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.
