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The Bagmati river is revered as a sacred lifeline, deified for its purifying waters and deeply entrenched cultural and religious significance. It serves as a ritual site for cremation and spiritual cleansing in the pursuit of salvation, embodying the belief that its sacred flow can absolve karma and unite the soul with the divine, forming a transcendent cycle where birth, death and eternity converge.

Flowing through the heart of Nepal’s Kathmandu valley, the Bagmati is more than just a body of water, it’s a sacred thread woven into the spiritual, cultural and ecological fabric of the nation. Revered in both Hindu and Buddhist traditions, it has for centuries been a symbol of civilization, sanctity and continuity, a giver of life and a pathway to salvation.
Yet today, the same river that once nourished an entire valley has been reduced to a toxic sewer. Its waters are blackened by sewage, choked with industrial waste and biohazards, and fouled by an unbearable stench. In its putrid current lies a haunting question: Can the Bagmati still be called holy or has it become a public health hazard?

Sacred shrine to sewer stream

The Bagmati river originates from Bagdwar in the Shivapuri Hills of the Mahabharat range at an elevation of 2,690 meters, where it once flowed crystal clear, pure, life-sustaining and revered. It travels southward through the Kathmandu valley (15 percent basin area), descending into the Tarai plains through eight districts before crossing into India to merge with the Ganges. For Hindus, the Bagmati is more than a river, it’s the earthly embodiment of the divine, intimately linked to Lord Shiva at the Pashupatinath Temple, a UNESCO World Heritage since 1979, where its waters are believed to carry souls toward moksha (liberation).
The river, steeped in legend and divine embodiment. According to mythology, the Bagmati began flowing when Bodhisattva Manjushree cleaved the hills surrounding a primordial lake, draining it and making way for human settlement. This act gave birth to the ancient city of Manjupattan on its banks. The Bagmati has served as a spiritual and cultural lifeline shaping early Kathmandu and marking historical trade routes at Teku Dovan and cremation sites such as Kalmochan and Pachali Ghat preserving 3,000 years of ritual heritage and royal legacy.
Today, however, the Bagmati paints a very different picture. Its once-pristine waters are choked with industrial effluents, raw sewage and biohazardous waste, primarily via anthropogenic pressures. A 2017 UN report estimated that over 95 per cent of wastewater in the valley is discharged untreated into natural water bodies much of it ending up in the Bagmati. This unchecked pollution now poses a grave hazard to both environmental and public health hindering water reuse and ecological sustainability.
The riverbanks, once adorned with temples and terraced greenery, are now strewn with plastic bags, decaying waste and the remnants of discarded ritual offerings. Despite the presence of existing and rehabilitated wastewater treatment plants, their capacity remains woefully inadequate to handle the overwhelming waste burden. Key degradation contributors are unmanaged urbanization, indiscriminate waste disposal and the direct discharge of domestic and industrial sewage further exacerbated by poor planning, fragmented governance and the rapidly growing valley population, now nearing 3m. Unlike artificial canals, the Bagmati is a natural river, whose sandy riverbed has been stripped bare by decades of toxic dumping. Though efforts to clean and preserve the river are urgent, the prospect of restoring it to its former sanctity is uncertain. In many respects, the damage may already be irreversible.

Health hazard—a nightmare

The Bagmati river now embodies a profound ecological and public health crisis. Scientific studies have revealed alarming levels of microbial and chemical contamination. A 2019 study published in the journal ‘water’ identified 709 bacterial genera in the river, including 18 potentially pathogenic such as Arcobacter, Acinetobacter and Prevotella. Thakali et al (2020) further detected reservoirs of antibiotic resistance genes (ARGs), transformed the Bagmati as a hotspot for antimicrobial resistance (AMR). Shrestha et al. (2023) reported that 80 per cent of river microbial isolates possessed multidrug resistance, while Ghimire et al. (JNHRC 2023) confirmed 241 of 615 coliform samples were resistant to common antibiotics.
Beyond microbial threats, a 2015 study estimated that 70,000 plastic micro- and macro-fragments pass through the river daily. Recent analyses have detected heavy metals like lead and mercury, and carcinogenic compounds capable of causing neurological damage, developmental disorders and organ failure. Despite Nepal’s abundant freshwater sources, cities like Kathmandu suffer from water scarcity. The World Bank 2016 reported 19.8 deaths per 100,000 in Nepal are linked to unsafe sanitation, hygiene and waterborne diseases. The environmental collapse is stark: fish stocks have vanished, aquatic birds are gone, and sludge, algal blooms and chemical foam dominate the landscape. Its decline is a warning not only for Nepal but for the world, a reminder that environmental neglect has irreversible consequences.

