The Festival of
Excitement, Story Tales and Fun
Indra Jatra
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| From left Ganesh., Bhairab and Royal Kumari ~ Chronicles of IndraJatra 2014 |
Here i present you the stories and photos of the glorious festival
September 1st - 2nd
Ever awaited festival by most of the people for the refreshment of stories., smile and fun.
The makeover of Basantapur Durbar Square most of all the temples were renovated and painted., which looked good as new.
Makeover of Kumari Ghar, Basantapur.
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| Painted Torans looked good as new |
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| The Torans looked awesome and very eye catching after the paint. |
Yosin - योसिं
The Yosin or Linga, a pole from which the banner of Indra is unfurled, at Kathmandu Durbar Square. The pole, a tree shorn of its branches and stripped of its bark, is obtained from a forest near Nala, a town 29 km to the east of Kathmandu. It is dragged in stages to Durbar Square by men pulling on ropes. The erection of Yosin or Linga, is the signal of start the magnificent festival of Indra Jatra.
The Linga is kept out side of Hanuman Dhoka Durbar Square almost a week.,
before it is erected and makes the start of the festival.
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| This was the last shot of the day |
The Tale Of Indra Jatra
In the Kathmandu Valley during
September, the Nepalese celebrate one of the truly great festivals -- Indra
Jatra -- for eight days. Like most Nepalese festivals, it also has a legend connected with God, in this case the story of the Lord
Indra, god of rain and the king of heaven.
According to legend, Lord Indra descended to this valley in the appearance of a simple man to obtain a special flower for his mother's fasting day -- the Parijat, or coral tree flower, which abounded there but was not to be found in heaven.
Indra, meanwhile, was caught red-handed by the people of the valley, who were unaware of his divinity and punished him for the act of stealing their flowers, by binding his arms and feet with ropes, much as they would a thief.
They held him prisoner in the locality of Maru Hiti in old Kathmandu, according to legend.
Meanwhile, in heaven, his mother, Basundhara, came to know that her son was in trouble in the valley. Furious, she sent down a troop of heavenly gods to fight against his captors. These gods, masquerading as Bhairab, the terrible and blood-thirsty ones, set Indra free by winning the war against the people.
Then a banner was hoisted as a symbol of victory over the valley. Meanwhile, the valley's people learned the true identity of their visitors and prisoner, whereupon they fell down before the gods with profuse offerings of food and flowers.
The people of the valley held a lavish feast and reception in their honor and invited the guests to stay in the valley for a week, which Indra agreed to.
As he was accustomed to enjoying glamorously voluptuous dances by celestial women, a dance was arranged in the square for his pleasure every evening for a whole week. A lake was dug for him to bathe in, situated on a hilltop eight miles west of the square, according to the mythological sources.
A few days later, Basundhara promised to furnish the valley with fog and dew during autumn and winter as moisture for ripening their crops in compensation for her son's release. She further agreed to lead back to heaven the souls of all who had died during the year. As she left the valley, she took all the souls to heaven.
Since then, the festival of Indra Jatra is celebrated every year in Kathmandu.
According to legend, Lord Indra descended to this valley in the appearance of a simple man to obtain a special flower for his mother's fasting day -- the Parijat, or coral tree flower, which abounded there but was not to be found in heaven.
Indra, meanwhile, was caught red-handed by the people of the valley, who were unaware of his divinity and punished him for the act of stealing their flowers, by binding his arms and feet with ropes, much as they would a thief.
They held him prisoner in the locality of Maru Hiti in old Kathmandu, according to legend.
Meanwhile, in heaven, his mother, Basundhara, came to know that her son was in trouble in the valley. Furious, she sent down a troop of heavenly gods to fight against his captors. These gods, masquerading as Bhairab, the terrible and blood-thirsty ones, set Indra free by winning the war against the people.
Then a banner was hoisted as a symbol of victory over the valley. Meanwhile, the valley's people learned the true identity of their visitors and prisoner, whereupon they fell down before the gods with profuse offerings of food and flowers.
The people of the valley held a lavish feast and reception in their honor and invited the guests to stay in the valley for a week, which Indra agreed to.
As he was accustomed to enjoying glamorously voluptuous dances by celestial women, a dance was arranged in the square for his pleasure every evening for a whole week. A lake was dug for him to bathe in, situated on a hilltop eight miles west of the square, according to the mythological sources.
A few days later, Basundhara promised to furnish the valley with fog and dew during autumn and winter as moisture for ripening their crops in compensation for her son's release. She further agreed to lead back to heaven the souls of all who had died during the year. As she left the valley, she took all the souls to heaven.
