Bala Chaturdashi: A Grand Festival of Ancestors’ Liberation and Faith
Nepal, often known as a land of gods and sages, is a country where every festival carries a deep religious belief, historical background, and a message of social harmony.
Balachaturdashi (Bala Chaturdashi) is one of the shining beads in this cultural garland. Celebrated every year on the day of Marg Krishna Chaturdashi, this festival is especially dedicated to the peace and liberation of the souls of departed ancestors.
The tradition of scattering Satbij (mixed grains) and lighting lamps in Shiva temples across the country, including Pashupatinath, highlights the invisible yet unbreakable bond between the living and their forefathers.
This article presents a detailed analysis of the introduction, historical and mythological background, rituals, significance, and various associated dimensions of Balachaturdashi.
Table of Content
- Bala Chaturdashi: A Grand Festival of Ancestors’ Liberation and Faith
- 1. Introduction and Date of Bala Chaturdashi
- 2. Mythological Background: Balasur Demon and Vrishketu’s Friendship
- 3. The Essence and Importance of “Satbij”
- 4. Methods and Stages of Observing the Festival
- 5. Religious Significance of Shleshmantak Forest
- 6. Social and Psychological Dimensions of Balachaturdashi
- 7. Major Places of Celebration in Nepal
- 8. Modern Context and Emerging Challenges
- 10. Conclusion
1. Introduction and Date of Bala Chaturdashi
Balachaturdashi is also known as “Balachahre” among the Newar community.
This festival falls in the Hemanta season, on the Chaturdashi tithi of the dark fortnight (Krishna Paksha) of the month of Mangsir.
The day is especially associated with Lord Shiva and with Shleshmantak Forest, considered the divine playground of Shiva in deer form.
The main feature of this festival is to light a “Mahadip” (great lamp) and keep vigil (Jagaran) throughout the night of the previous day (the night of Trayodashi), and to bathe early in the morning of Chaturdashi in the holy Bagmati River and scatter Satbij.
Satbij refers to a mixture of seven types of grains, which are offered in the name of the ancestors.
2. Mythological Background: Balasur Demon and Vrishketu’s Friendship
The naming and origin of Balachaturdashi are linked to a touching and interesting legend.
According to religious texts such as the “Himavatkhanda” and popular oral tradition, this story is connected with a merchant named “Bala Nanda” and his friend “Vrishketu.”
The Process of Bala Nanda Becoming “Balasur”
In ancient times, there was a merchant named Bala Nanda who lived near the Pashupati area. Although he was a trader by profession, he was also a devotee of Lord Pashupatinath.
Once, during a business journey, he reached near the cremation ground by the banks of the Bagmati River.
There, he sat close to a corpse brought for cremation and started eating his snacks.
Coincidentally, a piece of flesh from the burning corpse flew and fell into his food. Without realizing it, he consumed that piece of human flesh.
According to Tantric scriptures and mythological belief, once a person tastes human flesh, their nature changes and they develop demonic tendencies. The same happened to Bala Nanda.
He became strongly attached to the taste of human flesh and gradually developed the habit of killing and eating people.
His appearance and nature both became terrifying, and he became infamous as “Balasur” (Bala + Asura).
He terrorized the Pashupati area and Aryaghat by scaring and killing the people who came for funeral rites.
Vrishketu’s Strategy and the Killing of Balasur
Balasur’s terror made the people cry out in distress. Even the king could not control him.
Balasur had a close friend named Vrishketu. Seeing his friend’s demonic downfall, Vrishketu felt extremely saddened.
He devised a plan to kill Balasur.
Vrishketu met Balasur and said, “Friend, you have killed and eaten everyone. Now you may eat me as well, but after killing me, you will be alone. So, I will host one last feast for you. After that, you can do whatever you wish.”
Balasur agreed.
At the feast, Vrishketu served Balasur a large quantity of liquor. When Balasur became heavily drunk and fell unconscious, Vrishketu, with the help of villagers and under royal orders, killed Balasur.
