Lunar Calendar - Patro or Panchangaचन्द्र पात्रो वा पञ्चाङ्ग

A patro (पात्रो) is the traditional calendar sheet used in households to track festival days. It is also known as a pañcāṅga (पञ्चाङ्ग). The festivals described on these pages follow the patro rather than solar calendar dates.

Most festivals are determined by lunar days. The patro is also used to determine which gatey (गते) in the solar calendar each lunar day falls on.

The month

In a Nepali patro, the lunar month ends on the full moon. This system is known as pūrṇimānta (पूर्णिमान्त). Under this system, the month begins with the dark fortnight, followed by the new moon, then the bright fortnight, and concludes with the full moon.

The dark half (dark fortnight) spans the two weeks when the moon is waning, referred to in the patro as kṛṣṇa pakṣa (कृष्ण पक्ष). The bright half (bright fortnight) consists of the two weeks when the moon is waxing, referred to as śukla pakṣa (शुक्ल पक्ष). Each half counts from 1 to 15, so the same day number corresponds to different moon phases depending on the fortnight.

The tithi

A tithi (तिथि) is a single lunar day (one moon-day), defined by the precise longitudinal angle between the sun and the moon. Unlike a solar gatey (गते)—which marks a standard civil day in the solar calendar—a tithi vary in duration and can begin or end at any point during the day or night. The patro assigns a specific traditional name to each count in the fortnight, such as प्रतिपदा for the first day or एकादशी for the eleventh day. The 15th day of the bright fortnight is the full moon, or pūrṇimā (पूर्णिमा), while the 15th day of the dark fortnight is the new moon, or auṃsī (औंसी). Because traditional religious observances and cultural rituals rely on the moon's phase, the active tithi (तिथि) (often determined at sunrise) governs festival timing and dictates when religious rites are performed.

To see how this lunar progression works in practice, consider festival periods: before Dashain (दशैं), the dark 1 of Ashoj (असोज) begins Pitr Paksa/Sohra Shraddha (पितृ पक्ष / सोह्र श्राद्ध), followed by Ghaṭasthāpanā (घटस्थापना) on the bright 1 to start Dashain (दशैं). Similarly, Gai Jātrā (गाईजात्रा) and Krishna Janmasthami (कृष्ण जन्माष्टमी) fall on the first day and eighth night of Bhadra's (भदौ) dark half.

Some other calendars end the month on the new moon. In those systems, this same dark fortnight is considered the end of Bhadra (भदौ), with Ashoj (असोज) starting at Ghaṭasthāpanā (घटस्थापना). These pages follow the standard Nepali patro, which places the dark fortnight before Dashain (दशैं) in Ashoj (असोज).

Other examples of using tithis (तिथि) to determine festivals are:

Some festivals that are determined by the Bikram Sambat (विक्रम संवत्) days are: New year (नयाँ वर्ष), Ropain (रोपाइँ), and Maghe Saṅkrānti (माघे सङ्क्रान्ति). They are omitted from this table.

Further details on the lunar calendar

A tithi (तिथि) does not necessarily begin at midnight; it can start in the afternoon. The patro indicates its exact ending time. Most festivals mentioned here are observed on the morning when the tithi (तिथि) is active at sunrise.

Some observances take place at specific hours rather than morning. For instance, Krishna Janmasthami (कृष्ण जन्माष्टमी) is celebrated at midnight, and households observe the ritual at that hour. Different patros may list different solar dates (gateys) depending on the time standard they use. Refer to the specific markings in your patro, as this page does not specify a gatey for the current year.

Skipped and doubled

Because a tithi (तिथि) is defined by the precise longitudinal angle between the sun and the moon rather than a fixed 24-hour solar day, its duration varies. When a tithi's (तिथि) duration is shorter than the interval between two sunrises, it starts after one sunrise and ends before the next, failing to coincide with any sunrise at all. When this happens, the patro skips the number, an occurrence known as kṣaya (क्षय). Conversely, a longer tithi (तिथि) may span across two sunrises, causing the same number to appear on two consecutive gateys, known as vṛddhi (वृद्धि).

