Bhaktapur’s ancient legends never fail to amaze. The city holds countless stories and myths passed down through generations. The deeper you dive into them, the more you want to learn. Knowing about Bhaktapur is attractive, but studying its traditions is truly mind-blowing.
What makes Bhaktapur special is that its people don’t just tell these stories; they live them out every day through dances, rituals, and festivals (jatras). It must be hard to keep these dramatic traditions alive for so long, but the people of Bhaktapur are lucky to still experience the same Navadurga stories they heard when they were children.
Bhagasti: Blessing the Rice Fields
The Navadurga Dance is the best example of a living legend on the streets of Bhaktapur. Many have heard of it, but few truly understand it. Every year, the sacred masks “die” during the festival of Bhagasti. This tradition is kept alive by the Navadurga Gana—the group of dancers who perform behind the masks of the gods and goddesses.
Following tradition, the old masks are burned at the end of the festival. Their ashes are then released into the Hanumante River. People believe the Navadurga blesses the water, which flows into the fields just as the rice-planting season officially begins.
Between Sithinakha and Bhagasti
Once the rice fields are blessed, farmers get incredibly busy with planting. During this intense farming period, locals stop singing religious songs (bhajans) and put away their musical instruments. But right before they stop, they offer a final prayer to the Navadurga.
They present a special offering (puja) that includes a small portion of Samayabaji, Chatamari, and Sachung. Sachung is a unique treat made from fried grain flour, and it tastes delicious. Because of this special dish, locals lovingly call the deities Sanchungcha dyo and the Navadurga temple Sanchungcha dekye.
Almost every resident of Bhaktapur visits the Navadurga temple at least once a year during the busy window between the Sithinakha and Bhagasti festivals.
Sibaja: The Music of Death
Sibaja is famously known as “the music of death.” Most locals recognize it as the sound of a butcher’s drum, and it is heard only twice a year. Bhagasti is one of those rare occasions.
Members of the Nay community—who work as both butchers and traditional musicians—play this music. They use a double-headed drum called a Khiñ, striking it with a stick in one hand and using a flat palm on the other. For them, Bhagasti is a ritual of urban renewal and rebirth.
They join the Navadurga parade as it moves toward the Brahmayani temple. There, the divine masks are cremated to the haunting rhythm of the Sibaja.
The Masks of the Deities
Every year, a master mask-maker crafts a brand-new set of masks for the Navadurga and their companion deities. He finishes making them four weeks before the Dashain festival.
The Navadurga group includes Brahmayeni, Maheswori, Kumari, Indrayani, Tripura Sundari, Barahi, Mahakali, Mahalaxmi, and Vaishnavi. The accompanying deities are Ganesha, Duma, Sima, Balkumari, Mahadev, and Sweta Bhairva. All of these masks are carefully crafted in the neighborhood of Yachhen Tole.
For more than 200 years, this mask-making ritual has kept Bhaktapur at the very heart of the divine goddess dance cycle.
My name is Biku Bahadur Duwal, Fathers name Tulsi Bahadur Duwal, Grandfathers Tuie Duwal. During my father period my house used to be made up clay, unfired bricks and bamboo about two floors. Form this home my father Early Morning wash his face and goes to work where he used to transfer clay pot of Juju Dhau (King of curd) form Prajapati’s residences through Chyamasingh, Bhaktapur to Bode Thimi by foot. He used to bring some money from that work something 30 paisa for once time transferring clay pot up to bode, thimi,
After that he used to eat lunch in home and go to work at field. According season seasonal crop used to plant with his knowledge and effort such as planting rice, chilly, wheat and so on. We use to see people carrying and gathering water in order to plant rice, that kind of hardship we used to see and do that type of work, nowadays due to access of different electronic machine, technology it has been easy. Even to break a piece of clay into small pics after 6-7 time of digging it happens. Their used to a bit harder to make it dust. As I know form grandfather, fathers’ generation we are peasants, till now I used to farm as much I can. They pass down by time nowadays different occupation has been sifting where people are till adopting agriculture by adopting technology such as greenhouse farming for off-seasonal vegetable and cash crops.