Liberation from Sin and the Origin of Satbij
Having to kill his own friend caused Vrishketu deep guilt and a strong sense of sin. He then performed penance dedicated to Lord Pashupatinath.
Lord Shiva appeared, pleased with his devotion, and showed him the way to be freed from sin.
Shiva instructed, “For the liberation of Balasur and for your own purification, scatter seven types of grains (Satbij) in Shleshmantak Forest on the day of Mangsir Krishna Chaturdashi. This will bring peace to Balasur’s soul and welfare to you as well.”
It is believed that after this mythological event, the tradition of Balachaturdashi began.
Since the Chaturdashi is observed for the liberation of “Bala” (Balasur), the day came to be known as “Balachaturdashi.”
3. The Essence and Importance of “Satbij”
The central ritual of Balachaturdashi is scattering Satbij.
Literally, “Sat” means seven and “Bij” means seed or grain. In practice, some devotees also mix many different seeds, sometimes said to be up to a hundred varieties, but according to scriptural tradition, the following seven main grains must be included:
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Paddy
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Barley
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Sesame
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Wheat
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Chickpea
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Maize
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Foxtail millet (Kaguno)
In addition to these grains, devotees also mix and scatter items such as bananas, sugarcane, oranges, pomelo, lemon, citron (Bimiro), turmeric, and coins.
There is a religious belief that scattering even a single grain in Shleshmantak Forest is equal in merit to donating a rati (small measure) of gold.
The grains are scattered with the wish that the souls of the ancestors may not remain hungry and that they may be able to cross the river Vaitarani.
4. Methods and Stages of Observing the Festival
The vow and worship of Balachaturdashi are performed with strict discipline.
They can be broadly divided into the following stages.
(a) Evening of Trayodashi: Offering the Mahadip
From the evening of the previous day, i.e., Marg Krishna Trayodashi, crowds of devotees gather at Pashupatinath and other Shiva temples.
Those families who have lost a member during that year or in the past stay awake for the night, praying for the eternal peace of the departed.
They light a “Mahadip” (large oil lamp) in the name of the departed ancestor.
There is a belief that this lamp must be kept burning throughout the night without being extinguished.
The sight of thousands of lamps burning in the Pashupatinath premises appears extraordinary.
Devotees spend the night singing devotional hymns, maintaining the sacred fire of Shiva, and reciting the Shiva Tandava Stotra and other prayers.
(b) Morning of Chaturdashi: Bathing and Scattering Satbij
On the morning of Chaturdashi, during the Brahma Muhurta (around 3–4 a.m.), devotees bathe in the Bagmati River or in another nearby sacred water source.
While bathing, they offer oblations (Tarpan) to their ancestors.
Afterwards, they put on clean clothes and begin the ritual of scattering Satbij.
(c) The Route for Scattering Satbij
At Pashupatinath, there is a specific circumambulation route for scattering Satbij, which is also considered a smaller version of the Kailash pilgrimage.
The route generally includes:
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Darshan of Pashupatinath Temple
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Vasuki Nag
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Guhyeshwari Temple
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Mrigasthali (Shleshmantak Forest)
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Bishworupa Temple
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Kirateshwar Mahadev
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Twelve Jyotirlingas
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Returning via Suryaghat to Aryaghat
As they walk and scatter Satbij, devotees chant phrases such as “May the ancestors be liberated,” “Jai Shambhu,” and “Bala… Bala…”
Some devotees also imitate the deaf and mute, or paint their bodies with colors and ash, taking on the appearance of Shiva’s attendants (Ganas), and dance along the route.
5. Religious Significance of Shleshmantak Forest
Shleshmantak Forest holds special significance during Balachaturdashi.
“Shleshmantak” is the name of a type of tree (somewhat similar in appearance to lapsi) whose forest once covered the area.