Since then, the festival of Indra Jatra is celebrated every year in Kathmandu.
September 5th
A Day before the official start of the festival form the erection of linga
Everyone were busy for the preparation of the rituals and the Chariot,
which were prepared in front of the Kumari Ghar, Basantapur Durbar Squre.
The Three Chariots
A Day before the official start of the festival form the erection of linga
Everyone were busy for the preparation of the rituals and the Chariot,
which were prepared in front of the Kumari Ghar, Basantapur Durbar Squre.
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| Preparation for the ritual which includes Lord Indra |
The Three Chariots
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| A kid busy in flying kite. |
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| from left : The Chariot of Royal Kumari., Ganesh and Bhairav. |
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| Wheel of the Chariot of Bhairav |
Royal Kumari's Chariot
Cravings on the Chariot of Bhairav
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| Image of Bhairav |
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| Image of Ganesh |
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| An elderly man watching the decoration of the chariots |
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| The eyes drawn the gates in Basantapur Durbar Square. Eyes are similar to the eyes of Lakhe |
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| Siting in the shades and enjoying the cool evening |
September 6th
The day when the Linga, is set to be erected.
The time was set to be 0745 hour.
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| Images of Indraraj Dyah with his outstretched hands bound with rope are exhibited on a tall platform at Maru near Durbar Square. |
The Masks of Bhairav are displayed at various places in Kathmandu throughout the eight days of the festival. Bhairav is the terrifying aspect of Shiva.
The largest ones are of Sweta Bhairava at Durbar Square
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| Sweta Bhairab |
On the way to Hanuman Dhoka.,
The mask of Bhairab was being cleaned and made ready for the festival.
Hanuman Dhoka Durbar Square (0705 hour)
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| Priest were conduction a ceremonial ritual of puja for the erection of the Linga |
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| Law enforcement officers help of the erection of the linga |
The linga is erected by Manandhar Community.
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| Children eagerly awaiting for the erection of the linga |
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| Large number of peoples attendance for the ceremony |
o'0755 hour and the ceremony started
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| The ceremony of erection of the linga ended at 0836 hour |
Below the Glorious Lingo
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| Idol of Lord Indra and his vahan PuluKishi. |
Here we welcome the Glorious festival of Indra Jatra
Another event on the first day is Upaku Wanegu (उपाकु वनेगु)
when participants visit shrines holding lighted incense to honor
deceased family members. They also place small butter lamps on the way.
Some sing hymns as they make the tour. The circuitous route winds along
the periphery of the historic part of the city.
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| a little girl collecting the diyas |
The idols of Devi is only displayed in the festival days, right to the Shiva Parvati Temple
Samaye Baji
Displays of the auspicious food of Samaye Baji. The sacred food is available at many places in the valley. Samay Baji consists of several food items representing good luck, prosperity, fortune, health, and longevity. The foods are served during family reunions and other family celebrations.
The typical food items are Flattened Rice Flakes (baji, cheura), Puffed Rice (samay, syabaji), Fried-Saandheko Black Soybean, Fresh Ginger Rhizomes (palu, aduwa), Marinated Broiled Meat (chowella), Dried Fish Fried in oil (sanya, sidra-maacha), Boiled-Fried Eggs, fresh and dried Fruits, Lentil Patties (woh, baara), several variety of Newari mari breads, and a Local White Wine (ailaa), Nepali style Sweet Paan (beetle leaf combined with a mixture of chopped areca nuts, cardamom seeds, cloves, rose petal preserve, candied fruits, and fennel seeds) is placed around the auspicious food. Several festival delicacy Laakha Mari (different sizes) are placed around the auspicious food display symbolizing good luck, fortune, prosperity and the round bread symbolized family reunion Traditional food items such as Aanarsa-roti (sweet rice patties with poppy seeds), Ladoo (sweet chickpea balls), dry fruits and other sweets are brought by devotees to put around it.
A little red clay container of Rakshee (local liquor),Jaad (local beer), chhang or thon (the milky white, tart, slightly sweet liquor made from fermented rice) and some places a whole Head of a buffalo is placed around Samay Baji display.
During Indra Jatra festival the sacred food is being offered to goddess Kumari, Shree Ganesh, and Seto and Kalo Bhairav.
Hundreds of devotees come to this area and later the ritual dish will
be shared and distributed as an auspicious (prashad) food.
Around Kathmandu in Ason Tole, Indrachowk, Makhan Tole, and Jaisi Debal.
In this display, the smoked whole fish is placed on top of Samay Baji
tower, which symbolizes good luck and fortune for the coming years
ahead.