What do you mean by Biku?
First of all, their where not so much child, then I was the one, People say this one should be given to Bikuney chayamali or after I was born firstly devoted to Bikuney ma so that my name goes in this way i.e Biku.
Biku mean for instance in the continues flowing water there used to be unusual hole, the water flows into that hole people thinks like where does it goes. That hole named as Bikunchaya. In this way my name was put that I listened.
What do you mean by name “Duwal” caste?
Duwal means something that meanwhile Duwal, Suwal, Koju, Chawaju, mean own individual caste. These castes are usually formed for performing some marriageable situation where same caste not usually able to marriage until and unless its 7th generation or some people argue these castes formed according the character and work of people, they perform form pre-historic, historic period of Human Civilization.
We used to farm from generation to generation until chemical fertilizer was yet in Kathmandu valley it was too hard for farming and increasing productivity. Back then we dig soil for special kind of clay, it can be used as organic fertilizer named as Ka Cha Newari Language. Today it’s not exited any more. If possible chemical fertilizer otherwise back then cows, buffalo, goat dungs use as organic fertilizer. Special kind of Clay “Ka cha” makes wheat stronger, black it makes better anyway.
What do you mean by Guthi?
Guthi means non-official institution or a group of people where it performed funeral ritual in case of Guthi member and member family members’ death, where family member couldn’t perform such things themselves due to heavy heart and grief.
There may be 20-30 members with different number in Guthi, it isn’t made for only celebration, ate feast but it also helps for needy one through financial support as today different co-operatives do and another for funeral process. So that it has been formed since generation to generation.
What’s your experience on being Leadership in Guthi?
As being a leader, there a responsibility of adopting collective thoughts and carryout work together successfully, it’s act like a mother. Theres also a responsibility of passing old rhythms to new generation such as traditional skills, legends, theirs also used to perform scared rituals and ceremony where outsiders are not allowed to enter, if they enter it is believed it create uncertainty (Bidhongsa).
Today time has change everything, decades ago we used to eat feast 12 time yearly but nowadays their few only yearly 2 time where one in opening and closing ceremony of guthi rituals. One of the main reasons behind it several decades ago majority of people are depending upon agriculture for their livelihood, a part of it today it has been replaced by corporate job and new business opportunities so that people does not have enough free time for rituals and different cultural activities as back then to agriculture days.
Himself Mr. Biku Bahadur Duwal on occsional feast.
One thinks I realized it happens really, there a deity in everyone group called as Mashan Bhairav a god of end or death in Hindu philosophy incarnation of Lord Shiva. Another Palumhecha with icon of Bhairav is worship as a god as personification Mashan Bhairab where we put inside it a special type of clothes named as Silpu Gacha in Newari language whenever a member of guthi death there’s a culture of covering body with those clothes for funeral procession. Generally, it isn’t allowed to touch by women if they touch it they it is believe they lose their ability of becoming mother. Hence as a symbol of end clothes covered into body which is put inside palumecha a things personification of Mashan Bhairab as we worship as God of end.
I used to hear when an individual person loses his/her breath at last stage of life, “it is believed that until and unless, his/her soul take new birth or landed into new creature it doesn’t leave its physical body’’. There a culture in order to ensure this statement before soul came inside body after death, a knife is put in the body if it is not performed at right time his/her soul will be outgoing and incoming inside body, the body will be moving but it cannot speak any word. I also had a chance of witnessing it closely as being a leader and member of Guthi. So that after knife put in the body, it flows message of death to his/her soul and soul will not return toward physical soul. It sounds true that our souls are travelling around air.
In your prospective what are the Dafa bhajan that are existence in our society?
