ØØØ พี่ตี้ถาปัด2..ชวนคุย ØØØ

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Pashupatinath temple (Nepali: पशुपतिनाथको मन्दिर) is the one of the biggest Hindu temple of Lord Shiva in the world located on the banks of the Bagmati river in the eastern part of Kathmandu, the capital of Nepal. The temple served as the seat of national deity, Lord Pashupatinath, until Nepal was secularized. The temple is listed in UNESCO World Heritage Sites list
Believers in Pashupatinath (mainly Hindus) are allowed to enter the temple premises. Non-Hindu visitors are allowed to have a look at the temple from the other bank of Bagmati river.
It is regarded as the most sacred among the temples of Lord Shiva (Pashupati)

Pashupatinath Temple is the oldest Hindu temple in Kathmandu. It is not known for certain when Pashupatinath Temple was founded. But according to Nepal Mahatmaya and Himvatkhanda, [2] one day Lord Shiva grew tired of his palace atop Mt. Kailash and so went in search of a place where he could escape to. He discovered Kathmandu Valley and, without telling anyone, he ran away from his palace and came to live in the Valley. He gained great fame there as Pashupati, Lord of the Animals, before the other gods discovered his hiding place and came to fetch him. He disguised himself as a majestic deer and would not help the other gods when they asked for his help. When Shiva did not yield to their pleas, they planned to use force. God Vishnu grabbed him by his horns and they shattered into pieces. Vishnu established a temple and used the broken horns to form a linga on the bank of the Bagmati River. As time went by, the temple was buried and forgotten. Then a cow was known to have secretly sprinkled her milk over the mound. Apparently, when the cow herders dug around the spot, they found the lost lingas and again built a temple in reverence.

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The temple was first established in the 5th century. The priests who perform the services at this temple have been Brahmins from South India since the time of Malla king Yaksha Malla. This tradition is supposed to have started by the request of Adi Shankaracharya who sought to unify the different states of Bharatam (Unified India) by encouraging cultural exchange. This procedure is also followed in other temples around India which were sanctified by Adi Shankaracharya.Malla kings honoured the request of Adi shankarachaya as latter being one of the greatest ever Hindu acharyas.
Another interpretation is that Indian priests are stationed at Pashupatinath because when the King passes away, the entire Nepali people are supposed to stop religious services and enter a year long period of mourning and as Pashupatinath needs to be eternally worshiped, Indians were brought in to make sure that Pashupatinath is worshiped even at the time of official mourning.
However,this tradition was recently challenged after the historic revolution in Nepal which demolished the monarchy and established democracy where Nepalese priests supported by the anti- Indian Maoists government.There was widespread protests by most Nepalese as they saw this as an intereference in their religion.The Maoists lost power after a few months of this.

The temple is of pagoda style of architecture.All the features of pagoda style is founded here like cubic constructions,beautifully carved wooden rafters on which they rest(tundal). The two level roofs are of copper with gold covering. It has four main doors, all covered with silver sheets.This temple has got gold pinnacle,(Gajur),which is a symbol of religious thought. The western door has a statue of large bull or Nandi, again covered in gold. The deity is of black stone, about 6 feet in height and the same in circumference.

Shivaratri or the night of Lord Shiva is the most important festival celebrated in this temple. Along the shores of the Bagmati river near the temple lies "Aara Ghat", the most widely used place of cremation in Nepal, especially in and around Kathmandu Valley.On the day of Shivaratri thousands of devotes come to this temple,

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The priests are called Bhattas and the Chief Priest is known as Mool Bhatt or Raval. The chief priests of temple have been Brahmins from South India since Malla era. This, along with the alleged corruption within temple had been an issue among Nepalese people.
In January 2009, after the forced resignation by the chief priest of Pashupatinath temple, the Maoist-led government of Nepal "hand picked" Nepalese priest to the temple, thus bypassing the temple's long-standing requirements. This appointment was contested by the Bhandaris of the temple, stating that they were not against the appointment of Nepalese priests but against the appointment without proper procedure. After the appointment was challenged in the court of laws, the appointment was overruled by Supreme Court of Nepal. However, the government did not heed the ruling and continued with its decision. This led to a public outrage and protests over lack of transparency. The paramilitary group of CPN (Maoist), called YCL, attacked the protesters leading to over a dozen injuries. Lawmakers and party activists of the opposition parties joined protests and stated that their support were with the Bhandaris and other protesters. Despite these events, the government still continued with its decision.
However, after dissatisfaction was expressed by Indian politician Mulayam Singh Yadav (Samajwadi Party) and after other Indian celebrities like Govinda, Amitabh Bachchan and Anil Ambani could not visit the temple due to the protests, the government promptly reverted its decision and reinstated Indian priests