Revival possible?

Since 2013, the weekly Bagmati Clean-Up Campaign has mobilized volunteers and raised public awareness, but these efforts remain inadequate against the overwhelming scale of pollution and ecological decline. While new wastewater treatment plants are under construction, the pace of infrastructure development continues to lag behind escalating contamination levels. Legal frameworks to penalize polluters do exist, yet enforcement is weak, and often symbolic. What is urgently needed is a strict implementation of environmental laws, holding industries and hospitals accountable through regular audits and real-time monitoring. Solutions like bioremediation with pollutant-degrading microbes, installation of plastic traps at drainage outlets and widespread adoption of household waste segregation must be prioritized. Equally vital is mobilizing spiritual leadership: religious figures can champion environmental stewardship as a sacred duty and promote eco-conscious rituals.
The Bagmati mirrors Nepal’s soul, sacred, yet deeply wounded. Its revival lies not in miracles, but in unified action, scientific innovation and spiritual responsibility. 

A nation that kills its rivers kills its own future. The Bagmati’s fate rests in our hands.

The Nepal government should urgently heed the demands of conflict victims and amend the process for appointing commissioners to the country’s two transitional justice bodies, Amnesty International, Human Rights Watch and the International Commission of Jurists said today. To successfully implement the transitional justice law adopted by parliament in 2024, it is crucial to have a transparent and rigorous process that results in the appointment of credible and highly qualified commissioners, they said. 

In Aug 2024, Nepal’s parliament adopted a law that victims’ groups broadly accepted as a viable basis for the long delayed transitional justice process to address widespread human rights violations and abuses committed during the 1996-2006 conflict between Maoist insurgents and Nepali security forces. Under the legislation, there will be two bodies—a Truth and Reconciliation Commission and a Commission of Investigation on Enforced Disappeared Persons. However, survivors and victims’ representatives have rejected a short list of candidates published by a committee to appoint commissioners, a joint statement from the international organizations states. 

“The appointment of competent, impartial commissioners fully independent from any political party is crucial to the credibility and success of transitional justice in Nepal,” said Isabelle Lassée, deputy regional director for South Asia at Amnesty International. “The government should immediately allow a revision of the appointment process to include more candidates and strengthen procedures.”
Signed in 2006, the Comprehensive Peace Agreement included a commitment to reveal what happened to victims of enforced disappearance within 60 days, and to establish “a High-level Truth and Reconciliation Commission… to probe into those involved in serious violation of human rights and crimes against humanity.” For almost two decades, these commitments have been thwarted through political maneuvering, unnecessarily deepening the pain of thousands of victims and their families, Amnesty International, Human Rights Watch and the International Commission of Jurists said.
Nepal has established similar commissions in the past, which have received over 60,000 complaints. However, the previous commissions failed to deliver on their mandate, partly due to political interference in appointments and overall lack of political will to ensure their independence and effectiveness.

In 2015, the Supreme Court determined that an earlier transitional justice law was unconstitutional and violated Nepal’s international human rights obligations. While the amended transitional justice law has some positive elements, it also contains some unacceptable provisions, including allowing for amnesty of those involved in war crimes and crimes against humanity. Therefore, the manner in which commissioners interpret and implement their mandates will be of critical importance to ensure that the commissions’ work does not violate relevant international law. The appointment of highly qualified, impartial and independent people is therefore crucial.

In a statement published on May 1, 38 groups of victims and survivors wrote that the short-listed candidates are “unlikely to carry forward the national responsibility of transitional justice,” leaving victims “once again denied justice” and suffering “a deep sense of betrayal and humiliation.”
They pointed out that the “list was developed through a non-transparent, superficial, and politically influenced process based on power-sharing and (political) access, rather than merit.” The appointments committee had failed to “publicly disclose the criteria, basis and transparent procedures used to prepare the shortlist.” According to the groups, the list “includes… individuals who have defended perpetrators, and many who lack knowledge, contribution or expertise in transitional justice."

Many survivors and the families of those subjected to violations and abuses have lived in hardship for years, often suffering lasting mental harm and physical injuries. They are struggling to learn the truth about their loved ones, are longing to see those responsible for abuses brought to justice in fair trials and remain in desperate need of reparations and official recognition. The lack of accountability for serious crimes under international law has contributed to ongoing rights violations and a wider crisis of impunity. The victims said that the appointments committee had “failed to consult them even once,” resulting in “a process controlled by the perpetrators’ side.”
“Conducting a successful transitional justice process is of importance to all Nepalis, but above all to conflict victims, who have struggled for decades to receive truth, justice and reparations,” said Meenakshi Ganguly, deputy Asia director at Human Rights Watch. “It has become routine for successive governments to promise that transitional justice will be ‘victim-centric,’ but these words have little meaning unless victims’ concerns are addressed and they are able to meaningfully engage in the process.”

