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Chhath, an important festival of the people of Tarai-Madhes that aims to increase human interest in non-violence and encourage compassion for all living beings, is in full swing. Devotees are busy celebrating Chhath in the districts of Tarai-Madhes, including in the religio-cultural capital of Janakpurdham.

Preparations for Chhath, which is a festival of special hardship for the women of Mithilani, Tharu and Bhojpuri among the main festivals of Tarai-Madhes, are in full swing in the districts of Tarai-Madhes. 

The public is currently busy buying and purchasing the materials required for Chhath, which is a common culture celebrated with rules, integrity and rituals. The general public is busy shopping in the market to buy coconuts, sugarcane, bamboo baskets, nanglo, dhakiya, and clay materials, including coconuts and sugarcane.

This four-day festival of worshipping the Sun, the source of all power, will conclude with a ritual bath on the first day, followed by a ritual offering to the setting sun on the second day, and an offering to the rising sun on the third and rising sun on the fourth day. During the Chhath festival, it is customary to offer fish, meat, garlic, onions, millet, lentils and boiled rice as food items, according to Ram Bharosh Kapadi, president of Madhes Pragya Pratishthan and culture expert. “The purity of the items offered during Chhath has made this festival different from other festivals. In this festival, rice and wheat are carefully examined, washed, dried and ground, not in general, and this special aspect of cleanliness has made this festival different from other festivals,” said cultural expert Kapadi.

This important festival, which has been celebrated among the Madhesi community, has also become popular among the hill communities here for the past few years. Rita Lama of Bardibas says that along with the Mithila women who celebrate Chhath every year, women from the Nepali community have also started celebrating Chhath.

To give grandeur to the Chhath festival, which is mainly celebrated for the purpose of procreation, disease cure and family welfare, dozens of ponds and lakes including the historical Gangasagar, Dhanushsagar, Angrajsar, Maharaj Sagar, Agnikunda, Ratnasagar, Valmiki Sar, Dasharath Talau in Janakpur have been cleaned by various organizations and youth clubs and arrangements have been made for electricity, pandals and other facilities, says Sushal Karna, a youth from Janaki Chowk.

During Chhath, which is celebrated to worship Lord Surya Dev, there is a tradition of offering bananas, sugarcane, a vat, milk, clay elephants and lids as per vows. On the sixth day of the Chhath festival, which is considered the main day of the festival, the devotees who have observed a fast by bathing and washing themselves in the morning have a tradition of offering Argha to the setting sun in the evening by standing in water bodies. In the Tarai-Madhes, this ritual is called the evening Argha or ‘Sazhuka Argha’.

There is a tradition of staying awake all night at a ghat decorated with tents and garlands at water bodies like ponds, wells, lakes and rivers, and offering Argha to the rising sun in the morning on the seventh day. The Argha offered to the rising sun in the morning is called ‘Bhorka Argha’. After offering Argha to the rising sun in this way, Chaiti Chhath is formally completed.

The festival of Chhath, which typically begins six days after Diwali-- the festival of lights-- is not only a celebration of devotion but also a symbolic act of fighting against water pollution. Devotees stand and take dips in the water while offering prayers to the Sun god, believing that their closeness to water connects them with the divine and that the benevolent Sun God blesses their families.

As a matter of fact, Chhath aims to unite people in the fight against the environmental hazards. The four-day long festival, which observes the third day as Sandhya Arghya (evening offering), and the final day of Usha Arghya (morning offering), is celebrated on the banks of rivers or ponds. The very essence of this festival rests on the cleanliness of the surroundings, the Ghat and the water. The devotees undertake a rigorous fast of more than 36 hours, offering prayers to both the setting and the rising Sun while standing in the water. They take holy dips and present Prasad to the Sun during both offerings. 

Selection and cleanliness of Ghat

The male members of every family have a solemn duty to reserve an area at the Ghat, the bank of watercourse, by drawing a circle or square in the sand in which their respective family members could take shelter (in sitting mode) on the third and fourth day, that is on the day of evening and morning prayers.  

As there is fair struggle among devotees to secure the best spots, every family reaches with broom and hoe tools to clean and reserve an area at the Ghat. The Chhath spots come alive with the sparkle of hundreds of lit earthen lamps and bulbs used in well-designed tents. 

It has become a common practice to use Sound boxes and other musical instruments to play devotional songs and music to please the gods. However, the devotional songs do not necessarily cause disturbance in society. In Nepal, there have been no cases filed against Chhath Puja organizers for causing noise pollution or disturbance due to these songs. However, in Mumbai, India, every year some members of society file cases against Chhath organizers for audible disturbances caused to residents near Juhu Beach argues Kathryn C Hardy in her work Indian Sound Cultures, Indian Sound Citizenship (2020) published by University of Chicago Press.  

