Indra and His Historical Relevance
To understand the practical significance of Indra Jatra, we must first comprehend the true nature of Indra, a figure renowned since the Vedic era. However, this is not a straightforward task. In mythological texts, Indra is described as the king of gods residing in heaven. But where exactly is heaven? This question cannot be answered in simple, worldly terms.
From a historical perspective, some scholars believe that Indra was a mighty warrior who gained prominence around 5,000 years ago during the conflicts between the Dravidians and Aryans near Mohenjo-Daro, coinciding with the formation of Vedic literature. If Indra was indeed a historical figure, then where would his “heaven” be imagined? This remains a thought-provoking question.
Indra and Ayurveda
Texts such as the Charaka Samhita, written over 2,000 years ago, mention that sages like Bharadwaja went to Indra to study Ayurveda. This suggests that Indra was regarded as an expert in medicinal sciences. Furthermore, ancient scriptures indicate that Indra’s dwelling was in the Himalayan region, where the divine herbs he was said to have created are found. These are not supernatural herbs but the same medicinal plants that naturally grow in the Himalayas. Additionally, in many religious references, the word “heaven” metaphorically represents the Himalayan region. If Indra’s city, Amaravati, was believed to be his divine abode, it raises curiosity among those living in the foothills of the Himalayas regarding its exact location.
Indra as the Protector of Land
Indra is known by various names, including Vastoshpati, which means “lord of land and property”. When our ancestors built the present-day city of Kathmandu, they named it Yen De (यें दे) in the local language, which is closely associated with Indra. The word Yen (येँ) signifies Indra, and since he was considered the protector of land, naming the newly established city after him seems logical. However, the exact historical period of this naming remains unknown.
Similarly, in the Newar language, the month of Bhadra (August-September) is called Yenla (यँला), meaning “the month of Indra”. This naming is significant because, in ancient times, people lacked scientific knowledge about rain, clouds, and thunderstorms. Consequently, they imagined a powerful, unseen force within the clouds, which they believed controlled rain, lightning, and storms. Over time, this force was personified as Indra. The dark rain clouds were thought to be Indra’s elephant Airavata, fierce storms were imagined as his horse Uchchaihshravas, and lightning was seen as his weapon, the Vajra. Thus, Indra was perceived as an embodiment of natural elements, making this interpretation both intriguing and meaningful.
Indra Jatra and Agricultural Significance
Among Indra’s many depictions, his symbolic association with clouds and rain directly connects him to Indra Jatra. The term Yenla for the month of Bhadra aligns with this idea. This month is crucial for agriculture, as rainfall benefits farmers, and lush green paddy fields begin to bear grain. Naturally, farmers looked to the sky in gratitude and reverence. As the monsoon season gradually ended, the people, considering themselves inhabitants of Indra’s land (Yen Desh – येँ देश), began worshipping the symbolic form of Indra hidden within the clouds. Thus, celebrating Indra Jatra was not unusual but rather a natural expression of devotion in an agrarian society.
Indra Jatra, as a grand cultural festival, embodies this deep-seated reverence for nature and agriculture. Over time, fascinating legends have merged with these practical traditions, but the festival’s roots remain tied to this historical and cultural context. The exact time when Indra Jatra began is still a matter of research.
The Celebration of Indra Jatra
Indra Jatra is celebrated over eight days, with numerous historical and cultural elements incorporated into the festivities. The festival begins on the Dwadashi (twelfth lunar day) of month Bhadra (August-September) with the ceremonial erection of the Indra Dhwaja (Indra’s banner) in front of Hanuman Dhoka. Historians suggest that this tradition was introduced by King Pratap Singh, the son of Prithvi Narayan Shah. However, the tradition of erecting wooden poles in places like Indra Chowk appears to be much older.
During this festival, there is also a tradition of worshipping Bhairava, particularly in his fierce and disembodied form. The practice of crafting such sculptures dates back to the Licchavi period, although Bhairava’s significance as a deity seems to have increased only later. Initially, these figures likely represented the vast and infinite sky, a concept that aligns with the worship of Indra.
This association is evident in the tall stage in Indra Chowk, where an image of Indra is displayed, symbolizing a celestial being descending from the heavens. However, over time, particularly during the Malla period, Tantric rituals and interpretations added complexity to these traditions.
Additionally, in the past, kings would perform rituals to secure divine blessings before war, as battles often occurred when crops were ripe. This period of agricultural abundance was also a time of heightened military alertness. Hence, the association between Indra worship and Bhairava worship during Indra Jatra ties into the need for both divine favor and protection in times of conflict.
Historical Events During Indra Jatra
Prithvi Narayan Shah’s conquest of Kantipur (Kathmandu) also occurred during Indra Jatra. According to historians, King Jayaprakash Malla, feeling increasingly threatened, sought divine intervention to protect himself and his people. To appease Goddess Taleju Bhavani, he introduced the Kumari Rath Jatra (chariot procession of the living goddess) during Indra Jatra. However, while the chariot procession was taking place, Prithvi Narayan Shah’s forces surrounded the city and eventually seized it.
Though Jayaprakash Malla fell from power on the day of Indra Jatra, the Shah rulers continued the tradition of the Kumari Rath Jatra in a regal manner. With the rise of the Shah dynasty, several new elements were added to the festival, such as the display of weapons symbolizing victory, the king distributing coins among the public, grand cultural performances at Hanuman Dhoka, and extensive lighting of the city.
Following Nepal’s democratic revolution in 1951 CE (2007 BS – सात सालको क्रान्ति), the tradition of military parades during Indra Jatra was discontinued. Nevertheless, the festival remains a vibrant celebration enriched with historical and cultural narratives, reflecting the evolving identity and sentiments of Nepalese society.
The Mythological Story of Indra Dhwaja
Once, a great war broke out between the gods (Devas) and demons (Danavas). In this fierce battle, the gods suffered multiple defeats at the hands of the demons. Desperate and powerless, all the gods united and sought refuge in Lord Vishnu.
Moved by their plea, Lord Vishnu granted Indra a sacred banner (Dhwaja) and declared:
“Today, I bestow this banner upon Indra. From this day forward, it shall be known as Indra Dhwaja. Whoever worships this banner shall attain victory.”
Following Vishnu’s command, Indra worshipped the divine banner and raised it high. Under its protection, all the gods regrouped and launched a renewed attack against the demons. This time, empowered by the divine force of the Indra Dhwaja, the gods triumphed over their adversaries.
Thus, the significance of Indra Dhwaja grew, symbolizing divine protection and victory in battle.
Conclusion
Indra Jatra stands as a vibrant testament to Nepal’s rich cultural heritage, blending mythology, history, and deep-rooted traditions. Though its origins may be shrouded in legend, the festival’s significance remains timeless, honoring Indra as the giver of rain, a symbol of prosperity, and a protector of the land. Over centuries, Indra Jatra has evolved, incorporating historical events, regal traditions, and artistic expressions, yet it continues to unite communities in celebration. It is not merely a festival but a living narrative of Nepal’s past, reflecting the resilience, devotion, and cultural pride of its people. As the chariots roll through the ancient streets, as the vibrant processions unfold, and as the city lights up in festivity, Indra Jatra reaffirms its role as an enduring bridge between history and modernity, reminding us of the deep connections between nature, spirituality, and human civilization.
References
- Nepali Chad-Parbaharu Ko Bibechana, Mana Bajra Bajracharya, 1968