Mt Everest, Sacred Cow, Hindu Trishula Trident 5 Paisa Nepal Authentic Coin Money for Jewelry & Crafts (Goddess) (Sagarmatha)
Mount Everest & Hindu Trident Trishula 5 Paisa Nepal Authentic Coin Charm for Jewelry and Craft Making (Sacred Cow) (Hindu Goddess Taleju) (Sagarmatha)
Obverse: Hindu Trident Trishula with sun and moon flanking, above Mount Everest. (Note: This is the Trident of the Goddess Taleju Bhawani (AKA Durga), patron for centuries of the Nepali royal families. This coin was produced in the 1970s. After the anti-royalist Nepali Civil War, in 2006, as a compromise this royalist Sun/Trident/Moon symbolism was abandoned.) (The Nepali name for Everest is Sagarmāthā (सगरमाथा) which means "the Head in the Great Blue Sky" derived from सगर (sagar) meaning "sky" and माथा (māthā) meaning "head" in the Nepali Language. ... The Tibetan name for Everest is Qomolangma (ཇོ་མོ་གླང་མ, lit. "Holy Mother").
श्री प वीरेन्द्र वीर विक्रम शाहदेव
Translation: "Nepal; date; Shri Virendra Veer Vikram Shahdev"
(Wikipedia: Shri Virendra Veer Vikram Shah Dev (Nepali: वीरेन्द्र वीर विक्रम शाह) (28 December 1945 – 1 June 2001) was the King of Nepal from 1972 until 2001. The eldest son of King Mahendra, he reigned until his death in the 2001 Nepalese royal massacre.)
Reverse: Achhami cattle or Sacred Cow
"Shri Bhavani" (in Devnagari)
"5 Panch paisa" (in Devnagari)
५ पाँच पैसा
Translation: "Shri Bhavani"
"5 Panch paisa"
King Birendra Bir Bikram Shah (1972-2001)
Type Standard circulation coin
Years 2028-2039 (1971-1982)
Calendar Vikram Samvat
Value 5 Paisa
0.05 NPR = USD 0.00040
Currency Rupee (1932-date)
Composition Aluminium (100%)
Weight 1.14 g
Diameter 20.5 mm
Thickness 1.61 mm
Orientation Medal alignment ↑↑
Number N# 1571
References KM# 802
See several different articles below, explaining Goddess Taleju Bhavani; Mount Everest (who is also Goddess of the Sky); and Achhami Cattle as Sacred Cow:
1) The Goddess Taleju Bhavani:
This coin honors the Goddess "Shri Bhavani" as indicated by the text on Reverse. On the Obverse, the Trident Trishula, in center of the sun and moon symbols above Mt. Everest, is the symbol of this Goddess Bhavani, who is also known as Goddess Taleju. Note that these are also both names for Hindu Goddess Durga.
Trishula (Sanskrit: त्रिशूल, IAST: triśūla) or trishul is a trident, a divine symbol, commonly used as one of the principal symbols in Hinduism. In India and Thailand, the term also often refers to a short-handled weapon which may be mounted on a danda or staff. Unlike the Okinawan sai, the trishula is often bladed. In Malay (including Malaysian and Indonesian), trisula usually refers specifically to a long-handled trident while the diminutive version is more commonly known as a cabang or tekpi.
The name "trishula" ultimately derives from the Sanskrit word त्रिशूल (triśūla), from त्रि (trí), meaning "three", and शूल (śū́la), meaning "a sharp iron pin or stake", referring in this case to the weapon's three prongs.
The trishula symbolism is polyvalent and rich. It is wielded by the god Shiva and is said to have been used to sever the original head of Ganesha. Durga also holds a trishula, as one of her many weapons. The three points have various meanings and significance, and, common to the Hindu religion, have many stories behind them. They are commonly said to represent various trinities—creation, maintenance, and destruction; past, present, and future; body, mind and atman; dharma or dhamma (law and order), bliss/mutual enjoyment and emanation/created bodies; compassion, joy and love; spiritual, psychic and relative; happiness, comfort and boredom; pride, repute and egotism; clarity, knowledge and wisdom; heaven, mind and earth; soul, fire and earth; soul, passion and embodied-soul; logic, passion and faith; prayer, manifestation and sublime; insight, serenity and Bodhisattvahood or Arhatship (anti-conceit); practice, understanding and wisdom; death, ascension and resurrection; creation, order and destruction; the three gunas.