In their statement, the victims and survivors groups have warned that they will “be compelled to initiate the formation of a parallel civil commission” to investigate conflict-era abuses if the authorities continue to ignore their concerns and pursue a “superficial process that further inflicts pain and despair on the victims.” They said that the United Nations and “the entire international community” should only support  “a credible transitional justice process.”

Preparations for the first-ever Sagarmatha Sambaad, set to take place in Kathmandu from May 16–18, are in their final stages.

The organizers have confirmed that all logistical and technical arrangements meet international standards to ensure the event’s success. Hosted by the Government of Nepal at the Soaltee Hotel, the dialogue will focus on the theme “Climate Change, Mountains, and the Future of Humanity.”

The high-level forum aims to address urgent global environmental challenges, particularly climate change and its disproportionate impact on mountain ecosystems and vulnerable communities. The event, which will be held biennially from now on, will convene 140 foreign delegates from 40 countries, including ministers, senior government officials, diplomats, donor agency representatives, climate experts, environmentalists, and development leaders. Together, they will seek regional and international cooperation for a unified response to the climate crisis.

According to Sambaad Secretariat Deputy Speaker of China Xiao Jie is confirmed as a chief guest of the program.

He is vice chairman of the standing committee of the 14th  National People’s Congress. Other high-level guests of the programs are Bhupender Yadav, Minister of Environment, Forest and Climate Change of India, and Mukhtar Babayev, COP29 Presidency, Minister of Ecology and Natural Resources of Azerbaijan.

Lumbini is a serene and sacred land in Nepal where Buddha, the Light of Asia, was born. Also known as the Enlightened One, Buddha was formerly Prince Siddhartha Gautam of the Shakya clan. He later became known as Shakyamuni and ultimately, the Buddha. Born approximately 2,700 years ago, Siddhartha Gautam’s birthplace has since been revered as a holy site for Buddhists across the world.

Located in the Rupandehi district of southern Nepal’s Tarai plains, Lumbini is a vital Buddhist pilgrimage site. According to tradition, Queen Mayadevi gave birth to Siddhartha Gautam here in 563 BCE.

Rishikesh Shah writes: “To the east of Kosala, there was in ancient times a republic of the Sakyas known as Kapilvastu. The republic was situated between the Gandaki and Rapti rivers. The Sakyas were Kshatriyas of the Ikshvaku clan, who had established their own republic after severing ties with the kingdom of Kosala. Their land extended northwards to the Himalayan ranges and southwards to a grove of sal trees called Lumbini. It was in this grove that Buddha, the founder of the Buddhist religion, was born. Lumbini is now called Rupandehi.”

Born into royalty, Siddhartha Gautam was the son of King Suddhodhan and Queen Mayadevi. He enjoyed a life of luxury and comfort. However, upon venturing beyond the palace walls, he was deeply moved by sights of suffering—a beggar, a cripple, a corpse, and a holy man. This encounter awakened in him a desire to discover the root cause of human suffering and find a path to liberation. Renouncing his royal life, he left behind his wife, Yashodhara, and son, Rahul, shedding all royal attachments to live as a wandering ascetic.

Through intense meditation and austerity, Siddhartha ultimately attained enlightenment under a Bodhi tree in Bodh Gaya on a full moon night. He experienced direct realization of Nirvana at the age of 35 and dedicated the rest of his life to preaching love, compassion, and the path to liberation until his death at 84.

The teachings of Buddha are centered on the Four Noble Truths. First, life is inherently filled with suffering. Second, the root cause of this suffering is ignorance. Third, it is possible to eliminate ignorance, and therefore suffering. Finally, the way to eliminate ignorance is through the Noble Eightfold Path. This path consists of Right Understanding, Right Aspiration, Right Speech, Right Conduct, Right Livelihood, Right Effort, Right Mindfulness, and Right Concentration. Additionally, Buddha organized his teachings under three core principles: Prajna (intellectual wisdom), Shila (moral discipline), and Samadhi (spiritual practice). These three correspond closely to the Hindu concepts of Jnana (knowledge), Karma (action), and Bhakti (devotion).

Historical and cultural significance 

Emperor Ashoka of India became a devoted follower of Buddha after the devastating Kalinga war. In 250 BCE, he visited Lumbini and erected a commemorative pillar bearing inscriptions about Buddha’s birth. The inscription reads:

“King Priyadarshi, beloved of the gods, having been anointed twenty years, came in person and worshipped here, saying, ‘Here the Blessed One was born.’ King Priyadarshi exempted the village of Lumbini from taxes and bestowed wealth upon it.”

