| Description |
In earlier times, Bhutanese traveled as far south as possible to buy salt, spices, and other basic products in the nearest border towns. Pasakha (formerly the southern gateway) was an important business center for the people of western Bhutan because of its proximity to the nearest Indian towns. After an arduous journey of more than 20 days through the high mountains and after nights spent in the cold, dense jungle, the villagers then reached their home, bringing their daily supplies.
A young man from the village of Bja-wo once set out for Pasakha to buy supplies. Upon his return, as he prepared to spend the night in the forest, he lay down under a large tree, placed the heavy basket under his head to rest, and stared up at the sky. He saw the bright moon almost smiling at him and the stars twinkling around him. He thought about the number of nights he would have to spend like this, and wondered if the stars and moon would keep him company during his journey home. He continued his journey home during the day, spending each exhausting night under bushes and trees. Each evening he looked up at the sky and noticed that the brightest star seemed to get closer and closer to the moon each night. When he returned home a few days later, the young man, suspecting an interesting observation in the sky, wanted to know how close the star had come to the moon. The following night, he looked up at the sky and found that the star had come so close to the moon that it almost looked like it was interacting with the moon (this was the narrator's exact interpretation). It was a unique discovery that symbolized a happy moment. Incidentally, the day he made this discovery was the 15th of the 10th month, one of the most auspicious holy days in the Bhutanese lunar calendar. Therefore, the festival of Bja-wo Karma Nya-ru (conjunction of the Pleiades and the full moon) is believed to have originated in Bja-wo village and is still celebrated with great enthusiasm. Nowadays, it is also popularly known as Dogar Nya-ru.
Nya-ru is celebrated on the 15th day of the 10th month of the Bhutanese lunar calendar and is considered a special occasion where family and friends scattered all over Bhutan gather on this day and celebrate the auspicious day in each and every home with festivity and joy. On the 13th and 14th day of the 10th month, people who work in the cities, students, businessmen, relatives and basically all people who are from the village gather to celebrate Nya-ru. In this village of Nyo-yue dhuen (old name) or Khamda Sali Chiwog (sub-block) as it is commonly known today, people prepare for the big event by washing their clothes, cleaning themselves, tidying their houses and the men discuss archery that will take place during Nya-ru while the women prepare the menu for the special day in the house and make preparations for Ara (locally brewed wine) and other drinks.
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| Social and cultural significance |
Bja-wo Karma Nya-ru is considered a very important festival socially and spiritually. From a religious point of view, the festival of Bja-wo Karma Nya-ru brings blessings of peace and success to the family and the whole village. It is believed that the 15th day of the lunar calendar is an auspicious day to invoke God and ask for blessings. It has never happened that Bja-wo Karma Nya-ru was not celebrated in a household for any reason, except for a death in the family. According to the village headman (Gup), some components of this festival have died out and others are on the verge of extinction. For example, the Ja-chang celebration after the main event is almost no longer common due to reasons such as lack of enthusiasm, lack of time, lack of resources, etc.
There are two other accounts of the creation of the Bja-wog Karma Nya-ru researched and written by Mr. Phurba in the colloquium publication "The Essence of Bhutanese Culture" Proceedings of the 5th Colloquium Volume ll, Second Edition of the National Museum of Bhutan Paro (pages- 79-81). Therefore, I personally believe that there is no concrete source for the actual origin of the festival and a specific person or saint associated with it. Most of the stories, legends and myths have been passed down orally from generation to generation, making careful research a very interesting endeavor for future researchers.
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| Transmission method |
On the 15th day of the 10th month, several events take place from the earliest hour. In earlier times, the elders made simple ritual cakes from Kap-chi (wheat flour) which they offered in their sanctuary, although this practice has declined over time. They made about 14 pieces of ritual cakes, 7 of which were slightly larger. Each cake has its own name and meaning, which are read by the Lam from the verses. These cakes are later offered to the birds, especially crows, in a ritual way. This process is called 'Ola-cha-tshelo'. Crows are considered a kind of protective deity, hence the name Ola, which means crow. They also offer exotic foods consisting of meat, rice, fruits, traditional snacks (Khab-zay), zaw (dried fried rice), and light numerous butter lamps in the sanctuary.
Then the men prepare to raise the prayer flag on the roof. The prayer flag is ceremoniously hoisted on the roof accompanied by offerings of food and wine, whistles or shouts of victory to ward off evil spirits and appease the deities, to protect the house from evil and disease, and to bring prosperity and good fortune to the family. A Kab-chi is spread from a cup decorated on three sides with crescent-shaped butter (chim-ma). It is also sprinkled on the heads of men, signifying longevity and freedom from disease in old age.