Notice the well balanced combination of flavors, textures,
colors and spices used in this display.
Night Shots of the day
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| Lord Indra tied all tied up in Maru Tole |
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| Hanuman Dhoka Durbar Square |
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| from Left Trilokya Mohan Narayan and Maiju Deval |
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| Image of Aakash Bhairab |
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| Sweta Bhairava at Durbar Square |
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| A pipe sticking out of the mouth of Sweta Bhairava dispenses alcohol and rice beer on different days. |
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| Living God Ganesh peeping through the window of Kumari Ghar, Basantpur Durbar Square |
September 7th
Like ever year of this day.
This day also the auspicious Kumari Puja was conducted by Yuva Bishwa Hindu Mahasang at Hanumand Dhoka Durbar Squre..
Kumari Puja literally means worship of the virgin. The cult of the
Kumari is deep-rooted among Kathmandu Valley’s Hindu and Buddhist
people.
The participating girls are decked up, venerated and treated to a lavish
feast not only by her family but also by hundreds of other families who
take part in this grand affair.
Among the Newa community, only girls who have not yet undergone the Ihee rite qualify to participate in the Kumari Puja observance. Ihee
is a unique tradition practiced by the Newa people since thousands of
years where a girl who has not yet reached puberty is symbolically
wedded to a representation of Lord Vishnu, with the Bael fruit
(wood apple; biological name Aegle marmelos) as the witness. The Ihee
ceremony thus ends the girl’s status as a virgin, effectively revoking
her right to participate in the Kumari Puja ritual. The Kumari Puja is a
celebration of not only being female but also of a state of being pure
that commemorates the period of her life before she undergoes her first
symbolic marriage.
Following are the pictures of the participants of the Kumari Puja
Royal..Cute..Adorable..and..Amazingly dressed Kumaris
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| Ah.! that smile |
The main attraction of the Kumari Puja was
an Adorable..Cute..and..Royally dressed as Kumari.
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| Doesn't she look amazing..and her smile is simply amazaing |
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| Classy and her eyes is so sensational |
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| Emmence Smile..Try faking this.! the shot of my day.. every time is see this shot it makes me smile.. ^_^ |
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| Every Kumari was taken around the Taleju for the further ritual |
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| Observing from the top view. |
September 6th
Indra Jatra
The chariot festival of Kumari, coincides with Indra Jatra.
It was started in 1756 AD during the reign of Jaya Prakash Malla.
During this festival, three chariots carrying human representations of the deities Ganesh,
Bhairava and Kumari accompanied by musical bands are pulled along the
festival route through Kathmandu on three days.
The procession starts
at around 3 pm.
On the first day of Kumari Jatra known as Kwaneya (क्वनेया:), the chariots are pulled through the southern part of town.
The second day is the full moon day known as Yenya Punhi (येँयाः पुन्हि). During the procession known as Thaneya (थनेया:), the chariots are drawn through the northern part till Asan. And on the third day Nanichaya (नानिचाया:), the procession passes through the central section at Kilagal.
The chariot of Kumari has been pulled by an all-women's team on the
last day of the chariot festival.
~ Route on first day of chariot festival, Kwaneya (downtown
procession): Basantapur, Maru, Chikanmugal, Jaisidewal, Lagan, Hyumata,
Bhimsensthan, Maru, Basantapur.
~ Route on second day of chariot festival, Thaneya (uptown procession):
Basantapur, Pyaphal, Yatkha, Nyata, Tengal, Nhyokha, Nhaikan Tol, Asan,
Kel Tol, Indra Chok, Makhan, Basantapur.
~ Route on third day of chariot festival, Nanichaya (midtown
procession): Basantapur, Pyaphal, Yatkha, Nyata, Kilagal, Bhedasing,
Indra Chok, Makhan, Basantapur.
The Idols and the Sketches of the three chariots
Except in the festival days the main part of the chariot the long wooden log is rested in front of Kumari Ghar, Basantapur Durbar Squre
In front of the log various image is sketched and in the place of the images the carved idols are placed
Kumari's Chariot
Ganesh's Chariot
Bhairab's Chariot
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| Preparation of the parade |
Mata Biye
Mata Biye (मत बिये)
means to offer butter lamps. On the day of Kwaneya,
the first day of the chariot festival, Newars honor family members
deceased during the past year by offering small butter lamps along the
processional route. They also present butter lamps to relatives and
friends on the way as a mark of respect. The procession starts at around
6 pm.
