How to Experience Nepal Adventure

Surely you must have been excited to see the slogan, “Welcome to Nepal, Land of Adventure,” in some travel brochure or the other, and surely that must have nudged you towards visiting Nepal.  Well, let me assure that you made a good decision. Plenty of high adventure stuff to do around here—trekking, hiking, rafting, paragliding, abseiling, canyoning, ultra flight, bungee jumping, high altitude marathons, et al.

As if that wasn’t enough, you also get adventure at every twist and turn of the bustling cities and sleepy villages all over the country. Adventures of exploration and discovery, of knowing that there’s a completely different kind of life that’s as good in its own way as is those of cities back home, with the added attraction of a lot more humanity here. You probably have forgotten how it was in the old days, when you could walk to a variety of grocery and general stores at a leisurely pace, get a doctor at your convenience, and pretty cheaply, be trusting of others, enjoy nature indoors with the windows wide open to receive natural air and sunlight, be cold in winter and sweat in summer even when indoors, pay a lot less tax, work under less undue stress, enjoy what you have and make do with what you don’t, etc. etc. You get the drift.

For all this, you’ll have to spend more than just a week or two, because imbibing such a lifestyle entails that you are here for at least a month or two. Me, I never go anywhere relatively far planning to return soon. That’s because I want to be a part of things, and not just a spectator. This is what makes travel such an adventure. And if you believe that you are an adventurer (actually, who doesn’t?), then plan for a long stay when in Nepal. It’s one of the most economical destinations in the world. Just the fact that a dollar gets you more than a hundred Nepali rupees should make this clear.

What’s more, you get all sorts of rebates and discounts at most hotels if you’re staying for a longer period of time. A dollar goes a long way, let me tell you. What to say about the pound? On the lower side, lunch at plenty of local places can be had for a dollar and a half, so too dinner. Breakfast, in many hotels, is complimentary, as is a trip to and from the airport, which isn’t far off anyway. Add to this the fact that local transportation is actually, in one way, pretty good. Stand on the curb anywhere on the streets of a place like Kathmandu, and a three wheeler, micro bus, minibus, or a bus, will within a few seconds, stop right beside you asking you where you want to go to. Fares are cheap; 15 rupees will get you almost anywhere in the city. Of course, you’ll have to make allowance for the fact that the vehicle may be a bit on the crowded side, but that’s okay, isn’t it, since distances anywhere are quite short, hardly a few kilometers, if that.

Local transportation is really a wonder of a city like Kathmandu. So many choices without having to wait long. If you are a bit more fastidious, you can get a taxi anytime, anywhere. You might have heard some unsavory stuff about taxi drivers ripping tourists off with exorbitant fares; well, take it from me, all Nepalis are a very honest lot, and if the driver is asking for something extra, most probably that’s because he thinks he’s entitled to, seeing as to how he had to stay the whole night at the petrol pump to fill up. Other times, too, give some leeway if he’s taking it as an opportunity to earn a little extra, you can regard the extra as the tip that you would have to give anyway, back in your own country.

Well, the long and short of all this is to try and convince you to stay longer when in Nepal, so that you really go back sated with adventure, exploration, and discovery; thus asking your long trip, your time, and your money, well worth it.

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Nepal Homestays

It was during Nepal Tourism Year 2011 that the idea of launching homestay programs was put forward by the Nepal Tourism Board, which was pretty confident of a dramatic increase in the number of tourist arrivals for whom more accommodation facilities had to be prepared. Alongside, homestay programs would involve people from all walks of life in all corners of the country, and make tourism a more all-encompassing, comprehensive industry. ‘Tourism for all’ was the new battle cry. In other words, the aim of homestay programs was to engage the participation of more of the populace in tourism-related activities, besides augmenting their income, as well.

About Rs.30 million was spent by the board on training those who were interested in participating in the homestay program. The board’s efforts resulted in the development of two types of homestays: private homestays and community homestays. In most cases, village development committees, district development committees, local co-operatives, and some NGOs (cultural exchange programs, volunteerism) manage the programs. A set of rules and regulations were devised. 

All participating families have to register with their local homestay management committee, and they have to follow some very stringent guidelines, which emphasize cleanliness, hygiene, well furnished rooms, adequate services, and security. An added responsibility is that, participating families have to give their guests a taste of the local culture and cuisine. The families are serve whatever food they themselves eat daily to their guests. As far as rates and other charges are concerned, they are set by the respective management committees.

