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Talking about Dashain in 1969, a woman from Bhaktapur recalls her childhood experience. She remembers her local Guthi (community-based trust) sacrificing buffaloes for the festival, families wearing new clothes—mostly stitched at home and sent to Chipa (cloth dyer)—and receiving 25 paisa from her parents as Dashain dakshina (offering). Her parents saved money for the festival by selling chilies and potatoes.

She also remembers children flying handmade kites and buying colorful ribbons for herself. To earn a little extra, she and her friends would work at night under the light of a tuki (oil lamp) to design Dhaka topi (traditional Nepali hat).

By 1991, when she was 30 and living in Satdobato, Lalitpur, with her husband and three children, Dashain celebrations had begun to change. Meat cost around Rs 80 per kilogram, and although kite flying remained a part of the festival, kites were now bought from shops, and the family’s excitement revolved around new clothes and festivities.

Now at 63, she feels the meaning of Dashain has evolved into something else. In the past, people eagerly waited for the festival just for the chance to eat meat and wear new clothes. These days, children are absorbed in their mobile phones, and the spirit of festivity and family gatherings have been lost in time.

“I have celebrated Dashain throughout my life, and it is still my favorite festival. But now, things have changed. Back then, even though we had vacation homework, I used to feel completely free during Dashain. Those nine days of festival holidays carried excitement and joy. I especially loved putting on tika and jamara, and the blessings offered by our elders felt pure and heartfelt,” she says. 

Today, Dashain has become a perfunctory affair. Rather than enjoying the company of their loved ones, most people are busy posting their festival photos and videos on their social media.

Kristina Shrestha, a college student, agrees that the Dashain celebrations have changed over time, especially after the rise of social media.

“Dashain once felt like a festival of peace and unity. Now the atmosphere has shifted. The recent Gen Z protests showed that most of the youths are deeply involved in activism and social media, and for them, scrolling through their phones for news updates and putting up social media posts are more important.”

Shrestha’s friend Nanzana Sunuwar says busy schedules have reduced the time for rituals and family gatherings. “People often prioritize convenience over tradition. Social media glamorizes Dashain, often turning it into a show of appearances. Digital validation has become more important than real-life experiences.”

Sunuwar believes social media platforms should be used to preserve tradition through education, storytelling, and organizing celebratory events. 

Sayan Shakya, 20, maintains a positive view on Dashain celebrations. “I enjoy the overall vibe of Dashain and I haven’t noticed much difference in how the festival is celebrated,” he says. “Although I’m not fond of posting on social media platforms, I still think social media has allowed us to connect with others and to see how the people from different communities celebrate Dashain.”

Shakya’s sister, Sanjita, 22, offers a different view. “While a barrage of social media posts may not directly harm our traditions, I do believe that the essence of enjoying the moment and having genuine fun with your loved ones is gradually getting lost.”

Rachana Magar, a student, says as many people today are busy with jobs and studies, they can’t travel back to their villages or spend much time with their families even during the festival season. 

“Dashain feels shorter and less traditional these days. Photos and outfits often take center stage, making Dashain more like a fashion show than a family tradition,” she adds.

She suggests balance as a way forward. “Families can organize fun activities and games together, teach younger members the meaning behind rituals, and blend tradition with modern fun through cooking, decorating, or storytelling. At the same time, limiting screen time during gatherings can help everyone focus on real interactions and create more meaningful memories.”

Dashain, once a festival defined by simple joys and family gatherings, is undergoing a profound transformation. From handmade kites and tika worn with pride to the modern preoccupation with social media, urbanization, and consumerism, the ways people celebrate have shifted across generations. While some find that technology can broaden understanding of traditions, others worry that the essence of fun, connection, and cultural ritual is gradually being lost.

Yet, amid these changes, the memories and stories of past Dashains remind us of the festival’s enduring spirit, a spirit that can survive when we consciously balance modern life with the heartfelt celebration of tradition. 

With Dashain aura in the air, more than 189,000 people left the Kathmandu Valley in the last five days. 

According to the Kathmandu Valley Traffic Police Office, such numbers of passengers moved outside the Kathmandu Valley in 29,360 public vehicles from September 17 to 21. The vehicles left the federal capital via Thankot, Sanga, Dakshinkali and Balaju check points.

Deputy Superintendent of Police at the Office, Lokendra Singh Guru, informed that people hailing from different parts of the country and living in the Kathmandu Valley for study, business, and employment have started heading towards their hometowns to celebrate Dashain festival. 

Total 34,556 passengers left Kathmandu Valley on September 17 while 36,100 on September 18, 40,555 on September 19, 34,879 on September 20 and 43,124 on September 21. 

Similarly, General Secretary of the Federation of Nepalese National Transport Entrepreneurs, Dek Nath Gautam, opined that problems had surfaced in movement of vehicles along many highways this year due to landslides. Thousands of vehicles were stranded due to obstruction of the Muglin-Narayangadh road section for hours, he added, urging the government to make prompt efforts to resume the highways soon.  

A huge number of people started thronging New Bus Park, Gongabu to secure bus tickets for heading towards villages to celebrate the biggest festival of Hindu people, Dashain.

More than 15,000 passengers are now leaving Kathmandu Valley from New Bus Park every day while this number in other normal days recorded 4,000-5,000, mentioned Gautam.

Out of the total inmates, who escaped during the Gen-Z protests on September 9, 68 have returned to Bhimphedi jail of Makwanpur. 

They returned at their own will- without any pressure and intimidation.

Till Monday morning, 259 inmates returned to the regional jail at Bhimphedi, Makwanpur. 

Similarly, out of the total 440 escaped prisoners, 198 arrived back, according to Subash Paudel, chief administrator at jail. 

Although 68 returned on their own, others were arrested and brought back to internment. 

The prisoners damaged the gates and walls of both blocs. A total 260 fled the site from bloc A and 180 from bloc B. 

Police have continued searching for the other escaped ones, according to Deputy Superintendent of Police, Shyamu Aryal.

Narayangadh-Muglin road will be closed for two hours from 1 pm today. 

The vehicular movement will not allowed for two hours in order to clear the debris and mudslide deposited on the road. 

Chief of Division Road Office, Chitwan, Narayan Lamichhane, informed that although the roadway blocked by the landslide was opened for one-way traffic since Sunday evening, it was closed for two hours so that two-way traffic would come into operation with removal of obstruction at Tuinkhola, Ichchhakamana rural municipality-6. 

The road blocked by the landslide that occurred on Friday disturbed transportation for three days. 

The passengers stranded on the road were provided food and health check up with the initiative of the District Administration Office, Chitwan.