayan. No evidence has been found as to the name of this temple in ancient times. It is said that the temple was named Dolashikhar Swami during the Lichhavi period, but this has not been confirmed.

In the place where Changunarayana Temple is located, the name of this hill is Dolagiri and its hill is considered to be the lord, so it is called Dolashikhar Swami. For these and similar reasons, the importance of this place and temple seems to be high. Built by the Lichhavi king Haridatta Burma in 323 BC, this temple is one of the most important heritages of Nepal.

Later, another king of the Lichhavi period, Mandev, erected an eagle statue in the Changunarayana Temple in 521 BS.It was built by the Lichhavi king Haridatta Burma in 323 BC Another king of Lichhavi period, Mandevale V There is a history that a statue of an eagle was erected in the Changunarayana temple in 521 AD and records were kept.

Changunarayana Temple, which is also one of the ancient archeological sites of Nepal, is important not only from the historical and religious point of view but also as a major tourist destination.Changunarayan is also one of the seven World Heritage Sites in the Kathmandu Valley. The oldest temple in the valley was inscribed on the UNESCO World Heritage List in 1969.

Changunarayan is also known as Champaknarayan, Changunarayan, Garudnarayan etc. In the Licchavi period, this temple was also called Dolashikhar Swami.It is said that this is mentioned in the historical records here.There is another important feature of Changunarayana Temple. The Changunarayan Temple is the first heritage of Nepal to be inscribed on the World Heritage List.

Changunarayana Temple was inscribed on the UNESCO World Heritage List in 1969. The fact that Nepal has been inscribed on the World Heritage List for the first time shows how important this heritage is.Changunarayan Temple, one of the famous pilgrimage sites of Nepal and also an ancient archeological site, is located in Changunarayan VDC of Bhaktapur district.

Changunarayana is considered to be the oldest of the ancient temples in the valley. Changunaran Temple, located at a distance of about twenty kilometers from the capital, is religiously and touristically important. On festivals like Nagpanchami, Krishna Janmashtami, Haribodhani Ekadashi, Purnima, a big fair is held in this temple.

But the irony is that such an important temple is suffering due to the extreme negligence of the state. The dilapidated condition of the temple shows how careless it is in preserving and improving it.The number of tourists has also increased after the reconstruction of the Changunarayan Main Temple, which was damaged by the 2072 BS earthquake.

According to Krishna Murari Wagle, the buyer of the municipality, more than 1,500 internal and external tourists visit the Changunarayana Temple daily. However, tourists say that the beauty of the temple has faded due to the fragments of wood and bricks scattered in the temple premises.This condition of the temple has made the priests of the temple very disappointed.

King Mandev had donated land for the Guthi of Changunarayana Temple. It was customary to take care of the temple with the money raised from the same land. But the land offered by King Mandev has been encroached upon and the Guthi has been accused of selling the land. Not only that, the locals have been accusing the Department of Archeology and the local VDC of turning a blind eye to the management and improvement of the temple.

In Nepali language, “chap” is called “ch” and “van” is called “gun”. In ancient times, this place was called Chapko Forest, i.e. Chagun, as there was a dense forest of Champ in this place. It can be understood that the word Changunarayan in the Newari language is a corruption of Changunarayana Temple . But now that the human population has increased, the Champa trees cannot be found in this place like before.

It is believed that this temple has been called by different names in different periods. Changunarayana is also called by names like Champaknarayan and Garudnarayan. No evidence has been found as to the name of this temple in ancient times. It is said that the temple was named Dolashikhar Swami during the Lichhavi period, but this has not been confirmed.

The carelessness of this temple, which has such a long history, is explained by the grass growing on the roof of the temple and the rust on the tudals full of historical artefacts. The walls of the temple are dilapidated and useless. It is not possible to talk about the garbage of the temple.

There is a rule that the development fund should be established by the state for the protection of any heritage listed in the World Heritage List. But ironically, the government has not set up a development fund at the Changunarayan temple.Instead, how can the work done by the Changunarayan Development Committee, which was established on the initiative of the locals, be sufficient?

The Changunarayan temple, which used to collect around Rs 400 million in revenue, is now barely raising Rs 200 million in revenue. Even though the VDC has collected so much revenue, the neglect towards the temple is reflected in the fact .The traditional instruments used in this place have disappeared.

