The Vermilion Festival: Sindoor Jatra
Commonly referred to as Sindoor Jatra, it is also known as Biska Jatra of Thimi. It is one of the most vibrant festivals celebrated in Kathmandu Valley. The highlight is the ceremonial use of vermilion powder which adds a new layer of pomp and flair. The locals rejoice for four days during the new year period, devotees offer prayers and worship various gods and goddesses.
Even though celebrated in a Newar township, the Sindoor Jatra is the jubilation of the Nepali new year (Vikram Sambat). Newars generally do not celebrate the solar new year, rather mark Nhu Daya bhintuna in October. The festivities occur in the locales of Thimi and Bode. The festival begins a day before the new year day. The locals perform Gunsin Chhoyekegu, which means firing of forest wood.
A traditional wooden pole known as yoshin is erected outside the temple premises of Balkumari by locals. It, however, has sadly been discontinued due to various reasons. A chariot festival takes place in Vishnuvir during the day. Deities are taken on khats (chariots) to Kwachhen (Dakshin Barahi) from Layakhu during the night. Once the revellers reach Kwachhen they revolve the chariot multiple times.
On new years day, devotees present offerings and pray to Balkumari. They flock in masses to her temple in old Thimi. Through time immemorial, she is the consort of Bhairab. They both are the guardian deities of Kathmandu Valley.
During the evening, devotees perform righteous acts such as lighting oil lamps. Some even place them on their legs, chest, forehead, arms and lie static for hours.
The next day (2nd Baisakh) is the highlight of this festival. Several khats (chariots) are carried to the Balkumari temple in the morning by revellers. Thirty-two khats are spaced around the temple which later circumvent it. To liven up the atmosphere, musicians play Dhimay Baja (traditional drums and cymbals). These tunes help encourage the revellers. Devotees and locals colour each other in vermilion powder, a symbol of prosperity. The entire area is filled with vibrancy and joy as devotees make merry while revolving their community chariots.
Thousands await for an idol of Ganesha, which is brought from Nagadesh by locals. Commonly referred to as Khat Ganesh, once his chariot arrives, a loud cheer erupts. Once Ganeshas’ chariot completes circumventing the temple premises, it tries to make a break for home. Revellers hoist up their chariots, and a game of catch ensues. Other chariots try to block its path. By hook or crook, Khat Ganesh is brought back to Nagadesh by revellers. The festival does not end until Khat Ganesh reaches Nagadesh.
After which, the procession of chariots makes way for the Taleju temple. A sizeable number of animal sacrifices are made here by the priests. Once the ceremonies are over, members carry the chariots back to their community, bringing an end to the festivities.
Simultaneously in the village of Bode, seven chariots are circumvented through a prescribed route. At Bhangu Tole of Bode, the iconic tongue piercing festival occurs. A member of the Shrestha clan of Bode volunteers to have his tongue (jibro) pierced. The locals believe spirits enter his body, and he experiences a spiritual trance. With an iron spike pierced in his jibro, he carries around a bamboo rack on his shoulder. Multiple flaming torches are placed on the frame by righteous men. He then walks around town in a designated route.
Locals believe that a successful tongue piercing ceremony brings good fortune to the villagers and the volunteer. The act though painful is righteous and holy. The volunteer becomes the town hero until next year.
The next day (3rd Baisakh) is the Biska Jatra of Chapacho and Bode. Communal chariots are taken around the area by locals who rejoice and make merry.
The end of this act draws Biska Jatra to a close. It is a unique festival native to the principalities of Bhaktapur. Marked with great fanfare: it is also known as the festival of human emotion. Over the years, it has become a non-tangible landmark of Bhaktapur, which draws thousands of onlookers and devotees. It, along with multiple similar festivals, help create Nepal’s image as a lifetime experience.
POPULAR ITINERARIES
SIMILAR POSTS
A Guide To Newari Festivals - Part II
Newari communities in Nepal celebrate numerous festivals every year. And it seems Newars always have a reason to celebrate. Several reasons: rich culture and heritage, honoring deities, marking the agricultural calendar, celebrate events from ancient mythology, and to emphasis family and community.
At times it does feel true, we the Newar people seem to always have a reason to celebrate.
The Newar people also are known as Newa in Nepal Bhasa are the historical inhabitants of the Kathmandu Valley and its surrounding territories and states. This region was historically called Nepal/ The Valley Kingdom of Nepal (Nepal Mandala). The history of this land can be divided into two: Ancient and Modern Nepal. The transition occurs after the unification campaign of Late King Prithvi Narayan Shah who is also known as the founder of Modern Nepal.
The Newar/ Newa people sociologically classified as an ethnic group. As they have their language (Nepal Bhasa), calendar( Nepal Sambat), behaviour, custom, tradition, cuisine, territorial association and heritage. Newars feature a set of diverse ethnicities who follow Hinduism and Buddhism.
“The Kathmandu Valley and surrounding territories constituted the former Newar kingdom of the Nepal Mandala. Unlike other common-origin ethnic or caste groups of Nepal, the Newars are regarded as an example of a nation community with a relict identity, derived from an ethnically-diverse, previously-existing polity. Newar community within it consists of various strands of ethnic, racial, caste and religiois heterogeneity, as they are the descendants of the diverse group of people that have lived in Nepal Mandala since prehistoric times. Indo- Aryan tribes like the Licchavis and Mallas (N) form respective Indian Mahajanapada (I.e Licchavis of Vajji and Malla(I)) that arrived at different periods eventually merged with the local population by adopting their language and customs. These tribes however retained their Vedic culture and brought with them their Sanskritic languages, socials structure and Hindu religion, which was assimilated with local cultures and gave rise to the current Newar civilization. Newar rule in Nepal Mandala ended with its conquest by the Gorkha Kingdom in 1768.” - Wikipedia
Saparu
Celebrated In: August- September*
The second day is known as Saparu, which in the local terminology is known as Gai Jatra. The day sees members of the family who have lost a member of their family during the past year, dress up in traditional outfits and parade around the city. Some households also parade cows during this day. Members of the Newar community also make a holy pilgrimage to the lake of Gosaikhunda, leaving to reach the lake on the day of Saparu. This is believed to help rid one's soul of past sins and foul.
Saparu is celebrated in various communities with each community having a different take. One of the most notable celebrations is conducted in the city of Bhaktapur. It draws an ample crowd to witness the community create humour and satire which is a traditional process created to uplift the spirits of the members of families who have lost a family member during the past year. In Patan, Matya is celebrated a day after Saparu, during when devotees make a holy pilgrimage to the various sites, temples and monuments in the core city of Patan. With over 3000 such sites, Matya is not an easy affair. Individuals clad in a special uniform carrying candles, or dress up as comical characters to help create an environment of laughter and joy. Devotees are generally members of households who have lost a family member or devotees who wish to partake. As no restrictions are placed even enthusiasts of national and international decent join in this holy pilgrimage.
