Journal articles: 'Bhadrakāli (Temple : Kathmandu, Nepal)'

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Jones-Engel, Lisa, Gregory A. Engel, John Heidrich, Mukesh Chalise, Narayan Poudel, Raphael Viscidi, Peter A. Barry, Jonathan S. Allan, Richard Grant, and Randy Kyes. "Temple Monkeys and Health Implications of Commensalism, Kathmandu, Nepal." Emerging Infectious Diseases 12, no. 6 (June 2006): 900–906. http://dx.doi.org/10.3201/eid1206.060030.

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Keyal, Hema, and Yuan Shu Wan. "Shikhara Style Temples and its Importance in Nepal." Journal of Indian Philosophy and Religion 24 (2019): 108–32. http://dx.doi.org/10.5840/jipr2019245.

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The design of Hindu temple follows the design of vastupurusha-mandala as described in several Hindu texts on architecture. The design of temple is divided into ground plan and vertical alignment, the superstructure. Herein the present study, our focus is on architecture of the superstructure, especially Shikhara style of superstmcture, in the temple of Nepal. Shikhara style architecture came into Nepal from Lidia over a millennium ago. The purpose of this research is to understand the significance of Shikhara Style temples in the capital of Nepal, the Kathmandu valley. The first segment of the study reports the overall architecture of Hindu temple and then the common styles of architecture of superstructure (vertical alignment/tower) applied in building the temples in Nepal, which involves the Shikhara Style, the Pagoda Style, and the Stupa Style. The Shikhara style architecture is described in detail while other two are briefly discussed. The second segment of the study introduces some of the recognized temples of the Kathmandu valley that have Shikhara style architecture. And finally summing up everything, the conclusion of this research tries to recognize, acknowledge and bring to the fore the significance of Shikhara style temples in Nepal and also wrap the research by understanding the concept of architecture through pre-ancient perspective.

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Adhikari, Shyamchandra. "Manakamana Temple Tourism." Research Nepal Journal of Development Studies 3, no. 1 (June 25, 2020): 10–28. http://dx.doi.org/10.3126/rnjds.v3i1.29648.

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Many tourists from India specially visit Nepal for religious purpose. This study has been concentrated on religious tourism and its socio economic impacts in Manakamana. Manakamana temple is one of the important religious site of Nepal located in Gorkha district around 104 KM far from the Kathmandu. After establishment of the cable car in 2001 by Manakamana Drashan Private Limited, had brought changing dimension in the pilgrimage tourism. There can be seen both positive and negative impacts of the cable car. It is being the center of attraction of the tourist to visit Manakamana. It has increased and tourism related activities jump a long step in the area, however, the cable car had directly hit the traditional business like horse riding business, moles, donkeys, used as porter activities and so on. In this connection how and why pilgrimage tourism brings socio economic changes in Manakamana area as well as what types of negative and positive impacts. This study is based on both primary and secondary data and followed qualitative research design. For this study data were collected by using observation and individual questionnaires.

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Adhikari, Deepak. "Saturday Diary: Far from Nepal, Pittsburgh Felt Like Home." Journal of International Students 1, no. 2 (July 1, 2011): 35. http://dx.doi.org/10.32674/jis.v1i2.549.

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When I arrived in Pittsburgh in the end of March, I got a new address: 10 Allegheny Center, Apt. 115. Here, on the North Side of this bustling city, I sought to create a home away from home. A framed picture of Pittsburgh at night adorned the most expansive white wall, but I wanted to make my Allegheny Center apartment Nepali, too. I hung posters from Nepal--of Kumari, a living goddess; of Swayambhu, a Buddhist temple in Kathmandu; of Nyatapola, a temple in the ancient city of Bhaktapur. I uploaded Nepali songs to my laptop and hummed them as I cooked Nepali food.

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Singh, Sangeeta, and Martina Maria Keitsch. "Aesthetic Participation for Sustainable Development: A Case Study from Kathmandu, Nepal." Journal of Management and Sustainability 8, no. 4 (November 25, 2018): 96. http://dx.doi.org/10.5539/jms.v8n4p96.