There is no interest in the protection of the rest of the instruments. At one time there were nine tenths in this place. But many of them have disappeared. If the shortage of water is the same now, if you look at the condition of the toilet, vomiting may occur.
After painting the temple in 2018 BS, no one has been interested in its maintenance and restoration. The government’s indifference to the development of the area, which attracts thousands of tourists every year, has upset locals.

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Hindus believe that after visiting the seven dhams, one reaches heaven. Sworgadwari is the end point of a religious journey starting from Pashupatinath. According to the religion itself, Sworgadwari, the holy shrine of Pyuthan, attracts about 500,000 people every year. This path to heaven is not only a gateway to Pyuthan but also a gateway to the prosperity of the five states.Swargadwari, one of the seven Dhams of Nepal.

Holy religious and tourist pilgrimage. Everyone who hears the name thinks, ‘You must reach once.’ The most important means of identifying Pyuthan is Sworgadwari. ‘What is Sworgadwari really like?’ It is heard in the minds of many. However, for those who have returned, Sworgadwari feels like a ‘fountain of heaven’. Anyone who arrives here will experience heaven.  Sworgadwari Ashram is located at Khal in Sworgadwari Municipality Ward No. 1.

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The clean air, the mountain ranges overlooking the mountains make it even more attractive to tourists. Swargadwari was formerly known as ‘Lake of Heaven’.   The prestige here has been increasing lately.

All kinds of investments made by Hindus are made at Swargadwari. After Pashupatinath, Swargadwari is becoming the main destination for religious tourists. Swargadwari attracts more foreign tourists than internal ones. More and more tourists are coming from Maharajgunj, Gorakhpur, Balrampur, Krishnanagar and other places in India.

Gifts offered by Indian tourists have become a major source of income here.They offer Indian rupees as gifts. This has helped in raising double the value of the Nepali rupee. According to the Ashram Management Committee, 60 percent Indian and 40 percent Nepali tourists visit Swargadwari.

According to the Ashram Management Committee, about 500,000 tourists return to Swargadwari every year, both internally and externally.The attraction is increasing day by day as it feels like reaching heaven after reaching the temple and performing worship. “The number of tourists visiting Swargadwari is increasing,” said Baburam Neupane, an assistant at the ashram. “Swargadwari was formerly known as the Lake of Heaven.” In the morning, Dhaulagiri, Machhapuchche, Annapurna and other mountain ranges can be clearly seen from here.

What is in Swargadwari?

The main attraction of Swargadwari is the fire-powered Yajna Kunda revealed by Vedmantra. The shrine has been burning since 1952 BS. There is a history that Swargadwari Mahaprabhu found worship materials and built an ashram. The importance of Swargadwari has increased due to the belief that the worship material was performed by five Pandavas. Especially on the full moon day of Baisakh, Gaitihar Aunsi, Vijayadashami, Maghe Sankranti and other festivals, a big fair is held here.At other times, there are daily prayers and fairs.

Historic and picturesque lakes, the five Pandavas, the path to heaven, the cave where Mahaprabhu did penance, the Veda Pathshala, which has been operating continuously since 1952, the Govardhana Hills, the hundreds of cows reared in the ashram .There is a practice of changing the Brahmins as per the need in the Akhand Mahayagya which is conducted in the ashram on the full moon day of Baisakh. On the same day, Vibhuti is also taken out for the whole year. It is believed that the aspirations will be fulfilled after reaching the Swargadwari and observing the worship and the temple.

How to reach
There are two roads to reach Swargadwari. Under the East-West Mahendra Highway, it can be reached from Bhaluwang of Dang via Bhingri of Pyuthan and Ghorahi of Dang through Holeri Road. From Bhaluwang, you have to reach Swargadwari base camp (Swargadwari Gate) Bhingri by taking a 55 km paved road.

Dharmapani Bazaar is reached after crossing 13 and a half kilometers of unpaved road from Bhingri. You have to climb about one and a half kilometers from Dharampani.Horseback riding is also available for those who cannot walk. Indian pilgrims like to walk from Bhingri to Swargadwari. It takes four hours for pedestrians to reach Swargadwari Ashram from Bhingri.

