The music plays important role in the  whole dance process. The musical instruments are Khie, Jhyali and Ponga.

Sama Chakewa idols are made of clay and the festival is also regarded as the medium to exhibit the art of sculpting of the Maithil women.

The sun represented the power of justice in the Sumerian civilisation. But in Nepal especially in the Terai region, the sixth day of bright half of Kartik, Kartik Sukla Sasthi is celebrated as Chhat worshipping sun.

In some parts of India and even in plains of Nepal people worship sun as a god and fast for the health of one’s son.
The mother’s observing fast offer Argha, water to the sun wishing for the healthy life for the child. The worship takes place at the bank of river or the pond. Pond or the river represents the water element and the sun represents the fire element. The philosophy behind this seems is to balance the fire element and the water element for the life.
The songs and dances are the part of Hindu rituals and Chhat is no exception to that. The women enjoy the ritual with different songs while keeping vigil throughout the night on the sixth day.
On the seventh day devotees throng the riverbank, worship and offer Argha to the sun before the sunrise. These two days are the most important days of the six-day celebration of Chhat. With the changing time, most of the people celebrate only these two days.
Devotees offer bananas, sugar cane, Dhekuwa, a sweet made of flour and is hard and Kasar, a sweet like small balls made of flour to the sun god.
The Greeks myths have called Sun helious. The ancient drawing depicting sun can be seen in the altamira cave of northern Spain and in the Lasko cave of southern France . Not only in Europe but also in Karnatak the tradition of sun worshipping existed.
In the beginnig sun was the only god and friend of the human civilisations. But scientifically also, the sun represents creation.
According to the Veda, Shambha, a son of Lord Shree Krishna started the worshipping of sun. He called the Maga, an ancient tribal Brahmins of the Sakadwip, island and told them to worship the sun for their prosperity.
The significance of the festival can be acknowledged by the fact that it is the only festival also celebrated by Muslim communities in the region.
Similarly, the devotees are also seen celebrating Chhath in the major river banks and at the Ranipokhari in Kathmandu .
The devotees also observe a day-long fast. This festival is considered a symbol of cleanliness, devotion and cordial relationship and goodwill among people.
According to other scripture, the celebration is believed to have begun from the time of Dwapar Yuga (era), when the five Pandavs, while in exile in the forests, had worshipped the sun, asking for victory in the Mahabharat war.
Singing folk and devotional songs and offering prayers to the sun god also marks the day. The third day is especially significant for married women as they observe a two-day fast and offer prayers while keeping almost three-quarters of their body immersed in water for two hours.
The fourth day of the festival is called Paran or Parwan. The first day of the festival is called Arba Arbain or Nahan Khan. The second day is called the Kharana (meaning the reduction of sin).

YamaRaj - the God of Death is praised:

O brother of yamuna, Dharmaraj I bow to you. Oh son of the sun! Protect me. You are kind to the honest and feared by the dishonest. You diminish the proud. You’re the death of death. I bow to thee!

Though I have committed many sins I am your devotee. So, forgive me.

The Kartik sukla Dwitiya is celebrated as the auspicious day of Bhai Tika wishing all the brothers a happy, healthy and prosperous life.

The worshipping of crows, Dogs, Cow, Yamaraj and Laxmi in Tihar is a metaphorical representation but the worshipping Brothers is one of the practical aspect of social harmony preached by the Hindu philosophy.

On this day sisters worship their brothers by putting five-colour Tika on their forehead and garlanding them with velvet flowers, wishing them longevity and good health.

Once a sister was worshipping her brother. But yamaraj came to take him cause his life was at the end. The sister prayed Yamaraj and asked him for a boon to grant the life of her brother till the oil on the ground of the puja Mandap the velvet garland and the pimple – a fruit dries and the water washes walnut. Yamaraj granted all the wishes and the brother got the longevity.

Till date velvet flower garland, pimple fruit, and walnuts are offered to the brothers along with various fruits and delicious sweets and Sel – a special sweet made for Tihar. Brothers offer presents in return.

Brothers, who have no sister and sisters, who have no brothers visit the Mahadev temple in the middle of Ranipokhari pond, in Kathmandu this day.

The worshipping of yamaraj – the God of death reminds all that one who is born has to die. One should not forget invincible death.

People worship Laxmi cause without money one cannot live a comfortable life.

And Mha-puja - the Self is worshipped as God - Aham Brahmhasmi.

In the social interpretation Bhai Tika symbolises sister and brotherhood.

Practical and the spiritual blends are deeply rooted in our society. Each of our festivals has spiritul, traditional and culture values.

Dipawali or Tihar as called normally is the fesdtival of lights. Celebrated on the dark nights of Kartik Krishna Trayodashi, Chaturdashi, Aunsi, Sukla Pratipada and the Dwitiya, the five days are the days of the last three dark nights before new moon and the last two days are the beginning days of the full moon, symbolosing the progression from the dark towards light …. tamasoma Jyotirgamaya.

Though all the Hindus celebrate this festival, for Nepalis it is second greatest festival to Dashain celebrated a month ago.

The five day celebration, also called called Deepmalaika or Panchak, the five days dedicated to the god of death Yama, is also celebrated by worshipping crow, dog, cow, oxen and finally to the brothers.

Culture is a practical aspect of life, where people celebrate certain festivals or honour certain people and birds animals or nature like rivers and mountain for their contribution.

Tihar is more a festival of fun and respecting relationships than religion.

The first day of the festival, Kartik Krishna Trayodashi, the thirteenth day of the wanning moon of Kartik, according to the Lunar calendar, is popularly called Kag Tihar, a day to worship crow.