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Art and design are increasingly emphasizing the role of user participation and social inclusion. Some authors claim for example, that art processes should employ creative ideas, abilities and skills of diverse stakeholders. The idea of art as a social sculpture (Beuys) is not new. Art has played an important role for participation of different social groups in common cultural activities for many decades. The role of art, experience and participation in this sense connects Heidegger’s interpretation of the artwork, expressed for example, through the significant cultural role of the temple, with modern participatory art and design concepts. The following chapter discusses aesthetic participation as element of an established cultural practice and the role the artwork plays in this practice. Established means here: intrinsic with dynamic potential deliberately changing parts of the practice towards social inclusion. Following the introduction, the second section briefly introduces some current trends on aesthetic participation and continues with an appraisal of Heidegger’s ontological aesthetics. Employing insights from section two, the fourth section analyses aesthetic experience and participation within a case study done by the authors: The Akash Bhairab Temple at Indrachowk, Kathmandu Nepal. The fifth section summarizes possibilities and limitations of present concepts and discusses how ontological aesthetics can supplement these. Section six conclusively considers aesthetic participation as contribution to cultural sustainability. The insights of this study might be valuable for artists and educators as well as for stakeholders, who use aesthetic participation as an entry point for social decision-making and inclusion.

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Sax, William S., and Axel Michaels. "A Rāma Temple in Nineteenth-Century Nepal: History and Architecture of the Rāmacandra Temple in Battīsputalī, Kathmandu." Journal of the American Oriental Society 118, no. 1 (January 1998): 149. http://dx.doi.org/10.2307/606360.

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Shrestha, S., M. Reina Ortiz, M. Gutland, R. Napolitano, I. M. Morris, M. Santana Quintero, J. Erochko, et al. "DIGITAL RECORDING AND NON-DESTRUCTIVE TECHNIQUES FOR THE UNDERSTANDING OF STRUCTURAL PERFORMANCE FOR REHABILITATING HISTORIC STRUCTURES AT THE KATHMANDU VALLEY AFTER GORKHA EARTHQUAKE 2015." ISPRS Annals of Photogrammetry, Remote Sensing and Spatial Information Sciences IV-2/W2 (August 17, 2017): 243–50. http://dx.doi.org/10.5194/isprs-annals-iv-2-w2-243-2017.

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On 25 April 2015, the Gorkha earthquake of magnitude 7.8, severely damaged the cultural heritage sites of Nepal. In particular, the seven monument zones of the Kathmandu Valley World Heritage Site suffered extensive damage. Out of 195 surveyed monuments, 38 have completely collapsed and 157 partially damaged (DoA, 2015). In particular, the world historic city of Bhaktapur was heavily affected by the earthquake. There is, in general, a lack of knowledge regarding the traditional construction technology used in many of the most important temple monuments in Bhaktapur. To address this limitation and to assist in reconstruction and rehabilitation of the area, this study documents the existing condition of different historic structures in the Kathmandu Valley. In particular, the Nyatapola Temple is studied in detail. To record and document the condition of this temple, a combination of laser scanning and terrestrial and aerial photogrammetry are used. By also including evaluation of the temple and its supporting plinth structure using non-destructive evaluation techniques like geo-radar and micro-tremor dynamic analysis, this study will form the basis of a structural analysis study to assess the anticipated future seismic performance of the Nyatapola Temple.

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Shrestha, Sujan, Bipin Shrestha, Manjip Shakya, and Prem Nath Maskey. "Damage Assessment of Cultural Heritage Structures after the 2015 Gorkha, Nepal, Earthquake: A Case Study of Jagannath Temple." Earthquake Spectra 33, no. 1_suppl (December 2017): 363–76. http://dx.doi.org/10.1193/121616eqs241m.

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The Gorkha, Nepal, earthquake and the series of aftershocks that followed have damaged many heritage structures in and around Kathmandu Valley, including UNESCO World Heritage Sites (WHSs). This paper summarizes observed damage to the heritage structures of diverse typologies within the UNESCO WHSs of Kathmandu Valley. As a part of the investigation, inspection survey and damage assessment were carried out for Jagannath Temple, one of the partially damaged monuments in the Kathmandu Durbar Square WHS. Ambient vibration and in-situ tests using the pendulum hammer, the rebound hammer, and in-place push on masonry walls were performed. Finite-element models of the structure were developed, and the results were analyzed and compared with field observations. Based on the observed damages and the results obtained from numerical modeling, the primary causes of the damage are discussed.

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Mehrotra, Anjali, and Matthew DeJong. "The Performance of Slender Monuments during the 2015 Gorkha, Nepal, Earthquake." Earthquake Spectra 33, no. 1_suppl (December 2017): 321–43. http://dx.doi.org/10.1193/120616eqs223m.

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This paper studies damage to a few specific monuments in the Kathmandu Valley that were either partially or completely destroyed during the 2015 Gorkha earthquake. Three of these structures—namely, the Basantapur Column, the Dharahara Tower, and the Narayan Temple—were modeled both analytically using rocking dynamics and computationally using discrete element modeling (DEM). The results emphasize the importance of large low frequency content within the ground motion, demonstrating that the Dharahara Tower could have collapsed due to the primary long-period ground motion pulse alone. In addition, comparison of analytical and computational modeling to the observed response enables evaluation of structural behavior, including discussion of the importance of elastic amplification and column embedment on performance during the earthquake.