There are rules also for the guests, who are asked to dress appropriately, and requested to promote the culture and tradition that they have experienced. Guests are furthermore advised to enter and leave their ‘home’ within the given times. Drug use is, of course, totally prohibited.

The first two villages to adopt homestay programs were Sirubari and Ghalegaon; they were followed in rapid succession by many others.

The program has been a successful one, and now you can avail of homestays in many districts, including Bagmati, Chitwan,  Makwanpur, Gorkha, Palpa, Kavrepalanchok, Ilam, Syangja, Kailali, Kalikot, etc., with some having more than a dozen or so homestays. Homestays are an excellent means of providing tourists a better local experience, giving them a chance to learn about local culture and lifestyle firsthand, and so is popular worldwide. Here, homestays are mostly based in rural areas, where life moves on at an uninterrupted and leisurely pace, and so provides tourists a refreshing change from the hustle and bustle of everyday city life. 

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World’s Highest Marathon

The 14th Edition of the Tenzing Hillary Everest Marathon was held on May 29 this year. The first such marathon was organized in May 19, 2003, to commemorate the 50th anniversary of the first successful ascent of Mt. Everest by Tenzing Norgay Sherpa and Edmund Hillary in 1953. The next edition is scheduled for May 29, 2017. 

This year, the first three places of the full marathon were won by Bed Bahadur Sunuwar, Bhim Bhadur Gurung, and Suman Kulung. There were 146 runners participating. The half marathon was won by Tenzing Christopher Dolmans of Holland, while the 60 kilometer ultra marathon was won by Tirtha Bahadur Tamang. 

The Tenzing Hillary Everest Marathon is a unique event, organized at the foot of the world’s highest peak, Mount Everest. It starts at Gorakshep (5,184 m) and ends at Namche Bazaar (3,446 m), thus it is the highest marathon in the world. The highest elevation of the race is at Kalapattha (5,545 m). The rough terrain of the high Himalayas adds to the rigors of running at such high altitudes. 

Participants are advised to be in Nepal three weeks before the start of the race, so that they get enough time for acclimatization to the high altitudes. Even though the marathon is mostly downhill, there are two steep uphill sections that can challenge the fittest runner, and the chances of there being snow and ice on the upper part are high, so participants should have some knowledge and experience of trekking at high altitudes. 

The full marathon is 42.195 km long. A half-marathon is 21 km long, and the ultra marathon is 60 kilometers. The marathon runs through some of the highest glaciers and moraines in the world for a stretch of about 10-15 km, and across the historical route to Everest taken by Hillary and Tenzing in 1953. 

Marathoners will come across monasteries, chortens, suspension bridges, and of course, jaw dropping landscape that includes beautiful natural scenery, rhododendron forests, and orchid groves. The rhododendron is the national flower of Nepal. They bloom from early March till April and May, so you may be lucky to see entire hills of red. What’s more, the trail meanders along pristine Sherpa villages, such as Lobuje, Pheriche, Dingboche, Thyangboche, Khumjung, Khunde, and Namche Bazaar. 

Organizers generally plan a three-week itinerary that includes sightseeing in Kathmandu Valley, and a trek at high altitude, which ensures that all participants are adequately acclimatized. They could also combine all this with a climb of Island Peak (6,189 m). 

Hunting for Wild Bee Honey in Nepal

With at least five different species, Nepal is rich in honeybee diversity. Honey hunters of Nepal risk their life and limbs to collect honey of wild honey bees from their nests located high up on craggy cliffs. For the aboriginal tribes involved in honey hunting, it is a vocation that is ancient in origin. Communities of different regions of the country apply different techniques, and practice their own kind of cultural-religious rituals before honey hunting, in which, usually, a dozen or so men are involved. A sacrifice, along with prayers, is offered to the gods before embarking on their hunt.

They carry age-old equipment devised from local materials, mostly bamboo and fiber of bamboo. These include long bamboo ladders (prang); lengthy bamboo stick, one end of which has a sickle attached (tango); a notched bamboo stick (saaton); basket made of bamboo (tokari); basket lining (chhyakhal); wooden knife (dabilo); filter (chcora); wax pot of wood (donga); and various types of ropes for different functions made of bamboo fiber (koili cho,  koho cho, uab, pechowhibe, and tuju).