Festivals follow the prescribed rules for the observance day rather than relying strictly on consecutive numbering. Even if a tithi (तिथि) number is omitted from the calendar, the festival is observed on the morning designated by the patro.

The extra month

Approximately every three years, a single solar month contains two new moons, prompting the addition of an intercalary lunar month known as adhik mās (अधिक मास). It shares the name of the upcoming month, prefixed with अधिक. Regular festival tithis (तिथि) are deferred and observed during the standard month without the prefix.

For example, a 1st day of the bright fortnight occurring within an extra month is not celebrated as Ghaṭasthāpanā (घटस्थापना). The observance waits for the standard Ashoj (असोज) month that does not carry the prefix अधिक.

The other columns

Pañcāṅga (पञ्चाङ्ग) translates to "five limbs," referring to the tithi (तिथि) (lunar day), weekday (vāra) (वार), nakṣatra (नक्षत्र), yoga (योग), and karaṇa (करण). While festival dates rely primarily on the tithi (तिथि), the other four limbs provide critical astronomical and astrological data used to set auspicious electional times (muhūrtas / मुहूर्त — specific auspicious time windows selected according to planetary alignments and astronomical indicators to maximize success and well-being) and dictate specific ritual timings:

• Vāra (Solar Weekday): (वार) Represents the seven solar days of the week, each ruled by a specific celestial body (planet or deity). In electional astrology (jyotiṣa / ज्योतिष — a branch of astrology focused on determining the most astrologically favorable time to initiate a specific action, venture, or ceremony), the planetary ruler of the vāra influences the overall energetic quality of the day, helping determine suitable days for starting new ventures, travel, or specific religious rites.
  • Sunday — Aitavāra (आइतवार): Ruled by the Sun (रवि). Represents leadership, vitality, soul, self-realization, and administrative authority. It is considered auspicious for royal or governmental work, medical treatments, and initiating activities requiring strength and willpower.
  • Monday — Somavāra (सोमवार): Ruled by the Moon (सोम). Associated with mind, emotions, mother, liquid matters, and peace. Highly favorable for devotional worship (especially Lord Shiva, शिव), creative pursuits, domestic affairs, and travel over water.
  • Tuesday — Maṅgalavāra (मङ्गलवार): Ruled by Mars (मङ्गल). Symbolizes energy, courage, physical prowess, property, and military strength. Suitable for competitive endeavors, athletics, property management, and worship of Hanuman (हनुमान) or Ganesha Chaturthi (गणेश चतुर्थी), but generally avoided for gentle or festive ceremonies.