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Bühnemann, Gudrun. "Tradition and Innovation: The Samādhi of Naraharināth Yogī in Mṛgasthalī (Nepal) in Historical Context." Journal of Hindu Studies 14, no. 1 (May 1, 2021): 59–70. http://dx.doi.org/10.1093/jhs/hiab012.

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Abstract In 2003 Naraharināth Yogī passed away at the Gorakhnāth Maṭha in Mṛgasthalī, a forested hill across from the sacred Paśupatināth temple in Kathmandu. Naraharināth was a prominent figure among the Nāth (sometimes called Kānphaṭā) Yogīs, a predominantly Śaiva ascetic movement in India and Nepal. Three years after his demise a memorial was inaugurated for him above the place where he was interred. The commemorative space, which has been expanding over the years, incorporates traditional features but is innovative in its layout. In this article I will trace the development of this single burial monument (samādhi) and compare it to the structures of other Nāth burials.

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Katuwal, T., S. K. Acharya, B. Bashyal, C. Neupane, B. Sapkota, R. Parajuli, and R. Khanal. "Raman Spectroscopic Study of Valuable Idols from UNESCO World Heritage Sites in Kathmandu, Nepal." Journal of Nepal Physical Society 6, no. 1 (August 2, 2020): 1–6. http://dx.doi.org/10.3126/jnphyssoc.v6i1.30427.

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As an important step towards the conservation of valuable world heritage assets in Kathmandu, we performed Raman spectral studies on several valuable idols located in UNESCO World Heritage Sites for internal identification purposes. A spectrum of a stone idol in the Mohankali Chowk has a major band at 1093.5 cm-1 which may be identified as a C-O stretching vibration within the carbonate groups of CaCO3. The Raman spectra of a bull situated in the same Chowk has two major bands at the wavenumbers of 1812.7 and 3552.4 cm-1 which are assigned as combined vibrational modes of CO3 and hydroxyl stretching band, respectively. Similarly, the spectrum of a Shivalinga located at Pashupati Bankali has a major band at 467.7 cm-1. This band is formed by the movement of the oxygen atom in Si-O-Si, which is a symmetric stretching mode indicating the presence of crystalline silica (SiO2) in the Shivalinga. The Raman spectrum of Lord Changunarayan in Garuda located in the Changunarayan temple premises has a strong band at the wavenumber 462.6 cm-1, denoting the presence of quartz (SiO2).

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Mirnig, Nina. "“Favoured by the Venerable Lord Paśupati” Tracing the Rise of a New Tutelary Deity in Epigraphic Expressions of Power in Early Medieval Nepal." Indo-Iranian Journal 56, no. 3-4 (2013): 325–47. http://dx.doi.org/10.1163/15728536-13560311.

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The Paśupatināth temple in Kathmandu, dedicated to the deity Śiva Paśupati, is Nepal’s national shrine. The existence of this site and local Śaiva religious activities can be traced back to as early as the fifth century ce, but it was the ruler Aṃśuvarman (fl. 605–621) who first publicly declared his allegiance to the god of the main shrine by styling himself as “favoured by the Venerable Lord Paśupati” in his inscriptions. This allegiance would remain deeply implanted in the religio-political discourse of Nepal thenceforth. Mainly on the basis of the epigraphical record, this article investigates some historical and political processes responsible for shaping the links between Śiva Paśupati as a religious symbol and the ruling elite of Nepal in this early phase, a period in which powerful ministers gradually supplanted the royal elite. Thus, in the wake of Aṃśuvarman’s reign the Paśupatināth shrine had also risen to enough prominence to be included in the list of sacred Śaiva sites in the Indic religious scripture Skandapurāṇa.

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Acharya, S. L., J. Howard, S. B. Panta, S. S. Mahatma, and J. Copeland. "Cannabis, Lord Shiva and Holy Men: Cannabis Use Among Sadhus in Nepal." Journal of Psychiatrists' Association of Nepal 3, no. 2 (March 31, 2015): 9–14. http://dx.doi.org/10.3126/jpan.v3i2.12379.