The first step is to light a fire of wood and foliage at the cliff base having the nests of wild bees, which compels the bees out of their combs and they fly upwards. The brood and honey sections are now revealed. A long rope ladder is then thrown down from the cliff top, and it is tied securely to trees on the top and at the bottom. One of the hunters fastens himself to this ladder and descends inch by inch, his safety and coordination ensured by his colleagues, who keep a sharp eye out. One of them, the primary coordinator, perches himself on an overhanging tree, and sends signals, as needed, to the others. 

Using another rope, a large basket is lowered to the site of the nest, which is balanced under the comb by the honey hunter using a long stick. The brood portion of the comb is separated next, and a hole is pierced in the brood comb area. Then, the bamboo stick with the sickle is used to cut the comb. He then guides the collecting basket to catch the cut-away honey chunks. In this task, those holding the rope at the lower end also help. Once it is full, the basket is lowered, and sent up empty again. Anything from two to three hours may be needed to harvest one site. All this has been documented in Eric Vialli’s documentary, The Honey Hunters of Nepal, which captures the drama of a honey hunt by west-central Nepal’s Gurung honey hunters. 

Certain superstitions are attached to wild bee honey hunting in Nepal. According to one such belief, Tuesdays are good days to go honey hunting, while Wednesdays are not. Another belief is that one shouldn’t honey hunt on the 8th, 11th, 23rd, 26th, and 30th day of the moon cycle. Similarly, mornings and evenings are the best times for honey hunting. Some communities believe that the presence of women aggravates the behavior of wild bees, making them quite dangerous; so women are prohibited from even watching the activity of honey hunting. As far as the men are concerned, the group shouldn’t have someone with a wife who is over six months’ pregnant, or in her period. Another interesting aspect of honey hunting in Nepal is that, most of the honey is collected from the world’s largest honeybee, Apis laboriosa, of which as many as two million may be present in one giant honeycomb. 

The Teachings of Buddha

The Majjhima Nikāya, which consists of 152 discourses of Buddha and his chief disciples, states, “A monk called Gotama, it seems, a son of the Sakyans, who went forth into homelessness from a Sakyan clan, has come...He teaches a True Idea that is good in the beginning, good in the middle, and good in the end…” 

The anointed prince of a rich kingdom, Siddhartha Gautam had everything a person could conceivably want and desire. But, after realizing the reality of the real world outside the palace walls, he chose the path of renunciation so as to discover answers to the three questions uppermost in his mind: Why does suffering exist? What causes suffering? What will end suffering? 

After a long period of sacrifice and meditation, he gained enlightenment and became the Buddha, or The Awakened One, and came to the conclusion that suffering is universal; that everyone suffers from birth, sickness, old age, death, and grief; that ignorance and greed are the causes of suffering; and that it can only be ended by denouncing greed and ignorance, and by following the noble eightfold path of right view, right thought, right speech, right conduct, right livelihood, right effort, right mindfulness, and right concentration.

Indeed, the ideas of Buddha brought about a great change in the world, with millions being influenced by them. It was soon after his enlightenment that he started giving his earliest discourses, which have been narrated in great detail in the sutras. Among his first discourses, four stand out:  “Setting Rolling the Wheel of Truth”, “The Not-self Characteristic”, “The Fire Sermon”, and “The Discourse on Arising and Ceasing”, because they were the foundations of all his later teachings.

In “Setting Rolling the Wheel of Truth”, he talks about the impermanence of anything of conditioned origin, and lists the Four Noble Truths, that is, suffering, arising of suffering, cessation of suffering, and the practice that results in cessation of suffering. He emphasizes that it is essential for seekers to realize the Four Noble Truths by themselves, and that too in the present moment. This is a basic tenet of all of Buddha’s teachings.  

In “The Not-self Characteristic”, he discusses the idea of not-self. According to him, not-self means that anything, whether animate or inanimate, cannot be permanent or remain unchanged. He describes the three characteristics of existence as not-self, impermanence, and dissatisfaction, which he says are inter-related. To realize this better, he urges seekers to understand that only five aggregates (material form, feeling, perceptions, volitional states, and consciousness) make up the sentient being.

The three evils afflicting all beings are passion, anger, and delusion, which he reveals in “The Fire Sermon”. These, he says, traps them in the vicious cycle of birth, death, and suffering. This sermon was given to a group of fire-worshippers, hence the name, and he declared to them, “…The eye, the forms, the eye-consciousness, the impressions, and whatever sensation…they are all on fire…And with what are they on fire? I say with the fire of lust, of aversion, and passion; with birth, with old age, with death, lamentation, misery, grief, and despair…”

In his fourth discourse, “The Discourse on Arising and Ceasing”, Buddha discloses the chain of events leading to sorrow and despair. Ignorance leads to volitional processes to consciousness of mind and body and the six sense spheres, resulting in contact, which leads to feeling, craving, and attachment. This, in turn, leads to continuation, birth, old age, death, sorrow, and pain. 

