The assimilation of Indra into Yenya is still regarded as a great mystery. He is revered as the King of heaven, god of rain and worshipped by the clans of Kshatriya warriors. His banner is known as Indra Dhwoja, and historically it is hoisted in his honour.
The local legend goes as follows. A man was apprehended while trying to steal a flower in the yard of a farmer. He was tied to a pole by the people and hoisted high for all to see. During the festival, the locals witnessed a white elephant dancing out on the street. A few days later, a woman appealed to the people to let her son go. After seeing his mother, Lord Indra removed his human disguise, and the locals were in awe. She told them that he came to Earth on her request to collect a sacred flower, which she required for a ritual.
As a reward for releasing her son, she vowed to provide the last rainfall before autumn for the crops to prosper every year. She also promised to show them the way to heaven. The people followed them to find the entrance. After a certain distance, the duo conjured a thick fog and disappeared.
A god of the Vedic era, Indra Jatra may be one of the last grand celebrations which include him. A common assumption is of Hindus trying to make sense of an animistic (worship of nature and animals) tradition after their arrival into this valley.
During the festival, an effigy of Airavata - the white elephant of Indra dances in the streets and courtyards of Kathmandu. In Newari, it is called Pulu Kisi. Pulu means a torch, and Kisi means an elephant in Nepal Bhasa (Newari).
Another free dancing character is Majipa Lakhe, traditionally known as Santa Bhairab or Bhoot (Tibetian) Bhairab. The legend, in brief, is how he was the servant of a goddess brought from Tingri, a vast plain in Tibet. Once there was no rainfall in the valley for quite some time. The acaju's (priests) deduced an animal sacrifice is required. They also needed a goddess. They suggested visiting Tingri, the land of the giants and bring their goddess. The only problem is, the giants ate men, and no man ever dared to step foot on that plain.
The acaju's had no choice, they left for Tingri, and once they arrived, they chanted a spell that made them invisible. They found the goddess and told her of the dire situation. She agreed to visit the valley. One their way back, one night, the acaju's heard tigers roar in the jungle and the sound of bells. They were frightened and ran to the feet of the goddess. She asked them why they were scared?
What abomination rings the sound of bells in the middle of nowhere? To which the goddess replied, it's a Lakhe, my servant. He is a frightening creature. But as long as I am here, he will not hurt you. The acaju's expressed their concerns about how he might cause trouble in the valley. He will not harm anyone, told the goddess. She instructed the acaju's to keep him outside the city.
They arrived in the valley, and the King bowed to her. She gave him her sword and special instructions, after which it rained. Meanwhile, the Lakhe had become all friendly with the people- drinking, playing and making merry. Seeing the sight, the goddess told the King, the Lakhe will represent me in this valley. Since then, the locals began referring to him as Shanta Bahairav, Shanta meaning peaceful.
The final attribute is of the living goddess. The great King Jayaprakasha Malla of Kantipur introduced this tradition. He took the worship of a Kumari even further by sanctioning it by the state, building a palace home and commencing a chariot festival. Two living gods- Bhairab and Ganesh accompany the goddess.
Today, the chariots are the centrepiece of the festival, along with various traditional dances such as Dee Pyakhan, Swa Bhaku (Halchowk) and Mahakali Pyakhan. The citizens of Kathmandu also take part in pilgrimages in memory of their ancestors.