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Background: Despite being illegal in Nepal, cannabis grows wild, is cultivated, readily available and often consumed during religious festivals, such as those in honour of the Hindu god Shiva. Holy men (sadhus) also consume cannabis to aid meditation, and many are believed to suggest that as a substance favoured by Lord Shiva, and, as such, should be used. However, there are concerns that all cannabis use in Nepal is not benign, and that there are negative health and social consequences from its use for some consumers. Objectives: This study sought the views of sadhus in Nepal.Method: During the major Shiva festival at Pashupathinath temple complex in Kathmandu, Nepal, 200 sadhus were surveyed. Results: Most used cannabis daily, a quarter believed cannabis and its use to be legal in Nepal, and a further ten percent were unsure, about one third believed cannabis should be used by Hindus, but only fourteen believed Lord Shiva promoted its use. Those less educated and from the Naga sect were more likely to hold such views, and provide cannabis to devotees. Conclusions: Sadhus with evidence-based information about cannabis and its potential harms can play an important role in assisting to reduce harm and facilitate engagement in treatment. J Psychiatric Association of Nepal Vol .3, No.2, 2014, pp:9-14DOI: http://dx.doi.org/10.3126/jpan.v3i2.12379

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KC, Rita, and Laxman Khanal. "High Mortality and Altered Diurnal Activity Pattern of Captive Blackbuck (Antilope cervicapra) in Mrigasthali Enclosure, Pashupatinath Area, Kathmandu." Journal of Institute of Science and Technology 24, no. 2 (December 31, 2019): 49–57. http://dx.doi.org/10.3126/jist.v24i2.27257.

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One of the major objectives of keeping the wild animals in captivity is their successful breeding, population growth and future translocation. However, many species have lesser behavioral flexibility and fail to establish a viable population in captive conditions due to poor management, intolerant climatic conditions, competitions with other co-housed species, diseases, etc. Blackbuck (Antilope cervicapra) is a nationally endangered and protected mammalian species of Nepal. Blackbucks have been kept under captivity of Mrigasthali enclosure at Pashupatinath Temple area in Kathmandu since 2004 AD and the population has dwindled sharply in recent years. This study was designed to assess the population trend and diurnal activity pattern of the species in the Mrigasthali enclosure. Population census data for the last fifteen years were analyzed and behavioral samplings were done by ‘Focal animal sampling’ and ‘Scan sampling’ methods from 5th April to 29th July 2016. The study revealed a sharp decrease of the population since the outbreak of the foot-and-mouth disease in 2014 exposing the remnant population into the risk of extirpation. The surviving individuals have the diurnal activity pattern and the time budgets prominently different than that of the wild populations, especially, they invest lesser time on feeding and more time on resting. Living in open areas despite cooler climate, intense competition for food and space with spotted deer and monkeys, lower behavioral flexibility of the species, anthropogenic disturbances, stochasticity related to the smaller population size, etc. were perceived as the major threats to the Blackbuck in Mrigasthali enclosure.

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Hegewald, Julia A. B. "South Asia - Axel Michaels (ed.): A Rāma temple in 19th-century Nepal: history and architecture of the Ramacandra temple in Battīsputalī, Kathmandu. (Publications of the Nepal Research Centre, no. 20.) [iv], 81 pp., 2 [col.] plates. Stuttgart: Franz Steiner Verlag, Stuttgart, 1995. DM 48." Bulletin of the School of Oriental and African Studies 60, no. 3 (October 1997): 577–78. http://dx.doi.org/10.1017/s0041977x00032882.

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Acharya, T. D., S. C. Mainali, I. T. Yang, and D. H. Lee. "ANALYSIS OF JURE LANDSLIDE DAM, SINDHUPALCHOWK USING GIS AND REMOTE SENSING." ISPRS - International Archives of the Photogrammetry, Remote Sensing and Spatial Information Sciences XLI-B6 (June 17, 2016): 201–3. http://dx.doi.org/10.5194/isprsarchives-xli-b6-201-2016.

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On 2<sup>nd</sup> August 2014, a rainfall-induced massive landslide hit Jure village, Sindhupalchowk killing 156 people at a distance of 70 km North-East of Kathmandu, Nepal. The landslide was a typical slope failure with massive rock fragments, sand and soil. A total of estimated 6 million cubic meters debris raised more than 100 m from the water level and affected opposite side of the bank. The landslide blocked the Sunkoshi River completely forming an estimated 8 million cubic meter lake of 3km length and 300-350m width upstream. It took nearly 12 hour to fill the lake and overflow the debris dam. The lake affected five Village Development Committees (VDC) including highway, school, health post, postal service, police station, VDC office and temple upstream. The bottom of the dam was composed of highly cemented material and the derbies affected Sunkoshi hydropower downstream. Moreover, it caused the potential threat of Lake Outburst Flood. The lake was released by blasting off part of the landslide blockade and facilitated release of water from the lake. With the help of Remote Sensing (RS), series satellite images were used to identified, compared with previous state and quick estimation of potential treat was analysed. Using geographic information System (GIS) technology, estimation of volume, affected households, service centres, parcels etc. in the area was possible. In such hilly regions where disaster are very frequent, using GIS and RS technology comes very handy for immediate planning and response.