The Netherworld of Shamans

The shaman had been reciting his mantra for the past two hours, accompanied by the precise tempo of hard slim bones beating a hand-held drum. The bells across his gaunt naked torso rang in cadence, as he hopped up and down on his haunches. His gaze was focused on the middle-aged woman dressed in a cotton nightgown, who sat cross legged, her hands on her knees. Her face and neck were puffed up, and her eyes were clamped shut. She trembled continuously, and her body swayed from side to side. 

The emaciated-looking shaman threw fistfuls of rice at her. She continued to shiver. He then held a broom over her head, and commanded, “Who hides within this woman’s body? Tell me! What do you want?” Opening her eyes at last, and staring at the shaman with protruding eyeballs, she hissed back garbled words. The shaman then touched the woman’s forehead with a thin bone and a human skull, and again commanded, “In Mahakali’s name, I command you to reveal yourself!” flinging some more rice at her. The woman trembled, and then, suddenly, with a simpering smile, hissed, “I am Bhagawati.” 

“Where are you from?” the shaman asked. “From Dolpa,” came her reply. “What are you doing here?” asked the shaman. The woman glanced slyly at him, and said, “I was murdered and woke up in this body.” “In the name of all powerful Kali, I set you free. Leave her body,” ordered the shaman. The woman stopped trembling, her head hung down heavily. The shaman stood up, and beating his drum, circled the woman three times, throwing fistfuls of rice on her. Then, he carried on out of the room. Now, he held a live rooster in one hand and a naked khukuri in the other. On reaching the crossroads of an adjoining street outside, he sliced off the rooster’s head with one swipe of the khukuri, thus concluding another triumphant victory over the spirits of the netherworld. 

Thirty years down the line, I can vouchsafe that the woman never again had another ethereal episode.  How do I know all this? Well, that woman was a neighbor, and I was witness to the entire drama of that intriguing night, a night when an emaciated looking shaman held sway over things ungodly. Welcome to the baffling world of shamans. 

So, what exactly is a shaman? While shamanism exists all over the world in different variations, the basic presumption is that spirits exist, they can be good or evil, and shamans can communicate with them. For some Nepali ethnic groups, especially in the eastern and western hills, it is a widely practiced religion. Known as jhañkris, or dhāmīs, a typical shaman wears a jama (long skirt-like white garment), a headdress of peacock feathers, a belt of bells around the waist, long malas (necklaces) of rudracche and ritho seeds, and he carries a dhyangro (double-sided hand held drum).

They are regarded as faith healers, soothsayers, and spiritual protectors. In their role as faith healers, they collect medicinal plants, examine entrails of animals for signs, chant mantras to invoke ghosts and deities, perform animal sacrifices, exorcize and counter the spells of evil spirits, etc. They determine the nature of the spirit, and then either pacify it, or drive it away. They recognize and treat many disorders, usually concerning the respiratory and alimentary systems, with medicinal herbs, of which they know a lot about. As soothsayers, they go into a trance and predict things, and as spiritual sentries, they ward off spirits through strength or trickery. Shamans also conduct funeral rites, and dispense protective amulets. 

Surprisingly, even in a city like Kathmandu with its many hospitals, there are lots of people who believe in the power of shamans and jyotishis (astrologers) to alleviate their ailments. Although they are different, jyotishis also deal with common ailments. According to one jyotishi of Lalitpur, if the ailment is of minor nature, he takes care of it, but if it’s complicated, then he advises the patient to go to a shaman.

Miracle Mushroom Yarsagumba

Thousands of villagers begin to swarm the alpine pastures of Nepal’s far western region near the Himalayan peaks as the snows start to melt. Despite the harsh environment, they come all set for a long eight weeks of foraging, and pitch up camps. The daylight hours are spent crawling all over shrub lands, as they search for an unusual kind of mushroom called yarsagumba, which they dig out with great care. The yarsagumba is then gently brushed with a toothbrush, and kept in a basket. 

Their catch promises high returns, and the more experienced pickers may earn about US$2,500 dollars if the collection is good. Yarsagumba is an expensive herb with a global demand; in the international market, one kilogram can fetch about US$10,000 dollars. The pickers get about a dollar for one piece, which goes up to about 30 dollars in the cities. It is not only the present day market; even in older times, yarsagumba commanded premium prices. According to some researchers, even rotten specimens fetched pretty good prices way back in 1892. According to another researcher, in 1990, the price was US$700/kg in China.  

