Mohani Nakha – The Harvest and Power Festival of the Newars

Mohani Nakha: – The Harvest and Power Festival of the Newars

Mohani Nakha is one of the most important and unique festivals of Newar culture. The Newar community, traditionally engaged in agriculture and trade, celebrates many agriculture-related festivals. These include Kwaati Punhi, Yamari Punhi, Swanti, Dhya Chaku Sanhlhu, Khayu Sanhlhu, among others. Such festivals are called Nakha Chakh in Nepal Bhasa, and Mohani Nakha is one of them.

The Newar–Nepali English Dictionary defines Mohani Nakha as “Nepal’s Agricultural Festival – The Harvest Festival of Nepal.” Celebrating festivals with fresh harvests has always been a hallmark of Newar culture, and Mohani Nakha continues this tradition — it is observed as a festival of power using newly harvested crops.

Mohani Nakha is celebrated every year in the month of Asoj (September–October). This is a particularly joyful season — rice fields are lush and golden, beans, soybeans, and maize have already been collected. A special feature of Mohani Nakha is harvesting rice specifically planted for the occasion and making beaten rice (chiura) from it for the festival.

Both Bada Dashain and Mohani Nakha are celebrated from Asoj Shukla Pratipada (Kaulathwan Paru) to Kojagrat Purnima (Kati Punhi). Among these days, the first day (Pratipada) and the days from Ashtami (eighth day) to Dashami (tenth day) hold particular importance for Mohani Nakha.

Festival of Strength and Goddess Worship

At its core, Mohani Nakha is a festival dedicated to the worship of Shakti (Divine Power). The Newars are considered ardent worshippers of Shakti and especially venerate Ajima (the goddess symbolizing strength).

During Mohani Nakha, Ajima is installed in the Agaṃ (household shrine) and worshipped following tantric rituals. Sacred symbols representing Ajima — such as the Kalash (ritual pot), Khadga (sword), and Khunda (saber) — are placed inside the shrine. Through tantric methods, Ajima is invoked, and devotees apply the Mohani Sinh (black tika) on their foreheads while praying for spiritual power and fulfillment of wishes.

The very name of the festival is derived from Mohani Sinh. The word “Mohani” literally means Hakusinḥaḥ (black tika), and therefore, the festival is called Mohani. In Newar tradition, Mohani Sinh is considered mandatory in any tantric ritual, and on Dashami (Vijaya Dashami), its application is essential.

Though all fifteen days of Mohani Nakha are important, some days hold special significance:

• Naḥla Swanegu (Jamara Sowing Day)

• Kuchhi Bhwayko Day

• Syakwatya:kw Day

• Chālaṃ (Charan) Day

• Nakhatya: (Invitation Feasts) Days

Naḥla Swanegu (Jamara Sowing Day)

Naḥla Swanegu, or Jamara Sowing Day, is observed on Kaulathwan Paru — the first day of Asoj Shukla (Pratipada). On this day, a ritual installation of Ajima (Shakti Devi Durga Bhawani) is performed in the household shrine by decorating a clay or copper Kalash (sacred pot) and following tantric rites. This day is also called Ghatasthapana because of this Kalash installation.

Family members bathe and purify themselves before bringing sacred soil or sand from a river or water source to their home. This soil is placed in a new vessel (bheguṭa) in the worship room, and Ajima is worshipped. Sprouted seeds of barley and maize are sown in this soil and covered with another vessel. This entire process is called Naḥla Swanegu (Jamara Sowing).

As part of the ritual, a traditional sukunda (oil lamp) is lit, incense and light offerings are made, and samaybaji (a ceremonial platter of food) is offered. Recitation of Nava Durga stotras is common during the worship. Because of the tantric nature of this puja, the Mohani shrine (Agaṃ Cheṃ) is usually kept private and inaccessible to outsiders.

From this day until Dashami, it is customary to gather every morning in groups, bathe in rivers, ponds, or natural springs, and visit various Ajima shrines accompanied by musical instruments. This ritual is known as Navarath or Navaratra Yatra (nine-day pilgrimage).