Usually, these Dafa bhajans are made for socialization of human beings, where they can learn and so case some knowledge what they have. It’s also kind of devotion towards Hindu philosophy i.e god and goddess. In Hindu Culture involving in such musical rhythms makes people life healthier, gives mental peace and also increase life expectancy rate. If a person stage at home only without socializing, communicating with people, he/she may be sophisticated will mental and physical illness.
Dafa Bhajan not only limited over devotion or for health concerned it is also equally important for networking around locality. New generation should think through this wide concept rather than narrow concept. Theres a saying it’s a strongly powerful place where a person wouldn’t dead easily an individual person involving in such Dafa Bhajan or performing such musical ritual.
Narayan Man Bijukchhen “Rohit’’ is the profound communist leader as well as Chairman of Nepal Workers and Peasants Party of Nepal. A part from it he writes progressive literature on the behalf of people, about people’s rights, by the side social-cultural and political world history, geo-politics, geography, and so on through the name of Hari Bahadur Shrestha aiming to enlighten working class people politically and to make people patriot.
Although, gradually increasing discomfort towards politicians and political parties since decade, Rohit create different image in Nepalese politics than other politician based on ideology, ethics, thoughtful insights, patriotism, clean personality beyond power struggles along with deeply rooted feelings of serving country and people selflessly. He strongly believes “Selfless people are fearless” and politics to serve people and nation selflessly. And also admired a philosophy “Simple living, high thinking.”
Probably, Rohit stands out as politician one who read and writes relatively more profoundly than other. “Letter From Jail” is the book presents thoughtful analysis, persuasive argument, deep reflection and possible consequence over several subject matter such as preservation of Nepalese art and culture, diverse society, national geography, contemporary national and international issue in 1988/89.
However, letter was written during state level conspiracy name as “Bhaktapur Scandal” in 1988/89 to spouse Late Comrade Shova Pradhan by himself to make her familiar with Bhaktapur, NWPP through cultural myths, ancient stories tell by senior citizens and finally to public in Aug/Sep 2012. Written decades ago, but it holds remarkable relevance today and demonstrating timeless vision of Rohit and intellectual depths.
First of all, form the alleys of Bhaktapur it is said that Saraswati travel on a swam were Laxmi travels on an owl. In Nepalese Society, Saraswati symbolized as the god of wisdom, knowledge, that helps one to difference right from wrong or good from bad things in the way that swan intake pure water form muddy. Symbolically it is said that swam intake pure milk even form muddy water. Hence, swan is a symbol of goddess Saraswati, Ride of God and goddess in Nepali religion/culture or like similes for instance (as brave as lion) in literature.
Next, “Laxmi” means symbol of richness that brings comfort, convenience or services and luxury. That may turn into one greedy, idle, arrogant and blind of judgement like blindness during day time of an owl. Therefore, Owl is a symbol of riches and form the streets of Bhaktapur it sounds Laxmi travel on an owl.
In present day “Laxmi travel on an owl” these saying has own relevance. While analyzing Gen-Z or Youth protest or movement against excessive corruption and social media band in Sep 8, 9 towards government and that lead political instability in Nepal.
One of the main root causes was excessive corruption, unaccountability, lack of transparency and frustration of youth people towards government. Likewise, blindness of owl during daytime major political parties of Nepal such as Congress, UML and Maoist where also as blind as an owl due to excessive corruption and their own power struggle where they didn’t even hear or address the common voice of youth and working-class people.
Hence, greediness of power and money or the poor mentality in politics i.e. power and money lead blindness as an owl blind during daytime eventually they wouldn’t judge anything what’s wrong or what’s right and as a result the then former Prime Minister K.P Sharma Oli resigned in Sep 9 and formed interim government.
There’s a question, the mentality of seeking foreign helps and funds even to preserve our own cultural heritage, how do we have right to pride over to that cultural heritage? Those monument’s, art, architecture, cultural heritage are directly linked with Nepalese identity which set image to foreign people who we are.