  • Wednesday — Budhavāra (बुधवार): Ruled by Mercury (बुध). Governs intellect, communication, commerce, education, and analytical skills. An ideal day for starting new educational endeavors, signing business contracts, writing, and engaging in financial transactions.
  • Thursday — Bihevāra (बिहीबार): Ruled by Jupiter (गुरु). Embodies wisdom, spirituality, higher learning, righteousness, and prosperity. Considered the most auspicious day for religious ceremonies, spiritual initiation, marriage arrangements, and seeking guidance from teachers.
  • Friday — Śukravāra (शुक्रवार): Ruled by Venus (शुक्र). Represents beauty, art, harmony, affection, luxury, and material prosperity. Favorable for artistic activities, social gatherings, purchasing jewelry or fine goods, and worshiping Goddess Lakshmi (लक्ष्मी).
  • Saturday — Śanivāra (शनिवार): Ruled by Saturn (शनि). Associated with discipline, longevity, karma, endurance, and austerity. Suitable for reflective practices, labor, dealing with old matters, and performing rites to ward off negative influences or obstacle remedies.
• Nakṣatra (Lunar Mansion): (नक्षत्र) Indicates which of the 27 star constellations or asterisms the moon occupies as it orbits Earth. Each nakṣatra spans 13°20' of the zodiac, governs specific mental and temperament qualities, and plays a vital role in electional timing and natal chart analysis:
  • Fixed or Steady (Dhruva / Sthira) (ध्रुव / स्थिर): Includes Uttara Phālguni (उत्तर फाल्गुनी), Uttara Āṣāḍhā (उत्तर आषाढा), Uttara Bhādrapada (उत्तर भाद्रपद), and Rohiṇī (रोहिणी). Excellent for long-term activities such as foundation laying, tree planting, taking oaths, and building permanent structures.
  • Movable or Ephemeral (Chara / Chala) (चर / चल): Includes Swātī (स्वाती), Punarvasu (पुनर्वसु), Śravaṇa (श्रवण), Dhaniṣṭhā (धनिष्ठा), and Śatabhiṣā (शतभिषा). Favorable for purchasing vehicles, starting journeys, moving house, and activities requiring flexibility or movement.
  • Sharp or Dreaded (Tīkṣṇa / Dāruṇa) (तीक्ष्ण / दारुण): Includes Mūla (मूल), Ārdrā (आर्द्रा), Jyeṣṭhā (ज्येष्ठा), and Āśleṣā (आश्लेषा). Suitable for exorcisms, warfare, surgical procedures, dismantling structures, and rites performed to overcome opposition or negative forces.
  • Gentle or Soft (Mṛdu) (मृदु): Includes Chitrā (चित्रा), Mṛgaśīrṣā (मृगशीर्ष), Anurādhā (अनुराधा), and Revatī (रेवती). Ideal for learning music, fine arts, wearing new clothes or jewelry, romance, and auspicious celebrations.
  • Light or Swift (Kṣipra / Laghu) (क्षिप्रा / लघु): Includes Aśvinī (अश्विनी), Puṣya (पुष्य), and Hasta (हस्त). Highly auspicious for trade, quick commercial transactions, administering medicine, starting short courses, and crafts.
  • Fierce (Ugra) (उग्र): Includes Bharaṇī (भरणी), Maghā (मघा), Pūrva Phālgunī (पूर्व फाल्गुनी), Pūrva Āṣāḍhā (पूर्वाषाढा), and Pūrva Bhādrapadā (पूर्वभाद्रपदा).
  • Mixed (Miśra) (मिश्र): Includes Kṛttikā (कृत्तिका) and Viśākhā (विशाखा).

