KATHMANDU'S Indra Jaatraa, as is mostly well-known, forms one of Nepal's most famous and colourful annual festivals, especially as it is combined with what is known as the Kumari chariot procession. Justifiably, therefore, this festival has found the pride of a place in almost every single book on Nepalese tourism and culture. Indeed, these unique and highly colourful festivals form the principal attractions around the onset of Nepal's harvest time in Autumn.

The chief distinguishing feature of Nepal’s Kumari-worshipping traditions is that they are basically Tantric or Vajracharya Buddhist, although, according to Hindu legends. Kumari is also a classic I lindu deity, the daughter of Lord Shiva and half sister of Lord Ganesha. In Nepal, however, it is more or less known that the Kumaris are traditionally selected from amongst Buddhist communities like the Gubhaju, Vajracharya or Shakya girls on the basis of certain set criteria such as purity, freedom form physical blemishes and the like. What's more, the girls are also made to undergo certain Tantric rituals as a part of their selection processes, which are mostly believed to be veiled in secrecy.

interestingly. Kathmandu itself may have at any given time, two or three other Kumaris, leaving aside the most popular one. the royal or Lyaaku (Palace) Kumari of Hanu-man Dhoka is worshipped even by the Kingdom's ruling monarch at least once a year. The other three include, for example. the-'Mhu (Chief) Kumari normally housed at the Mubaha monastery, Kwabaha Kumari of Bhagawan Baha in Thamel and Kilagar Kumari of liumbaha near Kilagal. The last

named is also said to differ from all the rest in one particular respect - in that, unlike the other Gubhaju/Shakya girls, she is selected from amongst the Jyapu (Farmer) caste ones and is worshipped primarily by (he Pradhans of th at area.

Patan and Bhadgaon cities, in their turn, also have their own versions of Kumari virgin deities. The two in Patan include the 'Royal' Habaha Kumari, a Gubhaju and the Sonihama Kumari of Mikabaha, a Jyapu. And in Bhadgoan, we haw Kumari living goddesses like the 'Royal' Ekanta Kumari and theWala Lakhu Kumari, so named after a Baha - like courtyard of the same name near the Dattatraya temple. The third. Tebukcha Kumari, is .ilsn said to be unique in another respn i: she must be an unweaned baby and. as such, must be replaced year after year.

As mentioned above, among the category of'Non Royal' Kumaris, the one at Mu Baha is also of special interest by virtue of the fact that it is she who is regarded as the most perfect representation of such T antric divinities asVajra Devi, Vajra Varahi or Trailokya Devi. What's more, she may often be regarded as superior even to the 'Royal' Kumari because, in case the latter should fall sick, her attendants are supposed to send offerings to her Mubaha counterpart praying for the Royal Kumari's recovery.

Then we have the Kwa Baha Kumari who is also frequently listed as the senior most in the whole of Kathmandu city. Besides, as briefly referred to above, there are two groups of Pradhans in Kathmandu ■ those who worship the Kwa Baha Kumari, a Gubhaju girls, and those of the Kilagal area who worship the hum Balm Kumari, oraJyapugirl.

In addition to these living Kumaris, there are two other representations of Nepal's virgin goddesses, namely, Baala Kumari and l’ancha Kumari. In Kathmandu valley alone, there are said to be four bi tter known Baala Kumari temples. one each at Thimi (east), Patan (south), Mayati (west) and Mangulpura (north)

.(AbrMwb