Ganesh Chaturthi in Newar Culture: Chatha (चथा)
Ganesh Chaturthi, known as Chatha (चथा) in the Newar community of Nepal, is a significant festival dedicated to Lord Ganesh, the remover of obstacles and the deity of wisdom and prosperity. Ganesh Chaturthi (Chatha) marks the birth of Lord Ganesh and is observed on the fourth day of the bright fortnight in the Nepali month of Bhadra (Bhadra Shukla Chaturthi), which falls in August/September each year.
While the festival is widely celebrated across India and other Hindu regions, the Newar Buddhist and Hindu communities of Nepal observe Chatha with distinct cultural and religious traditions. In Nepal, Lord Ganesh holds a special place in Vajrayana Buddhist traditions, where he is revered as Vinayaka, Siddhi Data (Giver of Success), and the guardian deity of beginnings. The Kathmandu Valley is home to numerous ancient Ganesh shrines, known as Chwasa Ganesh (छ्वासा गणेश), which serve as local protectors of towns and settlements. Unlike the grand processions and idol immersions seen in India, Chatha in Nepal is observed with ritualistic worship at home and in temples, offerings of traditional foods like Samaybaji (Newar sacred feast), beaten rice, and sacred sweets, and a deep-rooted belief in avoiding the sight of the moon on this day, following an ancient legend. The festival reflects the syncretic blend of Tantric, Vedic, and Buddhist traditions that shape Newar religious practices, making Chatha a unique and culturally rich observance of Lord Ganesh’s divine presence.
The Unique Nature of Lord Ganesh
Lord Ganesh’s extraordinary nature and remarkable form have fascinated devotees across different faiths. He is widely believed to be the remover of obstacles and the bestower of success. This cultural sentiment is universally shared by people of all sects. However, who exactly is Ganesh, the elephant-headed deity? What is the philosophical foundation of his existence? Even the most learned scholars across Asia have yet to provide a definitive answer. Nevertheless, the worship of Ganesh is widespread across the continent.
Some consider him beyond the trinity of Brahma, Vishnu, and Maheshwar, while others recognize him as the son of Shiva. In reality, the grand festival observed on the fourth day of the waxing moon in the month of Bhadra is a testament to the belief that Ganesh is even more powerful than Brahma and Vishnu. This is further affirmed by a story from the Skanda Purana, where Lord Ganesh curses the moon. This incident highlights the immense significance of observing the Chaturthi fast.
Philosophical Debates on Lord Ganesh
Approximately 1,200 years ago, the renowned philosopher Adi Shankaracharya questioned the very nature of Lord Ganesh’s divinity. In his Shankar Digvijay, he argued that if Ganesh were merely the son of Shiva, how could he be considered the supreme divine being? This logical debate demonstrates that discussions about Ganesh’s nature have been ongoing for centuries.
Ancient scriptures such as the Agni Purana and Garuda Purana, which date back to the Vedic period, have extensively discussed Lord Ganesh. Despite various scholarly attempts to establish a rational basis for his existence, the general public has unwaveringly maintained their devotion to him. The deep-rooted cultural tradition of beginning any auspicious work with the invocation “Shree Ganeshaya Namah” reflects this enduring belief.
Lord Ganesh in Nepal
The worship of Lord Ganesh is equally prevalent in Nepal. Just as in other parts of Asia, Nepal’s civilization has centered around the worship of Ganesh, transcending religious boundaries. Devotees from Shaiva, Buddhist, and Vaishnav traditions all revere Ganesh. However, different sects visualize him in various forms: some depict him with six limbs, others with the Tripundra mark on his forehead, while some portray him as Ekdanta (one-tusked) or as Parashudhari Ganpati (holding an axe).
The artistic traditions in Nepal have developed unique methods for crafting Ganesh idols. Each statue follows strict proportions and measurements, adhering to classical principles. For instance, the ideal proportions of a Ganesh idol are based on a unit of 288 barley grains, ensuring a balanced aesthetic form. As a result, the Ganesh idols found in the Kathmandu Valley are generally short and stout.