According to mythological accounts, after the Mahabharata war, the Pandavas wandered in search of Lord Shiva to atone for the sin of killing kinsmen.
To avoid the Pandavas, Shiva assumed the form of a deer and roamed in this forest.
Because Shiva resided here in deer form, the place is also known as Mrigasthali.
Since this sacred land is the site where Shiva, as a deer, joyfully sported, it is believed that any charity, chanting, and scattering of Satbij done here leads directly to attainment of Shivaloka (Kailash).
6. Social and Psychological Dimensions of Balachaturdashi
Beyond religious belief, Balachaturdashi has important social and psychological dimensions.
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Acceptance of death: After a person’s death, the family is surrounded by grief and emptiness. A festival like this helps transform that pain into strength. The collective feeling that “we are not alone; everyone’s ancestors have passed away” provides psychological support to those in mourning.
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Family reunion: Family members living far from one another gather at Pashupati, which strengthens familial bonds.
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Protection of nature: The tradition of scattering grains provides food for animals and birds such as monkeys and various species of birds.
The festival conveys the message that serving all living beings and the natural world is itself a form of dharma.
7. Major Places of Celebration in Nepal
Although Pashupatinath Temple in Kathmandu is the principal center of Balachaturdashi, the festival is also celebrated with great devotion at other Shakti Peethas and Shiva temples across Nepal, including:
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Devghat Dham (Tanahun/Chitwan): A large fair is held here, and devotees bathe in the Narayani River and scatter Satbij.
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Barahakshetra (Sunsari): At this pilgrimage site on the banks of the Koshi River, crowds of devotees gather for the liberation of their ancestors.
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Halesi Mahadev (Khotang): Known as the Pashupatinath of the east, Halesi observes this festival according to both Kirat and Hindu traditions.
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Ridi (Gulmi/Palpa): The Ruru region also experiences a special festive atmosphere during Balachaturdashi.
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Gokarneshwar (Kathmandu): Recognized as Uttar Gaya, Gokarna is another site where people offer oblations to ancestors and scatter Satbij.
8. Modern Context and Emerging Challenges
With changing times, some challenges and distortions have appeared in the way Balachaturdashi is observed, and they need to be addressed.
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Waste management: In the name of Satbij, plastic bags, noodle wrappers, and other non-biodegradable waste are being thrown into the forest along with grains. This has severely affected the environment of Shleshmantak Forest and the Bagmati River. In recent years, the Pashupati Area Development Trust has launched campaigns with messages such as “Scatter only grains, not plastic.”
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Destruction of vegetation: When hundreds of thousands of devotees enter Mrigasthali Forest, small plants are trampled and the risk of soil erosion increases.
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Proper use of grains: Some critics argue that instead of throwing grains onto the ground, it would be better to donate them directly to the poor and needy. However, from the religious perspective, an equally strong argument is that these grains are meant as food for the creatures of the forest.
For centuries, Nepali society has experienced and observed this festival in practice.
The sense of peace felt by those who have lost their ancestors is evidence of its impact.
The rituals of this festival have been determined under the guidance of scholars of the Vedas, Puranas, and Tantric scriptures (pandits and priests).
Texts such as the “Himavatkhanda” corroborate its historicity.
Official bodies such as the Pashupati Area Development Trust and the Nepal Panchang Nirnaya Committee determine the date and formal procedures of the festival.
10. Conclusion
Balachaturdashi is not merely a religious ritual; it is a profound expression of respect, love, and gratitude that the living extend towards their departed forefathers.
The story of Balasur and Vrishketu teaches that even the gravest sinner can be redeemed through repentance and righteous action.
The unique union of grain (life) and death (liberation) in this festival keeps alive the Eastern philosophical principles of “rebirth” and “karma and its fruits.”
In the present time, if environmental cleanliness is maintained while preserving the originality of the festival, its dignity will further increase.
The blessings of the ancestors and the protection of nature together form the core essence of Balachaturdashi.
Festival Culture