2.

2 Stone Temples
The Shikhara shrines are much smaller in number than the sloping roof and multi
roofed temples. Even so most of them date from medieval period. Though the multi
roofed style were more prominent and prevalent in the Kathmandu valley it co ex
isted with Shikhara style. The Shikhara is interpreted as mountain peak towered
temple generally made of stone and some times brick believed to have been develo
ped in Gupta India about 6th century A.D.
The elementary form of the temple is a small square cellar surmounted by a taper
ing tower together symbolizing caves and mountains. The temple is usually elevat
ed on a steeped plinth followed by a number of molded courses. In most cases, sm
all Deval is attached on all four sides of the main tower. Sometimes two or thre
e small Devals are built in all sides of the tower at the ground level. The main
Shikhara tapers on the top and terminates in a flattened ripped disc known as A
malaka. The Gajur is surmounted on the top of the Amalaka.
The best example of the Shikhara shrine made of stone are Cyasing Deval and Kris
hna Mandir of Patan Durbar Square. Krishna Mandir was built in N.S. 757 (1636 A.
D.) by King Siddhinarasimha Malla. This is one of the finest stone structures in
whole Nepal. The temple is constructed over three stepped platforms. It has col
umned arcade circumbulating the ground floor and on the first floor a row of min
i Shikharas. The main shrine is located on the first floor. This temple is class
ified as of international importance that is in A category.
Thirty-four stone temples in the city of Lalitpur have been identified. The owne
rship of the temples is taken by Shresthas, Bajracharyas, Shakyas and Guthi as w
ell. These temples have been categorized into three groups, A, B and C, accordin
g to the Ancient Monument Act of 2013 5th Amendment. Most of the stone temples f
all in local category that is category C . The detail information regarding the sto
ne temples its location, ownership and category are given in Annex I.
2.3 Pati and Gate
There are number of Patis (or Sattals or Chappa), which are the public rest hous
e of the early days in the city of Lalitpur. In early days, apart from providing
resting place for the tradesmen and travelers, they used to be the place for so
cio-cultural gatherings and functions and were important component of the urban
settlement.
In early days, the cities and settlements of Kathmandu Valley had a definite cit
y boundary beyond which the expansion rarely occurred. There were well laid road
s within them and the major road that lead to places outside the city and surrou
nding lands would have artistic gates constructed to mark the point of entry and
exit to and from the city. In the city of Lalitpur there used to be 21 artistic
gates in the city (Annex I). Patan Dhoka that still exists today is one of them
.
2.4 Stone Water Conduit
From the ancient times man has always tried to have water nearby. In the same co
ntext, the people of Kathmandu valley have managed to bring water through stone
water spout. Water spout are highly decorative elements representing the old cul
ture and civilization fulfilling the water demands till date.
Hitis exhibits the glorious past architectural development in urban design of va
lley cities. Hiti is a legacy of past working till date in many situations showi
ng great engineering feat of our ancestors. Tusa Hiti in Mangal Bazaar is the hi
ghest epoch of stone water spout. Manga Hiti is the oldest one dating 570 A.D (4
92 Baisakh)

The water spouts were designed with their own source, often in the hinterland of
the Patan city. There existed extensive network of canals (Rajkulo) for transpo
rtation to the city. Large-scale urban reservoirs (Pokhari) also existed which a
re believed to play an important role in charging ground water table and thus fo
rmed an important element of the entire water network consisting of Hitis and we
lls. Naricha, Nayekhyo, KhwayeBaha has been confirmed as major aquifers in Laitp
ur.
In Lalitpur there are fifty six stone water spouts (source: LSMC). Of these, 28
of are running satisfactorily and there is sufficient amount of water flow in th
e taps. There is very little flow of water in 12 but it increases during the rai
ny season. There is no flow of water in 4 water spouts and thus requires proper
maintenance including cleaning of the source. The rest are said to have been fil
led up and covered according to the local people. However, some of these could a
lso be restored for cultural preservation if not for functional use. The locatio
n and condition and distribution of the spouts in each ward are given in Annex I
.