~ Route: Maru, Pyaphal, Yatkha, Nyata, Tengal, Nhyokha, Nhaikan Tol,
Asan, Kel Tol, Indra Chok, Makhan, Hanuman Dhoka, Maru, Chikanmugal,
Jaisidewal, Lagan, Hyumata, Bhimsensthan, Maru.
Festival Starts with the parade of the royal band, head priest (the Gurujus) and various cultural bands leading the way of the chariot.
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| Gurujus |
Sawa Bhakku
The Sawa Bhakku dance group from Halchok,
at the western edge of the Kathmandu Valley, makes its rounds along the
festival route, stopping at major street squares to perform and receive
offerings from devotees.
The dancers consist of Bhairava (in blue) holding a sword and his two attendants (in red). The ensemble is also known informally as Dhin Nali Sintan after the sound of their music.
Pulu Kishi and Lakhe
God of Rain, Indra's vahan, Pulu Kisi "पुलु किसी",
is the elephant, Airavat (ऐरावत हात्ती). The elephant-shaped mask is kept at Kilagal, Kathmandu, Nepal
and is taken out in the festival of Indrajatra.
Myths has it that Airavat had searched vigorously for Indra, who was
tied up by the jyapus of Kathmandu when in pursuit of a blue-mimosa
(Parijat flower). And since then, in every Indra jatra the elephant runs
with passion in different localities of the inner city of Kathmandu.
Pulu Kisi goes through the streets of the ancient city Kathmandu in
search of his imprisoned master, Indra. Pulu Kisi comes with the team of
musical groups and go around the street doing naughty and mischievous
things by running, swinging its tail in an amazing manner which makes
people excited and laugh.
The fearful Deity
Lakhe is Majipa
Lakhey
of Kathmandu city dwellers offer food and
ritual items to him as he moves through the city accompanied by his musical band giving dance performances.
The Lakhe stops at major crossroads and market squares to give a performance. During the dance, a small boy known as Jhyalincha (झ्यालिंचा) taunts the Lakhe making him chase him in anger. Jhyalincha always manages to slip into the crowd and escape.
About the Majipa Lakhe dance:
It is the dance of a demon in the carnival of God. Durbar Square, a historic plaza in Katmandu, Nepal, facing ancient palaces and adorned by Hindu temples, is always full of eager crowds on the last day of Indra Jatra, the festival celebrating Indra, the Hindu king of heaven. In this divine stage, Lakhe the demon dances among gods and dieties relentlessly and carelessly.
On this night, there are many dances displayed, including that of 12 bhairavs (or manifestations of Lord Shiva). But the most famous dance, and the most intimidating, is the Lakhe dance. The demon, or Lakhe, dances wearing a huge red, terrifying mask with prominent, bawdy eyes. Protruding fangs, serrated teeth, and a dark red wig complete the awe-inspiring countenance of the man-eating demon as he dances and thrashes his limbs. The general belief is that the spirit of the Lakhe resides in the demonic mask, or khawpa. As the dancer puts the khawpa on, the spirit takes over the dancer’s body and dictates the movements.
The Myths about the Majipa Lakhe:
A town called Majipa is haunted by flesh-eating demons (in Newari the word “Lakhe” denotes carnivorous demons). One Lakhe falls in love with a young girl in town and starts visiting the girl in human guise. But when he is captured, instead of punishing him, the king of Majipa offers him impunity and life with his lover if he promises to give up his carnivorous appetite and protect the children of Majipa.
As a part of the Lakhe dance, a teaser demon called Jhyalincha agitates Lakhe and is continuously chased by him. This is perhaps the recreation of one of the many duels Lakhe indulged in as part of the pact with the king. A different version of the myth claims that Lakhe’s dance is the punishment dictated by gods for his illicit affair with the young girl.
A Lakhe dance is always accompanied by traditional Newari music. The verve and violent gyrations of a Lakhe are inspired by the music created by dhime and bhushya. Dhime is the most common and significant Newari musical instrument. It’s a double-ended drum with one end wider than the other; the wider end is struck with sticks to produce sound. Bhushya is a complementary instrument, a pair of cymbals with straps to fasten around the wrists.
Among all the dances performed during Indra Jatra, it is believed that the Lakhe dance is the only dance that isn’t taught or practiced. This dance is inherited by the dancer from the spirit possessing the mask. This dance of possession is a visual feast, and the witnesses include Kumari—a young girl worshipped by Newars as a living goddess—statues of deities brought out just for the day, and the head of state.
first day Kwaneya (downtown
procession):
Basantapur, Maru, Chikanmugal, Jaisidewal, Lagan, Hyumata, Bhimsensthan, Maru, Basantapur.