The last day of Gunhu Punhi is Krishnastami, celebrated as the day of birth of Lord Krishna an incarnation of Lord Vishnu. Various micro festivities are conducted in all vicinities of the Newar communities such as Narsingha Yatra in Lalitpur, Krishna Puja in all three Newar cities and devotees queue to offer prayer and worship at the Krishna Temple in Patan.
Pancha Dan
Celebrated In: August- September*
Pancha denotes five and Dan giving alms. The name is derived from the five gifts presented as alms which include rice grains, unhusked rice grains, salt, money and pulses. Observed by the Buddhist communities of the Newar Ethnicity, this day sees various activities such as display of metal sculptures of the various Buddha’s, Lokeshwor’s and deities along with giving alms to Buddhist monks also known as dharma. Different days are designated in the cities of Kathmandu, Lalitpur and Bhaktapur, and glimpses of Pancha Dan can also be seen in Panauti and Banepa.
*: As Newar festivals are celebrated according to the lunar Nepal Era calendar, the dates in the Gregorian calendar are interchangeable.
POPULAR ITINERARIES
SIMILAR POSTS
A Guide To Newari Festivals - Part I
Newari communities in Nepal celebrate numerous festivals every year. And it seems Newars always have a reason to celebrate. Several reasons: rich culture and heritage, honoring deities, marking the agricultural calendar, celebrate events from ancient mythology, and to emphasis family and community.
“It seems to be that the Newar’s always a reason to celebrate,” said a dear friend of mine during his month-long stay in the Kathmandu Valley. To give him a true taste of our culture, history and diversity I had intentionally called him to visit a week before Dashain. My mission was as a glorious success. Seeing his face glow as he took blessings from the Kumari, and him swaying to the tantalizing tunes of Gaan Pyakhan, experience the delights of Koochi Bhoya (Family Feast) gave me the utmost satisfaction of being his host.
Bidding him farewell was a difficult task, for he didn’t want to leave. He had so much to experience, from the sweetest Yomari Punhi to witnessing the sheer energy of Sila Chahre ( Maha Shivaratri). At times it does feel true, we the Newar people seem to always have a reason to celebrate.
The festivals of the Newar people begin during Gathan Mugah and ends in Sithi Nakhah.
Gathan Mugah
Celebrated In: August*
Gathan Mugah which falls in August is the awakening of the grand festivities of the Newar people. It is symbolized as a festival of cleaning. From riding one's fields from the spirits recruited to assist, to one's home and community of the evil omens. The ideology of cleaning is taken made literal with the Newar people taking a bath during the first light of this day. Clothes are washed, houses and communities cleaned. In the old days, girls used to even throw away their playing dolls, as they used to be made from straw wrapped in jute or soft cloth. Incense is burned to rid the homes of pests and bugs. The people wear a special ring locally known as, “Chahray Angu” which is a ring made of metal alloy. Bringing the festivities to a close, straw from the old harvest is set to light and the air is spread to fill the home symbolized as a process of cleaning. It is then thrown at the crossroads of one's home. A symbolic effigy of Gathan Mugah (Evil Demon) is made of green reeds, dragged by the local community, beaten and then burnt at near the riverside.
This altogether helps symbolize ridding oneself, his/her home from evil and the pests s/he has accumulated in the last year. From burning of the straws which helps eradicate mites, bugs and foul smell, to wearing a symbolic metal ring to protecting one's soul from the evil spirits. This prepares the Newar People for another year of hardship, celebration and worship.
Gunla Dharma
Celebrated In: August- September*
The month of Gunla is celebrated according to the Nepal Era calendar, according to which the period of worship falls in the mid months of the monsoon. It is considered to be a very holy period for the Buddhist community. Devotees make time to visit Buddhist monasteries, courtyards and shrines to offer prayer and worship.
A special ensemble of Gunla Bajan ( Traditional Newar Instruments of the Buddhist Community of Newar’s) is conducted during the month which includes Dhah and Naykhin ( Types of Drums) accompanied by cymbals and shwam.
The period of Gunla sees the shrines, deities and monuments decorated, cleansed and worshipped throughout the period. Individuals of the sect take holy walks, along with pilgrimages to different holy sites of Buddhism during this period.
Gunhu Punhi
Celebrated In: August- September*
Gunhu Punhi which is not to be mistaken with Guru Punhi (Teachers Day) as this is one of the most significant set of festivals celebrated by the Newar community. Lasting for a total of for nine days the first day is known as Gunhu Punhi. During when a traditional broth (locally known as Kwati) consisting of spouted mixed cereal is consumed. It is believed to help boost immunity and give strength for the upcoming change in season. A traditional doro (string), which is a protective cord is tied onto one's wrist by the Brahman priest. Also known as a Janai this day is generally celebrated by the other communities as Janai Purnima.
In the Newar farming households, food offerings are placed for frogs in their farms and community which is known as Byanja Nakegu. Frogs play a vital role in the farmlands of the Newar household, as they consume bugs and pests that can cause illness to their crops. Thus to pay homage for the service by these friendly creatures a day is separated to honour their efforts.
*: As Newar festivals are celebrated according to the lunar Nepal Era calendar, the dates in the Gregorian calendar are interchangeable.
POPULAR ITINERARIES
SIMILAR POSTS
Yomari Punhi
Yomari Punhi, a Newari festival in Nepal is celebrated every year by Newari Communities marking the end of the rice harvest during the full moon day of November/December. It is said that eating Yomari or Yamari, a steamed dumpling made with rice flour with sweet such as Chaku inside takes away the cold.
The following story is based on ancient myths and texts which has been interpreted with additions of details to provide gravity.
As the winds of winter began beating the drums, it became obvious that the upcoming season was to be one of the coldest they would see. As Krita woke up, on a fine morning she couldn’t help but take a fresh breath of morning due, with a light hint of incenses. She went for her morning routine, and as she was about to head out to the Indreshwar Temple for her daily ritual. She cried out for her husband, “You have to wake up now. Today is the end of the harvest, help me out bringing in the grains. They aren’t going to roll themselves in the store! You also need to assist me in the kitchen today, if not then you should make plans to eat at your friend's house today. I can’t do it alone, I hope the harvest is enough to keep us this winter. Wake up!”
With a grunt, Suchandra tries to shrug her off but as Krita pulled the blanket, and as the winds of the fall morning made contact, Suchandra was awake as an owl. Krita left her husband, who looked like he had been hit by a wall of bricks for the temple of Indreshwar.
