An overview on Janabahaa:

An Overview On Janabahal 1 An Overview On Janabahal Abstract Report writing is a part of curriculum. It is a practical way of analyzing the knowledge we gained in the theory classes. We are glad that we get the chance of report writing which has broadened our mind in the respective subject matters. This report was assigned by our Sr. Lect. Bindu Shrestha as a first report in our first semester. As this is our first report we lacked the excellent knowledge of report makings and experiences. Despite, we have tried our best to give our bests in this report. Though, we gave our bests in this report making we still feel many things are lacking in our report, which are to be improved in coming days. As we were provided the opportunity to select the site for the report we chose Janabahal. The reason for this is; we felt the site rich in culture and heritages related to Newars community, Hinduism and Buddhism. Other reason was the easy accessibility to the site. The process of researching and surveying were the most troublesome part of the report making. We faced many problems with this. The translation of the typical Newari, Sanskrit and Nepali words were difficult. Either English words with similar meanings to the typical words are used or those words are written as it is in Roman script. But we had fun too. We got chance of reviving our old childhood memories of playing with pigeons when we were with our parents. With many ups and downs we have completed this report. Overall, we believe this report is a success. 2 An Overview On Janabahal Acknowledgement Our sincere thanks goes to our Sr. Lect. Bindu Shrestha, who assigned us with this report. We believe this report has helped us to understand the course details more vividly. We are alsovery grateful to Janabahaa: Society, the organization working for betterment of Janbahal, for providing us the plans of the bahal and other required information. Also our sincere thanks goes to Mr.Tirtha Dhar Tuladhar, Mr. Alok Siddhi Tuladhar, Mr. Jabal Kaji Kansakar, Mr Nabin Shakya and Miss Amita Maharjan, from the society. We also would like to thank all those people who have co-operated with us during this entire process of report making. 3 An Overview On Janabahal Table of Contents 1. Introduction 2. Historical Background 3. Built-in Environment a. Outside Janabahal b. Inside Janabahal 5. Socio-economic Aspects 6. Cultural and Religious Activities a.Cleansing of the idol of the deity b.The Rath Yatra 7. Building Materials and Technologies a. Buildings b. The Temple c. The Rath 8. Renovations Activities 9. Conclusions and Recommendations 10. Bibliography 4 6 8 9 10 13 15 15 16 19 19 21 23 25 27 28 4 An Overview On Janabahal Introduction Earth is a prime dwelling place for all the living beings. Among all the living creatures, we, humans being different, started new ways of sheltering ourselves. In this context, of searching a better home to live, we adopted the changes in our life styles. The present physical structures, monuments are some of the results of those changes in the life styles. In context of global map, though Nepal being geographically small (occupying only 0.3% of the total area) accommodates many of those changes both naturally and the man-made. In the globe, Nepal is situated in south Asia between China and India. Nepal is geographically small but carries greater values in terms of natural as well as cultural aspects. Natural sites like Chitwan National Park, Langtang National Park, Annapurna trekking routes etc. are some highly recognized natural places of Nepal. Nepal can also be considered as rich in architecture as, many architectural monuments are sited among the world heritage sites by UNESCO. Patan Durbar Square, Kathmandu Durbar Square, Bhaktapur Durbar Square, Swayambhunath, Pashupatinath, Changu Narayan, Boudhanath and Lumbini are the major heritage sites of Nepal. Among the major sites enlisted in the world heritage sites by UNESCO, seven resides in the Kathmandu Valley only. Kathmandu not only being the capital of the country, is known to all; the heritage sites of the valley contribute too. Most of the cultural sites of the country are in the Kathmandu Valley. Gokarna, Lubhu, Thimi, Sankhu, Khokana, Tokha, Harisiddhi is also some important sites for the cultural heritages beside the world heritage sites listed and yet there are other sites to be mentioned. Beside these, some heritages with the western touch also can be observed within the valley. Among all these cultural sites, “Janabahal” can also be considered. Janabahal is situated in the core area of the Kathmandu in ward 27 of Kathmandu Metropolitan City. The tumultuous street heading north from