Indra Jatra: Honoring The King Of Gods And Showcasing Masked Dances

Indra Jatra: Honoring The King Of Gods And Showcasing Masked Dances – Indra Jatra, also known as Yaya (Nepali: युयाः), is the largest religious street festival in Kathmandu, Nepal. The celebrations consist of two ceremonies: Indra Jatra and Kumari Jatra. Indra Jatra is a festival of masked dances of gods and demons, display of sacred images and scenes in honor of King Heva in honor of Goddess Indra. Kumari Jatra is a procession on the chariot of the living goddess Kumari.

During the festival, family members who died in the previous year are also remembered. The main arena of celebrations is the Durbar Square in Kathmandu. The celebrations last for eight days from the 12th day of the bright fortnight to the 4th day of the dark fortnight of Yanla (ञला), the tenth caldera month of the lunar Nepal era.

Indra Jatra: Honoring The King Of Gods And Showcasing Masked Dances

Indra Jatra: Honoring The King Of Gods And Showcasing Masked Dances

Indra Jatra was started by King Gunakamadeva (गुनकामदेव) to commemorate the founding of the city of Kathmandu in the 10th century.

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Kumari Jatara started in the mid-18th century. Celebrations are held according to the lunar calendar, so dates may change.

The festival begins with Yosin Thanegu unfurling the banner of Indra from the Yosin Pole in Kathmandu’s Durbar Square. A stick, a tree stripped of branches and stripped of bark, from a forest near the town of Nala, 29 km east of Kathmandu. It is being pulled by ropes to Durbar Square in stages.

On the first day, there is another Upaku Vanegu festival, during which participants visit shrines with lamps to honor deceased family members. Small oil lamps are also placed along the road. Some sing hymns as they travel. The path goes around the edge of the historic part of the city. The start of the march is around 4:00.

Kumari Jatra means Kumari Rathotsavam is similar to Indra Jatra. It was started in 1756 AD during the reign of Jaya Prakash Malla.

Indra Jatra Festival In Kathmandu

During the festival, three chariots carrying the human forms of the deities Ganesha, Bhairava and Comari are drawn on a festive route through Kathmandu for three days, accompanied by musical groups. The start of the walk is around 3:00.

On the first day of the Kumari Jatra, known as Kwaneya (Kwaneya:), chariots are drawn through the southern part of the city. The second day is the full moon day called Yya Punhi (येँयः पुनही). In a procession known as Thaneya (धान्याया), the chariots are drawn through the northern part to Asan. And on the third day of Nanichaya (Nanchaya:), the procession goes through the central part in Kilagala. Since 2012, on the third day, the Ratotsava Kumari-rat has been pulled only by a women’s team.

Mata Biye means sacrificial oil lamps. On Kwanei, the first day of Rathotsavam, Newars honor family members who have died in the previous year by offering small oil lamps along the procession route. They also light oil lamps to relatives and friends as a sign of respect. The start of the march is around 18:00.

Indra Jatra: Honoring The King Of Gods And Showcasing Masked Dances

The procession of the goddess Dagin (दागिं) (alternative name: Dagīm) leads Indra’s mother to roam the city in search of her son. The procession consists of a man in a mask accompanied by a musical orchestra. It starts at 8:00 pm when Kumari Ratham returns to Maru after traveling in the southern part of the city. Dagin is followed by many people who lost family members in that particular year.

The Legend Behind The Myth Of Indra Jatra

The procession starts from the alley in the south-west corner of Maru Square and goes to the west side of Kastamandapam. Participants follow the festival route north to Asan and back to Durbar Square. The procession continues south of the city and then returns to the Maru.

Bau Mata (Bau Mata) consists of a long effigy of a sacred snake made of reeds, on which is placed a row of oil lamps. The effigy is suspended on poles which are carried on shoulders and pads along the festival route. The procession starts in Maru from the south side of the Kashtamandapa. The Dagin procession returns from the upper part of the city and reaches Maru, which is the signal for the departure of the Bu Mata procession. It starts around 9 am and is organized by the Manandhar caste community.