In Nepal's Terai/Madhesh, it is considered auspicious to use cow dung to purify the sand or worshiping spot. Cow dung is valued for its purifying properties, cleansing the area and preparing it perfectly for worshiping the gods. 

Among many values associated with the festival, the value of ‘Suddhi’ (cleanliness) stands out as a fundamental principle, deeply woven into the spiritual and social fabric of the celebration.  Cleanliness, or 'Shuddhi' in Sanskrit, is not merely a physical state but a spiritual and moral concept. It encompasses purity of mind, body, and environment, reflecting a holistic approach to living in harmony with oneself and the cosmos. This principle finds profound expression during the festival, which serve as occasions to purify and rejuvenate both the individual and the community. 

Honouring pure waters 

The Chhath festival glorifies the importance of pure waters. It exemplifies how clean water is central to this festival. Millions of devotees converge at the confluences of sacred rivers and ponds to observe the festival and to offer their prayers to the Sun god. 

The devotees take dip in the holy waters, believing it cleanses them of sins and purifies their souls. This spiritual cleansing is complemented by the meticulous efforts to keep the sites clean and environmentally sustainable, reflecting the deep-rooted connection between spiritual purity and environmental stewardship. 

The festival not only emphasizes on maintaining pollution-free waters but it also advocates for the conservation of soil to sustain life.  During the Chhath festival, there is a message to stand for soil conservation so that it remains fertile for future generations, ensuring abundant crop production globally to prevent famine and malnutrition. Devotees are seen worshiping God to bless them with fertile land so their households can be abundantly nourished with food. 

SDGs

The festival advocates for pollution-free soil and water, cleanliness of ponds and rivers, prayers for agricultural productivity, equality among devotees, and the use of organic foods in Prasad. Women play a central role throughout the festivities. In one way or another, these practices support and reinforce the goals of the United Nations' Sustainable Development Goals (SDGs), including "No poverty", "Good Health and Well-being", "Clean water and Sanitation", "Sustainable cities and Communities", "Gender equality" and "Empowering women in decision making process." 

Eco-friendly 

This eco-friendly festival strictly prohibits the use of non-biodegradable materials. For example, bamboo products, crucial for the ceremonies, are preferred for their biodegradability, showing devotees' deep commitment to environmental sustainability,' argues Akanksha Yadav and Vinita Chandra, in their journal article titled “Chhathi Mai in popular imagination: Exploring narratives, worship and rituals in North India”, published in Rupkatha Journal on Interdisciplinary studies in Humanities.  

The devotees believe that their prayers reach and are addressed by the God when they offer them standing in pure waters. They feel their devotion is incomplete unless they pray while standing in clean water.  The link between Chhath festival and cleanliness extends beyond ritualistic practices to societal norms and values. Cleanliness is not only encouraged for personal well-being but also as a mark of respect for others and the environment. This ethos is reflected while preparing offering food ('Prasad') to deity and then consuming it as a divine blessing, underscoring the sanctity of cleanliness in all aspects of life.

Way forward 

Although its been nowhere prescribed for bombarding of crackers to celebrate Chhath, these days people are seen cracking crackers and ultimately contributing in air pollution. This could be taken as adverse impact of modernization on Chhath. 

The festival serves as powerful reminders of the importance of cleanliness as both a spiritual practice and a social responsibility. Through rituals, customs, and everyday behaviours, the devotees ought to uphold the principle of cleanliness as integral to their way of life, fostering harmony within themselves, their communities, and the natural world.

Its high time we uphold the purity principle of the Chhathfestival throughout the year, keeping our waters and soil clean and actively combating environmental hazards. 

(Jha is author of Beneath the Sun: Equality for Everyone, The Spirit of Chhath Festival)

As the government prepares for the March 5 elections, a deep mistrust between the government and major political parties threatens to derail the electoral process. Prime Minister Sushila Karki’s government faces growing skepticism over its ability to ensure election security and fairness amid the multiple pressures of Gen-Z protesters’ demands, missing police weapons, and declining police morale.

With ongoing investigations targeting former prime ministers and rising fears of renewed violence, political parties remain divided over whether credible and safe elections can be held under the current leadership. The first-ever meeting between Prime Minister Karki and major political parties since the Sep 8–9 Gen-Z protests, which took place on Oct 22, was dominated by one central question: can the government guarantee security for the March 5 polls?

While no major party opposes elections in principle, all demand credible assurances of foolproof security. The CPN-UML has taken the hardest line, declaring outright that elections under the current administration are “impossible.” The Nepali Congress (NC) has adopted a more cautious stance, supporting elections but insisting that the environment is not yet conducive.