More on the Goddess, from: http://www.mahavidya.ca/2015/03/03/taleju-bhavani-and-kumari-worship/
HINDUISM IN NEPAL, MAHADEVI DURGA
TALEJU BHAVANI AND KUMARI WORSHIP
In Hindu mythology the goddess Taleju, or Taleju Bhavani, is considered to be the tutelary and wrathful form of the Goddess Durga. Durga is known to be the embodiment of all powers and to be the source of and contain all other goddesses within her (Monaghan 88). The creation of the goddess Durga was actually by the gods themselves. While the gods were resting after fighting with demons, a particular demon, named Mahishasura, took advantage of the god’s absence and declared himself Lord of Heaven and Ruler of the Universe (Harding 53). Upon hearing this declaration Visnu was outraged and “shot forth a terrible light from his forehead” (Harding 53). All the other mighty gods were similarly angry and also shot forth beams of light in the same direction of Visnu’s. The beam of lights eventually converged and from the blazing eruption of light the Goddess Durga emerged. In some scripts Taleju has also been referred to as Kali, another form of the goddess Durga known for her destructive nature. Taleju is also known by many different names such as Tulja, Turja, Tava, Tamva, Talamonde, Talesvari, as well as Manesvari (Slusser 316).
In the Kathmandu Valley the goddess Durga in the form of Taleju has a special place of worship among the Newar society. Three major cities lie within the valley Kathmandu, Patan, Bhaktapu. It has been estimated that about 5 percent of Nepal’s people live in the Kathmandu Valley which is around 600,000 people and it is thought that half of the population is comprised of Newars (Levy 35). The Newars are a people whose nation ruled long before Nepal was established. Their borders are generally accepted as having included the slopes of the hills that surrounded the Kathmandu Valley.
In this society the goddess Taleju is extremely important; she represents the political aspect of the society in Kathmandu Valley, she is the most important deity, and is the goddess to which all other goddesses pay homage. She is the tutelary goddess to the Nepalese or Malla kings and the success, greatness, and prosperity of the kingdom is controlled by her. The Malla Kings often used the Goddess Taleju in order to legitimize their rule and succession in the Kathmandu Valley. The mantra of Taleju is a mark of the ruler’s succession and is very important to receive. It is thought that if a ruler failed to receive the mantra, he was liable to lose his kingdom (Allen 15). Even when the Malla kingdom was conquered during the Shah dynasty, the new king adopted Taleju as his new royal deity, in order to prove and cement his legitimacy to the throne.
The Kumari are another form of the Goddess Taleju and are young girls considered to be the human manifestation of the Goddess Taleju. The origin of using the Kumari to worship the goddess is explained in Nepalese mythology. There are several different versions of the myth, but they all point to a Malla king upsetting the Goddess so greatly that she refuses to appear to him in her true form. One myth claims that the Goddess Taleju agreed to appear before the king Trailokyamalla of Bhaktapur and in return he had to secretly establish a symbol of the goddess and allow no one to see it. However, one day while he was worshipping, the King’s daughter walked in and saw the symbol. Taleju revoked her agreement with the King and refused to appear to him unless she was in the body of a young high-caste girl (Slusser 316). Another account implicates the King Ratnamalla and his sister Gangi as the intruder (Slusser 316). Other versions say that the King Trailokymall used to play games of dice with Durga at night and she would give him advice on the affairs of the state. Unfortunately the King became so overwhelmed by her beauty and her sexuality that he started to have impure thoughts, making it too difficult to concentrate on his actions. The Goddess perceived the thoughts of the King and was offended; consequently the goddess informed the King that he would no longer hold the privilege of seeing her in her goddess form, and instead she would appear in the body of a young virgin girl (Amazzone 72). Yet another description explains that it was the jealousy of the Queen that angered the Goddess. Not knowing that the beautiful women playing dice was indeed the Goddess Durga the Queen burst into the King’s chambers and accused him of infidelity. Outraged, the Goddess furiously stood up waving her ten arms and several of her other enraged faces came forth showing her multi-headed manifestation of the Goddess Taleju declaring that she will no longer give him her help (Amazzone 72). The King was devastated and for days he performed pujas to win back the affection of Taleju, but again she will only return to him in the body of young girl so as not to cause anymore outbreaks of jealousy (Amazzone 72).