Along the way, she greeted the elders, took their blessings and heard the words of a celebration of the harvest festival to happen in the evening. She was filled with happiness and said to herself, “A festival that sounds amazing. When was the last time I was at a festival? Oh, When Suchandra and I went to Bhaktapur to see the Biska Jatra. He doesn’t even take me out anymore, he has grown lazy too, well typical of men!” Krita was mesmerized with the thought a festival in town and as she imagined the vibrant streets, the merry music she had a smile on her face. She was so lost in her thoughts, she failed to realize that she had already walked past the temple. Only later to come back to earth, when an elder asked the direction to the temple.
She walked with the elderly gentlemen, as they were headed the same direction. As they reached the temple, she bowed to him and told him that she shall part from here. The elder reached out his hand touched her forehead and said, “Bhagyamani Gui Ma!” ( May you be fortunate!)
As she offered her prayers to the deity she stopped by the local vendor, confused about what to put together for the daily meal. She noticed something peculiar amidst the produces being sold on that very day. The vendor had an assortment of Chaku (Sugar Molasses) and with the evening festivities in mind, she wished to make something new.
She bought a few blocks of Chaku along with a few more products and headed towards home. Suchandra had woken up and had started to prepare to bring in the grains of this seasons harvest. She smiled at him as she stepped inside her home and went towards the kitchen to sort all the produces. She stared at the Chaku as she placed it atop the table and wondered what treat she could whip up with this new ingredient. After placing all the produces, she headed outside to help her husband bring in all the grain.
As if in the blink of an eye, the day had passed by and with a quick lunch they continued taking in all the grain and began inventory. “This year it seems the gods have taken all our fortunes and given it at one go,” said Suchandra with a delightful smile as the grains this year had tripled last years harvest. “Did we cut down someone else's crops too?” Questioned Suchandra.“ Well if we had worked as hard as this year in the previous years, then we could have collected on our fortunes the previous years as well,” said Krita.
As the sun slowly set its way towards the western horizon the evening was soon to approach. The merry tunes of the drums could be heard playing in the distance. Krita is a panic, “What are we to prepare for the tonight?” Suchandra, “Well I don’t know, how should I know!”
Krita left the store in a hurry and made her way to the kitchen and stared at the produces she had collected earlier. Each great but none go together in avid confusion she began checking the stores. She took some rice grains from this year's harvest and took it in a hurry to the mill. She had them grounded to fine grain and wished to make her husbands favourite Chatamari (Rice Crepe). As she began preparing, she couldn’t help but stare at the Chaku she had procured in the morning. She then had an idea! “What if? No, I shouldn’t.”
She called out to Suchandra, “Can you help me in the kitchen? I want to finish early and go watch the festival. Suchandra made his way to the kitchen and Krita asked, “What if we make something different today?” Suchandra amused, “What do you mean by different?” Krita replied, “Can you take that Chaku and have it heated until it turns liquid? I have a thought.”
To which Suchandra replied, “Well if it doesn’t work then I’m be having your thoughts for the night meal.” Suchandra began heating the Chaku and Krita took the rice flour and kneaded it into a dough. She asked Suchandra to grab a dowel and asked him to pour the Chaku into the dough which she had shaped into a triangular and made a hollow in the middle. Suchandra amused didn’t want to get into another conversation began doing what Krita said. As the Chaku reached the rim of the shell she closed the top and had it sealed. She made two horn-like structures, “ These are your horns, the ones that you gain when you have a bit extra alcohol.” said Krita. Suchandra grunting placed two halves of black lentils onto another shell and said, “These are the beautiful eyes that you look at me with every day.” Krita couldn’t help but smile as she placed them onto a steaming basket.
Both had gotten very hungry and with every passing second, they felt like their stomach was coiling up like the body of a snake. “They must be ready, check them I’m very hungry” cried Suchandra. “ No they need more time, the shell wouldn’t even have hardened.“ said Krita. “Just a few minutes longer, your patience will be rewarded.”
In a short while, Krita opened the lid of the steamer and stared at a beautiful shell’s filled with delicious sugary goodness. Suchandra in a haste tried to grab one and have it devoured but Krita stopped Suchandra and said, “Not until we present it to Annapurna Devi. The only reason we get to have these treats is because of the great harvest we had this year. It’s all because of her blessings.” Krita took two of the shells and placed it in a leaf plate and went up to the pooja room. She got to her knees and placed the treats at the foot of a beautiful ideal of Annapurna and bowed to hear and offered her prayers.“ May you bless us, with a good harvest of grain every year.“ After lighting a bunch of incenses she came down to the kitchen and saw Suchandra’s hungry face. She rushed to pick up two shells and had it placed on a leaf plate and gave it to him. “My dear husband, your patience has been rewarded. Here you go.” Suchandra in the blink of an eye took a big bite of the shell and as he chewed the molten molasses dripped from the side of his lips. His frown turned into a smile and he exclaimed, “Yomari, Gajau Sau Mari!!” ( Such a delicious bread)
It is believed that Krita and Suchandra were the ones who first conceptualized the delicious treat of Yomari. Which today is enjoyed by the people of Nepal in the Punhi (Full Moon) which marks the end of the harvest season.
POPULAR ITINERARIES
SIMILAR POSTS
The Legend of Majipa
Majipa Lakhey in Newar mythology is the protective deity of all children in the Valley. During the annual festival of Indra Jatra, the dance of Majipa Lakhey is performed by the clan of Ranjitkars of Kathmandu with a traditional drum (Dhime) and a pair of Bhusya (pair of cymbals) with straps to fasten around the wrists. Devotees during the dance performance try to manage a touch the Lakhey’s rich display to take the blessings.
The celebration of Yenya Punhi, commonly known as Indra Jatra is an amalgamation of numerous festivities.From the dance of Phulakisi ( Indra’s White Elephant), to the chariot procession of the Living Goddess Kumari, along with Lord Ganesh and Bhairav. The spectacular eight days of Indra Jatra, brings together elements from all over the valley of Kathmandu in the unique celebration dedicated to Lord Indra.
Among such great celebrations is the festival of Majipa Lakhey, commonly known as the peace loving Lord Bhairav. As the Indra Dhoj ( Pole of Indra) is erected at Hamuan Dhoka Square, which marks the beginning of Yenya Punhi, the night before an which an auspicious puja is done to evoke the spirit of Majipa Lakhey. The next day the mask of Majipa Lakhey is adorned by a devotee and thus begins the dance of Majipa Lakehy.