Several developments have deepened public and political suspicion. Most notably, the Nepal Police has yet to recover over 1,000 weapons looted by protesters on Sept 9, while more than 4,000 inmates who escaped during the unrest remain at large. Parties fear the looted weapons could be used to intimidate candidates or disrupt campaigns.

Adding to the anxiety, many police posts destroyed during the protests remain in ruins, forcing officers to work from temporary shelters. Police morale is reportedly at an all-time low, as many feel that both the public and political leadership abandoned them during the violence.

Compounding the tension, self-proclaimed representatives of the GenZ movement have issued open threats to senior party leaders, while political cadres have begun trading verbal attacks online and in local rallies. Many fear these confrontations could escalate into physical clashes during the campaign period.

The Election Commission has stated that it needs at least 120 days to conduct elections after all contentious issues are resolved. Meanwhile, some Ge-Z protesters continue to press for demands the government cannot meet, such as a directly elected president. UML leaders have also accused the Home Minister of intimidating political figures, further eroding trust in the government’s neutrality toward political parties.

Political leaders have expressed frustration that they still cannot move freely in public or hold gatherings without fear of attacks. The Madhes region, in particular, remains volatile and vulnerable to communal violence.

The government’s credibility has also taken a hit following the Home Ministry’s controversial directive not to arrest individuals involved in arson and vandalism during the GenZ protests. Despite this, police in several districts have continued detaining suspects linked to killings and property damage, creating confusion about the government’s actual stance.

Traditionally, Nepal employs a layered security approach during elections, with the Nepal Police, Armed Police Force (APF), and National Investigation Department (NID) coordinating operations, and the Nepal Army serving as the outer ring of defense. However, shortages of security equipment and logistical challenges mean the government may struggle to ensure a robust security plan for the polls. Officials have hinted at seeking foreign assistance, though it remains unclear whether such support will arrive in time.

Further straining the political climate, the government has launched investigations into the properties of former prime ministers Sher Bahadur Deuba, Pushpa Kamal Dahal, and KP Sharma Oli, as well as their family members. The opposition views these probes as politically motivated attempts to discredit rivals ahead of the elections.

Police have already raided the homes of Deuba’s relatives in search of hidden assets, though no official findings have been released. Even Maoist leaders, who have supported Karki’s government, have criticized the timing of the investigations, warning that such actions could “poison the election environment.”

The UML’s concerns are particularly acute. Its Oli faces a travel restriction imposed by the Gauri Bahadur Karki probe panel in connection with the killing of 19 students during the Sept 8 Gen-Z protests. Oli has denounced the Karki government as “unconstitutional” and vowed not to participate in elections under her leadership. Meanwhile, UML leaders and Home Minister Om Prakash Aryal have been trading accusations, each blaming the other for “spoiling the election environment.”

Parties also admit they are organizationally unprepared for national elections. Many of their central and district offices were destroyed during the protests, along with vital records and documents. Several leaders remain displaced, still searching for housing after their homes were burned down.

“It might sound like a small issue, but many of our members are still dealing with trauma. Under these circumstances, preparing for an election feels impossible,” said one Congress leader about the current situation. Some leaders suspect that they are being pushed into premature elections deliberately in order to weaken traditional parties and make room for new political forces emerging from the protest movements.

Meanwhile, the three major parties—NC, UML, and Maoist Center—have announced plans to hold their respective general conventions, which could further complicate their preparations for the polls. Prime Minister Karki’s administration harbors its own suspicions. Branded “unconstitutional” by the UML, Karki fears that major political parties might boycott the polls or demand her resignation, undermining both the election’s legitimacy and her government’s authority.

While Karki’s outreach to political parties is a positive step, her preference for meeting second- and third-tier leaders rather than party chiefs has raised doubts about her sincerity. Ultimately, it is the top leaders—Deuba, Dahal, and Oli—who will decide whether their parties participate in the elections. Karki also faces a delicate balancing act: if she appears too conciliatory toward the established parties, she risks alienating the Gen-Z movement, which remains vocal and politically influential.

Adding yet another layer of volatility, several groups, including businessman turned political activist Durga Prasai, are preparing mass rallies demanding the restoration of the monarchy. Large-scale street protests in Kathmandu in the coming days could further destabilize the already fragile pre-election environment.

Despite numerous acts, strategies, and five-year visions, our policies often overlook the lived realities and inherent dignity of our citizens. A national health insurance program may cover basic health services for mothers in rural Tarai, yet many still face malnutrition. A young graduate in Kathmandu may access education, but the lack of meaningful employment undermines their aspiration. A farmer may receive subsidies for seeds, yet without fair market access, their labor and knowledge are undervalued. These fragmented solutions reveal a deeper issue: policies that lack to honor the capabilities and dignity of the people they are meant to serve. And here, the question is raised: Do our policies see people as whole human beings?