The worshipping of the Goddess Taleju in the form of a young virgin girl, or Kumari, became a tradition in the Newar society and has continued to this day. Usually young girls between the ages of two and four are selected to take on the role of a living Kumari, but they can be even younger. Many different girls can be worshipped as living Kumaris at the same time and there are three principal Kumaris in the three cities of Bhadgaon, Kathmandu, and Patan. These girls are chosen on a measure of purity, to which there is specific criteria. In the case of the Royal Kumari of Kathmandu, physical and psychological testing is done in a rigorous examination that is carried out by a committee appointed by the King’s priest (Allen 20). A group of eligible girls is brought before the committee on an auspicious day to be examined using a list of 32 perfections thought to be found in goddesses. The young girls must be in perfect health, suffering no serious illness especially an illness that may have caused a physical imperfection, no bad body smells, black hair and eyes and most importantly the girls must not have lost any blood from things like losing teeth or the start of menarche (Allen 20). The committee is also expected to take into account the reputation of the young girl’s family and her personality. If the committee is unable to find a young girl without an imperfection, they will choose the girl who most closely portrays the ideal (Allen 20). Once there has been a selection the young girl is brought to the palace of the king where he offers her a coin. She then returns to her home until the installation rites can be formed making her the new living Kumari (Allen 20). During the wait for the installation rites the spirit of the Kumari is thought to already be entering the body of the young girl, so if she shows any negative bodily symptoms she is considered to be unworthy of the role (Allen 20).
Once the girl is officially inducted into the role of the Kumari she is taken from her parents and family, and lives separately for the remainder of her term. The young girl is given attendants and caretakers to see to her needs (Allen 24, 25). Because the Kumari is a goddess, she is allowed to behave however she wishes, and she cannot be given instruction. However, if the Kumari was to consistently behave in a manner that was unbecoming, she would not be considered fit to continue her duty (Allen 27). The Kumari is an important part of religion and events in the Kathmandu Valley and is worshipped by the inhabitants of the Nepal; she is expected to appear in various rituals and participate in the many important festivals (Allen 28).
The young girl will continue her role as a Kumari until she shows signs of being human. The two biggest signs are the loss of teeth resulting in blood, or the beginning of the girl’s menstrual cycle. Once these signs appear the young girl is disqualified and a new Kumari is chosen (Allen 22). The now ex-Kumari must give back all of the valuable garments and jewellery she possessed during her reign and proceed through the life-cycle rituals and the rituals that will lead to her marriage (Allen 22).
References and Further Recommended Reading
Allen, Michael R. (1975) The Cult of Kumari: Virgin Worship in Nepal. New Delhi: Siddhartha Press.
Amazzone, L. (2010) Goddess Durga and Sacred Female Power. Plymouth: Hamilton Books.
Anderson, Mary M. (1971). The Festivals of Nepal. London: Allen and Unwin.
Glowski, Janice M. (1995). Living Goddess as Incarnate Image: The Kumari Cult of Nepal. Retrieved from http://etd.ohiolink.edu/view.cgi?acc_num=osu1105391104
Harding, E. (1993). Kali: The Black Goddess of Dakshineswar. Delhi: Shri Jainendra Press.
Hoek, Bert van den, Shrestha, Balgopal. (1992) Guardians of the Royal Goddess: Daitya and Kumar as the Protectors of Taleju Bhavani of Kathmandu. Retrieved from http://himalaya.socanth.cam.ac.uk/collections/journals/contributions/pdf/CNAS_19_02_03.pdf
Levy, Robert I., Rajopadhya, Kedar Raj. Mesocosm: Hinduism and the Organization of a Traditional Newar City. Berkeley: University of California Press.
Slusser, Mary S. (1998) Nepal Mandala: A cultural Study of the Kathmandu Valley. New Jersey: Princeton University Press.
Vergati, Anne. (2002) Gods, Men, and Territory: Society and Culture in Kathmandu Valley. Delhi: Rajkamal Electric Press.