The Question has remarkable timeless relevance written decades ago. After the earthquake of 2015, Kathmandu Valley depends upon outsider help where Kathmandu’s hanuman Doka durbar was restored by the Chinese, Gaddi Baithak by the Americans even Patan’s Degu Taleju Temple was reconstructed with the financial support of Japan. Beyond it, Bhaktapur chose self-reliance over foreign aid because “Sovereignty is foremost” article which was published on 8 April 2025, (Tittle Bhaktapur 2.0 in Nepali Times) by declining 10-million-euro financial assist by German Government. Witnessing their aid banner around heritage site creates feeling of dependency and loss of ownership, makes people feel proud less even of their own heritage. Indeed, its sense their no right to pride ethically over that cultural heritage.
There’s also some thoughtful insight and analyzes over conservation and preservation of traditional dances, culture, authenticity, glory of Bhaktapur comparing Bengalis struggle for their identity due to increasing majority of non-Bengalis residents in Calcutta Metropolis during early 90s.
Today somehow those traditional dances are well preserved such as Ghintanggisi, Maka Pyakhan, Devi Pyakhan, Bhaila Pyakhan, Bhalu Pyakhan, Gainchaa Pyakhan, and so on along timely update by commercializing it systematically via competition on the occasion of Sa:Paru (Gai Jatra Festival) by municipal. Although, some of the dances where not exist today as before.
Rohit believes self-identity and harmonious diversity is life in sense. Art and culture of each race and country, express their history and geography. In Newari community there are different seasonal flowers such as Lanthaku Swon (Aster Flowers), Ghunakera Swon that makes culture livelier and more colorful. For instance, aroma of Dhanchaswan (Artemisia Pallens or Davana) and Mooswan (Origanum Marjoram) in Newari culture makes environment festive across people, but these floras are being endangered against increasing unplanned urbanization, migrations, loss of arable land in Kathmandu valley. Nevertheless, preservation thought over these intangible heritage relevancies even today.
Nepal is the country of natural and cultural diversity. Bijukchhen believe nature image is reflected in Mans heart. In another word man’s impression are seen in nature. He also persuades impression Nepal’s of natural diversity is imprinted in heart of each race of Nepalese people and are expressed as happiness and sadness through songs. Imprinted things form nature would can evoke both joy and sorrow, one of the communities of terai region “Maithili” they are born in songs and die in songs, ladies argue through songs, cry through songs and celebrate wedding, festivals and other rituals through songs.
So that he views nature and human emotion as deeply intertwined. From Bijukchhen’s perspective, human feelings and nature continuously influence one another; nature acts as a mirror reflecting human emotions. A calm river symbolizes peace, while a stormy sky represents anger or sadness.
He also suggests that preserving nature is essential not only for ecological balance but also for personal and social well-being. Since human emotions are closely tied to natural surroundings, the loss of nature can lead to emotional emptiness and social disconnection. A peaceful environment nurtures inner calmness, creativity, and empathy, while the destruction of nature disturbs both mental and cultural harmony. Therefore, protecting rivers, forests, and mountains is not just an environmental duty but also a way of preserving human sensitivity, culture, and identity.
In today’s fast-changing world, where urbanization and technology often separate people from nature, Bijukchhen’s perspective reminds us to maintain this bond. Even in the midst of modernization and technological change, people still turn to nature for emotional balance and inspiration.
Engaging with nature through art, music, and sustainable living helps restore emotional health and strengthen communities. Thus, the preservation of nature becomes a foundation for both personal peace and collective cultural well-being.
Indeed, Rohit depth contemplation over Nepal art, culture and nature have highly timeless relevance for its preservation and conservation, it also embraces one to prioritize human sensitivity, self-identity, patriotic feeling, personal peace and collective well-being. The question regarding mentality of seeking international fund and helps to build own cultural heritage has own space at all. Form the alleys of Bhaktapur saying like Saraswati travel on a swam where Laxmi travels on an owl become today’s reality as history teach.