Bagmati River

Bagmati (Nepal Bhasa:बागमती खुसी, Nepali: बागमती नदी) is a river of Nepal. It flows through the Kathmandu valley and is the river separating Kathmandu from Lalitpur. It is considered a holy river both by Hindus and Buddhists. A number of Hindu temples are located on the banks of this river.
The importance of Bagmati also lies in the fact that Hindus are cremated on the banks of this holy river, and Kirants are buried in the hills by its side. According to the Nepalese Hindu tradition, the dead body must be dipped three times into the Bagmati river before cremation. The chief mourner (usually the first son) who lights the funeral pyre must take a holy river-water bath immediately after cremation. Many relatives who join the funeral procession also take bath in the Bagmati River or sprinkle the holy water on their bodies at the end of cremation. The Bagmati River is considered to purify the people spiritually.

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The river originates at Bagdwaar (Bag Tiger, dwar gate) on the northern hills of Kathmandu valley about fiften kilometres northeast of Kathmandu (capital of Nepal) where three steams come together. The mountain streams that cascade over boulders become a wide, swiftly flowing river, with a high load of suspended solids, giving the river a grey appearance. The bottom here is coated with the grey silt of glacial flour. The Bagmati flows southwesterly for about ten kilometres along the Kathmandu Valley which is predominately rice-patties in terraces up the slopes. A number of resistant rock strata interrupt the flow down the valley, among these is the outcrop that the Pashupatinath Temple is built upon.  Afer passing the temple, the river flows south across the plain where it is joined by the larger Monahara River and turns westward. After entering the city the Bagmati is joined by a number of tributaries, notably the relatively unpolluted Dhobi Khola and the sewage-laden Tukucha Khola.
In Kathmandu the river flows past several important places including the statue of the king,  and the Gokarna temple. The river mixes with the Vishnumati (Bishnumati) at Teku Dovan. Leaving the city, the Bagmati turns south and after a number of curves enters the Chobar Gorge. The Dakshinkali temple complex is at the entrance to Chobar gorge, on the south of the valley. This gorge cuts through the Mahabharat Range or Lesser Himalaya. The river also crosses the lower Sivalik Hills before reaching the Terai, crossing into India. In India, it enters through Dheng and crosses three districts Sitamarhi, Sheohar and Muzzafarpur before joining the Kosi River.

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อนิจจัง ทุกขัง อนัตตา

The Chobar gorge cuts through the Mahabharat Range, also called the Lesser Himalaya. This 2,000 to 3,000 meter range is the southern limit of the "middle hills" across Nepal, an important cultural boundary between distinctive Nepali and more Indian cultures and languages, as well as a major geological feature.
The basin of the Bagmati River, including the Kathmandu Valley, lies between the much larger Gandaki basin to the West and the Kosi Basin to the east. These adjacent basins extend north of the main Himalayan range and cross it in tremendous gorges, in fact the Arun tributary of the Kosi extends far into Tibet. The smaller Bagmati rises some distance south of the Himalaya. Without glacial sources, its flow is more dependent on rainfall, becoming very low during the hot season (April to early June), then peaking during the monsoon season (Mid June-Mid August). In these respects the Bagmati system resembles the (West) Rapti system lying between the Gandaki basin and the Karnali basin in the far west of Nepal.[/color]

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Even before entering the urban area of Kathmandu, the Bagmati River is polluted by agricultural runoff and human waste. In Kathmandu the river receives a high load of untreated sewage. In particular the Hanumante khola, Dhobi khola, Tukucha khola and Bishnumati khola are the most polluted. Attempts are being made to monitor the Bagmati River system and restore its cleanliness. These include "pollution loads modification, flow augmentation and placement of weirs at critical locations".
It has caused widespread sufferings to the people in Terai and northern districts of Bihar. In 1993, people have seen the worst destruction by this river. Poor water management, lack of proper weather forecasting and awareness among people were the main cause of mass destruction.

[Kaimook]

		อ้างถึง			ข้อความของ ตี้ถาปัด เมื่อ 16 มิถุนายน 2553, 08:35:33
	ชุดนี้ทดลองหลบตามเสา เลียนแบบหนังแขก จะว่าไปแล้วมันก็เข้าท่าดีแฮะ

ภาพนี้ให้ชื่อว่า  จ๊ะเอ๋   (ดึกดึ๊ยๆๆๆๆๆๆๆๆ)คิคิคิ

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 ต้องขออภัย ถึงตอนนี้กำลังเศร้า ดึกดึ๋ยไม่ออกหงะ

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In Hinduism, sadhu, or shadhu is a common term for a mystic, an ascetic, practitioner of yoga (yogi) and/or wandering monks. The sadhu is solely dedicated to achieving the fourth and final Hindu goal of life, moksha (liberation), through meditation and contemplation of Brahman. Sadhus often wear ochre-colored clothing, symbolizing renunciation.
'Sādhu!' is also a Sanskrit and Pali term used as an exclamation for something well done.