In the folklore of the Newar Deities passed on from ages, Lakhey’s are normally considered demon’s who terrorize the people with ill activities. They are normally associated with destruction of farms, stealing children and terrorizing and frightening the citizens. But Majipa Lakhey is the antonym of what we consider a traditional Lakhey. The tales of Majipa Lakhey has been passed down from generations to generations, and with every passing age the love for the deity grows. It is believed that the Lakhey had fallen in love with a girl known as Majipa. Thus, the Lakhey took the form of a human and entered the then Valley Kingdom of Nepal to see his beloved. Majipa later on discovered that the man who she was in love with is a Lakhey, and warned the locals and thus the Lakhey was captured and taken into the Kings Court. The then King after deliberation and careful thought, then made a proposal to the Lakhey, that he will grant him a place in the city if he vows to preserve and protect the children of his kingdom from other demons and participate in the annual Yenya Punhi. The Lakhey agreed to the terms and is believed to have been given residence in the locality of Majipa.
Thus during in the annual Indra Jatra, the dance of Majipa Lakhey is performed by the clan of Ranjitkars of Kathmandu. The dance of Majipa Lakhey is quite unique, unlike other traditional dances which have an essence of Chariya Nritya ( Buddhist Dance Form), or a Bol and Bhaka ( Lyrics recited with Music). The dance of Majipa Lakhey during Indra Jatra features a traditional drum (Dhime) and a pair of Bhusya (pair of cymblas) with straps to fasten around the wrists. The instruments are normally played by the youth of the Ranjitkar clan as well. The Ranjitkars of Majipa tole state that, one does not require to train for the dance of Majipa. It is something that we all have inherited in our genes.
The customary costume of the Lakhey, constitutes of a glorious mask with stunning Abir( Traditional name for red colour). The costume features a traditional red bhoto( blouse)with golden embroidery and a full length skirt. The signature of the Majipa Lakhey is the piece of cloth that is wrapped around and inside the Lakhey’s costume. Coloured in the shades of the rainbow, the cloths ends are griped by the Majipa Lakhey during the dance. This leads to a beautiful display such as of the spreading of the feathers of the peacock. This is normally what the flocks of photographers gathered are normally there to photograph.
During the dance, the Lakhey grips the cloth between his figures and during the dance, the cloth ( dyed with lines of the rainbow) creates a image of wings. Which in association with the sound of the Ghanta ( Bells) worn as a belt bring forth a majestic scene. The dance of Majipa has another interesting character, locally known as Jyalicha( Teasing Child), the muse of Majipa Lakhey. The two in an avid display of cat and mouse tease each other during the dance, chasing in an attempt to capture the child or trick the Lakhey.
The Majipa Lakhey is worshipped by all, devotees try to manage a touch in between the Lakhey’s rich display to take blessings. The dance of Majipa during the Yenja Punhi begins from Majipa Tole, which is taken around the old city routes of Kathmandu. During the main day of Indra Jatra, Majipa Lakhey entertains the crowds of devotees and worshippers who flock to the Durbar Square for the blessings of the Kumari and to witness the chariot festival.
Text By: Shreyashka Vikram Raj Maharjan & Photographed By: Suraj Patrabansha
SIMILAR POSTS
The Festival of Indra
Indra Jatra, one of the highly celebrated street festival in Nepal marks beginning of the festival season and the beginning of a tourist season in Nepal. The festival is celebrated in the oldest town Basantapur Durbar Square or Hanuman Dhoka in Kathmandu by the local community with huge arrangements. The chariot of Kumari, the Living Goddess, is taken out in procession through the streets. People wear masks of various goddess and exhibit by dancing in the streets on music played with traditional musical instruments.
Indra Jatra
With the sound of the marching band, amid the busy hustle of the morning crowd at Basantapur Durbar Square. A group of revellers slowly gathers. As the band plays its final salute, the rope tied to the yahsi(Pole), the revellers muster their strength and in a great cheer, and as the yahsi makes its ascend three muskets are raised high, the Gurkha Paltan fires the aerial salute commencing the festival of Indra.
Regarded as the biggest festival of the then Kingdom of Nepal Valley, the true origin of the festivals are still debated. But this festival is believed to be founded during the Lichhavi Era by King Gunakamadeva, the founder of the city of Kantipur (Kathamandu). The celebration of Indra Jatra is made of three different series of rituals: Kumari Jatra, Indra Jatra and Bhairava Jatra. Each have their own legends and ceremonial components but as a whole, turn the centre of Basantapur Durbar Square into a grand affair. The square is a sight to behold from the break of dawn till midnight, as the chariots of Kumari, Ganesh and Bhairava make there way through the inner city of Kathmandu. Every street comes to life with masked dances, merry music during the eight days of festivities.
According to legends, it is believed that the mother of Lord Indra required a Parijat( a white flower) to perform a ritual. For which Lord Indra descended to earth in search of the flower. He disguised himself as a commoner and while trying to take the flower out of the lawn of a Jyapu(Farmer). He caught Lord Indra and held him captive blaming him of trying to steal. Lord Indra was imprisoned and not allowed to go back to heaven.
The mother of Indra grew worry some as her son hadn’t returned from Earth. Phul Khusi(The Vahan of Indra) descended upon Earth to find his master and wondered around the streets of Kathmandu. During when a great festival was occurring in the Kathmandu and after hours of searching, Phul Khusi found Lord Indra. Phul Khusi took the news to heaven after which, his mother descended from heaven to free her son. She requested the villagers to release her son, but didn’t heed to her words. Only after Lord Indra reveled his true form. The mother of Indra made a promise to the villagers to give in return a final rainfall for their harvest to prosper and she would lead them to the gateway to heaven.
Accepting the conditions the villagers freed Lord Indra and let him go with his mother, a group of villagers followed them to the outskirts of Kathmandu to find the doorway to heaven. But Lord Indra’s mother tricked the villagers by putting forth a large mist which left the villagers confused and in dismay as Lord Indra and his mother went to heaven. To commemorate this event, during the celebration of Indra, a Dagi (Procession) takes the same path every single year. “The circumambulation of the city is performed in order to reach heaven in the Dagi’s footsteps to meet the dead relatives. The families scatter grain by the wayside so that they would not forget the way home. One finished, they throw what remains of there offerings in a place called Bhuta Satta, near Kasthamandap, and wash their faces at Maru Hiti fountain. Afterwards, they either return home or go to bathe in Indra’s Pond ( Yamki Da), which is located on a hill 12 kilometers west of Kathmandu.
The festival of Indra Jatra is a feast to all senses, the air is scented with the smell of incense, and the sound of drums and traditional instruments tranquil once ears. For the eyes, one can behold the procession of Living Goddess Kumari along with Lord Ganesh and Lord Bhairav. The chariot is pulled for three consecutive days. The first day is known as Kwaneya during when the chariot makes its way from Basantapur, Maru, Chikanmugal, Jasidewal, Lagan, Bhimsensthan, Baru and ends at Basantapur. The second day is known as Yenya Punhi on which the chariot procession begins from Basantapur to Pyaphal, Nyata, Tengal, Nhyaokha, Nhaikan Tol, Asan, Kel Tol, Indra Chowk, Makhan and ends at Basantapur. The final day of the procession is known as Nanichaya, the chariot is pulled by revellers from Basantapur to Pyaphal, Yatkha, Nyata, Kilagal, Bhedsing, Indra Chowk, Makhan and ends at Basantapur.