In Kathmandu Valley, devotees visit important power shrines during this period, including:

• Chamunda Devi (Shankhamul)

• Luti Ajima (Shobhabhagawati)

• Rudrayani (Gokarna)

• Dwala Ajima (Kalmochan)

• Pachali Bhairav (Pachali)

• Indrayani (Tokha Dwa)

• Bachhaladevi (Deupatan)

• Varunadevi (Teku Dobhan)

• Taleju Bhawani (Makhan, Dokadhaḥ)

• Guhyeshwari Devi (Guhyeshwari)

These visits are believed to purify the devotees spiritually and prepare them for the power rituals of Mohani Nakha.

Kuchhi Bhway (The Eighth Day Feast)

The eighth day of Mohani Nakha, known as Kaulathwan Ashtami, is one of the most important days of the festival. On this day, Newar families perform a ritual installation of Nava Patrika (nine sacred plants) in the household shrine (Agaṃ Cheṃ). Plants such as sugarcane and ginger are used for this installation, and Phoolpati (flowers and sacred plants) are ceremonially brought into the house.

Traditionally, Phoolpati is brought on Ashtami; it is not customary to bring it on Saptami (seventh day) during Mohani Nakha. However, some families have recently adopted the practice of bringing Phoolpati even on Saptami.

After the Phoolpati is brought, a Bhui Fasi (ash gourd) is placed in the shrine, symbolizing the power to be worshipped. A ritual pitcher filled with raksi (local liquor) or thwo (rice beer) is also placed. The Kalash (sacred pot) representing Ajima is decorated with red and white cloth (Kokha), samaybaji, duck or chicken eggs, and other offerings, and then worshipped.

It is at this point that the preparation of Mohani Sinh (black tika) — the very identity of the festival — begins.

Preparation of Mohani Sinh (Black Tika)

The Mohani Sinh is not made from ordinary soot or pigment. It is prepared according to strict tantric ritual. First, a Makacha (a clay pot shaped like a crouching monkey with a hollowed belly) is used. Oil is poured into it, and a cotton wick is lit.

The Pala (a small clay or metal dish) is placed inverted above the Makacha. The smoke (soot) from the burning wick collects on the underside of the Pala. Before collecting this soot, both the Makacha and the Pala are ritually worshipped according to tantric procedures.

This soot becomes the sacred black tika that will be applied on Dashami, symbolizing protection, spiritual energy, and victory over negative forces.

The Kuchhi Bhway Feast

In the evening, after completing the shrine rituals, families gather for a feast called Kuchhi Bhway.

The word “Kuchhi” refers to two mana, a traditional unit of measure. In the past, grains and food were traded using mana-pathi measurements, and two mana equaled one kurwa. Because a full kurwa (kuchhi) of beaten rice (chiura) must be served to each participant, the feast is called Kuchhi Bhway.

Some believe the name may have originated as Kulchi Bhway (a feast limited to one’s own clan or lineage), which over time evolved into Kuchhi Bhway — along with the tradition of serving exactly one kuchhi of beaten rice per person.

During the feast:

• A banana leaf is placed in front of each participant.

• One kuchhi (kurwa) of chiura is served, along with a variety of meat dishes, beans (kerau, bodi), vegetables, pickles, and other items.

This is considered one of the most lavish and important feasts of Mohani Nakha and marks a moment of family bonding and joy.

Syakwatya:kw (The Ninth Day of Mohani Nakha)

The ninth day of Mohani Nakha, or Navami, is known as Syakwatya:kw and is considered one of the most significant days of the festival.

On this morning, inside the household shrine (Agaṃ Cheṃ), offerings are made which may include the sacrifice of a duck, chicken, or goat. If animal sacrifice is not performed, symbolic offerings such as duck or chicken eggs are used instead.

Buddhist Newars generally do not conduct direct animal sacrifices. Instead, they offer symbolic substitutes — an inanimate object representing the sacrifice — while following their own ritual tradition.

In Newar belief, it is considered highly auspicious to offer sacrifice on this day because the deities are believed to be fully present in the shrine during Mohani Nakha. The act of sacrifice is seen as a means to free the animal’s spirit, granting it liberation.

Sacrificial Offerings

On Syakwatya:kw, offerings are made not only to Ajima (Bhawani) but also to:

• Ganesh

• Bhimsena

• Bhairav

• Vishwakarma

In addition, sacrificial offerings are given to household tools, vehicles, and instruments, acknowledging their importance in daily life.