Bhairava masks are displayed at various locations in Kathmandu during the eight days of the festival. Bhairava is the fearsome aspect of Shiva. The largest of them are Shweta Bhairava in Durbar Square and Akash Bhairava in Indra Chowk. Shweta Bhairava has a tube sticking out of her mouth that dispenses liquor and rice beer on different days. An image of Bak Bhairava is displayed in the wot next to Indra Chowk.

The mask of Akash Bhairava is associated with the Mahabharata. Some believe that it was the head of Yalambar, the first king of Kirata. Every evening different groups gather at Indra Chowk and sing hymns.

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Images of Indraraj Dyah with his hands tied with a rope are displayed on an elevated site at the Maru near Durbar Square and at Indra Chowk in Kathmandu.

A table called Dashavatar or the 10 avatars of Lord Vishnu is displayed on the temple steps in front of the Kumari’s house every evening.

It is run by the people of Kilgal Tole. Pulu Kisi is regarded as the bearer of Indra. Pulu Kisi walks the streets of Kathmandu in search of his master, who is in prison. It is seen as an imagined creature, full of excitement and laughter. From time to time, he jokes and rejoices, runs in the street, wildly kicking, hitting those who are in his way. Like other dancers, he is accompanied by a musical orchestra and a quartet in front. .

Indra Jatra: Honoring The King Of Gods And Showcasing Masked Dances

In the streets and on the market square, the Rakshasa dance of Majip Lache is performed. The dancer Majeep Lakhe and his musicians move with great agility. He, along with Pulukisi, helps control the crowd before the chariot procession.

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From Khalchok on the western edge of the Kathmandu Valley, the Sava Bhakku dance troupe lines the festival route, stopping at major street intersections and receiving offerings from devotees. The dancers are Bhairava (in blue) holding a sword and his two aunts (in red). The ensemble is also informally known as Dhin Nali Sintan for the sound of their music.

Devi Paihan of Kilgal in Kathmandu is performed in Kilgal, Hanuman Dhoka, Jaisidewal, Bangemuda, Indrahowk, Kilgal. Dancers wearing the masks of various gods and goddesses named Bhairava, Kumari, Chandi, Daiya, Kavan, Beta and Khaya. According to historical accounts, Devi Pakhan (Devi after) was born during the reign of Gunakar Raja.

Mahakali Paikhan from Bhaktapur performs at Durbar Square and major intersections of Kathmandu. Khyah Paikhan (ख्याः प्याखं) consists of dancers dressed in costumes depicting Khyah, a fat, hairy monkey-like creature. Their dance is characterized by antics and a lot of acrobatics.

Indra Jatra is celebrated in Basantapur by erecting pillars depicting Indra at various places in the city. Poles are called Yambodaya. Masked dances and pulu kisi dance are also performed.

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Indra Jatra is also celebrated in some areas of Terai (Nepal and Indian North Bihar) as Indra Puja according to local traditions. The customs are different from those in the Kathmandu Valley, but the festival is celebrated simultaneously, probably during the Lichhavi period, suggesting a common origin of the festival.

According to legend, Indra (Hindu god-king) in the guise of farmer Palija Swa (night jasmine) descended to earth to collect a white flower that his mother Basundari needed for a ritual. When he was picking flowers in Maruhita, a flooded village in Maru, the people caught him and imprisoned him as a common thief. It was exhibited in the Maru town square in Kathmandu. (In response to this event, an image of Indra with bound hands was displayed at Maru and elsewhere during the festival.)

His mother, worried about his festering abscess, comes to Kathmandu and wanders around looking for him. (The event is commemorated by a dagin (दागिं) procession through the city. Pulu Kisi (alternative name Tānā Kisi), a woven image of an elephant, is also Indra’s elephant running through the city in search of its master.)

Indra Jatra: Honoring The King Of Gods And Showcasing Masked Dances

Seeing that they had caught Indra, the townspeople panicked and immediately left him. Delighted in his release, his mother promised to provide for him throughout the winter. It is said that Kathmandu starts experiencing morning fog from the festival because of this boon.

Kumari And Indra Jatra

In the latter day, the Yusin column erected in Durbar Square is known as Yusin Kwatalegu. It symbolizes a day of celebration.

Yaya is also the season of ethereal theater productions. Performances on social issues, satire and humor were performed on the dance floor or temporary stages in the marketplace.

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