The Sanskrit terms sādhu ("good man") and sādhvī ("good woman") refer to renouncers who have chosen to live a life apart from or on the edges of society in order to focus on their own spiritual practice.
The words come from the Sanskrit root sādh, which means "reach one's goal", "make straight", or "gain power over". The same root is used in the word sādhana, which means "spiritual practice".

Sadhus are sanyasi, or renunciates, who have left behind all material and sexual attachments and live in caves, forests and temples all over India and Nepal.
A Sadhu is usually referred to as Baba by common people. The word 'baba' also means grandfather, father, or uncle, in many Indian languages. Sometimes the respectful suffix 'ji' may also be added after baba, to give greater respect to the renunciate.
There are 4 or 5 million sadhus in India today and they are still widely respected: revered for their holiness,[4] sometimes feared for their curses. It is also thought that the austere practices of the sadhus help to burn off their karma and that of the community at large. Thus seen as benefiting society, sadhus are supported by donations from many people. However, reverence of sadhus is by no means universal in India. Historically and contemporarily, sadhus have often been viewed with a certain degree of suspicion, particularly amongst the urban populations of India. Today, especially in popular pilgrimage cities, posing as a 'sadhu' can be a means of acquiring income for non-devout beggars.
Sadhus are not unified in their practices. Some live in the mountains alone for years at a time, eating only a few bananas. Others walk around with one hand in the air for decades. Still others partake in the religious consumption of charas (hand-made cannabis hashish) and contemplate the cosmic nature and presence of God .
There are naked Naga (Digambar, or "sky-clad") Sadhus which are non-shaven and have thick dreadlocks, and Jata, who carry swords. Aghora sadhus may claim to keep company with ghosts, or live in cemeteries as part of their holy path. Indian culture tends to emphasize an infinite number of paths to God, such that sadhus, and the varieties that sadhus come in have their place.

Sadhus engage in a wide variety of religious practices. Some practice extreme asceticism while others mainly focus on praying, chanting or meditating.
There are two primary sectarian divisions within the sadhu community: Shaiva sadhus, ascetics devoted to the God Shiva, and Vaishnava sadhus, renouncers devoted to the God Vishnu and/or his incarnations, which include Rama and Krishna. Less numerous are Shakta sadhus, who are devoted to the Goddess — or Shakti, the divine energy — in one form or another. Within these general divisions are numerous sects and subsects, reflecting different lineages and philosophical schools and traditions (often referred to as "sampradayas").



The Smarta sampradayas are called the Dashanami — or Ten Names; sadhus in the sect take one of the ten names as an appellation upon initiation. The sect is said to have been formed by the philosopher and renunciant Shankara, believed to have lived in the 8th century CE, though the full history of the sect's formation is not clear. The Vaishnava sect with the greatest number of members — and indeed the largest sadhu sect in contemporary India — is the Ramanandi sect, said to have been founded by a medieval teacher of bhakti, or devotion, named Ramananda.

Shaiva sadhus are known as "sannyasis", those who have renounced, or laid down, while Vaishnavas call themselves "vairagis," or dispassionate ones. The terms reflect the different worldviews of the two groups: the philosophy of Shaiva asceticism and renunciation is, in many ways, more austere and radical than that of the Vaishnavas. The Shaiva ascetic worldview emphasizes a radical separation from the mainstream social world and complete commitment to liberation from Samsara, the cycle of birth and death. While Vaishnavas emphasize remaining engaged in the non-sadhu social world through compassionate service.[citation needed]
While sadhus ostensibly leave behind traditional caste at initiation, the caste backgrounds of initiates does influence the sects into which they are admitted; certain ascetic groups, such as the Dandis within the Dashnami sampradaya, are composed only of men of brahmin birth, while other groups admit people from a wide variety of caste backgrounds.[citation needed]
There are female sadhus — known as sadhvis — in many sects. In many cases, the women that take to the life of renunciation are widows, and these types of sadhvis often live secluded lives in ascetic compounds. Sadhvis are sometimes regarded by some as manifestations or forms of the Goddess, or Devi, and are honored as such. There have been a number of charismatic sadhvis that have risen to fame as religious teachers in contemporary India (e.g.- Anandamayi Ma, Sarada Devi, Amritanandamayi Ma, and Karunamayi[5]).