On this day crow, the messanger of Yamaraj, the god of death, according to the Puranic legends, is worshipped and offered delicacies.

Hindu scriptures have respected every living being as a form of god himself. Soul is the god and a body is a vehicle or like clothes that is changed every time a being dies, explains Hindu philosophy. Every living being is mortal. So, death should also be celebrated as the being will get new vehicle or cloth and come back to earth again.

To the modern day people environment is a prime concern and worshipping of birds and the animal is an ancient Hindu way environmental preservation.

The second day is called Kukur Tihar, a day to worship dog. Dog is a faithful animal and has a lots of associations with human. Dog, according to the Hindu scriptures, is also a messenger of the god of death, Yamaraj.

On the same day, Puran has it that Lord shree Krishna killed Narakasur, a demon. So the day is also called Narak Chaturdashi.

The rivers are flooded by the light flowed by the people in the dawn, called Narke bagaunu.

On the third day, the new moon day of the dark nights, people worship Laxmi, the goddess of wealth by lighting oil-lamps and candles in and around the houses. The dark night seems lively on the earth due to the flickering lights all over. It seems that all the heavenly twinkling stars are fallen to the earth and are spread over on the earth.

In the morning the cow, also regarded as mother by the Hindu scriptures is worshipped and offered various deluicacieas.

In the evening, the goddess of wealth is worshipped for wealth and prosperity that are essential on earth and keep vigil.

The girls in a group visit door-to-door asking alms in the name of Bali, a Puranic demon. It is called Bhailini.

On the forth day of Tihar, Kartik Sukla Pratipada people worship Govardin Hill made of cow dung. So, the day is celebrated as the Govardhan Puja. According to the tradition cows and oxen are also worshipped this day.

Puranas have it that, the inhabitants of Gokul, in Dwapara Yug, used to worship Lord Indra the raingod for their farming activities. But Lord Krishna manage to redirect their worship to Govardhan hill.

Lord Indira took this as an insult. And sent torrential rainfall. The village was nearly drowned. The people in Gokul asked Krishna for help. The Lord lifted Govardhan Hill as an Umbrella on his finger to save village and the people from the heavy rain.

Lord Indra repented for his act. And the tradition of worshipping Govardhan Hill started.

Agricultural countries like Nepal depend pretty much on oxen and cows. According to a Hindu Scriputre- Barsha Kriya, oxen are worshipped with Bali Raja- a puranic demon King.

The locals in the Kathmandu valley celebrate Mha-Puja. In the evening Newars celebrate Mha Puja worshipping their own self with varieties of sweets, fruits, flowers, egg, fish etc.

In Nepal Mandal this puja has great importance. Soul is the real God. And Body is the physical from of it. Thus we have to honour our body. Soul never dies and never borns only the body dies and the body is a vehicle of soul.

On this day people take bath, cleanse themselves and worship

-first to the Mandap, they have made on the ground, then they take Tika and worship the self by offering fried eggs. The elder woman of the family performs it first then the others follow.

The self is worshipped for longevity and healthy life.

On this day the new year of Nepal Sambat starts.

A noble called Sankhadar Sakwa lived 1121 years ago in Kathmandu valley. The farmers at that time being very poor had lost of debt from the merchants. Sankhadhar Sakhwa generously paid all the debts, and the farmers started celebrating the day to mark their new life as the New Year.

Nepal Sambat was in practice till Malla regin in Kathmandu valley. The government has declared Sankhadhar Sakhwa, the National Hero.

In the evening male folks visit their neighbourhood in the groups singing Deusi and asking for alms in the name of Bali Raja. This is a unique tradition in Nepali society. All the family members in the houses wait for these youngsters to visit their houses and sing Deusi.

In the dark night the lights are seen twinkling in and around every household. The Deusi song can be heard here and there. The children are busy enjoying fire-crackers, and lighting Deeps. That makes Tihar even more enjoyable.

BOOK REVIEW

Desh Bidesh
Author: Dr Ram dayal Rakesh
Publisher: Bidhyarthi Pustak Bhandar
Pages: 131
Price: Rs 100

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Divine musician - Dibya Sangeetkaar

Dibya Sangeetkaar, Dibya Khaling is a book that has memoirs of musician-cum-lyricist late Dibya Khaling written by his friends and family members from a very senior poet Madhav Ghimire to his collegues Kiran Pradhan and Bulu Mukarung to his juniors.
Dibya Khaling was not only musician, but a well-known lyricist also whose ever-green songs like Sadhai Ma hanse, Timilai ruwae (I always enjoyed, making you cry), Mera Geet Sabai Timilai (All my songs are for you), and Preyashika Yaadharu (memoirs of girl-friend). “These hit numbers make him immortal and he doesnot need any adjectives for his introduction,” writes Bulu Mukarung in his memoirs. Famous singers from late Narayangopal, Arun Thapa, to present Gyanu Rana and Mira Rana are remembered because they all sang his songs on his composition.
Dibya Sangeetkaar, Dibya Khaling has the collection of Dibya’s lyrics and his family pictures that makes this book a real memoir. Grace Khaling, Dibya’s wife; Prakash Sayami and Bhuwan Devkota have put their hard labour to bring this book out and what could have been a good present than this for a man, according to his own son, “who lived, slept, and breathed with his harminium, and with the joy of playing his instrument.”  

BOOK REVIEW

Book — Dibya Sangeetkaar, Dibya Khaling

Publisher — Ekata Publication
Price  —  Rs 250

Pages  — 336