Ashoka also sent missionaries, including his son Mahendra and daughter Sanghamitra, to spread Buddhism to regions such as Sri Lanka. The site includes a sacred pond, Puskarni, where Queen Mayadevi is said to have bathed before giving birth and also washed the newborn Buddha.

Lumbini is now recognized as a UNESCO World Heritage Site and is being developed under the Master Plan by the Lumbini Development Trust. The area includes monasteries, stupas, meditation centers, and temples built by countries like Japan, China, Thailand, Myanmar, Vietnam, Sri Lanka, France, and Germany. Even Muslim-majority Bangladesh has announced plans to build a guesthouse for pilgrims, as noted by Ambassador Mashfee Binte Shams.

Revival and rediscovery

Lumbini had fallen into obscurity until its rediscovery in 1895 by General Khadga Samsher JB Rana and German archaeologist Alois Anton Fuhrer. Perceval Landon writes: “On 1 Dec 1895, close to the General’s camp, the great Ashokan monolith was discovered in a thicket above the surrounding fields. The site was known by the name Rummindee—a local adaptation of Lumbini.”

Chinese pilgrim records had previously described the site, including the shrine, pond, and pillar. Despite early restrictions on access, Fuhrer glimpsed a sculpture of Mayadevi inside the shrine. The art of sculpture thrived here long before the Gupta period, as evidenced by stone and terracotta statues found during excavations.

Modern-day Lumbini and its challenges

Lumbini has received increased global attention since UN Secretary-General U Thant’s visit in 1970. However, as noted by British scholar David Seddon during his 2014 visit, the site remains in a neglected state. He observed that the Ashokan pillar is submerged in an overgrown pond surrounded by broken railings and rubbish, calling for “loving care” to preserve the heritage.

Environmental degradation is another serious concern. According to Ram Charitra Sah, Director of the Center for Public Health and Environmental Development, the proliferation of factories in the region is threatening the ecological sanctity of this sacred land.

Veteran journalist Kanak Mani Dixit has highlighted how despite Lumbini’s prominence, other archaeological treasures like Simraungadh have been neglected. He remarks that while Lumbini has become a central site in the Tarai, Buddhism remains somewhat distant from the region’s current cultural landscape.

Modern scholarship has yet to satisfactorily determine the exact date of the Buddha's Nirvana (death). Nevertheless, India and the world recently celebrated the 2,500th Nirvana Day of the Buddha based on the widely accepted timeline: his birth in 624 BC, enlightenment (Sambodhi) in 589 BC, and Parinirvana in 544 BC.

A survey conducted by Giovanni Verardi identified 136 archaeological sites of varying sizes in Kapilvastu district, with approximately another hundred sites in Rupandehi. Together, these form an extensive landscape that still requires detailed archaeological study. This abundance of sites highlights the need to shift our approach from conserving individual locations to understanding Greater Lumbini as a vast cultural landscape. Planning for Greater Lumbini must be grounded in the establishment of management frameworks that address cultural heritage, environmental sustainability, and socio-economic development.

A declaration made during the 20th General Conference of the World Fellowship of Buddhists in Sydney, Australia, endorsed Nepal’s proposal to recognize, declare, and develop Lumbini as the fountain of world peace and the holiest pilgrimage site for Buddhists. The declaration further urged that the three historical sites—Kapilvastu, Ramagrama, and Devadaha—be similarly developed and studied, alongside continued excavation, conservation, and research efforts. It also emphasized the need for a feasibility study on establishing an International Buddhist University in Lumbini and recommended identifying a suitable institution to serve as an associate center of the World Buddhist University in Thailand.

Delegates also called on the Government of Nepal to make the Lumbini Development Trust (LDT) a permanent and autonomous body and urged the United Nations to review the UN Lumbini Development Committee.

Tourism expert Kai Weise has stressed that tourism management in the region must consider the impact of the new airport, the rising number of visitors (both local and international), and the infrastructure and services needed to support them. He also emphasized the importance of protecting the environmental context of Greater Lumbini, including flood management, pollution control (from industry and other sources), and the preservation of significant landscapes through land use regulations. Opportunities for regional development, he noted, should focus on tourism as well as local livelihoods based on agriculture, handicrafts, and other sustainable services, including appropriate housing.

As the great scientist Albert Einstein once said, “If there is any religion that would cope with modern scientific needs, it would be Buddhism.” Similarly, notable figures such as Hollywood actor Richard Gere, Burmese political leader Aung San Suu Kyi, and world-renowned golfer Tiger Woods have all expressed admiration for the principles of Buddhism.