The Myths, Origin, and Significance of Rato Machindranath
Nepal is a land of diverse religious beliefs where people of different faiths coexist harmoniously. Among the numerous deities revered by the Nepalese, one figure stands out as a unifying force for both Hindus and Buddhists: Padmapani Lokeshwar, also known as Avalokiteshwar. This divine being, considered a manifestation of compassion and benevolence, holds a special place in the hearts of devotees. In the Kathmandu Valley, this revered figure takes the form of Rato Machindranath, along with three other significant manifestations. The four major forms of Lokeshwar, worshipped widely in the Kathmandu Valley, have distinct names and unique symbolic meanings. In Hindu tradition, these deities are revered as Matsyendranath or Machhindranath, an incarnation of Lord Shiva.
Of the four deities, Rato Machhindranath is characterized by his vibrant red color and derives his name from the Nepali word rato, meaning “red”. Moreover, Rato Machhindranath is also known as Rakta Lokeshwar, Aarya Avalokiteswora in Sanskrit, and Bunga Dyo in Newari, as he resides in Bungamati, a picturesque village in Lalitpur. Rato Machhindranath holds great significance in the Newari culture of the Kathmandu Valley and is considered a highly revered deity. He is believed to be the patron deity of rain and harvest. The month-long rituals and festivals, the longest festival in Nepal, associated with Rato Machindranath are considered vital for agricultural prosperity, monsoon rains, and the overall well-being of the community.
The origin of Rato Machindranath can be traced back to ancient legends and myths. On the one hand, Buddhists venerate him as Karunamaya, a compassionate Bodhisattva. According to the Buddhist tradition of the Valley, Rato Machindranath is believed to be an incarnation of Avalokiteshvara Karunamaya, the compassionate Bodhisattva, and is considered an important deity associated with compassion and protection. He is regarded as an enlightened being, embodying Avalokiteshvara’s qualities and displaying the power to bring happiness, harmony, and prosperity to devotees. Buddhists worship Padmapani as the fourth of the five Buddhas. He is also the embodiment of Sahakal, a time of prosperity and abundance. In ancient Buddhist scriptures, he is recognized as the fourth Buddha among the five who represent the five elements.
In Hinduism, Rato Machindranath is often associated with Lord Shiva. Some interpretations suggest that Machindranath is an incarnation of Lord Shiva himself. Furthermore, Rato Machindranath is also considered not only as an incarnation of Lord Shiva but also as the combined manifestation of the powers of four powerful deities in Hinduism, namely Shiva, Brahma, Vishnu (the three trinities of Hinduism), and the ever-present God Surya (the Sun God). Historians attribute the deep reverence for this deity as the God of Rain and provider of food to the valley’s profound dependence on farming in its isolated location amidst the Himalayas. Nevertheless, both Hindus and Buddhists worship the deity, signifying the peaceful coexistence of various religious traditions in Nepal.
Alongside this religious significance, Rato Machindranath also has several folktales and local beliefs associated with him. According to folklore, Rato Machindranath’s initial presence in the Kathmandu valley was as the child of a revered Tantrik named Shantikar Bajracharya, who resided in Swoyambhu. The Tantrik, obligated to keep the secrets of his mystical practices, would frequently sneak away from his home during the night to an isolated temple at Mhaipi. Unbeknownst to him, his curious eight-year-old child started following him. Although the child never actually witnessed his father’s activities, the Tantrik engaged in various rituals and meditations to attain a higher level of mastery in the realm of dark magic.
Impressed by his unwavering devotion, the goddess Yogamber Devi appeared before Shantikar and promised to grant him his wishes. She instructed him to return on a Thursday night alone with appropriate offerings. Filled with excitement and joy, Shantikar set off for Mhaipi again at night, but this time he was less cautious and forgot to bring the offerings with him. Upon reaching the temple in Mhaipi and meeting the goddess, his elation quickly turned to dismay as the goddess grew furious at the presence of an unwanted companion, Shantikar’s hidden son, who had managed to get close by. She demanded the life of the innocent child as retribution for Shantikar and to keep her promise to him after being dissatisfied with the lack of offerings.
Shantikar begged for forgiveness from the goddess; however, the child appealed to the goddess to disregard his father’s plea for mercy and reassured his father to obey the gods for the greater good. This child was believed to be the incarnation of the God of Compassion and stayed true to his beliefs. He was subsequently reborn as the 108th son of King Sashi of Yakshya Desh, a land of daityas located in modern-day Assam, India. Yakshya Desh was a feared kingdom inhabited by fierce and proud warrior people, with Machindranath being the only source of profound compassion.
Furthermore, as per legend, in the bygone era during the Lichhavi period of Nepal, a prolonged drought struck the land, causing all the rivers to dry up after 12 years without rainfall. Seeking a solution to this predicament, King Narendra Deva of the Bhaktapur kingdom (640–683 AD) embarked on a journey to Swoyambhu to consult a Tantrik. The Tantrik revealed that Guru Gorakhnath was displeased and angered by the Valley denizens for denying him alms. This made the powerful saint very angry, and he meditated sitting over Nag Dev, the Serpent God, who brought rain to the valley. After defeating the Nag Dev, Gorakhnath Baba sat on a cushion with nine potent serpents watching over him and went into deep meditation. There was no rain in the valley for 12 years, as the Nagas were responsible for bringing rain to the valley. So, the rainfall would only resume when Rato Machhindranath, the teacher of Guru Gorakhnath, visited him. Determined to locate the revered teacher, the King commenced the search. Eventually, they discovered that Machhindranath had been reborn as the 108th son of King Sashi in Kamrupa Kamakchya, a Yakshya Desh (a kingdom of daityas) in present-day Assam, India.
