Of Gods and Serpents: The Hidden Tale of the Naagarani in Nepal's Longest Festival

Dr. Vidhu Prakash Kayastha

The Rath Yatra of Lokeshwor Karunamay Bungadyah (Rato Machhindranath) is the longest and most vibrant cultural festival of Nepali culture and Kathmandu Valley. It is one of the most vibrant and long-running cultural festivals of Nepal. Starting every year on the Vaishakh Shukla Pratipada (April-May) according to the Nepali calendar, the entire Kathmandu Valley is immersed in a unique festive atmosphere for about two months. This sacred occasion serves as a living symbol of deep faith, mutual harmony, and unbreakable social unity, especially among the Hindu and Buddhist communities of Patan.

The most important and exciting attraction of the festival is its gigantic chariot. At the beginning of the festival, artisans construct a magnificent chariot, about 60 feet high, at a place called Pulchowk, which is made entirely of wood and king-bamboo. When this gigantic chariot rolls down the road, a huge wave of reverence is generated. Thousands of devotees, with devotion and enthusiasm, pull a huge chariot with ropes through the narrow streets of the ancient city of Nepal.

This procession, which has a history of about 1,400 years, is not limited to Patan (Yala). Among these, one legend tells how the chariot procession from Thatitol (Lagankhel) to Jawalakhel was dedicated to Kirtipur (Kipu) and how it came to be associated with 'Yak: Meesa' (the lonely woman).

1. Background: The end of famine and the beginning of cosmic time

According to legend, during the Lichchhavi period, the Kathmandu Valley faced severe famine and lack of rain for 12 consecutive years. After consulting astrologers and tantriks, it was decided to bring Lokeshwar Karunamayya from Kamrup, Assam (India), to the Kathmandu Valley.

The team that brought Karunamayya consists of four main characters:

King Narendradev: The powerful king of Bhaktapur at that time. However, Nepal was unified in the 7th century, so it is strongly believed that Narendradev was the king of the entire Nepal region, not just Bhaktapur.

Acharya Bandhudatta: A great and accomplished Tantric master from Kathmandu.

Rathchakra Jyapu: A farmer from Patan.

Karkotaka Naagaraja: The powerful king of the Nagas of Toudaha.

Through tantric power and bravery, these four successfully brought Lokeshwar Karunamayya to Nepal from Kamarupa (Assam, India). When Lokeshwar Karunamayya reached the Kathmandu Valley, heavy rains fell. The dry fields were filled with paddy, famine was completely eliminated, and a new era of modern times began. On that occasion, a grand Rath Yatra of Karunamayya began, centered around Bungmati and Patan.

2. Four Characters and Four Places in the Rath Yatra

In honor and remembrance of the characters who helped bring Karunamayya out of Kamarupa, it was customary to name different parts of the Rath Yatra after different cities and characters. It is divided as follows:

a) Yeya Jatra (from Pulchowk to Gabahal)

The first leg of the procession, Yeya Jatra (Jatra of Kathmandu), is dedicated to the Tantric Acharya Bandhudatta. It is called Yeya Jatra.

b) Khwap Jatra (from Gabahal to Sundhara)

The second leg of the Jatra from Gabhal to Nugah (Sundhara) is dedicated to King Narendradev. Earlier, there was a ritual of bringing the historical sword of King Narendradev and circling the chariot. Since the Malla period, it was a custom to bring the sword of King Srinivas Malla of Patan.

c) Yal Jatra (Sundhara to Lagankhel)

The third leg of the Jatra from Sundhara to Thatitol (Lagankhel) is named after the farmer Rathchakra Jyapu of Patan (Yal).

d) Kirtipur (Kipu) Jatra (Lagankhel to Jawalakhel)

The last and most important leg of the Rath Yatra from Thatitol (Lagankhel) to Jawalakhel is named after Kipu and a single woman (Yaka Misa) there. There are some supernatural and supernatural legends about how Kirtipur became an important part of this Jatra in Patan.

3. The wrath of the Naagarani and the theft of Karunamay's powers

The Karkotak Nagaraja of Toudaha played a significant role in bringing Karunamayi. While returning from Kamrup, when a large river and flood became a challenge, Nagaraja himself crossed the river as a bridge. Without him, it would have been impossible to bring Karunamayi to Nepal. However, when the chariot procession was divided, the Jatra was divided in the names of the king, the tantrik, and the Jyapu. But the role of Nagaraja was not appreciated. Nagaraja was saddened that his contribution was not appreciated, but he remained calm. However, his Naagarani could not bear the insult. Disappointed by her husband's insult, she arrived at Thatitol (Lagankhel) in human form during Jatra.

The next day of the procession, Nagarani used her supernatural powers to pull Karunamayi's chariot towards her abode. No one could do anything with Nagarani's divine powers. Seeing that the chariot was going in the wrong direction, the Tantric Guru Bandhudatta immediately used his Tantric powers. He chanted a powerful mantra and stopped the wheels of the chariot. No matter how hard he tried, the chariot bound by the tantra could not move forward. Nagarani blinded Bandhudatta and stole one of the thirty-two Lakshanas (powers) of Karunamayi sitting in the chariot.

4. The Pyangathan of Kirtipur (Kipu) and Bandhudatta's promise

Naagarani went straight to Toudah with the stolen Lakshana (powers) and tried to enter the water. If she did so, the power of Karunamayi's Rath Yatra would be lost forever, and the form of Lokeshwar would remain incomplete. Knowing this, Acharya Bandhudatta again used the Tantric mantra to change the course of Nagarani. Due to the influence of Tantra, Nagarani was unable to reach Toudah and was forced to go to the mountains of Kirtipur (Kipu). Nagarani reached a place called 'Pyangaththan' in Kipu and sat there to relieve her fatigue. Acharya Bandhudatta also reached there through Tantric methods. Bandhudatta folded his hands in front of Nagarani and pleaded, "O Nagarani, if even one Lanshana is lost, the prayers of the  KarunamayaLokeshwar will not be fulfilled." Therefore, for the good of Nepal, please return theLakshana." But the angry Naagarani was not ready to accept the house. She urged him to appreciate her husband's contribution.

After this, Acharya Bandhudutta made the following promise to pacify the Nagarani:

a)      First promise: "Every year, the final and main journey of the chariot from Thatitol (Lagankhel) to Jawalakkhel will be in the name of Kirtipur (Kipu) Jatra."

b)      Second promise: "Every year on this day (the special day of the journey), I myself or a living representative will come to the 'Pyangthaan' in Kirtipur (Kipu) and give a gift to a single virgin girl." Only after hearing these two promises and conditions did the Naagarani calm down her anger, and she returned the stolen Lakshana of Karunamayya (Lakshmana) to Bandhudutta.

5. Cultural continuity and existing traditions

Since then, the historical tradition of celebrating the chariot from Thatitol to Jwalamukhi as the Kipu Jatra began. The residents of Kirtipur, Panga, Naga, Satungal, Balambu, Machhegaon and Thankot play their traditional Dhime baja and bhujya to carry the chariot. They come to Patan and pull the chariot to Lagankhel.

Even today, the historical event is commemorated by worshipping Kipu in Pangathan, and the custom of offering flowers to Yaka Misa is alive. Thus, this 1400-year-old supernatural Tantric story demonstrates the close cultural connection between Kirtipur (Kipu) and the Rath Yatra of Lokeshwor Karunamay Bungadhya.