White, David G. (2001) Tantra in Practice. Delhi: Shri Jainendea Press.
[Article written by Ashley Bust (March 2013) who is solely responsible for its content.]
NOTE: DURING THE CREATION OF TALEJU/BHAVANI/DURGA, SIVA GIVES HER THE TRIDENT AND SHE USES IT TO SPEAR A DEMON OF IGNORANCE.
2) The Mountain
Mount Everest (Chinese: 珠穆朗玛 Zhūmùlǎngmǎ; Nepali: सगरमाथा, romanized: Sagarmāthā; Tibetan: Chomolungma ཇོ་མོ་གླང་མ) is Earth's highest mountain above sea level, located in the Mahalangur Himal sub-range of the Himalayas. The China–Nepal border runs across its summit point. Its elevation (snow height) of 8,848.86 m (29,031.7 ft) was most recently established in 2020 by the Nepali and Chinese authorities.
The Nepali name for Everest is Sagarmāthā (सगरमाथा) which means "the Head in the Great Blue Sky" derived from सगर (sagar) meaning "sky" and माथा (māthā) meaning "head" in the Nepali Language.
The Tibetan name for Everest is Qomolangma (ཇོ་མོ་གླང་མ, lit. "Holy Mother"). The name was first recorded with a Chinese transcription on the 1721 Kangxi Atlas during the reign of Emperor Kangxi of Qing China, and then appeared as Tchoumour Lancma on a 1733 map published in Paris by the French geographer D'Anville based on the former map. It is also popularly romanised as Chomolungma and (in Wylie) as Jo-mo-glang-ma. The official Chinese transcription is 珠穆朗玛峰 (t 珠穆朗瑪峰), whose pinyin form is Zhūmùlǎngmǎ Fēng. While other Chinese names exist, include Shèngmǔ Fēng (t 聖母峰, s 圣母峰, lit. "Holy Mother Peak"), these names largely phased out from May 1952 as the Ministry of Internal Affairs of China issued a decree to adopt 珠穆朗玛峰 as the sole name. Documented local names include "Deodungha" ("Holy Mountain"), but it is unclear whether it is commonly used.
In the late 19th century, many European cartographers incorrectly believed that a native name for the mountain was Gaurishankar, a mountain between Kathmandu and Everest.
In 1849, the British survey wanted to preserve local names if possible (e.g., Kangchenjunga and Dhaulagiri), and Andrew Waugh, the British Surveyor General of India argued that he could not find any commonly used local name, as his search for a local name was hampered by Nepal and Tibet's exclusion of foreigners. Waugh argued that because there were many local names, it would be difficult to favour one name over all others; he decided that Peak XV should be named after British surveyor Sir George Everest, his predecessor as Surveyor General of India. Everest himself opposed the name suggested by Waugh and told the Royal Geographical Society in 1857 that "Everest" could not be written in Hindi nor pronounced by "the native of India". Waugh's proposed name prevailed despite the objections, and in 1865, the Royal Geographical Society officially adopted Mount Everest as the name for the highest mountain in the world. The modern pronunciation of Everest (/ˈɛvərɪst/) is different from Sir George's pronunciation of his surname (/ˈiːvrɪst/ EEV-rist).
In the early 1960s, the Nepali government coined the Nepali name Sagarmāthā (IAST transcription) or Sagar-Matha (सागर-मथ्था, [sʌɡʌrmatʰa], lit. "goddess of the sky".
Mount Everest attracts many climbers, some of them highly experienced mountaineers. There are two main climbing routes, one approaching the summit from the southeast in Nepal (known as the "standard route") and the other from the north in Tibet. While not posing substantial technical climbing challenges on the standard route, Everest presents dangers such as altitude sickness, weather, and wind, as well as significant hazards from avalanches and the Khumbu Icefall. As of 2019, over 300 people have died on Everest, many of whose bodies remain on the mountain.