Due to lack of road facilities, most of the tourists used to reach Swargadwari temple on foot. To reach Swargadwari from Ghorahi-Holeri, one has to travel 56 kilometers. The road to Holeri has been tarred.Most of the tourists choose the Bhaluwang-Bhingri road as it is blocked. According to Assistant Kothari Neupane, about 90 percent of the pilgrims reach Swargadwari through this road after the unpaved road from Bhingri to Swargadwari is tarred.

The management of the ashram has arranged a dharamshala in the ashram premises to provide security to the pilgrims staying at night. Smoking and drinking are prohibited inside the ashram premises. After connecting the solar, cold water has also been provided. In cold weather, non-organic greens, cow’s milk, curd and honey are the main ‘khanki’ for the devotees. Free Wi-Fi has also been managed since last April. From October to January, greens are planted on the vacant land of Swargadwari. This vegetable is the vegetable for the pilgrims.

Large-scale planting of gardens also seems to be another attraction here.

As the number of pilgrims coming to Swargadwari is increasing day by day, the construction of physical infrastructure here has not been able to make the leap as expected. There is some hope among the devotees after the unpaved road from the base camp Bhingri to Swargadwari Dharmapani has been blacklisted. Stakeholders have said that the road has been tarred within a few years.

The construction of the stairs is almost complete. A gate has been constructed in Dharmapani courtesy of a devotee from Dang.

The construction of Dharampala in Dharampani, which was started through the District Development Committee of Savik, is in abeyance. After the dissolution of the local body, the concerned body has not taken any initiative in its construction. Although a hospice was built to accommodate hundreds of devotees, it was not completed.The ashram has stated that the construction could not be completed due to negligence of the contractor.

However, a dharamshala has already been built in the ashram premises that can accommodate about 400 devotees daily. As the number of devotees will increase along the blacktop road, it seems that more organized hospices are needed.An atmosphere conducive to keeping devotees for four or five days has not yet been created at Swargadwari. Nowadays tourists also want to enjoy modern style. There is a need to build a garden in the ashram area, a children’s park, a pavilion on the path where the Lord walks and other structures.

By focusing on Resunga, Ridi, Supadeurali of Arghakhanchi in the neighboring district of Gulmi along with Swargadwari, an environment can be created for tourists to walk this route, which can lead to the development of many areas along this route. Lumbini-Swargadwari-Gaumukhi-Dhorpatan-Muktinath can be developed as a tourism route, said Chandra Lal Bhandari, president of the Hotel Entrepreneurs’ Association Pyuthan. “Pyuthan is very rich in tourism potential,” says Neupane.

There should be a common vision in the action plan to turn the tourists coming to Swargadwari around Pyuthan. If an environment is created in which the people of the district can also benefit from the Swargadwari that identifies Pyuthan, then everyone can truly belong to the development and promotion of Swargadwari.

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Rato Machhindranath is worshiped by Hindus as the historical saint Karunamaya, while Buddhists worship Padmapani as the fourth of the five Buddhas. Indrajatra in Kathmandu and Bisket Jatra in Bhaktapur are as important as Rato Machhindranath Jatra is celebrated in Patan. It is customary to celebrate Machhindranath Jatra as the longest procession in the valley. Machhindranath, the god of rain and contemporaries, is kept in Ta -Bahal of Patan for six months and in Bungmati for six months. No matter which company takes the responsibility of rebuilding the temple, the locals have urged the contractor company to reflect the old originality in it.

Every year, after the Bhoto procession at Jawalakhel, Machhindranath was taken to the same temple in Bungmati. Rato Machhindranath has been kept in a guthi house in Bungmati due to lack of temples and due to complete damage after the 2072 BS earthquake. It is said that 36 feet long wood should be used in the construction of this peak style temple.The chariot of Machhindranath is made 32 cubits high with 32 qualities. The procession of Rato Machhindranath is celebrated by Hindus and Buddhists as a big celebration of Patan.

Machhindranath, who is known by many names like Anna, Varsha, Sahakal, Lakeshwar and Bangadya, when there was famine and drought all over the country, coincided with the Lichhavi period” . According to the legend that has been going on in Nepal for many years, it did not rain for 12 years after Guru Goraksanath made Navnag his asana and sat in the mausoleum. It is understood that Gorakhnath got up to visit his guru after the then king, Tantric Bandyudatta Acharya and Lalit Jyapu brought him back to Bungmati after the life of the man was in danger due to famine and drought.

