Bhaktapur's Historic Biska Jatra Begins Amidst Tight Security

Bhaktapur. The famous Biska Jatra, which carries immense cultural and historical significance for Bhaktapur, begins today. The festival commences in the evening as the chariot of Bhadrakali is brought from in front of the five-story temple in Taumadhi to Gha-kha Tole, followed by the traditional tug-of-war of the Bhailakh (Bhairavnath's chariot). Bhaktapur will now be immersed in the festivities for nine days and eight nights.

The three-story Bhailakh, constructed of wood in pagoda style, houses the main deity Bhairavnath and the deity Betal. It is traditionally pulled from the five-story temple courtyard to the Thane (upper) and Kwane (lower) Toles. Before pulling, a khadga (sword) and a nishan (banner) are placed inside the Bhailakh.

On the first day of Biska Jatra, residents of Kwane and Thane pull the Bhailakh using five ropes in the front and four in the back to take it toward their respective Toles. The main attraction of the festival is this tug-of-war. If pulled toward Thane, it is taken to Dattatreya, then brought back through Taumadhi to Tekhapukhu in Kwane, and finally returned to Gahiti to conclude the first day's rituals.

The traditional route for pulling the Bhailakh includes Taumadhi, Buluncha, Gha-kha, Nasmana, Mulakhu, Banshagopal, and Tekhapukhu for the lower Tole, and Kwache, Sakotha, Sukuldhoka, Gomari, Inacho, and Dattatreya for the upper Tole. The second day is considered a day of rest. On the third day, a government-sanctioned sacrifice of a buffalo is offered to Bhairavnath at Gahiti by the Guthi Sansthan. The meat from this sacrifice is distributed as prasad to the residents of Lakulache, known locally as 'Sya-kwa-tya-kwa'.

On the fourth morning, a handless pole (Yasing-dyo) is erected in the Kumale Tole of Talakw, and in the evening, a 55-hand long Yasing-dyo is erected at Lyasingkhel in Bhelukhel following tantric rituals. Erecting the Yasing-dyo is another major attraction of Biska. It is raised on the eve of the transition from the old year to the new year.

The two banners hanging from the Yasing-dyo are known as Veer-dhwaja and Bishwa-dhwaja. Religious belief dictates that these should not be unfurled in the middle, as doing so signifies the changing of an era. The eight ropes used to raise the Yasing-dyo are considered symbols of the Ashta Matrika. After the pole is raised, the Navadurga deities arrive. Special worship of Dumaju is performed at Taleju.

Because it is believed that witnessing the raising of the Yasing-dyo destroys enemies, it is also called the 'Shatruhanta Jatra'. On this day, the chariots of Bhailakh and Bhadrakali are brought to Lyasingkhel. Once the Yasing-dyo is raised, the Timpwa Jatra of Barahi Devi and the Twariwa Jatra of Indrayani Devi are celebrated.

On the fifth day, which is the New Year's Day (Baisakh 1), crowds of devotees gather at Chupinghat and Lyasingkhel from early morning. People in traditional attire play various musical instruments and offer prayers to Bhairav, Bhadrakali, Betal, and the Yasing-dyo. A female chicken is sacrificed to Betal. In the evening, after formal worship by the Bhairav Naikes, the Yasing-dyo is lowered. Immediately after, the chariots of Bhailakh and Bhadrakali are pulled and brought to Gahiti, where they are collided in a ritual known as 'Dyo Lwakigu Jatra'. The Jatra of Dumaju Devi is also performed at Taleju.

On the sixth day, the Mahakali and Mahalaxmi Jatra is held. On the seventh day, the Brahmayani and Maheshwari Jatra takes place in Tachapal. On this same day, the Sindoor Jatra of Batuk Bhairav and Jyatha Ganesh is held in Talakw, and the Khat Jatra of the foreign Bhimsen is celebrated in Khala. On the eighth day, powerful deities of Bhaktapur are brought out from their respective shrines to courtyards and rest houses for 'Dyo Swaga Puja' (Sagun Jatra), which lasts all day.

On the final day, the handless Yasing-dyo is lowered in Kumale Tole. In the evening, the Chuma Ganesh Jatra is celebrated in Choche Tole. On this day, the Bhailakh is pulled by residents of the upper and lower Toles, similar to the first day, to conclude the festival.

Regarding the historical aspects of Biska Jatra, cultural expert and historian Prof. Dr. Purushottam Lochan Shrestha states that an inscription from the time of Yaksha Malla in Taumadhi refers to the festival as 'Bishwa Jatra'. Prof. Dr. Shrestha notes that the term 'Biskayat' appears in records from the time of Kings Jitamitra and Bhupatindra Malla (Nepal Sambat 808 and 818). He added that the Sankalpa Puja of the Biska Jatra still performed at Taleju refers to it as the 'Bishwa Jatra Mahaparva'.

Prof. Dr. Shrestha claims that the popular legend regarding Biska Jatra is incorrect. He asserts that the festival is purely related to Bhairavnath and Bhadrakali, and the common myths about killing a serpent or nag-nagini are misconceptions. "This festival belongs not only to Bishwanath Bhairav but also to his power, Bhadrakali. The pair of banners (halipat) flown on the Yasing-dyo at Lyasingkhel represent Bhairav and Bhadrakali. There is a widespread misconception that 'Bi' means snake and 'syat' means killed, leading to terms like Bisk, Biska, and Bisket."