Basantapur, Maru, Chikanmugal, Jaisidewal, Lagan, Hyumata, Bhimsensthan, Maru, Basantapur.
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| Living God Ganesh in his Chariot |
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| Lord Bhairab |
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| Royal Kumari |
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| Living Goddess Kumari in her Chariot |
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| Bands follow the last chariot |
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| Crowd came to witness the festiava |
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| from right Trilokya Mohan Narayan and Maiju Deval ~ REFLECTED through lens |
Devi Pykhan
Devi Pykhan from Kilagal is performed at Kilagal and Jaisidewal.
Dancers wearing masks of various deities perform dance dramas on stone platforms.
Indra Chowk
According to the Mythology, the Aakash Bhairab is said to be the Kirati king Yalamber himself. He is believed to have gained the powers through tantric worshipping. During the famous battle of the Mahabharat, the first king of Kirat dynasty, Yalambar, in disguise of Bhairab, went to the battlefield to help the losing party. When Lord Krishna heard of it, he promptly chopped Yalambar’s head, which reached Kathmandu through the sky, hence the name given as the sky god or the Akash Bhairab.
It is said that the head of this god was dug up several hundred years ago in Kathmandu and the head now resides in the temple of Akash Bhairab in Indra Chowk and it is the same image which is taken out every year during the Indra Jatra festival. Akash Bhairab or the god of sky is also known as SavaBhakkhu Deva or WangaDya in Newari language.
Dagin
The procession of the goddess Dagin (दागिं) re-enacts Indra
mother's going around town in search of her son. The procession
consists of a man wearing a mask accompanied by a musical band. It
starts at around 8 pm when the chariot of Kumari returns to Maru after
journeying around the southern part of town.
The procession begins from an alley at the south-western corner of Maru
square and passes by the western side of Kasthamandap. The participants
follow the festival route north to Asan and then back to Durbar Square. The procession continues to the southern end of town before returning to Maru.
~ Route: Maru, Pyaphal, Yatkha, Nyata, Tengal, Nhyokha, Nhaikan Tol,
Asan, Kel Tol, Indra Chok, Makhan, Hanuman Dhoka, Maru, Chikanmugal,
Jaisidewal, Lagan, Hyumata, Bhimsensthan, Maru.
second day, Thaneya (uptown procession):
Basantapur, Pyaphal, Yatkha, Nyata, Tengal, Nhyokha, Nhaikan Tol, Asan, Kel Tol, Indra Chok, Makhan, Basantapur.
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| Sawa Bhaku |
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| Lord Ganesh |
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| Lord Bhairab |
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| Kumari |
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| Pulu Kishi |
Dasavatar
A tableau known as Dasavatar or the 10 incarnations of Vishnu is shown on the temple steps in front of Kumari House every night.
Mahakali Pykhan
Mahakali Pykhan from Bhaktapur performs at Durbar Square and major street squares around Kathmandu. Khyah Pyakhan (ख्याः प्याखं)
features dancers dressed in a costume representing the Khyah, a fat,
hairy ape-like creature. Their dance is marked by antics and a lot of
tumbling.
third day, Nanichaya (midtown procession):
Basantapur, Pyaphal, Yatkha, Nyata, Kilagal, Bhedasing, Indra Chok, Makhan, Basantapur
The chariot of Kumari has been pulled by an all-women's team on the
last day of the chariot festival.
waiting for the last day to begin i sat down near the idol of Kal Bhairab
and i saw Sparrow feeding up form the mouth of the Kal Bhairab
the last day started at o'1614 hour
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| Living God Ganesh |
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| Living God Bhairab |
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| Lord Ganesh peeping form the window |
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| large number of people waiting the procession to begin |
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| Lord Bhairab |
Living Goddess Kumari
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| People observing from the windows of Kumari Ghar |
Night shot of Basantapur Durbar Squre
The Last Day of Indra Jatra
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| from left Kal Bhairav and Sweat Bhairab |
Glorious Festival Indra Jatra ended with cool rainfall..
and rainfall links reflection.. ^__^
i had also posted the original and the flipped one at 180 degree..
photo entitled "Lights of Basantanur., Reflected.. "
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| Lights of Basantapur Reflected |
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| Lights of Basantapur Reflected and flipped 180 degree |
The excitement of the festival of Indra Jatra comes to an end on the last evening of the festival when the long wooden pole erected on the first day is lowered with religious ceremonies and ritual gestures., and pulled\dragged all the way to Bishnumati River.
the ceremony was finished 0230 hour., this year.
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