Indra Jatra (Yenyā in Nepal Bhasa: येँयाः)

Indra Jatra is the most important religious, cultural, and historic street festival of Nepal, particularly within the Kathmandu valley, and mainly observed by the Newar community. Yenya means "Kathmandu festival" in Nepal Bhasa. It is the time when the arrival of the monsoons (August to September in Solar Calendar) is widely known within the name of the rain god 'Indra'.

Behind the Story of the Indra Jatra (Background Story)

According to an ancient legend, Indra, the god of rain, once descended to Kathmandu Valley to steal a particular flower for his mother, Dagini. Since nobody knew his identity, Indra was imprisoned sort of a common thief. The elephant searched through the streets and alleys of Kathmandu but did not find his master. Indra's mother was so worried and decreased to earth. After revealing themselves to the masses, the captor gladly released Indra. In return, Dakini promises enough dew throughout the winter to make sure an upscale crop and to require back together with her to heaven all those that had died within the past year. This is often the rationale why Indra Jatra is widely known in Kathmandu, Nepal.

Parijat night jasmine flowers for which, it is believed, lord of heaven Indra descended upon Kathmandu.

How do we celebrate Indra Jatra?

Actually, Yenya Festival consists of two parts, namely Indra Jatra and Kumari Jatra. Indra Jatra is marked by masked dances of deities and demons (commonly referred to as Lakhe Naach, Mahakali Naach, Lusiki Naach, and Dash Avatar), displays of sacred images, and tableaus in honor of the Hindu deity Indra, the king of heaven. The other event is Kumari Jatra, the chariot procession of the Living Goddess Kumari. Three chariots carrying human representations of Goddess Kumari, Lord Ganesh, and Lord Bhairava are pulled along the festival route through Kathmandu Durbar Square. Classical dancers, mask dancers of deities wearing different sorts of traditional masks and costumes, and musicians also accompany the chariot procession. The dancing continues throughout the route to celebrate the visit of the rain god, Indra. 

At the beginning of Yenya, one of the most important changes that have been traced within the celebration of Indra Jatra is the day when Ya sin: is erected. During the primary day of Indra Jatra, Ya Sin: Thanegu, in Nepalbhasa (or Indra Dhwaja Rohan in Nepali), a wooden log made up of a tree located in Nala, Bhaktapur, is brought and erected within the premises of Hanuman Dhoka. The tradition of bringing and pulling the log is administered by Sayamis or Manandhars and therefore the ceremonial pole is erected at an auspicious time with pooja and fanfare alongside shots of gunfire.

After erecting the ceremonial pole at Hanuman Dhoka, people would open the screened door of white Bhairava. His horrible face will be displayed in front of Kumari's chariot procession. This grand exhibition takes place only once a year and lasts for three days. You must be amazed at the huge crystal on the masks. In addition to the official displays of Bhairava at Durbar Square, the masks of Bhairava made by the local residents are also packed along the streets and alleys of Kathmandu. It signifies that wherever Goddess Kumari goes, she will be always under the protection of God Bhairava. 

When passing by the white Bhairava mask, the living goddess Kumari has to stop to greet him. After paying respect to Bhairava, the music sounds all over the whole Kathmandu Valley. Hence rice beer (Local Liquior) starts to pour from Bharirava's mouth. Nepalese believe that getting a sip of this rice beer will bring them good luck. And a small goldfish would be put to swim in the beer in advance. The person who gets the fish must be the most fortunate one for it'll bring him good luck for the whole year.

A woman drinks rice wine that gushes out of Swet Bhairava’s mouth.

During Indra Jatra, there are a variety of performances including the dances of Sawa Bhakku Bhairav from Halchowk, Majipa Lakhey from Majipat, Devi Nach, and Yeravat Hathi (Pulukisi) from Naradevi, Mahakali, and Kathi Maka Nach from Bhaktapur. All the dances take place around the Hanuman Dhoka area. The Dasavatar or the ten incarnations of Lord Vishnu is also staged every night.

A Lakhey walks through a sea of people during the eight-day festival.

Another significant change is the inclusion of Kumari Jatra, the procession of the Living Goddess. One day before the grand parade, three golden temple chariots are assembled outside the Kumari Temple. And the whole procession lasts for three days. At that time, people dress in their festive costumes, gather at Durbar Square, and wait for the coming of the living goddess. On the first day known as Kwaneyā (क्वनेया:), the chariots are pulled through the southern part of town. On the second day known as Thaneyā (थनेया:), the chariots are drawn through the northern part till Asan. And on the third day Nānichāyā (नानिचाया:), the procession passes through the central section at Kilāgal. The chariot procession was started in the mid-18th century during the reign of Jaya Prakash Malla.

• Route on Day 1: Basantapur, Maru, Chikanmugal, Jaisidewal, Lagan, Hyumat, Bhimsensthan, Maru, Basantapur.

• Route on Day 2: Basantapur, Pyaphal, Yatkha, Nyata, Tengal, Nhyokha, Nhaikan Tol, Asan, Kel Tol, Indra Chok, Makhan, Basantapur.

• Route on Day 3: Basantapur, Pyaphal, Yatkha, Nyata, Kilagal, Bhedasing, Indra Chok, Makhan, Basantapur.

The living Kumari is carried by the entourage to board on the last chariot so that her feet won't touch the ground. Some attendants also sit on the chariots to protect those deities and scatter the flowers to the cheerful crowds. Therefore, you'll see each chariot pulled forward by more than ten individuals.

The beautiful chariots move off slowly and the president would pay homage to the goddess of Kumari on the balcony of the old palace. Then the parading procession leaves Durbar Square to Hanuman Dhoka where the living goddess greets the image of Bhairava. While Kumari marches around Kathmandu city, people will act out the story of Indra in route.

The first day of the festival is also observed by the Newars as a day to remember the family members who died during the past year by offering small butter lamps along a traditional route covering all the parts of the old city. In Nepal Bhasa, it is called Mata Biye, which means butter lamps. The parade begins at 18:00 pm and people would march all the way throughout the ancient Kathmandu city to cherish the memory of their loved ones.

The Linga (Yasingh) is pulled down signaling the end of the Indra Jatra festival. It is taken to the confluence of Bagmati and Bishnumati in Teku to be put to rest.

The end of the Indra Jatra festival heralds the beginning of Dashain and Tihar celebrated with great enthusiasm not only in the Kathmandu Valley but throughout the country.