INTRODUCTION

INDRA JATRA ,known as YENYA is the largest street festival

celebrated in Nepal.It takes place in Nepali Bhadra (month of August to
September in solar calendar)This festival is believed to be celebrated by
Nepalase to pray to Indra and Dagini for a good harvest and
commemorate the deceased in past year.The festival is celebrated for
eight days during the eleventh month of the Newari calendar it features
different ceremonies each day which include kumari Jatra and Bhairav

Jatra as the main events of the festival.The festival marks the beginning
of a month long festival season of autumn. The wooden pole made up
pine (lingo or Ya sin) brought to Tundikhel from Suryavinayak forest and
then taken to Hanuman Dhoka .The erection of lingo marks the
beginning of this festival.The festival is accompanied by the rare display
of the deity Akash Bhairab represented by a massive mask spouting
Jaad and raksi. The burning down of the flagstone in the durbar square
signals the conclusion of this festival. The main attraction of this festival
is the procession of chariots and masked dancers representing the
deities and dem.
 HISTORY
As diverse as the valley’s cultures are, so are the tales of the Indra Jatra
. There are many accepted versions attached to the origin of indra Jatra
each having its own significance as one of the most recited stories
behind the evolution of indra Jatra Processed Indra’s mother needed
Parijat, a type of white flower to perform a religious ritual so disguised
as a human being lord Indra descends to the earth in search of the herb
for his mother; he was accused of flower theft by the meadow owner and
kept in captivity. After the missing of her son for a long time his mother
Dagini was worried and came to earth to search for him luckily she found
him and requested the owner to let him go after realizing who they are
the villagers decided to let them go based on their condition firstly they
wished for replacing the rain with morning mist for the welfare of their
growing crops and lord indra should come to the earth every year during
that time and the villagers also ensure that the Dagini takes the
deceased members of their family to the heaven with her that's why the
festival of indra jatra is celebrated to express the gratitude to lord indra
and Dagini for the decent harvest in the coming year and timely rainfall.
The other story mostly recited and believed by the locals is the story
related to king Jai Prakash Malla. The king is believed to take the
administrative suggestion with devi Taleju Bhawani the Devi was
believed to strictly meet with king only at that time one day out of
curiosity Queen (maharani) followed the king to his meet up with the
Devi.The Devi knew about the follow up and she got furious and
disappeared, as the king was restless regarding the disappearance of
the Devi and at the same time the kathmandu was facing the attack from
King Prithvi Narayan Shah . The Devi appeared in the dream of the king
informing him she would only be processed into goddess kumari and
ordered him to establish a kumari house and start the kumari Jatra this
marks the beginning of the kumari Jatra.

According to Chunda Bajracharya a cultural expert, Indra Jatra also

existed during vedic period, the celebration of indra Jatra and the
erection of the yan sin is also mentioned in the Natya Shastra Sanskrit
text dating back to between 200 BCE and 200 CE.
Regardless of its precise origins, Indra Jatra has evolved into a major
cultural and religious festival celebrated with great enthusiasm and
fervor by the people of Nepal, particularly the Newar community, who
consider it an integral part of their identity and heritage.

ITINERARY
The Kathmandu Kumari, or Dyah Meiju in Newari, a Newari,
prepubescent Buddhist girl, is chosen based on a propitious horoscope
and the alignment of thirty-two Lakhshans (lucky characteristics). She
embodies the goddess until she reaches puberty, either biologically or
symbolically, but she holds great powers afterward too.Several days
prior to the festival’s commencement, a government-appointed priest is
accompanied by selected group of Kathmandu residents.After following
ancient rituals and divinely guided signs, they choose a tree, offer
prayers and blood sacrifices, and, once felled, transport it in a grand
procession to the pottery village of Thimi.

DAY 1:-
A long wooden log, known as Lingo or Ya Sin, is brought to Tundikhel
from Suryabinayak forest, and then taken to Hanuman Dhoka where it is
kept till the hosting. Early in the morning, the Ya Sin is hoisted, marking
the beginning of the festival. The pole is hoisted in front of Hanuman
Dhoka, and the festivities officially commence.

DAY 2 and 3:-

People tour the old city of Kathmandu through the Upaku route,
representing the city’s boundary where bereaved families light lamps at
religious shrines to honor their departed loved ones, and rare Bhairav
masks are displayed. The tour begins and ends in Basantapur on both
days. The route takes people to Pyaphal, Nyata, Tengal, Nhyokha,
Nhaikan Tol, Asan, Kel Tol, Indra Chowk, Makhan, Yatkha, Nyata, Kilagal,
and Bhedasing.
DAY 4:-
This is the festival’s main day! The heads of state pay respect to Kumari
and other deities at Hanuman Dhoka.Chariots, where Ganesh, Bhairab,
and Kumari are seated, begin to be pulled during this day. During this
day,human embodiments of Ganesh and Bhairabh grace the streets too,
but the Kumari almost always steals the limelight.
DAY 5:-

The chariot-pulling continues during this day, however, it goes through

the northern part of the core city. The pulling starts from Kumari Chhen
or Kumari House, and goes up to Tengal, to Ason, and to Indra Chowk.