Rato Machhindranath has been kept in a guthi house in Bungmati due to lack of temples and due to complete damage after the 2072 BS earthquake. It is said that 36 feet long wood should be used in the construction of this peak style temple

Rato Machhindranath’s rath yatra, the most important procession of Patan and the longest procession in the Kathmandu Valley, starts from Vaishakhshukla Pratipada. The next day of Lhutipurnima, ‘Bungadya:’ i.e. Red Machhindranath is bathed in ‘Bungadya: Nhavan Davu’ i.e. Machhindranath bathing dabli at Lagankhel in Lalitpur. Chariots are made with the help of different types of wood and cane. There is a tradition of making a chariot by tying it with a cane rope with a wooden handle. From Patan, it is customary to place the statue of Machhindranath on a chariot and ride on a 32-foot-tall chariot built at Pulchowk.

The next day, Rato Machhindranath’s chariot is pulled from Pulchowk and restored to the village. Every year, on the day after Akshay Tritiya, the chariot of Minnath is taken from Tangal to Pulchowk. The 32-foot-tall chariot, built in the style of a pagoda, is decorated with incense, flags, etc. during the reign of Lichhavi King Narendradev, Guru Gorakhnath made a new serpent seat and after twelve years of famine without water, King Narendradev, Tantric Bandhudatta Achaju, Lalit Jyapu and Karkotak Nagaraja went to work in India and brought ‘Vungadya’ i.e. Rato Machhindranath to Kathmandu Valley. It is believed that after seeing his guru Machhindranath, while going to visit Gorakhnath guru, the new serpent was freed and it rained and coincided. There is a tradition of making a procession to the idol of Machhindranath.

Three days after being placed in the chariot, Machhindranath’s chariot is circulated in different places of Patan. On the first day of the rath yatra starting from Pulchowk, the chariot is brought back to the village. After staying there for a day, the chariot is taken to Sundhara. After taking the chariot to Sundhara, Daegu Jatra is celebrated there. After being taken to Sundhara, the chariot is taken to Lagankhel via Mahabuddha and Chakubahal. Sacrifice is performed on the day the chariot is pulled from Lagankhel, but since Machhindranath does not accept the sacrifice, it is offered to Bhairav ​​in the chariot. While taking the chariot from Lagankhel, Dulamaju is rotated twice.

From Lagankhel, the chariot is taken to Podetol. It is customary to drive coconuts from the top of the chariot the next evening when the chariot is taken to Podetol. It is believed that a person who grabs a coconut dropped from a chariot will have a son. Coconut rolling day is also considered as a day to express gratitude for the success of the pilgrimage. The next morning, when the coconuts are rolled, single women pull the chariot and take it to the four corners of Podetol.

From there, the site is seen to take the chariot to Jawalakhel. It is customary to drop coconuts from the chariot on the night before the chariot is taken to Jawalakhel. Three days after the chariot is taken to Jawalakhel, the procession ends by showing Bhoto. It is customary for the residents of seven villages to worship the day before.It is customary to worship Azima on the morning of the last day. Similarly, a Tantric puja is held on the same night in which the wives of Panju who are sitting in the chariot also participate. In the evening on the day of Bhoto Jatra, Panju brought Bhoto from Machhindranath’s temple.

According to folklore, Nagraj Karkotak of Toudah had given the gem-encrusted bhoto as a gift to Kisan Vaidya who cured Nagini’s eye disease. There is a legend that Kisan Vaidya lost his bhoto while he was busy in the field and later saw a ghost wearing a bhoto in the crowd that had gathered to watch Machhindranath’s procession. When a dispute arose between the two and a dispute arose with the king, Lichhavi king Gunakamdev could not decide who Bhoto belonged to due to lack of sufficient evidence.

He handed over the bhoto to Machhindranath until he came with proof and established the custom of showing it. According to the same tradition, every year on the last day of Machhindranath’s Rathyatra, the officials of Guthi Sansthan turn around three times from the turret of the chariot saying ‘Whose is this Bhoto?’During the monarchy, the king used to observe the Bhoto procession, but now the president is the head of state. It is customary for a virgin to observe the entire procession of Machhindranath as a living goddess

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