Indrachowk leads to Thamel, but the old Tibet road continues diagonally to a small square of Kel Tole. This is where Janabahal is located with the seventeenth century temple of Seto Machhendranath, one of the main shrines to the protector God of the Kathmandu Valley. Janabahal is composed of two words in natives‟ language. Jana literally means people and bahal means urban monastery. According to Sudarshan Raj Tiwari in his article “Bahals of The Kathmandu Valley”, “bahal is a Buddhist Monastery and derives its name from a Sanskrit word Bihara, meaning joy or enchanment and thus is a place of religious bliss”. Janabahal is one of the eighteen prominent bihars of the Kathmandu Valley. Janabahal is often called Janabahaa: or even Kanak Chaitya Mahavihar. Pic 1.1 Janabahal 5 An Overview On Janabahal It is one of the few monastic courtyards which have full fledged storied temple standing in the middle of a court with a shrine in the wing at the far end from the entrance. The temple is highly ornamental and stands amid spacious courtyard with numerous chaityas and stone pillars holding various Buddhist deities. The complex today continues to be the hotspot of traditional Newari culture, architecture and music, as well as the central location where religious activities of Vajrayana sect of Buddhism are practiced. But this temple is not only limited to the people following Vajrayana sect of Buddhism. Tibetans and local Bhotes who follow Mahayana sect of Buddhism also can be observed in the site. The main deity residing inside the temple of the Janabahal, Seto Macchendranath, is also known as Karunamaya. There are total four prominent Karunamayas: two Rato Machhendranath with red face and next two Seto Machhendranath with white face. One of the two Rato Machhendranath resides in Bungamati, Patan and the other in Chobhar. Similarly, one of the two Seto Machhendranath resides in Nala Pic 1.2 Seto Machhendranath (Kavrepalanchowk) and the other in Janabahal. These four prominent Karunamayas are said to have different power and functions. Among them the Seto Machhendranath of Janabahal is said to have the power to heal the diseased and disabled people. Seto Machhendranath is also known as „Janabahaa: Dyo:‟, „Karunamaya‟, „Adinath‟ or „Janamaa: Dyo:‟ in Newari. Tibetans and local Bhotes who follow Mahayana sect of Buddhism call the deity as „Jamin Karya‟. Buddhists believe the deity is one of the Lokiteshwara and calls Arya Awalokiteshwor. In „Kantipur‟ (a book by Basu Pasa) the author has mentioned clearly that Buddha admired the magnificence of Arya Awalokiteshwor in „Guna Kaarand Byuha‟, a part of Mahayani epic in this way “I acquired the state of Nirvana and became Buddha. But Arya Awalokiteshwor, who acquired the state of Nirvana before me promised not to become Buddha till every creatures in this world are free from the troubles. So, this made me honor and respect his/her eminence.” In this way the legend shows how Buddha has admired the grandeur and the kindness of Arya Awalokiteshwar. Arya Awalokiteshwar is believed to be god as well as goddess and also believed to be neither god nor goddess. The greatness of the god/goddess can also be known from the recitation, “Dhanya dhap Lokeshwar, prani rakshya ya tale” which the local people and others recite during praying. This means we are grateful to Lokeshwar for protecting us, the creatures. 6 An Overview On Janabahal Historical Background Janabahal originally was known as Kanak Chaitya Mahavihar. But after Janabaha: Dyo: was mounted here the courtyard became less known with the name. The name Kanak Chaitya Mahavihar is from a chaitya of Kanak-Muni Buddha in front of the temple, situated in the courtyard. From this we can assume that the bahal was originally a place for Buddhists religious activities. Sudarshan Raj Tiwari has further noted “the bahals originally were places of religious learning for Buddhists and also served as residences of the learned Buddhist monks and priests who also performed necessary initiation and other religious rituals for the lay population.” This further helps in the assumption that Janabahal might have been one of the places for learning of Buddha. But not any strict evidences have been found assuring the above notes. Pic 2.1 Kanak-Muni Buddha‟s Chaitya Myths and legends play an important role in the religious significance, and account for the lasting importance of degas, temples, and other historical and religious monuments. These monuments have attracted a steady stream of pilgrims over the centuries up to modern times. It is said that Janabahaa: Dyo: dates back to 4th century BC but the temple at Janabahal was built by King Yaksha Malla in 1502 AD. It is also believed