One of the most ancient festivals of the Newa community is ‘Gathamuga’ or ‘Gathemangal’. This year it falls today i.e. on 9th August, 2018. It is celebrated on fourteenth day of dark fortnight of the month Shrawan. It also marks the beginning of celebration of other festivals.
There are many myths attached to this festival. One of them is that in ancient times the people in the Kathmandu valley faced shortage of labour during the monsoon season to work in the vast farmlands. So as a solution to this, with the help of tantric ceremonies, they invoked supernatural spirits in themselves that gave them superhuman physical strength and that helped them to work hard in the fields solving the shortage of labour. And at the end of the plantation season the demons had to be chased away from home and the home had to be cleansed.
Another belief connected to this festival is that there was a demon named ‘Ghantakarna’ who wore pair of bells on his ears, hence his name Ghanta means ‘bell’ and Karna means ‘ears’. People were terrified and tired of him as he used to steal children and women and demanded money from the villagers. They wanted to get rid of him so one day a large number of frogs came to rescue them. They started to croak all together. This made the demon agitated and he ran after them. The frogs all jumped in the swamp and the demon jumped along with them. The frogs all came out but the demon drowned. Some say Gathamuga and Ghantakarna are two separate stories and what we celebrate on this day is only Gathamuga.
Yet another belief is that when people frequently suffered from gastrointestinal diseases during the summer and monsoon season it was believed that these were caused by a demon. Hence, at the end of the season these demons were to be chased away.
A giant sculpture with paper mask, representing ‘Gatha Muga’or ‘Ghantakarna’, made of wheat straw is put up at cross roads of the main streets which are burnt in the evening. It is believed that crossroads are where the evil spirits rendezvous. Hand-made dolls are hung up on these figures to burn the evil spirits. In the evening a person who acts as Ghantakarna called ‘Aaju Jaya’, applies paint all over his body till he looks monstrous. He is then served with beaten rice with curd under the sculpture. He roams around the streets with a burning torch of husk in his hands begging for donation. The man moves around the sculpture for three times. Everyone drags the sculpture to the nearby river. And in this process Aaju Jaya escapes on the way. Also from this very day the Lakhe dance begins.
The women clean their homes to remove any traces of evil spirits left behind. In the evening ‘Bou Wayegu’ is performed. The eldest man of the house carries out a tantric ritual by driving three iron nails on top of the main door of the house chanting mantras. Then white and black mustard seed sprinkled on coal fire in a small clay pot is taken in all rooms of the home which fills them with thick smoke which is believed to drive away any lingering evil spirit from the house. But looking at it from a scientific point of view the mustard smoke actually acts as an insecticide to drive away any insects that roam around during the monsoon season. An offering of cooked rice or beaten rice, husk and pieces of raw buffalo lungs along with Gathamuga Swan which is a type of flower, known as ‘Dronapuspa’ is placed at the crossroads for the spirits thanking them for their services and assuring that it will be asked for again next year. Once these rituals are over people close all doors and windows and no member of the family is allowed to go out that night. It is believed that sorcerers are very active that night and they visit funeral grounds and other places of worship to become more powerful.
Farmers, on this day, also offer rice and lentil soup to frogs in gratitude for a good rain and for killing Ghantakarna. This ceremony is known as Byan (frog) Ja (rice) Nakegu (feed) literally meaning feeding rice to the frog.
People wear wrought iron metal rings on this day which is believed to have the power to safeguard people from all ills and evil spirits.
Beyond legends and significance, the people of Kathmandu Valley are going through a difficult period to give continuity to this festival these days. It is not a holiday. People don't have time to spend one whole day in the courtyard. It is also difficult to find reed and painted masks. The growing traffic flow does not allow locals to erect effigies in the crossroads. And the mass of immigrant population do not like this festival and raise unnecessary objections. It is difficult to find a boy who is ready to act as a beggar and then perform the final rituals. In all these circumstances, it is highly probable that this festival will turn into a mere story in future.