  Finding the Nakṣatra: To identify the active nakṣatra, one consults a daily patro, which tracks the moon's real-time transit across the 27 lunar mansions and lists the precise time when one nakṣatra transitions to the next.

  Application for Muhūrta & Alignment: Practitioners match the current nakṣatra's innate qualities with their intended activity to select an optimal auspicious time window (muhūrta / मुहूर्त), ensuring harmony between personal actions, sacred rituals, and cosmic energies.

• Yoga (Combined Solar-Lunar Longitude): (योग) Calculated by taking the apparent geocentric longitudes of the Sun and the Moon (measured from 0° to 360° from the vernal equinox) and adding them together; if the sum exceeds 360°, subtract 360° to normalize it. This normalized total is then divided by 13°20' (13.333...°) to pinpoint which of the 27 equal divisions (from 1 to 27) the result falls into. The resulting index maps directly to the traditional sequence of 27 named yogas, starting with Viṣkambha (विष्कम्भ) as the 1st yoga and concluding with Vaidhṛti (वैधृति) as the 27th. Each yoga confers a specific subtle energy that influences the success and spiritual resonance of actions initiated under it:
  • Auspicious (Śubha) Yogas (शुभ योग): Yogas such as Prīti (प्रीति), Āyuṣmān (आयुष्मान्), Saubhāgya (सौभाग्य), Śobhana (शोभन), Sukarma (सुकर्म), Dhṛti (धृति), Vṛddhi (वृद्धि), Dhruva (ध्रुव), Harṣaṇa (हर्षण), Siddhi (सिद्धि), Variyān (वरीयान्), Śiva (शिव), Siddha (सिद्ध), Sādhya (साध्य), Śubha (शुभ), Śukla (शुक्ल), Brāhma (ब्रह्म), and Indra (इन्द्र) foster prosperity, harmony, health, and spiritual growth, making them excellent for ceremonies, travel, and business initiation.
  • Inauspicious or Malefic (Aśubha) Yogas (अशुभ योग): Yogas like Viṣkambha (विष्कम्भ), Atigaṇḍa (अतिगण्ड), Śūla (शूल), Gaṇḍa (गण्ड), Vyāghāta (व्याघात), Vajra (वज्र), Vyatīpāta (व्यतीपात), Parigha (परिघ), and Vaidhṛti (वैधृति) carry obstructive or destructive energies. Important constructive works, commercial agreements, and celebratory rituals are traditionally avoided during these periods.
  • Special Remedial Focus: Certain highly malefic yogas (योग) like Vyatīpāta and Vaidhṛti are specifically set aside for ancestor worship, japa (जप, mantra recitation), and spiritual penance rather than worldly or material undertakings.
• Karaṇa (Half-Tithi): (करण) Represents half of a lunar day (a 6° angular separation between the sun and moon). There are 11 karaṇas in total, divided into movable and fixed categories, which dictate micro-timing for immediate actions:
  • Movable or Repeating (Chara) Karaṇas (चर करण): Includes Bava (बव), Bālava (बालव), Kaulava (कौलव), Taitila (तैतिल), Gara (गर), Vaṇija (वणिज), and Viṣṭi (विष्टि). The first six repeat in cycles throughout the lunar month and are favorable for everyday commercial transactions, agricultural work, social functions, and routine tasks. The seventh, Viṣṭi (widely known as Bhadrā / भद्रा), is considered highly inauspicious for major undertakings, marriages, or commencing travel, though suitable for warfare, legal actions, or destructive tasks.
  • Fixed (Sthira) Karaṇas (स्थिर करण): Includes Śakuni (शकुनि), Catuṣpāda (चतुष्पाद), Nāga (नाग), and Kiṃstughna (किंस्तुघ्न). These occur only once per lunar month during the second half of the dark fortnight and first half of the bright fortnight, and are specialized for religious rituals, medicinal rites, animal care, and ancestral offerings.

This page does not outline fasting rituals or astronomical calculations for tithis (तिथि); it simply specifies the lunar date associated with each festival.

Solar Calendar - Bikram Sambatसौर पात्रो, विक्रम संवत्

Bikram Sambat (विक्रम संवत्) is the official calendar used in Nepal across schools, businesses, and government offices. The New year uses this same name. It is commonly pronounced Bikram Sambat and printed as विक्रम संवत् on calendars.

The year number increments on the morning of 1 Baisakh (वैशाख). In contrast, the lunar calendar follows a separate count; any festival page specifying a bright or dark fortnight (पक्ष) refers to the patro rather than this solar year.

To fully appreciate how Bikram Sambat operates today, it is helpful to explore its historical origins, the structure of its months, the concept of the solar date (gatey, गते), and the astronomical calculations behind the solar year.

How the year got its name

According to tradition, King Vikramāditya (विक्रमादित्य) of Ujjain (उज्जैन) defeated the Śakas (शक) and founded this era in 57 BCE to commemorate his victory. The name translates to "Sun of Valor," derived from vikrama (विक्रम, valor) and āditya (आदित्य, sun). A Jain account in the Kālakācārya Kathā (कालकाचार्य कथा) relates that a monk brought a Śaka king against Gandharvasena (गन्धर्वसेन) of Ujjain, whose son Vikramāditya later expelled the Śakas and established the era. However, epigraphic evidence shows that early inscriptions used other names for this calendar system.