Becoming a sadhu is a path followed by few. It is supposed to be the fourth phase in a Hindu’s life, after studies, being a father and a pilgrim, but for most it’s not a practical option.
Becoming a sadhu is a difficult lifestyle. Sadhus are considered to be dead unto themselves, and legally dead to the country of India. They may be required ritually to attend their own funeral before following a guru for many years, serving him by doing menial tasks until acquiring the necessary experience to leave his leadership.
While the life of renunciation is described as the fourth stage of life in the classical Sanskrit literature of the Hindu tradition, and the members of certain sects—particularly those dominated by initiates of brahmin background—have typically lived as householders and raised families before becoming sadhus, many sects are composed of men that have renounced early in life — often in their late teens or early 20s. In a few cases, those who choose the sadhu life are fleeing from family or financial situations which they have found to be untenable.
The processes and rituals of becoming a sadhu vary with sect; in almost all sects, a sadhu is initiated by a guru, who bestows upon the initiate a new name, as well as a mantra, or sacred sound or phrase, which is generally known only to the sadhu and the guru and may be repeated by the initiate as part of meditative practice.

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The ruggedness of the sadhu life deters many from following the sadhu path. Such practices as the obligatory early morning bath in the cold mountains require a detachment from common luxuries. After the bath, sadhus gather around the dhuni, or holy fireplace, and begin with their prayers and meditation for the day.
Some sadhus dispense cures to the local community, remove evil eyes or bless a marriage. They are a walking reminder to the average Hindu of Divinity. They are generally allowed free passage on the trains and are a closely-knit organization.
Kumbh Mela, a mass gathering of sadhus from all parts of India, takes place every three years at one of four points along sacred rivers in India, including the holy River Ganges. In 2007 it was held in Nasik, Maharashtra. Peter Owen-Jones filmed one episode of "Extreme Pilgrim" there during this event. It is scheduled to take place again in Haridwar in 2010. Sadhus of all sects join in this reunion. Millions of non-sadhu pilgrims also attend the festivals, and the Kumbh Mela is the largest gathering of human beings for a single religious purpose on the planet.[6]
The lives of sadhus in contemporary India vary tremendously. Sadhus live in ashrams and temples in the midst of major urban centers, in huts on the edges of villages, in caves in the remote mountains. Others live lives of perpetual pilgrimage, moving without ceasing from one town, one holy place, to another. Some gurus live with one or two disciples; some ascetics are solitary, while others live in large, communal institutions. For some, the bonds of sadhu identity, the brotherhood or sisterhood of other ascetics, is very important; for others it is not.
The rigor of the spiritual practices in which contemporary sadhus engage also varies a great deal. Apart from the very few that engage in the most dramatic, striking austerities -- for example, standing on one leg for years on end or remaining silent for a dozen years -- most sadhus engage in some form of religious practice: devotional worship, hatha yoga, fasting, etc. For many sadhus, the consumption of hashish or other forms of cannabis[7] is accorded a religious significance.[8] In fact, the highest quality hashish to be found in some Indian districts is often made by local Sadhus. [9]
Sadhus occupy a unique and important place in Hindu society, particularly in villages and small towns more closely tied to tradition. In addition to bestowing religious instruction and blessings to lay people, sadhus are often called upon to adjudicate disputes between individuals or to intervene in conflicts within families. Sadhus are also living embodiments of the divine, images of what human life, in the Hindu view, is truly about — religious illumination and liberation from the cycle of birth and death.
Though some ascetic sects possess properties that generate revenue to sustain members, most sadhus rely on the donations of lay people; poverty and hunger are ever-present realities for many sadhus.

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หลังจากปลงกับภาพที่เห็นที่ Pashupatinath แล้วก็ได้เวลาแห่งความหฤหรรษ์ในการจับจ่าย แต่กองทัพต้องเดินด้วยท้อง Rum Doodle Bar & Restaurant ที่ Thamel จึงถูกเลือกเป็นสถานที่ที่จะสร้างความอิ่มหนำสำราญในการบริโภคที่ มาดามกุ้งเป็นผู้ชักนำ และเราก็ได้พบกับ a wonderful "Mohetoooo" ที่ช่วยเรียกความกะปรี้กะเปร่าก่อนออกเดินช๊อปปิ้งกัน