The King Narendra Deva of Bhaktapur, along with Tantrik high priest Bandhudutta Acharya/Achaju of Kathmandu, a local Newar farmer, Lalit Jyapu, from Lalitpur, and Ratanchakra, undertook a journey to Assam to retrieve Machhindranath. Karkotak Nagaraj (the king of serpents), another potent serpent who joined them, would defend them from supernatural hindrances. At the Daitya kingdom, they understood that it would be no easy task, considering his royal lineage as the son of a Daitya.
In spite of their persistent efforts, they were unable to bring him back. At this impasse, the Tantrik summoned four Bhairabs and entrusted them with the mission of retrieving Machhindranath. At a location near Assam, Bandhudutt performed intricate rituals and recited powerful mantras to entice Machindranath to wake from his meditation. Regardless of all the attempts by the lord’s mother to keep him, Machindranath heeded the mantras and transformed himself into a black bee to fly into the golden vessel of Bandhudutt. With the invoked aid of four Bhairabs, all daityas, and their king surrendered and allowed the party to leave for Kathmandu Valley. The Bhairabs successfully brought him back to Kathmandu Valley and near the Nakkhu River. In a ceremony, the bee was released, and as expected, Guru Gorakhnath came to pay homage to his teacher and stood silently in his presence. Finally, the serpents were liberated, and rainfall blessed the valley once more.
However, the King, the Tantrik, and the Farmer found themselves at a crossroads when it came to deciding where Machhindranath should be enshrined. Seeking guidance, they turned to the King of Lalitpur, renowned for his wisdom, to help them resolve the matter. With his astuteness, the Lalitpur King made the decisive choice to establish Rato Machhindranath in Lalitpur. Interestingly, it is also said that during this pivotal moment, a Bhairab appeared and let out a resounding cry of “Bu,” which translates to “home” in the local Newari language. Taking it as a divine sign, a new town was promptly commissioned, and the golden vessel was enshrined within the newly constructed Temple of Rato Machindranath. Another alternative legend suggests that Machindranath held a deep reverence for the name bestowed upon him by the local inhabitants, Bunga Dyo, thus giving rise to the name of the town.
Since then, the Rato Machindranath Chariot Festival has been celebrated annually in Lalitpur with fervent prayers for abundant rainfall. The worship and rituals associated with Rato Machindranath form an integral part of the cultural tapestry of the Kathmandu Valley. They bridge the gap between Hindu and Buddhist traditions, fostering unity and shared devotion among the people. The deity serves as a reminder of the universal values of compassion and kindness, transcending religious boundaries.
Celebrating the journey of Rato Machhindranath and the compassion and perseverance the story entails, every year the city gears up for the boisterous, month-long Rato Machhindranath Jatra. The celebration of the Rato Machindranath chariot festival is a community-driven event, involving the active participation of local residents, religious leaders, artisans, and devotees. It symbolises unity and shared devotion between Hindu and Buddhist traditions. By participating in the chariot procession and offering prayers to Rato Machindranath, the deity believed to bring good fortune and fulfill wishes, devotees seek spiritual purification and blessings for the well-being of the community.
In conclusion, Rato Machindranath and his festival bring people from different social and economic backgrounds together, transcending barriers, to celebrate and pay homage to the deity. The collaborative efforts required to construct the towering chariot, organize the procession, and ensure the smooth running of the festival create a sense of solidarity and camaraderie among the participants and the broader community. As a vibrant and time-honored tradition, it serves as a symbol of unity, renewal, and hope for the Nepalese people. The deity Rato Machindranath embodies the spirit of compassion, fertility, and prosperity, and the annual procession provides an opportunity for devotees to seek blessings, express gratitude, and reaffirm their faith. It promotes social harmony and preserves their unique traditions. It instills pride in the local population, reinforcing their cultural identity and fostering a sense of togetherness. The festivities include cultural performances, music, dances, processions, and rituals that highlight the deep-rooted reverence for Rato Machindranath. Artisans and vendors also have the opportunity to display their craftsmanship, artwork, and cuisine, enriching the cultural experience.
Beyond its cultural significance, the festival holds agricultural importance, as Rato Machindranath is revered as the god of rain. Farmers seek his blessings for favorable weather and successful harvests, emphasizing the interconnection between nature, culture, and livelihoods. The festival serves as a time of gratitude and hope for a bountiful agricultural season, bringing the community together in appreciation and solidarity.
Furthermore, the Rato Machindranath festival contributes to the local economy by attracting tourists and visitors from both within Nepal and abroad. It serves as a showcase of Nepal’s rich cultural heritage and traditions, drawing attention to the country’s vibrant history and captivating folklore. The festival’s economic impact is felt through increased tourism, employment opportunities, and the growth of small businesses that cater to the needs of the participants and spectators.
Lastly, the Rato Machindranath festival highlights the resilience and determination of the Nepalese people. Despite the challenges posed by natural disasters, political unrest, or global pandemics, the festival perseveres, embodying the unwavering spirit of the nation. It serves as a reminder that even in the face of adversity, traditions and cultural practices can serve as beacons of hope, uniting communities and inspiring individuals to overcome obstacles.
In essence, the significance of the Rato Machindranath festival lies in its ability to connect the past, present, and future. It celebrates Nepal’s rich cultural heritage, strengthens social bonds, stimulates the economy, and embodies the indomitable spirit of the Nepalese people. As a cherished tradition, it will continue to thrive and play a vital role in shaping the cultural and social landscape of Nepal for generations to come.