During the festival of Indra, various idols and masks of goddess are taken out of their normal abode to be exhibited to the people. The most prominent of which are the Sweta Bhairab mask and the idol of Akash Bhairab. Similarly an image of Indra is displayed at Maru and Indra Chowk. Various forms of dances such as of Lakhe Aju, Mahakali Naach, Halchowk Bhairab, Phul Khushi, Devi Kyakhan are performed on specific days and nights of the festival.
SIMILAR POSTS
Mataya: A Journey of Light
The festival of Mataya is one of the most important festivals in the Newar community in Patan. A unique Buddhist festival, during when men and women in a comical attire carrying candles and torches, traditional musicians playing merry rhythms walk to almost all the temples, stupas and monasteries in and around the old city of Lalitpur.
It was a very early morning, and my mother woke me up to show me something magnificent. I was still half asleep as she pulled me out of bed and took me to the lachi(Square) at Pulchowk. As we reached the square, I remember a huge crowd had amassed. For a child I couldn’t conjure up why they had gathered.
A few moments later, still sleepy I heard an unfamiliar sound approaching towards us. It was the sounds of paujus (anklets). As the beautiful steps got closer the traditional tunes of dheme drumed in the distance. In a split second, I saw this long procession heading towards us. I wasn’t asleep anymore I was wide wake with excitement. I saw these gentlemen clad in daura and women in the traditional Haku Patasi( Newari Dress) and what followed had me smiling and laughing. Men and women dressed up in my then, little vocabulary weird and funny. Men with masks, some dressed as women,some as gods and some in a crazy mix of all. I asked my mother, “ What is this?” and she looked at me and said, this is Mataya. The next thing I remember I saw this man running towards me who had this crazy mask on, and I being the child ran as fast as I could.
The festival of Mataya also known as Neyaku Jatra, is one of the most important festivals in the Newar community in Patan. Mata in Newari means light and ya means a scared journey. Celebrated normally in the month of August in the Gregorian calendar. It is celebrated the day after, the auspicious festival of Gai Jatra. This year Matya shall be celebrated on 17th of August 2019. It is believed that the festival of Mataya was established the Lichhavi King Gunakamadeva, who is also believed to have been the King who founded the city of Kantipur( Kathmandu).(Wright, 1877, 155)
The festival of Mataya is a unique Buddhist festival, during when individuals walk to almost all the temples, stupas and monasteries in and around the old city of Lalitpur. The festival every year amasses an attendance of thousands with individuals carrying candles and torches, traditional musicians playing merry rhythms and men and women who dress in comical attire.
According to Min Bahadur Shakya, Director- Nagarjuna Institute of Exact Methods,” The preparation for Mataya begins on the first day of Gunla. After mid-night on this day a group of hundred people with nava bajan( traditional Newari instrument) gather and follow the exact path that they are to follow on the day of Mataya. They don’t finish the whole route on a single go, but gather every night for the upcoming days and mark the shrines and courtyards with vermilion, husked rice and coins as they pass by. This event is called Bogiwonegu(To Give Offering). During the day of Matya individuals gather at the lead locality from where Matya is to begin and start their journey. They walk the entire route in one day, and some choose to make the journey bare foot. They offer their prayers at the shrines marked and present offerings.”
Members of family stay show their support by offering them refreshments and various communities place stalls to offer water and refreshments to the attendees. It is roughly estimated that the devotees visit 1400, 1500 local and private shrines during Matya.
According to a local legend, it is believed that once Sakya Muni Gautam was in deep penance to attain Nirvana when the jealous Maras came to distract him. They had disguised themselves in various forms and some were in the form of fierce looking demons while some were beautiful damsels. They tried to tempt the muni but he overcame the Maras and achieved Nirvana. It is also believed that the Maras later came to Lord Buddha and confessed their sins and worshiped the lord.
For this years edition of Mataya, it is being organized by Haku Bahal Tole which is west from the cross roads of Patan Durbar Square. The festival shall normally begins before the crack of dawn at around 4 AM and make their way to the shrines marked during Bogiwonegu. It is a beautiful sight to behold, with merry music, comical dancers, and the energy is exhilarating.
SIMILAR POSTS
The Legend of Bhoto Jatra
The legend of a jewel-studded vest (Bhoto) that came into possession of a priest when no one came to claim with evidence to whom it belongs. Today, the same Bhoto is displayed ending the month-long celebration of Rato Matsyendranath Festival in Lalitpur. And it is said, Bhoto is shown every year to the public as of an announcement to claim for it.
The annual festival of Rato Matayendranath, dubbed the longest chariot festival is the world is drawn to a close with the infamous bhoto jatra. The chariot begins its journey after the construction of the chariot, which is when pulled by revellers through the ancient roads of the city of Lalitpur.
Once the chariot festival reaches its final destination in the Jawalakhel, where it is placed for four days for religious observance. The bhoto is shown to a to the crowd, which is believed to rid all those who see it of there sins. It draws a large crowd, with from dignitaries to layman, from all over Nepal.
"According to legends, one day a Baid (Physician) of King Harisinha - deva of the Lichavi Dynastyc was preparing to bathe in the water at the junction of Bagmati and Bishnumati. When he was accosted by the King of Snakes (Karkotak) who in the form of a Brahman(Priest) was seeking for a Baid to cure a malady with which his Rani’s (Queen) eyes were affected. The King being satisfied with the physician entreated him to go to his house and see a patient. The Baid, after finishing his ceremonies and bathing, went with the Brahman. They arrived at a pond, at the south-western corner (of the valley of Kathmandu), a thousand bow shots beyond Chaubahal(Chabahil). The pond was so deep, and the water so black, that it was frightful to look at. It was shaded by trees, large fish played in it and it was covered with waterfowl. The King told the Baid to shut his eyes, and in a moment he jumped with him into the water, and they arrived at the Durbar (court) of the Nag-raj ( Snake King) in Patalpuri. The walls of the palace were of gold. The windows of diamond, the ragters and beams of sapphire, the pillars of topaz adorned with rubies. The darkness of the subterranean palace was dispelled by the light emanating from large jewels in the heads of the Nagas. They entered the palace, and saw the Nagini, sitting on a throne studded with jewels of several sorts, shaded with three umbrellas of white diamonds, one above the other and surrounded by beautiful Naginis. King Karkotak assuming his proper form, took the Baid by the hand, and gave him a seat near the throne. He himself mounted the throne, and showed the patient to the Baid. The Baid, having examined her eyes, took out a drug from a bad which he carried at his waist, and having rubbed it on a clean stone, applied it to the eyes which were instantly cured. King Karkotak gave the Baid a handsome present and a dress of honour, and having expressed his gratitude, made him a promises that his descendants would be good curers of eye- diseases. The descendants of the Baid, accordingly, were renowned as a good eye doctors Hari-sinha - deva, having been made acquainted placed to reside in, near Sesha Narayana ( On route to Chobar)." Wright, 1877, 178-179
The Baid wore the vest at all times but one day, while he was working in his farm he got very hot and took off the Bhoto and placed it down. At that moment, a ghost stole the Bhoto which bestowed its wearers great strength reeked havoc to the citizens of Patan. During the final day of the chariot festival of Rato Matayendranath, the ghost was causing trouble which attracted a huge crowd. The Baid heard the commotion and went to see what was happening and was shocked to see it wearing the bhoto. He immediately began to quarrel with the ghost stating that the bhoto was his property and that it was given to him by King Karkotak. As they quarrelled they were suggested to take it up to the King and Lord Karunamaya.