The count is older than the name. Early inscriptions call the same reckoning Kṛta (कृत), the era of the Mālava tribe (मालव), or simply Saṃvat (संवत्). The earliest known inscription that uses the name Vikrama is from 842 CE (the Dholpur (धौलपुर) stone of Chauhana ruler Chandamahasena (चण्डमहासेन)). The earliest known inscription tying the era to a king named Vikramāditya is from 971 CE, and the earliest book doing so is Amitagati's (अमितागति) Subhāṣita-ratna-sandoha (सुभाषितरत्नसन्दोह) (993–994 CE). Later rulers, such as Gupta king Chandragupta II (चन्द्रगुप्त), adopted Vikramāditya as a title centuries after 57 BCE, applying a well-established count to their own name.

In much of India this era is a religious lunisolar year. Many regions open it in Chaitra (चैत). In the north, Vaisakhi (वैसाखी) is the solar new year, the first of Vaiśākha, around 13–15 April. Nepal's offices use the solar year on this page. The first month is Baisakh (वैशाख). The last month is Chaitra.

Older Nepali papers often carry the Śaka era (शक संवत्), which begins in 78 CE, or Vikrama, and they also cite Nepal Sambat. The year on a school form is Bikram Sambat. India's offices use a reformed Śaka year. In 1903 the Rana prime minister Chandra Shamsher (चन्द्र शमशेर) made solar Bikram Sambat the single official calendar of the state. From then, a paper's date was the solar gatey, the miti (मिति). A praise poem written for him in 1913 says the change from tithi to miti cleared the confusion of a skipped tithi, a year of thirteen months, and the bright and dark halves. Schools, offices, and the date a newspaper prints still use this year.

Nepal Sambat, below, is the older era of the Kathmandu Valley (काठमाडौं). In 1999 the government named Shankhadhar Sakhwa (शङ्खधर साख्वा) a national luminary. On 24 October 2008 it named Nepal Sambat a national era. Official papers still carry the Bikram year.

The year number

The number at the top of the calendar indicates the Bikram Sambat year. To convert from the Common Era (AD/CE), add 57 years after 1 Baisakh (वैशाख), or 56 years before 1 Baisakh.

For example, the 1934 earthquake corresponds to BS 1990. Because January falls before 1 Baisakh, 56 is added to 1934 to give 1990, as noted on the BP Koirala page. The history of the name is detailed above; however, as the New year notes, one can read and use the year number without knowing its full historical background.

This page does not display the current Bikram Sambat year; please refer to your physical calendar sheet.

The twelve months

The twelve solar months share their names with the lunar months, beginning with Baisakh (वैशाख) and ending with Chaitra (चैत). A solar month begins when the Sun enters a new zodiac sign, varying in length from 29 to 32 days. This duration depends on the time it takes for the Sun to transit from one sign into the next, which varies because Earth's orbit is elliptical and its orbital speed changes throughout the year. Consequently, solar months do not align directly with lunar months of the same name.

Beyond individual month lengths, several additional astronomical features govern the progression of the solar calendar year. The table below outlines the twelve solar months of the Bikram Sambat calendar in sequence, including their Devanagari spellings and corresponding zodiac entries.

An official form may write "जेठ" while a festival guide transcribes it as "Jestha," but both refer to the same month. Even so, the solar month of Jestha and the lunar month of Jestha do not begin on the same day.

Zodiac distinction: solar vs. personal lunar signs

It is essential to distinguish between the solar zodiac sign and one's personal moon sign. The solar zodiac sign is defined strictly by the Sun's entry into a new rāśi (राशि) and dictates the solar month in the Bikram Sambat calendar. In contrast, an individual's personal birth sign and astrological profile depend on the Moon's positioning and the corresponding lunar tithis tracked in the patro.

The gatey

A gatey (गते) is the day of the month in the solar calendar. For example, a date listed as 15 Ashad (असार) on an official document refers to the 15th date of that solar month, rather than the 15th lunar tithi (तिथि).