From a historical perspective, no distinct Ganesh sculptures have been traced back to the Lichhavi period (400–750 CE). However, it is evident that ancient Nepalese people recognized and revered Lord Ganesh, as seen in natural rock formations resembling an elephant’s trunk, which were worshipped as Ganesh idols. The absence of separate Ganesh sculptures in the Lichhavi period suggests that he was primarily viewed as part of Shiva’s family rather than an independent deity. The Ganapatya sect, which worships Ganesh as the supreme divine force, does not appear to have gained prominence in Nepal during that time.
Tantric Influence and Ganesh Worship
Limited resources exist for studying Lichhavi-era literature, as most manuscripts preserved in Nepal’s libraries were written after that period. Many of these texts mention Tantric influences on Ganesh worship. Certain scriptures describe the Alinikaya method of Ganesh worship, a practice that can be explored through manuscripts housed in Nepal’s Bir Library.
After the Lichhavi period, Ganesh’s presence became increasingly evident in Tantric rituals. The frequent appearance of Ganesh idols in cremation grounds, stone water spouts, and shrines associated with Lord Shiva and Parvati suggests that Ganesh was deeply integrated into Tantric traditions. The earliest verified depiction of Shiva’s family, including Ganesh, dates back to King Gunakamadeva’s reign around 1043 CE in Patan. This timeframe marks the formalized representation of Ganesh in Nepalese iconography.
Tantric traditions regard cremation grounds as powerful spiritual sites. Thus, Ganesh is often depicted among the Shiva family idols found in these locations. The association of Ganesh with Tantric practices suggests his evolving role in mystical traditions.
Ganesh in the Malla Period
During the Malla period (12th–18th century CE), Ganesh became even more prominent. Sculptures of Ganesh alongside Saraswati, the goddess of wisdom, began appearing. In traditional Hindu beliefs, Saraswati represents knowledge, but Tantric sects interpret her differently. Some Shaiva scholars attempt to merge Saraswati with Uma (Parvati), which explains the presence of Ganesh statues alongside Saraswati in Nepalese temple art.
Cremation sites, where numerous bodies are laid to rest, are believed to be haunted by spirits, which can disturb children and the living. Ancient scriptures mention this concern, and to counteract it, Nepalese Tantrics from the Malla period established statues of Ganesh and Saraswati near cremation sites. This practice continues today, as evidenced by the Ganesh-Saraswati idols still found at these locations.
Ganesh Worship in Later Periods
By the Middle Malla period, Ganesh worship had become widespread, with temples and shrines dedicated to him in nearly every neighborhood. The tradition of household and community worship of Ganesh has continued to the present day. This demonstrates how Ganesh has become a central figure in Nepalese cultural and religious life.
To truly understand the significance of Ganesh Chaturthi, one must delve into the philosophical symbolism of the elephant-headed deity. Only then can we grasp the true essence and grandeur of Lord Ganesh.
The Legend of the Moon’s Curse
One day, Lord Brahma observed a strict fast in honor of Lord Ganesh. Pleased with his devotion, Ganesh appeared before Brahma and offered him a boon.
With folded hands, Brahma humbly requested, “Lord, I am responsible for creation. Please bless me so that I do not make any mistakes in my work.” Hearing Brahma’s sincere plea, Ganesh granted his wish and disappeared.
The Moon God (Chandra) witnessed this entire exchange. Amused by the sight of Brahma bowing before the elephant-headed Ganesh, Chandra mocked and laughed at Ganesh. Enraged, Ganesh cursed the Moon, declaring, “No one shall look upon you! Those who do shall suffer disgrace!”
The curse plunged the Moon into darkness, causing panic across the world. Eventually, Brahma and the other gods pleaded with Ganesh to lift the curse. Moved by their request, Ganesh partially revoked the curse but decreed that on Ganesh Chaturthi, the curse would remain in effect.
Thus, to this day, people observe the tradition of worshipping Ganesh on Chaturthi while avoiding looking at the Moon to prevent misfortune.
References
- Nepali Chad-Parbaharu Ko Bibechana, Mana Bajra Bajracharya, 1968