This is where Integral Human Development (IHD) offers a different lens. Rooted in the belief that every person possesses inherent dignity, IHD insists that development must address the whole person – body, mind, spirit, dignity, and relationships. It challenges us to design policies that move beyond numbers and sectors. Unlike frameworks that reduce people to economic indicators or mere recipients of aid, IHD views individuals as agents of change embedded in families and communities.

In the context of Nepal, where federalism is still taking root and governance often struggles to balance economic growth with social justice, adopting an IHD framework could make policy more people-centered, integrated, and sustainable.

Human dignity at the center of policy

In Nepal, poverty is frequently measured in income levels or material deficits. Yet dignity is eroded not just by lack of resources but also by exclusion, inequality, and absence of voice. IHD begins with dignity. Policies built on this foundation treat citizens not merely as beneficiaries but as active participants in shaping their own futures.

For example, the 15th Five-Year Plan (2019/20 to 2023/24) envisions a “Prosperous Nepal, Happy Nepali” and sets ambitious targets across various sectors. However, while the plan emphasizes economic growth, it often overlooks the holistic well-being of individuals. Integrating IHD could ensure that economic policies also promote human dignity and participation. For example, when municipalities engage women’s groups or youth clubs in planning local budgets, they do more than allocate resources; they validate the dignity of participation. When health workers treat patients as partners in care rather than passive recipients, they uphold dignity alongside service delivery. Such shifts in perspective are subtle but transformative: they foster ownership, accountability, and trust between the state and its citizens.

Breaking silos through integrated approaches

Policies in Nepal are often designed in silos: health is separated from education, agriculture from environment, and infrastructure from social protection. Yet, people’s lives are not siloed. A malnourished child cannot perform well in school, and an unemployed youth may face mental health struggles.

IHD calls for integration across sectors. Take maternal health as an example. Beyond free check-ups, safe motherhood depends on nutrition, sanitation, transport, and women’s education. Designing these elements in isolation creates gaps that undermine results. Similarly, climate change policies that prioritize infrastructure without addressing farmers’ livelihoods remain incomplete. An IHD framework would compel policymakers to ask: how do health, education, economy, and environment intersect in people’s daily lives?

Integrated policy-making is admittedly complex, but federalism has opened opportunities for local governments to coordinate across sectors. The question is whether national frameworks will empower them to take such holistic approaches or continue reinforcing silos.

Participation and accompaniment

One of the most powerful aspects of IHD is its emphasis on “accompaniment,” i.e. walking with people rather than delivering services from above. This approach recognizes that development is not simply about providing solutions but about building relationships of trust and solidarity.

Nepal already has successful models that reflect this principle. The role of Female Community Health Volunteers (FCHVs) is a case in point. They do more than disseminate health information; they accompany families, listen to concerns, and build bridges between communities and health systems. Their effectiveness comes not only from technical training but also from trust and presence. Expanding such models across sectors such as agriculture, education, disaster preparedness could make policies far more responsive and grounded in lived experiences. Accompaniment also implies long-term engagement. Too often, donor-driven projects operate on short timelines and exit once targets are met. IHD suggests that policies should commit to being present with communities through both successes and setbacks, ensuring resilience rather than dependency.

A call for action

Skeptics may argue that Integral Human Development (IHD) is too idealistic for a country facing poverty, migration, climate threats, and political instability. However, fragmented, short-term approaches have already proven inadequate. Evidence from community-driven initiatives in Nepal and elsewhere shows that when dignity and participation are prioritized, outcomes improve. Federalism itself is premised on the idea of bringing governance closer to people, an idea that resonates deeply with the IHD vision.

Hugo Flores once said, “It is very simple. If we are drafting a piece of policy or designing a project, and it is good enough to apply it to ourselves or our closest ones, then it is a good project. If not, then it is not good enough.” This principle captures the essence of IHD. Policies must be designed with empathy, care, and dignity. For instance, before opening a clinic, policymakers should ask: “Would I send my own mother here if she were sick?” If the answer is yes, it is a policy grounded in human-centered thinking; if not, it needs rethinking.

As Nepal reimagines its development path amid global and domestic uncertainties, IHD offers a timely and transformative framework. It reminds us that progress cannot be measured only in GDP growth or infrastructure projects, but in how policies nurture the whole person i.e mind, body, spirit, and community. Embracing IHD does not mean discarding economic or technical approaches; it means complementing them with a deeper, dignity-centered vision. It means designing policies that are participatory, integrated, and grounded in human relationships.

If Nepal is to craft policies that truly serve its citizens, it must move beyond fragmented targets and embrace Integral Human Development, a vision that sees every citizen not just as a statistic, but as a whole person with dignity and potential

 (The author is a graduate student of Global Affairs (Governance and Policy) at the University of Notre Dame, USA.)