At various Shakti Peeths (power shrines) across the Kathmandu Valley, grand sacrifice rituals are also performed on this day. Because of the large number of sacrifices performed, this day is called Syakwatya:kw — meaning the day of mass offerings.

Feast and Sacred Distribution (Si)

The meat from the sacrificed animals is prepared as part of Samaybaji and offered as prasadi.

In the evening, the grand Syakwatya:kw feast is held, featuring the head of the sacrificed animal as a central ritual element. This is known as Sika Bhū.

The ritual of Si — distribution of sacred portions of the animal’s head — is an essential tradition:

• The right eye of the animal is considered the highest and most sacred part of the Si. It is given to the head of the household or the Thakali (senior-most male).

• Other parts are distributed in order of seniority — left eye, right ear, left ear, tongue, nose, and so on.

• If the sacrifice involves ducks or chickens, the right to receive the head portion (Si) is given to the Thakali.

This ritual reinforces hierarchy, respect for elders, and the belief in sharing blessings within the family.

Chālaṃ (Charan – The Tenth Day of Mohani Nakha)

The tenth day, coinciding with Vijaya Dashami, is called Chālaṃ by the Newar community and is considered the most important day of Mohani Nakha.

On this day, a special tantric puja is performed inside the household shrine (Agaṃ Cheṃ). Only family members participate, and the Thakali (the senior-most member or head of the household) plays a central role in the ceremony.

During this ritual, the Thakali worships Mohani Dya (Durga Bhawani) and then removes the Kalash and Anthee (ritual beer jar) that had been established in the shrine on the first day. These are handed over to the Nakiṃ (the eldest woman of the household).

After this, the Bhui Fasi (ash gourd) — installed on Kuchhi Bhway day — is ritually cut. The first cut must be made by the Thakali using a sword or khukuri. After him, other male family members cut the gourd in order of seniority.

This act symbolizes the destruction of evil, injustice, and wrongdoing. It is a powerful representation of the victory of truth over falsehood, which is why the day is also called Chālaṃ (Charan).

Offering and Tika Ceremony

After the cutting ritual, the Mohani Pala (the soot-laden plate used for preparing the Mohani Sinh) is unveiled to examine how well the soot has formed. The Naḥla Swā (Jamara) is cut as needed, and offerings of Kokha (red-white cloth), fruits, flowers, Samaybaji, eggs, meat, and other items are prepared.

The Thakali applies Mohani Sinh (black tika), red tika (a mixture of curd, vermilion powder, popped rice, and rice grains), Kokha, and yellow Jamara to each family member in order of seniority, giving blessings for health, peace, prosperity, and long life.

This moment is considered the spiritual heart of the festival — it brings the entire family together under one roof to receive blessings and celebrate victory, unity, and renewal.

Sword Festival and Public Celebration

On the same evening, various Shakti Peeths (power shrines) across Kathmandu Valley organize Chālaṃ or Pāyāḥ (Sword Procession). The unsheathing and display of sacred swords symbolize the triumph of righteousness and courage.

Nakhatya – Family and Community Feasts

From Dashami onward, the tradition of Nakhatya (invitation feasts) begins. After receiving tika at home, families invite daughters, sons-in-law, relatives, and close friends for feasts.

This series of feasts continues until Kojagrat Purnima (Kati Punhi). On that final day, a concluding puja is performed in the shrine. The Jamara and other ritual items are removed, the shrine is cleaned, and the remaining sacred items are taken to Pikhālukhā (a river or sacred disposal site) for immersion.

With this, Mohani Nakha comes to a close.

Cultural and Spiritual Significance

Mohani Nakha has been observed since ancient times and is regarded as a cornerstone of Newar cultural identity. In modern times, it has come to be seen as almost synonymous with Bada Dashain, which is celebrated as a national festival.

However, Mohani Nakha retains its distinctive rituals and meanings within Newar culture. Both festivals share the ideals of the victory of truth over falsehood, human welfare, harmony, universal brotherhood, and family reunion — but Mohani Nakha maintains a unique tantric and agrarian flavor.

Understanding Mohani Nakha on its own terms helps us appreciate its deep connection to land, community, and spiritual empowerment.