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หลังจากอิ่มหนำสำราญกันเป็นที่เรียบร้อยแล้ว ก็ได้เวลาย่อยอาหารโดยการจับจ่ายของเหล่าบรรดาทีม 4*100 Thamel Shopping Team จนได้เวลาอันสมควรคือได้ของครบตามกำลังทรัพย์ที่มีอยู่ เราก็ออกเดินจาก Thamel ผ่านย่านการค้าสำคัญของ Kathmandu เพื่อไปยัง Durbar Square อีกครั้งหนึ่ง ระหว่างเส้นทางเดินเราสามารถสัมผัสบรรยากาศวิถีชีวิตในย่านการค้าได้อย่างใกล้ชิด ภาพความวุ่นวาย สับสนอลหม่านของฝูงชนและพาหนะที่แออัดเบียดเสียดยัดเยียดสอดแทรกด้วยเสียงแตรรถและกระดิ่งของสามล้อตลอดจนเสียงผู้คนที่ตะโกนโหวกเหวกไปมาเป็นระยะ ภาพของวิถีชีวิตของผู้คนตลอดสองข้างทางที่เดินฝ่าไปที่ดำเนินไปอย่างปกติบนความอึกทึกครึกโครม อื้ออึงถือเป็นธรรมชาติของวัฒนธรรมในการดำเนินชีวิตและเป็นเสน่ห์อย่างนึงของเมืองก็ว่าได้สำหรับพวกเราแล้วถุึงแม้ว่ามันจะเป็นประสบการณ์ใหม่ที่อาจจะดูแปลกๆแต่ก็เชื่อได้ว่า สิ่งต่างๆที่พบเห็นและรับรู้ด้วยประสาทสัมผัสมันได้ถูกบันทึกและตราตรึงเข้าไปในความรู้สึกนึกคิดจนยากที่จะลืมมาจนถึงทุกวันนี้

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บ่ายวันนี้ ชีวิตช่างเต็มไปด้วยสีสันในหลากหลายรูปแบบ ทั้งสีสันที่สดใส ร่าเริง ของตึกรามบ้านช่อง และสีสันที่ดูขรึม เศร้าหมองและต่อสู้ของวิถีชีวิตชาว Kathmandu ซึ่งแตกต่างกันอย่างสิ้นเชิงกับชีวิตในแบบนักท่องเที่ยวของเรา เย็นนี้พวกเราอำลา สรรพสิ่งกลับบ้านพักในแบบที่อาจจพูดได้ว่าพบเห็นสัจจธรรมของชีวิตที่ได้ประสบมาตลอดทั้งวัน กลับถึงบ้านพักทานอาหารและหลับพักผ่อนไปด้วยความอ่อนล้า แต่หากจะเปรียบกับชีวิตที่ต้องดิ้นรนของชาว Kathmandu แล้วนับได้ว่าเรายังดีกว่าเขาอีกหลายร้อยพันเท่า

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สวัสดีน้ายน เมื่อไหร่จะเอารูปเนปาลมาแจมด้วย
ช่วงนี้ไปไหนมาหรือป่าว

[yon 25]

ลุงตี้ นี่ถ่ายด้วยกล้องตัวใหม่ใช่ไหม หลังจากที่ตัวเก่าล่องหนไปกับข้าวของอื่น ๆ ในบ้าน 

ภาพสวยจังครับ  นี่เป็นแรงบันดาลใจที่ทำอยากให้ไปเนปาลอีกครั้งนะ 

แล้วเวลาถ่ายรูป ทำไมลุงต้องเอากระเป๋ามาบังพุงอะ

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		อ้างถึง			ข้อความของ yon 25 เมื่อ 17 มิถุนายน 2553, 08:46:02
	ลุงตี้ นี่ถ่ายด้วยกล้องตัวใหม่ใช่ไหม หลังจากที่ตัวเก่าล่องหนไปกับข้าวของอื่น ๆ ในบ้าน  ภาพสวยจังครับ  นี่เป็นแรงบันดาลใจที่ทำอยากให้ไปเนปาลอีกครั้งนะ  แล้วเวลาถ่ายรูป ทำไมลุงต้องเอากระเป๋ามาบังพุงอะ

รูปทั้งหมดนี่เป็นทริปแรกที่ถ่ายด้วยกล้องตัวเก่า เพราะไปมาเป็นปีแล้ว
เป็นการใช้กล้องครั้งแรก เพราะจะไปเที่ยวก็เลยลงทุนซื้อกล้องไปทดสอบ
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กระเป๋าไม่ได้บังพุงนะ เป็น 6 in 1 Pack ตะหาก แหมใครจะไปหุ่นดีแบบน้า ช่างกล้านะ