The King gave each a chance to prove that the bhoto was their possession but, both failed to show substancial proof. Thus the King decided that, until the rightful owner of the bhoto comes back with proof that it belongs to them. It would remain under the protection of Lord Karunamaya and it would go where ever he went. And every year the bhoto would be shown to the onlookers after the chariot reaches Jawalakhel, when one could contest for the bhoto.
Till this day, after the chariot of Karunamaya (Rato Matsyendranath) reaches Jawalakhel and on the fourth day. The bhoto which is kept with Karunamaya, is unsealed and shown to the onlookers. Devotees from around the country come to bare witness the Bhoto, which is believed to rid its onlookers of all sin.
After the ceremony the bhoto is resealed with a lal mohar (Red Stamp) and taken to a safe undisclosed location by the Guthi of Karunamaya.
Similar Posts
Kartik Naach : An Archaic form of story telling
This particular act carries a message that anyone who tries to do ill and harm others, s/he is punished and no one escapes justice. A story of a powerful demon king had a son. The son refused to acknowledge his father as supreme lord of the universe and claimed that Lord Vishnu was all omnipresent
Dubbed the longest Naach(Dance) in the world "Kartik Naach" has been entertaining the crowds that gather in Kartik Dabali on the chilly nights of Autumn for more than 376 years. Siddhi Narsingh Malla, staged the first ever performance in 1641 AD (1728 B.S). During his era, Kartik Naach lasted for 15 days which was extended to 25 days by his son Srinivasa Malla and to 27 days by his grandson Yog Narendra Malla. But nowadays, due to lack of proper funding it is only performed for 10 or 12 days according to the astronomical charts.
This dance has faced many hurdles and obstacles such as during the revolution of 2007 B.S(1950 AD), the dance was only performed for two days. Before which it was performed for the complete 27 days, only two acts were shown till 2037 B.S the dance of "Barahi and Narasimha". In 2048 B.S (1990 AD) the dance was lengthened to 8 days with the help of different groups and individuals. In 2070 B.S(2013 AD), two more days were added and again in 2071 B.S (2014AD) it was extended to a 12 days.
The main crowd puller is on Kartik Krishna Pakshya Trayodashi Tithi, when the Narasimha avatar is staged where Narasimha an incarnation of Lord Bishnu who is part a fiery lion with the body of a human kills the demon Hiranyakashyapu. This particular act carries a message that anyone who tries to do ill and harm others, s/he is punished and no one escapes justice. According to Bhagwat Purana, Hiranyakashyapu was a powerful demon king and had a son Pralhad. The son refused to acknowledge his father as supreme lord of the universe and claimed that Bishnu was all omnipresent and described the benevolence of the deity. The demon king became angry and tried to kill the son. All his efforts went in vain. One evening Hiranyakashyapu asked his son if his god was there in the pillar. Upon hitting the pillar, out came Narasimha, an incarnation of Bishnu, in the form of half-man and half-animal. The deity then killed the demon with his nails keeping him in his lap, standing on the threshold at dusk.
This year, it shall be staged on 2nd of November ( 16th of Kartik). Kartik Naach as 11 more acts this year which started form 24th of October with the act of Sudhama and shall end on 4th of November with the Act of Dadhi Leela.
A Brief History
During the reign of Siddhi Narsingh Malla, relating the legend, a great misfortune befell on the land. It was as if the city had lost its luster. No amount of pujas and yagyas seemed to restore the original splendor of the city. Downhearted, the king consulted with his learned gurus. They advised him to invoke Narasimha, the ferocious, wrathful and blood thirsty incarnation of Bishnu, to help him solve the problem. But there was a catch—invoking Narasimha to his aid demanded a hefty price—narbali, the ritual sacrifice of a man, which had to be performed annually, without fail.
The King was skeptical. Surely, none would gladly put their life on the line, not even for the Gods. His gurus, Haribansha Rajopdhayay and Bishwanath Rajopdhayay, suggested an alternative , one that would avert disaster and, most importantly, spill no innocent blood. They would invoke the gods through Tantrik means, with strong spells, a form of symbolic narbali.
A brilliant idea struck the king; to stage a play. The play would symbolically offer the gods their desired narbali, it would be a good education for the people. He wrote the complete play by himself . The theme revolves around Narasimha, the wrathful god, who was called forth to divert the disaster.
Times have changed, since the golden era of the Malla Kings were spells and magic averted and lifted misfortune, Nepal is in a tunnel of transition from a traditional to a modern society. During the struggle for economic and individuals prosperity, we have lost allot of valuable historic traditions, rituals, culture and literature. The rise of globalization and technology has changed the way we view the world and western influence has charmed us with its appeal. Which is leading us to a complete white wash of our cultural identity, archaic traditions like the Kartik Naach are in much need of the peoples attention and support as this is not just a dance , but a peak into the culture and history of the people of then Nepal.
Similar Posts
The Festival of Rato Matsyendranath
The legend of a giant chariot festival began with the Kingdom that drought for years causing misfortune and chaos as a result of disrespect to Gorakhnath. And, how Matsyendranath through devout and prayer, guru of Gorakhnath protected the valley with rain for the harvest, pulling the chariot and celebrating the coming of Lord Karunamaya.
Rato Matsyendranath Festival in Nepal
As you look up at the pinnacle you can't help but marvel at the feat of architecture that is achieved every single year. You can't help but fathom and hold a breath when the revellers put all their hearts and strength to pulling the chariot to the words of, "Haste Haiste."
The annual chariot festival of Rato Matsyendranath in Nepal, dubbed the longest chariot festival is the biggest chariot festival for the people of Lalitpur. The deity known by various names in various regions and religious doctrines, Bunga Dyo(God of Bungamati), Matsyendranath(In Hinduism), Aryavalokiteswara Padmapani(In Buddhism) and Karunamaya(In Newar Pantheon) is celebrated as the god of rain, protector of the city and lord of prosperity.