The patro displays both the gatey and the tithi (तिथि) side by side. For instance, 15 Ashad (असार) always corresponds to Ropain (रोपाइँ), whereas the accompanying lunar tithi (तिथि) shifts from year to year. Check a current calendar sheet to determine the exact tithi (तिथि) for the current year.

Days on a gatey

Three major observances on these pages follow fixed solar dates (gateys): 1 Baisakh (वैशाख) marks the New Year, 15 Ashad (असार) marks Ropain (रोपाईँ), and 1 Magh (माघ) marks Maghe Saṅkrānti (माघे संक्रान्ति)—the day the sun transitions into Capricorn (Makara, मकर). This solar morning also coincides with Maghi (माघी), the Tharu (थारू) New Year.

In contrast, Dashain (दशैं) is not fixed to a solar date; it begins on the 1st day of the bright fortnight of Ashoj (असोज). Similarly, Maha Shivaratri (महाशिवरात्रि) is observed on the 14th night of the dark fortnight of Falgun (फागुन).

Understanding the relationship between fixed solar gateys and variable lunar tithis leads directly to how year numbers are calculated in practice.

Further details on the solar year

A saṅkrānti (संक्रान्ति) is the moment the Sun enters a new zodiac sign, or rāśi (राशि), which marks the start of the solar month. 1 Baisakh corresponds to Meṣa saṅkrānti (मेष संक्रान्ति)—the Sun's entry into Aries around 13–15 April—when the Bikram Sambat year increments. 1 Magh is Makara saṅkrānti (मकर संक्रान्ति), marking the transition into Capricorn. The remaining ten months begin at their respective saṅkrāntis in the same manner. While a patro may list the exact minute of entry, calendar sheets generally print the day of observance.

The solar year stays twelve months. The patro is the calendar that adds an adhik mās (अधिक मास) about every three years, and it can skip or double a tithi. The solar month moves between 29 and 32 days, and the same month is a different length from one year to the next, so the year stays whole. This page leaves this year's lengths on the sheet. Baisakh falls about April–May, and Chaitra about March–April. The months between them follow in that order.

The seven days of the week remain consistent between the patro and the solar calendar, ranging from Aitavāra (आइतवार) to Śanivāra (शनिवार). Every gatey falls on one of these days. The patro page lists all seven days, as official forms typically require both the gatey and its corresponding weekday.

A citizenship card, a land paper, a school register, and a shop book date by the gatey. The festival beside that date on the patro is often a tithi. The month name is shared. The figure at the top of this page shows how the two Ashad strips can miss each other.

A house may keep two new years. 1 Baisakh is this official morning. Mha Pūjā opens Nepal Sambat, in the next part of this page.

Nepal Sambatनेपाल संवत्

Nepal Sambat (नेपाल संवत्) is an indigenous lunisolar calendar era of Nepal, established in 879 AD during the reign of King Raghavadeva (राघवदेव). According to popular tradition, the era was initiated by Shankhadhar Sakhwa (शङ्खधर साख्वा), a compassionate merchant and philanthropist from Kathmandu (काठमाडौं), who magnanimously paid off all the outstanding debts of the local peasantry using his personal wealth—legendarily derived from sand that miraculously transformed into gold—thereby ushering in a new era of freedom and social relief.

As a lunisolar system, Nepal Sambat aligns its months with the phases of the moon while inserting intercalary months (lunar adjustments) to remain in harmony with the solar year. The month ends on the new moon, and the next month begins on the bright 1. The year starts on the first day of the bright fortnight of the month of Kachhalā (कछला) (which corresponds to Kartik (कात्तिक) in the broader lunar calendar), a festive occasion celebrated as New Year's Day alongside Mha Pūjā during the Tihar (तिहार) festival. To convert a Gregorian calendar year (AD) to Nepal Sambat, before Mha Pūjā in that year, subtract 880. From Mha Pūjā to the end of that year, subtract 879.