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Acharya, T. D., S. C. Mainali, I. T. Yang, and D. H. Lee. "ANALYSIS OF JURE LANDSLIDE DAM, SINDHUPALCHOWK USING GIS AND REMOTE SENSING." ISPRS - International Archives of the Photogrammetry, Remote Sensing and Spatial Information Sciences XLI-B6 (June 17, 2016): 201–3. http://dx.doi.org/10.5194/isprs-archives-xli-b6-201-2016.

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On 2<sup>nd</sup> August 2014, a rainfall-induced massive landslide hit Jure village, Sindhupalchowk killing 156 people at a distance of 70 km North-East of Kathmandu, Nepal. The landslide was a typical slope failure with massive rock fragments, sand and soil. A total of estimated 6 million cubic meters debris raised more than 100 m from the water level and affected opposite side of the bank. The landslide blocked the Sunkoshi River completely forming an estimated 8 million cubic meter lake of 3km length and 300-350m width upstream. It took nearly 12 hour to fill the lake and overflow the debris dam. The lake affected five Village Development Committees (VDC) including highway, school, health post, postal service, police station, VDC office and temple upstream. The bottom of the dam was composed of highly cemented material and the derbies affected Sunkoshi hydropower downstream. Moreover, it caused the potential threat of Lake Outburst Flood. The lake was released by blasting off part of the landslide blockade and facilitated release of water from the lake. With the help of Remote Sensing (RS), series satellite images were used to identified, compared with previous state and quick estimation of potential treat was analysed. Using geographic information System (GIS) technology, estimation of volume, affected households, service centres, parcels etc. in the area was possible. In such hilly regions where disaster are very frequent, using GIS and RS technology comes very handy for immediate planning and response.

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Gajurel, A. P., P. Huyghe, B. N. Upreti, and J. L. Mugnier. "Palaeoseismicity in the Koteshwor area of the Kathmandu Valley, Nepal, inferred from the soft sediment deformational structures." Journal of Nepal Geological Society 22 (December 1, 2000). http://dx.doi.org/10.3126/jngs.v22i0.32430.

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Palaeoseisms have left their imprints within the Plio-Pleistocene tluvio-lacustrine soft sediments of the Kathmandu Basin. Recently, a temple foundation excavation at Koteshwor exposed a soft sediment layer with deformation al structures. The deformed horizon ranges in thickness from 60 to 90 cm. It can be separated into the following three zones, from top to bottom, respectively: (1) homogenised zone. (2) ball-and-pillow zone, and (3) basal zone. The shaking forces strongly agitated the topmost soft-sediment layer, and in this process, the sediments wcre mixed-up, producing subsequently the homogenised zone. At Koteshwor, the homogenised zone ranges in thickness from 15 to 20 cm. It is associated in a few places with micro-debris containing carbonised wood fragments. In the ball-and-pillow zone, the ball-and-pillow structures are 35-79 cm long and 11- 35 cm high. The laminae of the ball-and-pillow structures are strongly folded or disrupted and recumbent folds are locally observed. The central parts of the ball-and-pillow structures are mostly homogenised and 2-3 cm long wood fragments are accumulated in a few places at the bottom of these structures. In the basal zone (up to 55 cm thick), sediments are upraised and plastically deformed. A marker layer in the basal zone attests to the simultaneity of compression and extension deformational structures, a combination of structures that excludes the slope failure origin for the soft sediment deformation and that is clearly related to ground shaking during an earthquake. The fluvio-lacustrine sediments of the Kathmandu Basin consist of a thin alternation of weakly consolidated and cohesionless silty and sandy layers exhibiting rather good sorting. These conditions and physical properties make them suitable for hydroplastic deformation, liquefaction, and/or tluidisation. Previous studies showed that earthquake-induced liquefaction and fluidisation deformational structures are connected with seismics hocks of M>5. The soft sediment deformational structures with a thickness varying between 60 and 90 cm in a lacustrine environment are formed in seismic intensity zones greater than IX. It is therefore interred that the palaeoseism intensity at Koteshwor was larger than the intensities of the 1833 and 1934 historical earthquakes affecting the Kathmandu Basin.

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Journal articles on the topic 'Bhadrakāli (Temple : Kathmandu, Nepal)'

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