The origins of the chariot festival is entangled with a great tale of devotion, endevoured to relieve the kingdom of a drought that had stricken the city for twelve years. One of the best documented legends, the tale of bringing Karunamaya to the valley kingdom of Nepal dates back to the Lichhavi Era. During when, a drought which had caused great chaos and misfortune caused by the disciple of Karunamaya, Goraknath who had been meditating atop the naags(Snakes) to achieve great blessings from Karunamaya.
King Baradeva, son of Narendradeva struggled to relieve his kingdom. With every measure taken and none yielding the gift of rain. The King then left his court in secret, disguised as a commoner to listen to his people. He eavesdropped upon the elders to know his people’s pain and if the elders had a way out of this. One night, the King went to Triratna Bihar where an Acharya named Bandhudatta lived. The King eavesdropped upon the conversation he was having with his wife. The wife asked, "Acharya, what is causing this great drought? Is there no remedy?" to which the Acharya replied, "The only one who is able to put a stop to this is Aryavalokiteswara, who resides in the Kapotal mountain; and he can be brought only by the prayers of the ruler of the country. Now the Raja is young and foolish, and the old man his father, Narendra-Deva is living in a lonely Bihar because he and his son do not agree."
"There was still hope, not all was lost." The King went back to his palace, and the next morning he went to visit his father at Ak-Bahal in Bhatgaon. King Bar-Deva must have hesitated for some time, for he was to meet his father who left the riches of the Kingdom for a life of meditation and harmony. He sat with him and told everything he had heard at Triratna Bihar. "We must act now. I may be a King by the crown but you are my father. This is your Kingdom, if not for me then for the people you must."
The Acharya was summoned to the palace. He was asked to relieve the distress upon the Kingdom for which the Acharya promised he do everything in his power. But, he would not be successful without his Yajamana(King) for which Narendra-Deva left with the Acharya. The Acharya instructed King Bara-Deva to take a large supply of offerings and halt at a spot south of Patan where they will find a Dolana Tree. Here they were to perform great ceremonies and offerings, starting with one thousand and then up to ten million.
As the Acharya foresaw the journey ahead, only one element remained, for which he performed a purascharana (prayer) reciting the mantra one crore times. The winds must have howled and the sun beamed away from trees as Jogambara-Gyana-Dakini appeared. The goddess pleased promised to offer her assistance. The Acharya then ascended the hillock upon which Gorakh-Natha was in devout meditation and was performing Nag-sadhana (bringing the Nags under his control). He freed Karkotak Nag from his grasp. And thus they began the journey to bring home the Aryavalokiteswara- Matsyendranatha, in the native dialect called Karunamaya - the Lord of Compassion.
Encountering many frights placed along the way - bad terrain and high rivers - the Acharya took assistance from Karkotak Nag riding on its back to overcome the mighty rivers. When they reached Kapotal mountains the Acharya performed purascharana to invoke Aryavalokiteswara. They then came to know that Aryavalokiteswara resided in the home of a Yakshini (Demon Queen) who was known as Gyana-Dakini. The Acharya recited mantras to summon Aryavalokiteswara, but just as he was about to go to Bandhudatta, his mother prevented him. Aryavalokiteswara thus transformed himself into a large black bee and entered into the kalas. As the party was about to leave, Gyana-Dakini, with numerous gods, yakshas, and devils, attacked Bandhudatta who called upon the gods of Nepal for assistance. The Queen thus gave into the gods of Nepal and let the party leave for the valley of Nepal.
The kalas, in which Aryavalokiteswara resided, was carried by four Bhairava, Hayagriva, Harisiddhi, Lutabaha, and Tyanga. They entered the valley through Kotwal Dwar where the valley had been drained by Boddhistva Manjusri, whereupon the back of Karkotak Nag they crossed the grear river. Thereafter plentiful rain fell in Nepal, as they moved towards the valley center. At a certain spot Harisiddhi Bhairava in the shape of a dog barked and said, "Bu"" which the Acharya explained to the King to mean "Birth-Place." Thus in consultation with the King they built the city of Amarapur (Bungamati) where he placed the kalas in a temple. They assigned priests and plentiful land for the maintenance of the city and the temple.
They then made their journey to Lalitpattan (Lalitpur) when they decided to institute a rath-jatra with an image of the god. The image created from the earth from Hmayapido mound (across Balaju) is believed to be the chaitya of Swayambhu that was built from the same mound. After this they took the image to Amarapur (Bungamati) to worship it and then the spirit of the god was transferred to the image.
Bandhudatta Acharya then established all the rites of worship. He stated that the image of was to be brought from Amarapur (Bungamati) and to be placed facing the northern hemisphere and kept in Tirtha Bihar (Te Bahal) The image was to be bathed on the 1st of Chait Badi and be kept in the sun on the 8th. On the 12th and 13th the das-karma was to be performed. On 1st of Baisakh, Sudi was to be placed on a rath and taken around the city of Lalitpattan (Laitpur) and later be taken back to Amarapur (Bungamati).
Thus began the festival of Karunamaya. Today known as Rato Matsyendranath, the festival is still conducted still upon the very set of instructions issued by Bandhudatta Acharya. The rath (chariot) is a marvel of architecture symbolizing the elements of how Aryavalokiteswara was brought into the valley of Nepal. The four wheels represent the four Bhairavas that carried the kalas from Kotpal (the mountains near Kotwal Dwar) to the valley. The Gyo Si, or Dhoma (longinsh piece of wood protruding outward) represents Karkotak Nag, upon the back of which all obstacles are overcome. On the forehead of Karkotak Nag is a bronze face of Hawo Grawo Bhairava who is believed to ward away all obstacles during the chariot festival. The image of Karunamaya is placed at the center of the chariot atop which is a log of sal (pine) held by traditional rope with a wooden joint core. It is said to symbolize the Shikhara temple of Karunamaya at Bungamati. The pinnacle is topped by a Ba: Mwo (circular base created with traditional rope) atop of which the Swayambhu yantra is placed.
Worshipped as the Lord of compassion and rain, the chariot festival of Karunamaya begins from Baisakh Chaturthi and is dubbed the longest chariot festival in Nepal. Devotees flock in numbers to worship and take part in the chariot festival from all over Nepal. The festival ends with the ceremonial display of a Bhoto and the image of Karunamaya is placed in a palanquin and taken to Bungamati. This is where Karunamaya resides for the next six months after which the image is brought to Patan and placed in Te Bahal.