Beyond its astronomical function, Nepal Sambat holds profound cultural and civic importance. Historically used as Nepal's official civil era for centuries until the adoption of Bikram Sambat, it remains deeply intertwined with Newar (नेवार) heritage, ritual observances, community identity, and regional celebrations throughout the Kathmandu (काठमाडौं) Valley.

Families in Nepal may celebrate multiple New Year traditions, though official and administrative dates always rely on Bikram Sambat.

The months of Nepal Sambat

Nepal Sambat consists of twelve lunar months. Each month ends on the new moon, and the next begins on the bright 1. The name lines up with the bright half of a patro month.

• Kachhalā (कछला): The first month of Nepal Sambat, commencing right after Swanti (स्वन्ति, Tihar तिहार). It marks the beginning of the new era and corresponds roughly to October–November, the bright half of Kartik (कात्तिक).
• Thinlā (थिंला): The second month, associated with early winter celebrations and rituals, corresponding roughly to November–December, the bright half of Mangsir (मंसिर).
• Pohelā (पोहेला): The third month, falling during mid-winter (December–January), marked by sacred dips and traditional winter observances. Also written प्वँहेला. The bright half of Poush (पुस).
• Sillā (सिल्ला): The fourth month, corresponding to January–February, coinciding with the transition toward spring and festivities like Saraswati Puja/Basanta Panchami (सरस्वती पूजा / वसन्त पञ्चमी). The bright half of Magh (माघ).
• Chillā (चिल्ला): The fifth month (February–March), associated with late winter rituals and preparing for spring celebrations such as Holi (होली). The bright half of Falgun (फागुन).
• Chaulā (चौला): The sixth month, occurring during March–April, bringing early spring festivals and seasonal renewals. The bright half of Chaitra (चैत).
• Bachhalā (बछला): The seventh month, spanning April–May, known for major spring festivals, chariot processions, and community gatherings. The bright half of Baisakh (वैशाख).
• Tachhalā (तछला): The eighth month (May–June), aligned with the warm summer transition and agricultural preparations prior to the monsoons. The bright half of Jestha (जेठ).
• Dillā (दिल्ला): The ninth month, corresponding to June–July, traditionally linked with early monsoon rains. The bright half of Ashad (असार).
• Gunlā (गुंला): The tenth month, spanning July–August, coinciding with the peak rice-planting monsoon season and Gunlā observances. The bright half of Shrawan (साउन).
• Yanlā (यंला): The eleventh month (August–September), marked by sacred commemoration festivals and street festivals, including Indra Jātrā (इन्द्रजात्रा). Also written ञंला. The bright half of Bhadra (भदौ).
• Kaulā (कौला): The twelfth and final month of Nepal Sambat (September–October). The bright half of Ashoj (असोज).

Othersअरू

Several other traditional New Year celebrations are observed across various communities in Nepal and follow distinct calendar systems:

• Lhosār (ल्होसार): Covers three primary Himalayan New Year traditions (Tamu तमु, Sonam सोनम, and Gyalpo ग्याल्पो Lhosār), celebrated by distinct highland communities based on lunar cycles. Learn more on the Tamu Lhosar.
• Ubhaulī (उभौली) and Udhaulī (उधौली): Mark the bi-annual seasonal migration cycles and agricultural shifts according to the Kirat (किरात) calendar. Further details can be found on the Ubhaulī and Udhaulī pages.
• Maghi (माघी, Tharu थारू New Year): Coincides with 1 Magh (माघ) on the solar calendar, the day the sun transitions into Capricorn (Makara, मकर), aligning with Maghe Saṅkrānti (माघे सङ्क्रान्ति). Beyond its astronomical and seasonal significance, Maghi represents a key moment for family reunions, cultural gatherings, and setting annual community agreements.
• Buddha Jayantī (बुद्ध जयन्ती): This is the full moon of Baisakh (वैशाख), the day Nepal keeps for the Buddha. It is not one of these new-year mornings. See the Buddha Jayantī.