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).