The first recorded efforts to reach Everest's summit were made by British mountaineers. As Nepal did not allow foreigners to enter the country at the time, the British made several attempts on the north ridge route from the Tibetan side. After the first reconnaissance expedition by the British in 1921 reached 7,000 m (22,970 ft) on the North Col, the 1922 expedition pushed the north ridge route up to 8,320 m (27,300 ft), marking the first time a human had climbed above 8,000 m (26,247 ft). Seven porters were killed in an avalanche on the descent from the North Col. The 1924 expedition resulted in one of the greatest mysteries on Everest to this day: George Mallory and Andrew Irvine made a final summit attempt on 8 June but never returned, sparking debate as to whether or not they were the first to reach the top. They had been spotted high on the mountain that day but disappeared in the clouds, never to be seen again, until Mallory's body was found in 1999 at 8,155 m (26,755 ft) on the north face. Tenzing Norgay and Edmund Hillary made the first official ascent of Everest in 1953, using the southeast ridge route. Norgay had reached 8,595 m (28,199 ft) the previous year as a member of the 1952 Swiss expedition. The Chinese mountaineering team of Wang Fuzhou, Gonpo, and Qu Yinhua made the first reported ascent of the peak from the north ridge on 25 May 1960.
3) The Sacred Cow
Wikipedia on the Nepali Cow itself:
Achham cattle are a breed of zebu cattle found in the Achham region of Nepal. Achham cattle are a small breed less than 1 meter in height at the withers. It is also called Naumuthe cow as it measures only nine fists from its hoof to hump. Achhami cattle (Bos indicus) are in the list of unique flora/fauna of Nepal. They are suitable for hill conditions and low input systems, used mainly for milk production. Body color varies from black to white, i.e. black, brown, grey, white, spotted black and white. According to the annual report of Animal Breeding Division, Nepal Agriculture Research Council (2005), cows average 88 cm in height at the withers with an average weight of 110 kg. Bulls average 97 cm at the withers and weigh on average 150 kg. They are reared by the farmers of the Far Western Development Region of Nepal, particularly in Achham, Bajhang, Bajura, And Doti districts.
Sacred Cows as Symbols in Hinduism, from Wikipedia:
Many ancient and medieval Hindu texts debate the rationale for a voluntary stop to cow slaughter and the pursuit of vegetarianism as a part of a general abstention from violence against others and all killing of animals.
The interdiction of the meat of the bounteous cow as food was regarded as the first step to total vegetarianism. Dairy cows are called aghnya "that which may not be slaughtered" in Rigveda. Yaska, the early commentator of the Rigveda, gives nine names for cow, the first being "aghnya". According to Harris, the literature relating to cow veneration became common in 1st millennium CE, and by about 1000 CE vegetarianism, along with a taboo against beef, became a well accepted mainstream Hindu tradition. This practice was inspired by the beliefs in Hinduism that a soul is present in all living beings, life in all its forms is interconnected, and non-violence towards all creatures is the highest ethical value. Vegetarianism is a part of the Hindu culture. The god Krishna and his Yadav kinsmen are associated with cows, adding to its endearment.
According to Nanditha Krishna the cow veneration in ancient India during the Vedic era, the religious texts written during this period called for non-violence towards all bipeds and quadrupeds, and often equated killing of a cow with the killing of a human being specifically a Brahmin. Nanditha Krishna stated that the hymn 8.3.25 of the Hindu scripture Atharvaveda (~1200–1500 BCE) condemns all killings of men, cattle, and horses, and prays to god Agni to punish those who kill.
In Puranas, which are part of the Hindu texts, the earth-goddess Prithvi was in the form of a cow, successively milked of beneficent substances for the benefit of humans, by deities starting with the first sovereign: Prithu milked the cow to generate crops for humans to end a famine. Kamadhenu, the miraculous "cow of plenty" and the "mother of cows" in certain versions of the Hindu mythology, is believed to represent the generic sacred cow, regarded as the source of all prosperity. In the 19th century, a form of Kamadhenu was depicted in poster-art that depicted all major gods and goddesses in it. Govatsa Dwadashi which marks the first day of Diwali celebrations, is the main festival connected to the veneration and worship of cows as chief source of livelihood and religious sanctity in India, wherein the symbolism of motherhood is most apparent with the sacred cows Kamadhenu and her daughter Nandini.
Beautiful coin! My boyfriend is from Nepal but hasn't visited in ~10 years; I got him this so he'll always have a piece of home with him
Very nice coins! So glad to have these in my collection now!!
4 stars review from Devin
5 stars review from Kevin
5 stars review from Cynthia