Yarsagumba (Ophiocordyceps sinensis) is best described by its Chinese term dong chong xia cao (winter insect, summer grass). It is also known as Chinese caterpillar fungus. Before metamorphosing into a pupa, the caterpillar of a moth (Thitarodes hepialus) lives below the ground in shrub lands at altitudes of 2,000m to 5,000m on the Tibetan plateau and Himalayas for around five years. It is attacked by a fungus (Ophiocordycipitaceae) while still in its larva state, and the insect’s body is filled with mycelium, and ultimately dies. Mushrooms begin to grow out of its forehead, and these become visible on the ground surface when the weather gets warmer, and the snows begin to melt.  

The health benefits of this peculiar herb were known since ancient times, when it was consumed as a potent tonic by royalty. It is believed to relieve stress by rejuvenating a system under stress. It is a cure-all in Chinese traditional medicine, potent against many ailments, besides enhancing energy and vitality, strengthening the lungs and kidneys, increasing longevity, stopping hemorrhaging, etc. But, of course, it is best known as a powerful aphrodisiac.  Another additional benefit of yarsagumba is that it is a natural product, and so, side effects are almost non-existent. 

Yarsagumba gained popularity in the West in the 1990s, when everybody started talking about ‘Ma Junren’s Army’ and their record breaking feats in athletics. Chinese coach Ma Junren’s women runners did fantastically well in middle and long distance running, breaking some long-standing world records. He confided that, to relive the stress of rigorous training at high altitudes, his athletes took yarsagumba thrice daily. And, thereafter, yarsagumba began to be known as the ‘miracle mushroom’. 

Kali’s Valley

The black river under the brooding sky, gushing its way mightily from far off Muktinath, and cutting its way through Baglung district, seemed to be holding many a black secret. The heavy black clouds, the black silt and sand, and the blackness of the Kaligandaki River reminded one of black hearts, black promises, and black death.

However, the abundant green mountains encasing the immediate vicinity managed to salvage some of the foreboding picture. There were some gold diggers on the banks, as hopeful as the Californian gold diggers of the 1800s, and as dirty. Gold and copper and fossils were to be found in the deep confines of the Kaligandaki. But, if one looked into its black viscera, one got the eerie feeling that the murky depths must be hiding many black and mysterious secrets. 

As the bus rolled along the sides of the Kaligandaki, the big green and brown rocky mountains appeared to be desperately seeking our attention as well. Nevertheless, for the duration of the journey that the smooth road paralleled the black river, one’s attention was completely absorbed by it. And why not? For this is the valley ruled by the mysterious Kaligandaki. 

It was certainly not so before Kaligandaki had come into view. For a major part of the 72-km journey from Pokhara to Baglung, picturesque scenes of burbling brooks, scattered white frothy waterfalls, lush greenery, high hills, and compact and picture postcard villages constantly brought out sighs of wonder from the soul. Often, one had to forcefully remind oneself that this magnificence of nature’s bounty was in Nepal, and not in some exotic foreign locale.

The soul had already been stirred the night before in Pokhara, when a full two hours had been given to gazing at the gentle and serene Fewa Tal. I had not been able to pull myself away until the last boats had come ashore, their bellies disgorging sated nature lovers, and the lights had started to twinkle in far away hills.

The soul had been so stirred that I had taken the five-kilometer walk from Baidam in Lakeside to Mahendrapul in town. My decision to do so was proven to be devastatingly wise when I came across all sorts of lovely resting houses (calling them simply hotels would be doing them injustice), and equally lovely eating places (again, not restaurants, for the same reason), with their designer lights and manicured gardens, all of which I would probably have missed if I had taken a taxi. The lovelier ones were nestled in tiny gardens in the side streets. 

Baidam and Pardi in Lakeside reminded me at once of a bride in all her bridal finery, glowing and expectant, awaiting the arrival of the groom’s procession. Pray she is not disappointed. The atmosphere was not exactly one of joy, however, the season still not having taken off. 

Two Valuable Meditations of Buddhism

In Buddhism, the threefold path to enlightenment and nirvana consists of meditation (samadhi), virtue (sila), and wisdom (panna). As far as meditation is concerned, Mindfulness of Breathing (Anapanasati) and Loving Kindness Meditation (Metta Bhavana) are believed to be two of the most valuable among the different types of meditation taught by the Buddha. 

