Sikali Temple

 Sikali Temple

Sikali Temple, deeply tied to the faith and beliefs of the Khokana residents, is an extraordinary example of ancient history and culture. Khokana is also known as the first place in Nepal where electric lights were installed. Located in the Sikali field in Khokana, Ward No. 21 of Lalitpur Metropolitan City, this temple holds a deep connection with the faith of many devotees.

Historical Background of Sikali and Khokana

In ancient times, the entire area, including both sides of the river, was called Khokana.  We can find the people’s belief that due to floods and landslides over various periods, the settlement expanded and changed, leading to the current name ‘Khokana.’ One of the proofs that support this idea is an inscribed stone that mentions this place Khokana as ‘Khocho’near the police post in the neighboring Pharping area.

Based on human presence and symbolism, the signs used for worship on this stone and the Ghampo festival celebrated here suggest that Khokana’s historical significance dates back to ancient times. As mentioned in some books, the pilgrimage of the same Gyampo festival has been mentioned, there are also comments that the history of the tribal civilization, which is about 10,000 years old, may be connected with the rock used for the original worship in the Sikali temple.

Name and Characteristics

The name Sikali Temple is believed to be derived from the word ‘Si,’ which means ‘stone’ in Sanskrit. Another belief is that during the Licchavi period, the area now known as Khokana was referred to as ‘Si, Sinkar.’ In Nepal Bhasa, ‘Si’ means wood, and ‘Sinkar’ refers to a tax on wood. As it is natural to have wood in the forest, it is believed by the local people that the shape of Kali in the forest became Si-Kali and the name Sikali remained. Since Sikali’s ancient human civilization is intertwined with agricultural civilization, tradition, culture, and agriculture have developed here. In ancient times, the festival ‘Sikay Bhu’ was started to share agricultural production and spread information about it with everyone and the tradition is alive to this time.

In this way, while the agricultural civilization was developing in Khokana, there is a tradition of considering the outsiders and visitors who come here, as the children of ‘Dhyan Cho Maju’ and treating them with feast and this culture is alive till this time as well.

Temple Structure

We can see the rush of domestic and international tourists because of the unique style of art this this temple. Inside the Sikali Temple, there is a special stone statue of the goddess ‘Dhyan Chyo Maju,’ which is worshipped as a Pith. It is also found in history that this Sikali Pith is described as a symbol of Dhyan Cho Maju. The practice of bringing Rudrayani Devi to Sikali during the Dashain festival and worshiping it is still the same.

The central part of Sikali Pith is decorated with traditional designs painted in vermilion color, resembling a trident. It is believed that these figures have been in vogue since the development of ancient human civilization and since then there has been a tradition of drawing these symbols.

To the west of the temple, there is a place made for yajna (ritual sacrifice) where offerings are made during festivals.

Festivals and Celebrations

Daily worship is being performed by priests at Sikali Temple. Near the temple, there is a pavilion for feasts and another pavilion for 46 young men to wear masks and costumes for the Sikali dance.

On the special occasion of Dewali, a special worship ritual is organized in the temple. On the same day, villagers bring offerings in a Kalash (vessel), and after the ritual is completed, they share a feast with the offerings brought by everyone from their home. Within the vessel, there is rice, betelnut, flower, Sindur (red color powder normally used by married women), abir (color powder), and Jajanka (raw thread). The vessel is placed within the temple and worshipped there. Similarly, if there are any Newborns in the Khokana area, then they are also taken to Sikali Temple on the occasion of Dewali for a family feast in Lapesh leaf.

 Sikali Festival

The tradition of worshipping a stone as Sikali has both historical and cultural significance. Apart from the historical, cultural, and archeological significance of this rock, another interesting part is the sound emitted from this rock at different times every 12 years.  Moreover, chyang (alcoholic beverage) also called as rice beer, which is used as prasad in the pujas and feasts of the twelve-year festival celebrated in Khokana, is also prepared by Tantric process with the help of sound waves generated from this stone. Usually cooked for 6 months, this chyang is prepared in a short time of 24 hours using a secret ingredient. Based on local folklore, the Sikali festival has been celebrated since ancient times and residents of Khokana have been celebrating this festival for nine days from the day of Ghatasthapana to the day of Kojagrat Purnima (full moon) instead of Dashain.

On the third day of the festival, offerings are prepared by three main Guthi  (community groups), Tagu Guthi, Sala Guthi, and Jagu Guthi. Eight young men from two of these groups conduct the worship and offer the prepared offerings at Sikali Temple. Starting from the Tritiya tithi, the Devata Group (Khalak) of the Guthi are only allowed to eat pure and holy food items according to our Newari tradition, and the rituals are strictly followed. On the fourth day, ‘Choilabu’ is celebrated with a feast for community heads.

The main festival is on the fifth day when deities from the Rudrayani Temple are carried around in a procession.  A total of nine ‘Ghampo’ are collected from all three Guthi to raise a ‘Mabu Dey’ and after that deities are taken to the Sikali field. On the same day, worship is also performed by the ward office, and after completing that worship, 46 soldiers of Rudrayani Guthi perform worship according to tradition. On that day, after the feast, forty-six youths who perform the Rudrayani dance come to the Sala: Guthi and wear the costumes and masks of the various gods and goddesses to circumambulate around the Khokana. One of the acts features a performance based on the story of Satidevi’s death. After Satidevi sets herself on fire in Dakshya Prajapati’s yagya (worship ritual with fire), Mahadev unleashes Birbhadra and Mahakali from his jata (hair on his head), the hom(yagya with mantra chanting) is destroyed by Rudrayani and the Mahadevs step over the yagya site. This whole act is shown presented symbolically with a unique local touch.

On the sixth day, ‘De Sa’ is celebrated with traditional dances and performances where Forty-six Devgans of Rudrayani Guthi perform the Rudrayani dance wearing masks and colorful costumes of various gods and goddesses. Out of which, fourteen people play the role of fourteen deities: Rudrayani, Bhairava, Kumari, Ganesha, Brahma, Vishnu, Mahadeva, Indrayani, Barahi, Kali, Mahalakshmi, Kumar, Hanuman and Shakti Kumar and they dance accordingly. The remaining thirty-two (32) people have to carry the Kalash, burn incense, serve food, play instruments, etc.

On the seventh day, the day after Desa, the idols of the deities taken away during the Jatra are reinstalled in the temple, and after being worshiped with tantric rituals, it is preserved and kept in the Rudrayani temple.

 Conclusion

The fascinating story of Khokana’s cultural and settlement development is unique. The rich cultural, traditional, and historical aspects of Khokana’s human civilization make it distinct and interesting compared to other places.