2.5 Pond (Pokhari) and Well
There are altogether 25 Ponds (Pokharis). Major ones are Prayag, Jawaklakhel and
PimBahal Pokhari. in the past there used to be many more ponds within the histo
ric city of Lalitpur, which were a vital element of its traditional water supply
system. However, many of them have vanished due to drying up, encroachment, and
lack of proper maintenance and attention.
As a vital element of traditional water supply system, the city of Lalitpur has
226 wells, many of which are in good condition. However, these wells do not incl
ude those built in recent times by the individuals. The traditional wells were o
ften located at courtyards and public spaces and used by the whole community, on
ly few were private owned.
2.6 Ashok Stupa
According to legend five Stupas were built by Ashoka, the Mauryan King of India,
while he was visiting Patan on a pilgrimage. At that time Nepal was ruled by th
e Kirati Kings. These Stupas were often built upon a mound of earth covered with
grass. The four Ashokan Stupas in Lalitpur are at Lagankhel in the south, Imado
l in the east, IBahi in the north and Pulchowk in the west.
2.7 Bahal and Bahi
The Newar Buddhist Monastery, with its associated cult objects, is the focus of
Buddhism in Patan. The monastery has developed out of an ancient Buddhist design
, consisting of a two storey building made up of open halls around a square cour
tyard. This courtyard is characteristically set back from the road, contrasting
from the Hindu temples set up on a multiple plinths in the street and at the cro
ssroads. The Bahals consists of Buddha shrine opposite to the entrance, and some
times there is also a Ganesh or even a Harati temple.
The Newar Buddhist monasteries have at least one and usually many Chaityas. Thes
e are the basic Buddhist cult object, depicting Buddhas on its four sides, and w
hose forms have gone through long and complex architectural and iconographic evo
lutions. There are 16 main Bahals in Patan followed with 13 Bahis. Both Bahal an
d Bahis areas have also been classified according to the national and internatio
nal importance in category A, B and C.
According to DOA Kwa Baha, UkuBaha, HaBaha and GujiBaha are classified in catego
ry A as they have been able to retain the features typical of Baha courtyards. Bhi

ncheBaha, BuBaha, SuBaha are classified in category B . Similarly TagaBaha, and TaB
aha are listed separately and classified as category C . The ownership of majority
of the Bahals belongs to the Sangha.
The most ancient architectural form is preserved in the Bahi type. Bahi, which h
ave retained their classic form, are CikaBahi, IbaBahi, JyaBahi, NakaBahi, Nhayk
aBahi, UbaBahi, IBahi, PintuBahi and KontiBahi. Many Bahis are in a state of col
lapse. Among these are KhvayBahi, KhvayBahi Cidhagu, IlaBahi and KinuBahi. Some
Bahis have been taken over by their members. This has happened in Mul GuitaBahi,
GustalaBahi, ThapaBahi, DhapagaBahi and Kvecvagu etc.
PintuBahi, NakaBahi, NhaykaBahi are classified in category A . Although in bad stat
e of repair Pintu Bahi preserves the most typical architectural features of Bahi
architecture.
2.8 Description of Vihars
A. Shankerdev Samskarita Mayurvarna Mahavihara (Bhinche Baha)
BhincheBaha is located north-east of Sundhara. This Baha has a large courtyard,
brick paved and well maintained. The main shrine of Kwapadyo consists of three s
torey pagoda with a pinnacle or Gajura. The shrines main entrance faces west. Th
e courtyard is decorated with Dharmadhatumandala, Vajradhatu, three Chaityas, an
d one Chaitya Stambha. The Sansrit name for this Bahal is Shankerdev Samskarit Ma
yurvarna Mahavihar .
B. Indradev SamskaritaJay Manohar Varma Mahavoihara (Su Baha)
Su Baha is considered as one of the ten most ancient Bahas. This Bahal is situat
ed in an entirely closed courtyard in Su Baha Tole, one of the oldest parts of P
atan. Two Licchavi Chaityas are found in the Baha, which has an inscription on i
t. The inscription does not mention the Baha but its presence indicates the anti
quity of the site. The main shrine of the Baha faces west with its entrance mark
ed by two stone lions and two bells. The shrine has well carved struts and the c
ourtyard retains its Pasukajhyah with representation of Buddha above.