Good posture, practice, and problems are the three parts of Anapanasati. The meditating person sits with straight back and folded legs on a cushion, with the eyes closed and hands nestled in the lap. This is what goes to make a good posture. Conscious counting of each breath taken during the meditation, where attention is focused on inhalation and exhalation of each breath, is what is meant by practice. As expected, after a certain time of doing the above, the meditating person will start to have problems, such as discomfort or pain in the knees and other joints, itches on different parts of the body, and so on. 

Despite all this, concentration must be absolute. There should be no movement, and the meditating person must continue to count the ins and outs of each of his/her breath. Now, it is natural for the mind to begin wandering here and there, and generally get distracted, with many different thoughts coming to mind. But, the breathing must continue as before. One will have to have lots of patience, and keep on trying to bring back one’s attention to the breath. Gradually, the distracting thoughts will start to disappear one by one, the discomfort to various parts of the body will begin to be forgotten, and the meditating person will experience periods of mental calm and inner peace. 

Wakeful Mindfulness and Mindfulness in Everyday Activities are also forms of Anapanasati. Monks of the Theravada tradition, especially, practice the first (Wakeful Mindfulness and Mindfulness) in their monasteries and retreats. They first seek out a quiet place for long walks, and then, while walking, concentrate on movements and sensations. They try to consistently make the mind free from interfering thoughts. Their aim is to lose the self, which will help in gaining deeper insight into ‘no-self’ and impermanence. Mindfulness in Everyday Activities, on the other hand, is simply being mindful of everyday activities by concentrating on all activities, whether big or small. This is believed to help in making one live in the present moment, besides making one more effective and efficient.

Metta Bhavana is an additional meditation technique to Anapanasati, and its objective is to develop universal love, which is done through a three-stage process—specific pervasion, directional pervasion, and non-specific pervasion. Specific pervasion is the process of conveying love and kindness to yourself, to a respected individual, to somebody cherished, to some stranger, and finally, to someone you don’t like, hate, abhor, or fear. Visualization (imagining that ‘someone’ to be joyful), reflection (on that someone’s positive qualities), and mantra (repeating positive words like, ‘May I be calm and peaceful; may my mind be free from hate; may my heart be full of love.’) are part and parcel of specific pervasion. Emanating love and kindness in all directions, by thinking of friends, well-wishers, and like-minded communities around the world, is directional pervasion. Radiating love and kindness in daily life (throughout the day) is non-specific pervasion, which is, in fact, an outcome of the first two stages. 

Cooking, the Nepali Way

Are you planning to visit Nepal soon? It may be a small country, but it has the highest mountain in the world, the eternal Mount Everest, along with more than half a dozen of the world’s highest peaks, making it a climber’s paradise. The country may be poor, but it is a veritable abode of the gods, with temples and monasteries and other shrines around every corner. It is also, of course, the birthplace of the Apostle of Peace, Lord Gautam Buddha. Well, welcome to this land of the high Himalayas, cascading mountain rivers, lush forests, and a thousand and one gods. You can look forward to an exciting time, lots of adventures on the challenging trekking trails that go through scenic valleys and windswept mountain passes and over sturdy suspension bridges high above the swirling rapids below. However, even as you experience such adventures, here’s a suggestion that could add spice to further enhance your trip. 

 Give a thought to learning about Nepali cuisine when here. More specifically, learn some Nepali cooking. After all, food is an integral part of our culture, as anywhere else; so boost your cultural experience. Nepal prides itself on its rich culture, and certainly, its unique cuisine. You know well that the country is sandwiched between the two great and diverse cultures of China and India. You also know that Chinese cuisine has carved out quite a reputation globally, and that Indian cuisine is known for its use of many exotic spices that go to make it pretty special.   Well, one obviously expects such ancient cultures to have quite a bit of influence on Nepal, but, still, you should know that Nepal has developed its own unique identity, and its own exceptional cuisine. 

Now, let’s see where you can learn Nepali cooking in the capital, Kathmandu. There’s such a place near Thamel, the tourist hub of Kathmandu, known as “Nepal Cooking Course”. It actually has shifted some 15 minutes away from its original location in Thamel to Goldhunga after the April 25, 2015, earthquake damaged it. You can opt for a half-day course (morning or afternoon), or full-day, two-day, three-day, five-day, six-day, and seven-day courses. All programs include one hour of Nepali language lessons. 