On the auspicious day, the lam performs all the necessary recitations such as Lhapsang and Thrue-sol (purification rituals) in each house and receives rice, meat and egg in return for his services as an offering of goodwill. After breakfast, the housewife prepares a ritual cake and food and wine offerings to appease the Tsan (deity). Each household in the village must bring food, snacks and wine offerings to Chika Goemba (Monastery founded by Drupthob Chil-karwa), a monastery located on a hill overlooking the village. The Chika Goemba Lam recites prayers and all other necessary rituals to appease the deity, with food and wine offerings made in the meantime. All food offerings for the household consist of rice, meat (pork and beef), eggs, butter and fruits. After the prayers and rituals, all the meat and rice is offered to the Lam as a sign of his service. The rest of the food and wine is divided among the people. On the same day, all the villagers visit another monastery, the Dralha Lhakhang. Each household is to bring another set of food and wine offerings very similar to those of the previous monastery. The same Lam recites the rituals to appease the deity. All the meat and rice is offered to the Lam for his service.
In the evening after sunset, when the daylight becomes more subtle and the full moon is almost visible, the preparations for the most important event of the day take place. Bowls of various extravagant foods are stacked on top of each other. Each bowl is filled with different foods, such as rice of different qualities in one bowl, meat (beef and pork), fruits, Zaw (dry fried rice), Khap-zay, creating an extravagant, tiered food offering. Milk, wine and sometimes tea are also piled up. A window of the sanctuary is opened so that the full moon can be seen from the room and the offerings face it. When the full moon shines through the window in perfect view, one person cuts the meat and pours the milk, wine and tea to the moon in a gesture of offering. Then everyone prostrates before the moon with a pure spirit, individual monetary offerings are made, and butter lamps are lit. All pray for long life and give thanks for the abundant life and good fortune with which they have been blessed, and wish to see the beautiful face of the moon in good health and sound mind in the years to come. The elders pray that their village will be blessed with a bountiful harvest and that their livestock will not suffer any harm or disease, but will yield good crops and the valley will be blessed with peace. At dinner, meals are served regardless of age. Even a child born the day before receives the same portion as an adult, since he or she is now part of the family. Groups of young children and sometimes adults then go through the village and visit each household to sing Lolay (An indigenous song sung by children for the auspiciousness of the New Year). A household that receives the first group of children gives them plenty of meat, bags of rice, tea and wine for the adults, and sings and dances in the house before visiting other homes. The following group of children, singing Lolay, receives only a bowl of rice and a few pieces of meat.
No flags are hoisted on the roof of a house where a death has occurred in the family in that year of the Bhutanese lunar calendar. Bja-wo Kam Nya-ru is also not celebrated out of respect for the deceased. Instead, their neighbors and villagers each bring a bowl of fine rice, a slice of meat and a bottle of alcohol (Ara) as a consolation and tribute to the deceased. Therefore, out of respect for the grieving family, the children would not visit the house in question for Lolay. They would check beforehand as no prayer flag is hoisted.
On the 16th day, celebrations continue in each household, with friends and neighbors inviting each other to tea, wine and food and gathering to celebrate together, symbolizing cooperation, communication and unity in the village community. When one is done with a celebration, another household invites for the same purpose, and you invite them again, and so on. This practice is popularly known as Ja-chang, which literally means tea and wine. The food is not as extravagant as the previous day, but it is no less than a simple delicacy. The custom of Ja-chang has declined significantly over time.
On this day, an archery competition takes place among adult men between different villages. A group of the best archers from Nya-yue dhuen are selected to compete against the best teams from the neighboring village of Bha-soe-yue zhi. Food and wine are the essence of the competition. The losers always entertained the winners with rich food and the best wines, accompanied by dancing and singing. Depending on how many rival villages participate, the archery competition lasts a few days longer.
In earlier times, the village headman (Gup) accompanied by his deputy (Mangmi) and other subordinate administrative officials made an official census trip just before the Nya-ru festival. He and his entourage were offered rice and meat as Nya-ru offerings, as a gesture of recognition for his leadership role and the highest respect as village elder and most capable dispute settler. At the end of their official service, the Gup and his entourage would collect a pile of meat and rice as they left the village. This custom is also no longer practiced today.
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