The Baha is taken care of by the Sangha which is initiated by the Sixty Shakyas.
The members of the Sangha take turn every eight days, from eldest to youngest t
o serve as Dyopalas. Originally the site of the Bahal is said to be a cremation
Ghat.
C. Baladhar Gupta SamskaritaBaladhar Gupta Mahavihara (Yachhu Bahal)
YachhuBaha is said to have been founded by Baladhar Gupta and named after him as
Baladhar Gupta Mahavihara. This is a small Baha situated in a courtyard just no
rth of the Sundhara area. The Baha is taken care of by the Sangha members. There
is one Sangha of five initiated members. They take turns serving as a Dyopala i
n the temple of Kwapadyo . The annual festival of the Baha is celebrated on the
full moon day of the month of Magh. Very little is known about the history of th
is Bahal. Some say that the orphaned people of Uku Bahal had no means of support
so they were given this Bahal as means of support. The Baha was then renovated
with the help of the Uku Baha Sangha.
D. Divya diwakar SamskaritaShree Vaisyavarna Mahavihara (Guji Baha)
Guji Baha was founded by Vaisya Diwakar Varma. This Baha is located in Sundhara
area. The Licchavi style Chaitya mark the north entrance of the Bahal. The earli
est of this Bahal is given on the manuscript of N.S. 373 (1253 A.D.) from the ti
me of Abhay Malla. The main shrine of Kwapadyo is a well preserved three-storied
shrine. The Baha is taken care of by the Sangha members. The Sangha of this Bah

al consists of about 150 Shakyas. They serve as Dyopalas in the Kwapadyo shrine
in order of seniority in fifteen days interval. The priest of Bu Bahal performs
the rituals whenever a Bajracharya is required.
E. Shivadev Samskarita Rudravarna Mahavihara (Uku Bahal)
Uku Baha was founded by Shivadeva Varma. The Bahal was said to be later renovate
d by Rudradev so it is named as Shivadev Samskarita Rudravarna Mahavihara . The Bah
al was established in Wankuli area so also known as Wankuli Bihar. Later the nam
e changed to Wankuli- Unkuli- Uku Bahal. This is one of the best-preserved Bahal
s of Patan with the second largest Sangha and greatest number of branches. It is
said that the residents of this Bahal are shifted to a separate place so that t
he Bahal could be preserved as a shrine.
The main shrine of Kwapadyo is facing north with two-gilded copper roof. The Kwa
padyo is a statue of Aksobya. The courtyard is full of figures like bronze image
s, pair of winged horses, Garuda, pair of horned horses, lions. The courtyard al
so contains the statue of Rana Prime Minister Juddha Shumsher who donated money
for the repair of the Bahal after the earthquake in 1934.
F. Balarcana Dev Samskarita Jyesthavarna Mahavihara (Tanga Bahal)
Tanga Baha is also known as Caku Baha. The Sanskrit name of the Baha is Jyesthava
rna Mahavihara . It is located on the east side of the road leading south from Pat
an Durbar. The main shrine of the Baha is a small two-tiered freestanding temple
within an enclosed courtyard. The main shrine houses a small red image of Padma
pani Lokesvara, popularly referred to as Caku Baha Dya or Minnath. Some say that
the name is derived from the word Caku, which means molasses, which, is offered
to the god. Others speculate that it is derived from Newari word for sparrow (C
hakuncha), because the location is supposed to have been chosen by sparrows.
The image is also called the Jatadhari Lokesvara and is the Kwapadyo of the Sang
ha of the Baha. The shrine of the Baha faces west. The courtyard is full of Chai
tyas and a Dharmadhatumandala. The northeast corner of the courtyard has an open
shrine dedicated to Janmadvara. On the southern side an old building exists whi
ch is also known as the Dyochhen of Vasundhara. The earliest inscription found t
here is dated N.S. 245 (1125 A.D.) which was put there while installing a golden
Gajura.