What kind of cooking do you get to learn? Well, the full-day course teaches you how to make daal bhaat, curry, pickle, and momo (the most popular staples of Nepal), as well as sel roti (a special festival bread) and kheer (rice pudding) for celebratory occasions. Classes start at 9:00 a.m. and finish at 5:00 p.m. It will cost you about 5,000 rupees. Naturally, you’ll get to learn how to prepare other food, as well, in case you choose the longer programs; dishes such as alu daam, alu paratha, samosa, Newari snacks like bara, chatamari and yomari, as well as a variety of meat dishes. If you take the seven-day course, you also get to learn how to make chyang (local beer made from rice, millet, wheat, corn, or even some fruits). You’ll surely enjoy sharing what you cooked with friends after classes are over and done with. 

Of course, there are other establishments that provide lessons in Nepali cookery, such as ECS Services in Lazimpat, which teaches household staff of expatriates mostly, but could maybe fit in a schedule for you as well. In addition, an increasing number of homestay programs include cookery lessons as part of their services. Ask you travel operator for more information regarding this. Some smart agencies even arrange for special cooking courses with some skilled Nepali housewife, a most suitable teacher to give you really good tips on homely Nepali cooking. 

It’s a given that you’ll be roaming local bazaars to buy fresh food items including just-picked vegetables and newly slaughtered meat, as well as freshly-ground masala (spices). You’ll surely find this to be a very refreshing exploration.  And, you may find it pretty interesting to learn about how to use the many masalas; what and how much goes into dishes that are part of a typical Nepali meal: daal (lentil soup), tarkari (vegetable curry), saag (spinach), maasu (chicken or mutton that needs a mix of at least 12 kinds of spices), achar (pickle: a popular one being a mix of potatoes, radish, and small brown beans). Except for maasu, which is taken once or twice a week, these are the usually food items that Nepalis eat every day. Therefore, expect your housewife-teacher to really good, since she probably cooks them day in and day out. 

Well, all said and done, discover your culinary skills, in addition to testing your physical limits, when in Nepal. It will be a worthwhile endeavor. 

The Blessed Valley of Kathmandu

The best thing about Kathmandu Valley is its weather. One tourism entrepreneur once quipped, “We say that when it is 42 degrees in Delhi, it’s 24 in Kathmandu!” Blessed with so much natural beauty and pristine environment by the good lord, and plundered of its bounties of nature in so many ways by man, Kathmandu Valley can still boast of having splendid climate all year round, even if it can no longer lay claim to fame as one of the better cities of the world that it most certainly was once upon a time. 

Many locals, as well as tourists of that time, will recall fondly the valley of the seventies. Vehicles were few and far between; a taxi was a rare luxury. One walked and walked to reach from point A to point B, but because the air was so clean and refreshing, and because there were no crowds all over the place, walking was a pleasure in itself. The people of the valley was one healthy lot, let me tell you! 

The seasons were (and still are fortunately) celebrated by festivals commemorating their particular blessings. Each season was heralded with pomp and ceremony through colorful and exuberant jatras, with the biggest celebrating the planting and harvesting seasons. It’s no surprise, since the country was primarily an agricultural nation, and still is, actually.

And, since agriculture was (still is) totally dependent on the vagaries of nature, festivals to appease, or to thank the gods of rain, were (still are) particularly important. This is most prevalent in Kathmandu Valley; Indra Jatra and Rato Machhindra Jatra being two such major festivals. Seeing as to how the rains have always been, more or less, abundant without being over-the-board in the valley, one can conclude that the gods are happy with its inhabitants. 

One can also presume that the gods must be happy at the large number of temples and shrines built in their honor all over the valley, and at the devout nature of valley dwellers. They could have well decided, in all their benevolence, that all this devoutness must be reciprocated in equal measure. So the gods, in all their munificent benevolence, seem to have decided to bless the valley with weather that is the envy of all others. And, so, what you have is charming temperate weather throughout the year. 

The gods have also taken into account the fact that during the hotter months of June, July, and August, disease is most likely to strike, partly due to the heat, and partly due to the carelessness of the denizens in keeping their surroundings clean. In their affectionate benevolence, they have decided to overlook the carelessness, and in their wisdom, know that it will take some time for the valley dwellers to be more aware about the need to clean up their act regarding the valley’s cleanliness and hygiene. 

