Tongue Piercing Festival | Jibro Chhedne Jatra (जिब्रो छेड्ने जात्रा)
The tradition of a ghostly portrayal
The Nepali New Year, according to the solar-based calendar, starts in mid-April, which is the beginning of the first month called Baisakh. Every year, on the second day of Baishakh, Bode of Bhaktapur witnesses a richtradition that fascinates people from across the world. The Tongue Piercing Festival also called Jibro Chhedne Jatra जिब्रो छेड्ने जात्रा or otherwise, Mepwakhanegu Jatra (मेप्वाखनेगु जात्रा in Nepal Bhasa) is the tradition from which an individual gets their tongue pierced, using traditional practices. This unique festival of tongue-piercing is a major highlight in the Biska Jatra celebration in Bode.
Legend
The root of all traditions in this community starts with a spiritual legend. As indicated by stories passed down through generations, the tongue piercing festival is related to the devilish character that dwells alongside tantric god Nilbarahi (one of the four barahis in Kathmandu Valley). Legends from far and wide suggest that ghosts (bhut, pisachà, khyaká; भूत, पिचास, ख्याक) on the left and right sides of Nilbarahi deity used to go to farming field camouflaged as people to help with cultivating. Afterward, they began terrifying and disturbing locals.
Previously, the land around Nilbarahi forest was named “Shankhakot (शंखकोट)” from which the initial settlement of Bode was derived. As per an inscription found during the unearthing of an old stone spout (Dhungedhara) build by Harshavir Thanju in Nepal Sambat 777, Bode was known as Bu De (बुंदेय्), in which “Bu (बुंदे)” refers to the flat field and “de(देय्)” signifies town (country). It got its name from farm settlements.
It is said that the inhabitants of Shankhakot moved to the current area of Bode, about a kilometer away from its original spot to keep away from ghostly disturbances. However, even after they migrated, the khyaká kept torturing them. After enough perseverance, they went looking for Vaidya Dhamis and met Bhimdatta Karmacharya, son of Bandhudatta Karmacharya, who lived in Devpatan. Subsequently, he came to Bode and set tantric entraps (an invisible set-up to keep the ghostly being) all over the place. He likewise advised that nobody work in the fields for a month. The khyaká landed on the west side of the majestic Manohara river and did not see any locals as they looked down from the Nilbarahi forest. At a point when the khyaká arrived at Bode through the west gate, Bhimdatta’s tantric ploy stopped it from entering. Following that, he was summoned and questioned. Thus, it was understood that the khyaká was the right-side dwarpaal (gatekeeper) of the Nilbarahi deity. In its true self, the khyaká had a long tongue, long hair, and a terrifying attire. Locals at that point began trimming the khyaká’s hair and ripped his clothes. On an enraged state of mind, some attempted to spike pointed iron needles on its tongue. Assuming that it would flee, they hooked ghunguru on its legs. To add more torment, they made it carry semi-circle wooden flares on its shoulder and took him to parade around the city. Unable to bear the pain of the sentence, khyaká expressed that he would make a promise of return if freed from the pain. The legend states that it was then taken to the front of the Mahalaxmi Temple and the needle was removed. From that point onward, the khyaká made the 7-points following promises:
1. He would never come to Bode to bring wretchedness
2. He would be prepared to pierce the tongue around the same time each year 7 times
3. He would shield and protect everyone at Bode from epidemics
4. He would protect the city from starvation
5. He would prevent excessive rainfalls and droughts in Bode
6. He would never let a significant quake shake Bode
7. He would empower people to honors the outsiders and enhance the endeavors of religion
Although painful, this tradition is preserved to maintain the divinity of spiritual expression.
Later, Bhimdatta and the people fell sick because of Nilbarahi’s blame, and Nilbarahi appeared in one of Bhimdatta Karmacharya’s dreams to express anger. Thereafter, on the day before the tongue piercing festival, it is customary to hold the pasta thayegu (apology worship) or kshmapuja based on tantric methods, carried out by Pasta Guthi. For seven years the khyaká came by himself and later Bhimdatta requested locals to proceed with this as a tradition to protect the city and people. Since thereafter each year it continues as a celebration.
Festivity Procession
On a day in mid-April (the last day of the Nepali year), the piercer undergoes a “purification” ceremony where he trims nails, shaves his head, bathes and cleanse himself, and eats self-cooked food. In the evening, the Naayo Pama (town head) worships the wood brought from the Nilbarahi forest and carries out a bonfire (guńshi choyekegu; गुंसिछवयकेगु) in front of the piercer’s house. The Karmi Naike (the person who pierces the man’s tongue) puts tika (ashes from the bonfire) over the head of the piercer and gives blessings of fortitude and persistence. It is believed that this gives spiritual encouragement at the time of piercing. From that day onwards, he is restricted from eating, having any form of contact with females, and touching dogs. There is a prevailing belief that if these restrictions are abided by, the tongue will not bleed during piercing. On the off chance that it is not followed, blood will gush out and there will be numerous constraints.
On the first day of Baishakh, Pasta Thayegu (regretful musical ceremony) carries out in the premises of Mahalaxmi Temple. It is a musical performance held with humming songs and playing varieties of musical instruments. It is done by the Pasta Guthi which is run by a Bhinduwa family. It is believed that Bhinduwas are the descendants of Bhimdatta Karmacharya.
On the second day of Baishakh, after getting ready, the tongue piercer takes a tour worshipping different temples around the city along with Naaykhiń baja (Kasái Baja) and reaches the dabu (stage) constructed at the rear of Bode Layaku Durbar (old durbar), close to the temple of Pancho Ganesh. The Mahadwip (a semi-circle twelve-sticked lamp tied with bamboo) is prepared a day before and hangs at the wall in the premises of Ganesh Temple. Karmi Naike and Nayo Pama reach the dabu before the piercer enters. Thereafter, Nakarmi brings the 10-inch-long iron needle (it is absorbed in oil for a month- to forestall the tongue from getting contaminated) to the dabu along with the Naaykhiń baja. Finally, at last, the piercer enters. In this procession, Karmi Naike receives the iron needle from Nayo Pama. The Karmi Naike then pierces the tongue of the piercer in front of a large crowd. The piercer loads the Mahadwip on his shoulder and parades throughout the city as per his desire. Finally, at the Mahalaxmi temple and in the presence of Pancho Ganesh chariot, the needle is pulled out. It is a custom to apply some mud from the temple of Mahalaxmi on the tongue. Finally, the needle is taken to the house of the piercer, who then comes along with the puja to Nityanath, near Mahalaxmi temple. Then, the needle hits a wooden place in Ganesh temple in the Mahalaxmi temple premises. This way, theBiska Jatra, and an exclusive tongue-piercing festival is organized and completed.
The celebration is cheered for and this tradition is upheld by the residents of Bode. Thus, each year, a male volunteer has to go through this sacred religious punishment. For the last three years, Buddha Krishna Baga Shrestha has been volunteering to continue the tradition. Although painful, this tradition is preserved to maintain the divinity of spiritual expression.
Text by Saurav Thapa Shrestha. He is a passionate advocate for art and culture, and leads Everything Creatives Pvt. Ltd., a design agency. With a decade of experience as a visual communicator, his focus spans documentation, visual storytelling, and impactful campaigns, reflecting his deep-seated interest in promoting cultural narratives through creative expression.