The intellectual depth, thoughtful visionary insights, timeless vision in multi-dimensional aspect of people and country along with politics based on ideology, ethics, patriotism, clean personality, a strong believer of serving people and nation selflessly beyond power struggle and so on qualities of leader become more relevant in current visionary leadership crisis of Nepal. Its great opportunities to analyzes people center politics with different angle by new younger generation through book like “Letter from Jail.
In Nepal only one goddess worshiped as the living goddess is Kumari. Kumari is recognized as the incarnation of Tuleju Bhawani. Since, Malla period the tradition of kumari was not only survive among three cites of Kathmandu Valley but also separate in another place such as Thimi, Banepa, Panauti, Dhulikhel, Bungamati, Nuwakot and so on. Although, being the Very First Royal Kumari of Nepal with history of 534 yr, Bhaktapur has been overshadowed by Kathmandu kumari in term of public attention.
The Cultural capital city of Nepal, Bhaktapur’s history goes back to 8th century and used to be capital of Nepal Mandala till the 12th to 15th century. It is known from several names in the world such as Open Museum, Nepal Cultural Gem, Living Heritage, Cultural Capital of Nepal, Center of Newar, City of Devotes, with historic significant of Art, Architecture and Woodcarving Manship. Similarly, the tradition of Royal Kumari was introduced by King Raya Malla a in Nepal Sambat 611 (1491AD) by establishing Chaturbarmha Maha Vihar and also started tradition of worshiping the Kumari.
After the death of King Yaksha Malla in 1482, the vast kingdom of Nepal Mandal was divided among his descendants. The eldest son Raya Malla received Bhaktapur, the second son Rana Malla got Banepa, and the youngest son Ratna Malla along with daughter Dharmavati inherited Kathmandu and Patan. Ratna Malla, being clever, secretly took the initiation meant for the crown prince and, together with his patron deity Taleju Bhawani, began ruling independently from Kathmandu. Saddened by this, King Raya Malla dreamt of Taleju Bhawani, who told him that she would be reborn as a daughter in the Shakya clan. Thus, in Nepal Sambat 611, he established the Chaturbramha Mahavihar and initiated the tradition of worshipping the Kumari. The first Buddhist priest of this Vihar was Jivachandra Bajracharya, son of the renowned tantric priest Gubhaju Surat Bajracharya. Hence, the Vihar is also called Surat Shree Chaturbramha Mahavihar. The royal Kumari of Nepal Mandal was first chosen from this Vihar.
Royal Kumari, Living Goddess, Cultural Capital city of Bhaktapur.
As per the legend in 1641, King Pratap Malla of Kathmandu used to play dice with Taleju Bhawani. As he did so in secret, the queen suspected that he might be seeing another woman. When Taleju realized this misunderstanding, she disappeared. Later, when the king begged for forgiveness, she promised to be born in the Shakya clan, and thus the tradition of Kumari worship began in Kathmandu. Later in 1736, King Jaya Prakash Malla started the tradition of organizing the Kumari Jatra during Indra Jatra.
In Bhaktapur, also on the day of Navami in Dashain Kumari Jatra take place form Prasannashil Mahavihar to the Kumari house at Chasukhel where rituals and worship take place with 12 Kumari, where 9 represent Nawodurga including one Ganesh, one Bhairav and one main Kumari which is also known as Khwopa: Kumari Maju. A part from it, there are three more Kumaris they don’t participate during Jatra who were one is the Kumari form Waney Layeku, another form Hada Amganchen, and one is the Dudhe Kumari. But, Bhaktapur’s Kumari only reside in Kumari house of Prasannashil Mahavihar form Ghatasthapana to until full moon day of Dashain.
Hence, based on this history of Bhaktapur Kumari is 534 yr old, which means Bhaktapur Kumari is the very first Kumari. Even so, despite being very first this kumari hasn’t received much public attention. After all, the ruined house of kumari at Chasukhel will be reconstructed form this year after Dashain, which help to publicize history of the Kumari tradition began in Kathmandu Valley.