In the meantime, in their generous compassion, they decided to clean up the valley by commanding the heavens to pour down copious rain water on the valley to stream away the accumulated dirt and rubbish. At the same time, they have taken pains to ensure that the heavens didn’t become too eager and flood the valley, adding to the distress. Thus, between June and August, the rainy season, the blessed valley receives a nice average of 200-375 mm of rain. In this respect, the monsoon here is not typical of Asia, where, in quite a few places, when it rains, it pours. 

Additionally, the rains here occur during the night, mostly. So, what you get is a clean blue sky in the morning, allowing great views of the magnificent ice-capped Himalayan peaks, the lush mountains all around, and scenic natural beauty everywhere. The abundant rains ensure a good paddy planting season, guaranteeing bumper harvest. Seeing as to how the valley dwellers have devotedly upheld the culture of the great jatras to seek the gods’ blessings, and to thank them, as well, one can conclude that this year, too, the valley will receive excellent monsoon rainfall.  And, so, one can also conclude that by the middle of October, the harvest will be done, and the valley dwellers will again, as always, be in a highly festive mood to celebrate Dashain and Tihar, the two biggest festivals of the country.  

Life in Kathmandu’s Golden Period

This is what Father Gillespie, one of the first foreigners to visit the secluded kingdom of Nepal in the 18th century, wrote in his ‘Account of the Kingdom of Nepal’: “Cat’hmandu contains about 18000 houses, Lelit Pattan contains about 25000 houses, B’hatgan contains about 12000 houses…the houses are constructed of brick and are three or four stories high…streets of all their towns are paved with brick or stone…there are also good wells made of stone…In every town there are large square verandas…called ‘pati’…on the outside of the great towns, small square reservoirs of water….” (Asiatic Researcher, 1801, Vol. II, London) 

Father Gillespie’s description of Kathmandu Valley as it was then is a flattering portrayal of the Malla period (1200-1769). Similarly, in ‘The Traditional Architecture of the Kathmandu Valley’, Wolfgang Korn writes, “The terracing of similar building elements around a temple or monastery grouping formed street spaces, courtyards, groups of houses and finally, town districts or tols…” Much of all this holds true even today, and one will many examples in the valley. Of course, there are many changes, as well. While in days past, a particular tol would have inhabitants of a particular caste and family descent, with the passing of time, this no longer holds true, although there might be dominance of a specific group. Each such tol had a sequence of streets and squares, at the centre of which was a chowk with a temple or monastery

Both security and privacy were thus givens, and while the four sides of the chowk had separate units, access to the street was usually through only the gateway of one house, this always being of low height, some say, to discourage thieves. The chowk had an important role in communal life, as a washing and bathing area, as a playground, for sitting in the sun on colder days, and as an area for grinding grain. It was also most important for organizing feasts. Such an arrangement encouraged regular interaction among the community members. Similarly, public squares had shrines, sattals (open meeting halls / free lodging houses), patis (public loggias), dyochens (communal buildings with deity shrines), dablis (platform for public performances), hitis and dhunge dharas (fountain complexes), wells, etc. These amenities fulfilled the social, economic, and ritualistic activities of the locals. The ground floors of houses facing the street had shops providing basic daily necessities. 

For the typical Newar, the tol was actually his living area. Not only because it was well facilitated, but also because houses of the period were not fully adequate to satisfy all needs. The Malla period homes did have constraints; for example, they were low-roofed, and lacked enough sunlight. Air circulation was also unsatisfactory, and the mud floors resulted in dampness that was quite prevalent. However, the innovativeness of the Malla period builders in has to be admired, especially regarding their concern for public welfare.  The hitis, for instance, served as marvelous watering places for all the locals. Designed like enormous sunken baths, water flowed copiously from beautifully carved dhunge dharas (stone spouts). They were centers of social gathering. Pokharis (ponds) throughout the towns were the reservoirs. and large numbers tuns (small draw-wells) were usually found in backyards. Drainage consisted of partly open brickwork ducts.

In those times, houses were not allowed to be built to a greater height than the temples around them, thus resulting in a harmonious skyline. It could also be observed that the height of the houses usually delineated status of its inhabitants, with the richest having homes nearer the center that were four-storied, after that, three-storied, and then, two-storied. But, all the houses were equally rich in some aspects, such as the splendid woodwork, a major feature of traditional Newari architecture. According to Dr. Ranjitkar, Nepal Director of Kathmandu Preservation Trust, and author ofauthor of the ‘Heritage Homeowner’s Preservation Manual’, “The Malla Period is the most valuable period of traditional architecture of Kathmandu Valley, for which Nepal is known all over the world.”