The love and compassion shown by Karunamaya through the protection of the valley and provision of plentiful rain for the harvests is returned by the people of the valley through devout worship and prayer. It is not just a festival for the gods but also a medium of communal gathering and celebration which has helped built strong communal bonds between communities of Patan. In turns they pull the chariot of Karunamaya through the passages of the city of Patan, celebrating the coming of the Lord and rejoicing in the grace of Aryavalokiteswara Karunamaya Padmapani.
Similar Posts
The Chariot Festival of Seto Matsyendranath
When one thinks of a chariot festival in sure you're thinking of the, Indra Jatra, Bisket Jatra or Rato Matysendranth. These festivals are the biggest in each Kingdom of the then Nepal Valley, but one chariot festival when is as historic as the three is not so known of : The Chariot Festival of Aryavalokiteswara Jana Baha Dyo.
When one thinks of a chariot festival in sure you're thinking of the, Indra Jatra, Biska Jatra or Rato Matysendranth. These festivals are the biggest in each Kingdom of the then Nepal Valley, but one chariot festival when is as historic as the three is not so known of : The Chariot Festival of Aryavalokiteswara Jana Baha Dyo. When the city of Kantipur(Kathmandu) was founded by King Gunakamadeva he arranged two chariot festivals to be held in his new city. "He arranged the procession of Indra Jatra accompanied by the Kumari Group. He also wished to establish the procession of Lokesvara just as in Patana, and therefore made an image of Khasarpalokesvara, performed the rityakl starting with invocation, arranged a procession, and caused it to be celebrated every year." Bajracharya, Micheals (2016: 59) Origin The original site of the monastery Khasarapalokesvara is believed to have been Hamhal Monastery which today is the pond of Rani Pokhari. The chariot festival was which was celebrated every year, is said to have stopped during the end of the Lichhavi Era, it is believed that the temple was destroyed during the raid of Mukunda-sena, the King of Palpa who raided Kathmandu. "The victorious soldiers broke and disfigured the images of the gods, sent the Bhairava placed in front of Machchindranatha to their own country, Palpa and Butawal." Wright (1877:171) Rediscovery After which the temple was lost to time, the chariot festival must have been stopped. During the reign of Yaksha Malla some potters, while digging for clay, found an image of Lokeswara, which had been made by Gunakamadeva Raja, but which had been buried under the ruins of the temple that fell down in the time of the Thakuri Rajas. The image henseforth was named Yamaleswara, and the place where it was dug up was called Yamal (Today called Jamal)." Wright (1877:189) "The king, having seen the image, performed the rituals of renovation; took the image inside the city and established it by building a large temple." Bajracharya, Micheals (2016: 90) After which during the period of King Pratap Malla, he reintroduced the chariot festival of Sena Machchhindra. "Pratapa Malla, then rebuilt the chariot of Lokesvara, the white Matsyendra, according to tradition. He had Lokesvara placed on the chariot and initiated an annual procession that moved the chariot around the city." Bajracharya, Micheals (2016: 106) It is believed that the deity was later shifted from Hambal Monastery, Yamala (Jamal) to Ket Tol (Jana Bahal), during the process of building the Rani Pokhari by King Pratapa Malla in 1670 AD. The Procession The chariot procession is marked for Chaituya Dashain, for which the chariot is building process is commenced a week prior. A group of traditional builders with the help of volunteers build the 4 storied chariot shaped in Shikhara architecture. The chariot is to various parts of the inner city( Old city) of Kathmandu. It is said that the procession must be completed before the full moon, for which the chariot is pulled within 3 days and on the third day a special puja is conducted and the image Jana Baha Dyo is taken back to the temple at Jana Bahal. The chariot is makes it’s way from Durbar Marg to Bhotahity and rests in Asan on the first day. After which it is pulled to Ket Tol, Indra Chowk, and rests in Hanuman Dhoka. On the final day it makes its way through Basantapur Durbar Square, Jasidega and circles the mother tree three times in Lagan. The festival since time and milennia has been a way for the community to come together in merry celebration. Revellers rejoice in pulling the chariot and members of the community place offerings and prayers to Seto Matysendranath as it makes its way to their community. A tradition more than 300 years old still finds a heart in the modern city of Kathmandu, and seeing the next generation take interest in preserving their tradition by participating in the endeavours makes one quaint that it shall be around for more years to come.
The Coming of Spring- Fagu Purnima
Fagun Purnima also known as Holi is a festival marking the end of winter and coming of spring and summer. Back in the days when phones and the internet didn’t exist, a ling bamboo lingo decorated with clothes of various colors (Chir) is erected a few days before the day of the festival. This tradition is still continued in Basantapur Durbar Square.
Fagun Purnima also known as Holi is a festival marking the end of winter and coming of spring and summer. Back in the days when phones and the internet didn’t exist, a ling bamboo lingo decorated with clothes of various colors (Chir) is erected a few days before the day of the festival. This tradition is still continued in Basantapur Durbar Square.
Mythologically the festival revolves around the legend of the demon king Hiranya Kashyapu who commanded his sister Holika to kill Pralhad who was the son of the demon king and a devout follower of Lord Bishnu. He commanded her to take Pralhad in her lap and sit on a fire, which Hiranya Kashyapu believed would have stopped Pralhad from chanting the name of Lord Vishnu.
Holika had been given a boon by Lord Vishuy that she can never be burnt by fire; and it was thought that she would not be harmed. But as the fire raged, Holika was caught in the flames and she started to burn while Pralhad remained unharmed and came out of the fire chanting the name of Lord Vishnu. The boon given by the Lord didn’t save her because; Lord Vishnu had warned her that if she misused the gift it would not protect her. Thus as a symbol of victory of good over evil, the day Pralhad walked out of the fire is celebrated.
Marking this legend the lingo, erected in Basantapur is pulled down on the after Falgun Purnima and the clothes (Chir) is burned marking the burning of Holika in the fire. There are also numerous other legends associated with the celebration of the festival such as of Lord Krishna and Draupadi, Lord Krishna and Yashodha and the legend of Dhundi and King Raghu.
In Nepal, the festival of Holi is normally celebrated in two consecutive days, where on the first day Holi is celebrated in the Hilly Region and on the second by the people of Terai. Celebrated on the last full moon of the lunar calendar, it is a celebration welcoming the season of spring and a farewell to winter. Holi heartens the brotherhood feeling in society and is an occasion for all members of the family and friends to get together and exchange greetings. The festival of Holi has no religious, ethnic bounds and is celebrated in unity, symbolized by various colors exchanged and greetings of "Happy Holi." The festival has evolved into a day of avid celebrations with essences of the core religious value.
Individuals visiting Nepal can experience the magical colors of Holi throughout Nepal. The most popular mass celebration of Holi is done in Basantapur Durbar Square, which on the day is filled with revelers, music and colors.
POPULAR ITINERARIES
SIMILAR POSTS