Day 6 and 7:-

Other processions, displays, and cultural events unfold throughout the
city while the chariot pulling Ganesh, Bhairav, and Kumari rest until the
last day. When the dancers begin the ritual dances, they become
embodiments of the deities they represent, and the stories they depict
come to life with an aura of extreme sanctity

Day 8:-
Chariots follow a route similar to Thaneyaa, the fifth day, but with a
detour at Naradevi. The chariots eventually return to Kumari Chhen,
marking the festival’s end. Then,the wooden totem pole, Lingo, is taken
down, and preparations for the approaching winter commence. The
magnificent Lingo embarks upon a final procession,where it meets its
fate on the banks of the Bagmati River.
 DISPLAYS
PULLU KISI
Pullu Kisi is a dance celebrated by people residing in the Kathmandu
valley. Kisi in Newari language means an elephant. Pulu kisi is believed
to be the carrier of god. Young people come under a clothed white
elephant and dance through the streets of kathmandu. People run
through the path of the elephant and swing its tail in an amazing
manner.it is guided by a blazing torch sound of Jhayali mask is often
crafted from wood or paper-mâché and is intricately carved and painted.
dancers may wear a costume made from layers of fabric, often in vibrant
hues such as red, green, blue, and yellow which may include decorative
elements such as bells, sequins, beads, and embroidery, adding to the
visual appeal and spectacle of the performance. Performed by the
residents of kilagal tole. It also does naughty and mischievous things by
running through the street knocking people that come in its paNawarath.
The dance is quite different in nagadesh (Thimi) compared to that of
indra jatra . it is also a Newari cultural dance performed during
magh(February)month at Thimi according to historical book, Nawaraj
son of Gomayaju was selected as king of elephant Nawaraj carrying on
body and Traveling through the country (Nagadesh)playing different
traditional instruments

Majipa Lakhey dance

Majipa Lakhey also known as Shree Lakhe Ajoo of Majipa by locals
passionately dances in the middle of the crowd celebrating the indra
jatra festival in kathmandu . Lakhey is considered as a mythological
demon who kept his territory by chasing away other devils during the
festival people who wear lakhe masks and attire dance in the streets and
city squares yak tails are used for the hair in this paper mache mask
surrounded by the glowing oil lamps the lakhe mask is honored and
provided a variety of food offerings. During the annual Jatra the dance of
Majipa Lakhey is performed by the clan of Ranjitkars of Kathmandu.The
dance of Majipa Lakhey during Indra Jatra features a traditional drum
(Dhime) and a pair of Bhusya 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 wearing glorious mask with stunning Abir
Coloured in the shades of the rainbow, the cloth's ends are gripped by the
Majipa Lakhey during the dance leading to a beautiful display such as of
the. spreading of the feathers of the peacock.

Halchowk bhairav dance

According to popular mythology there was a plague-like situation in
Kathmandu in ancient times. To save the people from the plague Aakash
Bhairav descended from the heaven took shelter in the halchowk hills on
the western side of the kathmandu and saved the people as per the story
children were going missing around the kathmandu valley everyone
suspected the roles of Chandi kumar and chandi kumari the two beings
with big red faces were mistaken to be demon like creatures and were
accused of harming the children as they were presented them in front of
goddess kumari the parent came in defense and pledged they were
innocent . people demanded proof of innocence later aakash Bhairav
was able to proof his innocence as an act of reward for false accusation
goddess kumari asked aakash Bhairav ,chandi kumar and Chandi kumari
to be present during kumari jatra and gave them a special place in the
procession following the tradition one can see the three masked deities
dancing in the foremost of the procession in the tunes of two musical
instruments (tah and dhime the masked dance is commonly but
mistakenly called jhin tali shin taa. The three masked deities are the part
of 12 deities out of 12 two- Shingeni and Bhangeni have already been
discontinued from the following nach the other 10 are continued even
today and taken out annually the selected men takes the holy bath and
on empty stomach performs puja wear masks and travel on foot to
kilagol. They perform a small ritual and dance resting place and make a
round of the city for the next following days the masked deities stay in
room at kilagal and join living goddess kumari in the chariot procession.

RELISHES

During Indra Jatra, there are certain traditional foods and clothing associated with
the festival that symbolizes devotion, gratitude, and reverence towards the gods and
Goddesses.

•Samya (samya baji):-

•Beaten Rice (Chiura ): Symbolizes purity and fertility and also
represents prosperity and abundance, spiritual purity and
auspiciousness.
•Boiled Egg (Khey): Represents health, strength, and longevity.
•Fried Fish (nhya): Symbolizes protection against evil spirits. It's believed
to bring courage and strength.
•Fried Meat (haku) : Represents power and authority. It signifies
protection and security.
•Black Soybeans (buwacha): Represents good fortune, prosperity, and
abundance. It's also associated with fertility.
•Spinach (Saag): Represents vitality, growth, and prosperity. It
symbolizes the cycle of life and renewal
•Bhatmash and Palu (ginger)
•Tho (white beer made from fermented rice)
•Alia (alcohol)Lakhamari (newari sweet)and Bara
•AIM: Eat , feed ferment ,distill for creating space for new harvest

RATH
The rath (chariot) used in the Indra Jatra festival is a wooden structure

adorned with intricate carvings depicting mythological scenes and

symbols. It features a tiered roof, decorative elements like metalwork

and paintings, and large wooden wheels. At its center is a shrine where

the deity or icon being honored during the festival is placed. The rath is

engineered for structural stability and safety during the procession,

serving as a visual representation of devotion, craftsmanship, and

tradition.
REFERENCES
● https://www.insidehimalayas.com

● https://abovethehimalaya.com

● https://myrepublica.nagariknetwork.com

● https://kathmandupost.com

● https://www.bhaktapur.com/discover/indra-jatra/

● https://www.archaicnepal.com/blog/indra-jatra-a-celebration-tribut

e-to-the-king-of-gods/

● Book- Kathmandu & the kingdom of Nepal,Prakash A.Raj

● Book- नेपालका चाडपर्व, हरिराम जोशी