that kings who followed Buddhism erected the image of various Lokeswaras inside the courtyard. A legend says that the idol of the deity was found in Jamal by a „Jyapu‟ (Maharjan) 600 years ago inside a well at Jamal. The „Jyapu‟ and his clans are known as „Jamami‟. These Jamamis are still needed for many of the rituals of the Arya Awalokiteshwar. In dream of the Jamami, who found the idol, god/goddess showed him/herself and told him to make a temple in the place now situated. Due to this legend the god/goddess is often called Jama: Dyo:. As Jama Dyo: resides in this bahal we can undertake that the bahal was originally called Jamabahal which later changed into Janabahal due to the mispronunciation of the name by the people. In the article “The Chariot Festival of Seto Machhendranath” published in SPACES (MayJune 2009) acknowledging Purna Ratna Bajracharya, describes another myths as follow. Initially Jamal was a different country called Jamadesh and Yakshya Malla was the then ruling king. The deity was originally from the Hamahal Monastery in Ranipokhari and later shifted to Kel Tole. Kantipur was a divine place. Every morning, people used to bathe in the holy rivers, flowing through Kantipur and visit the Swayamabhunath. These activities of people led them to heaven after their death. Yamaraj, the god of death, saw none went to hell and on looking further understood that the divine power of Swayambhunath was the cause. So, he came to visit Swayambhunath with his fellowmen. While returning, Yakshya Malla with his Tantrik Gurus captured them and asked for immortality. As Yamaraj himself was immortal, he couldn‟t grant the king such blessings. So, being afraid, the god of death prayed to Arya Awalokiteshwar and requested to free him. The lord appeared from the water with a white colored body and eyes half closed looking downwards. The lord asked the king 7 An Overview On Janabahal to establish a temple wherever Kalmati and Bagmati met. The lord said whoever pays him a visit shall always be prosperous and live long. The deity even told the king to organize a rath yatra (chariot festival) every year for 3 days starting from „Chaitra Shukla Astami‟ so that he could travel to the houses of those people who couldn‟t come to the lord (because of disease, weakness, etc.). Rath Yatra was to be started from where the god originated. i.e. „Ranipokhari‟. People also believes that Karunamaya Lokesvara(or the compassionate one) came to the earth in prehistoric times for the elimination of the sufferings of all sentient beings and for all the welfare of mankind and considered to be the protector of the world. Pic 2.2 The rath of Seto Machhendranath in Jamal during the chariot festival. 8 An Overview On Janabahal Built-In Environment Kathmandu Valley was originally the dwelling area of the Newars. They have been living in valley, building the monuments and heritages. Most of the urban settlements of the traditional city were occupied by them and their heritages and now in present context too. But in the realm of time, the immigrants from outside the valley started to settle in the valley. This along with the development in the life styles of humans started to bring the changes in the scenarios of the traditional cities of the valley. The existing neo-classical buildings of the Rana reign, modern RCC buildings etc. were the Pic 3.1 A board showing the name of the place in results and yet the changes continue. These the square of Kel Tole whole things changed the built-in environment of the valley and Kathmandu is obvious. Janabahal is one of the parts of this. Pic 3.2 Plan of Janabahal 9 An Overview On Janabahal Outside Janabahal Janabahal is situated in the core area of the Kathmandu city. Janabahal is located in one of the busiest routes of Kathmandu city. On the way, from the oldest market of the city, Ason, to the busy Indrachowk is where Janabahal is located. Ason is regarded as the oldest market of the Kathmandu city whereas; Indrachowk is also a busiest place for religious activities and commerce. The road joining Ason and Indrachowk is a narrow road of about 5m with the traditional old and modern RCC constructed buildings on its either sides. The traditional old houses that can be observed on the way are of neo-classical styles as well as traditional Newar houses. All the houses on the either sides of the road have shops related to garments, hardware, food etc. Every morning and evening this road is also used by the street vendors for business. Thus, we can analyze the route is a commercial place. Pic 3.3 Street joining Indrachowk and Ason Pic 3..4 Temple of Luchhubhulu Ajima A three tier temple of Luchhubhulu Ajima exists on the side of the main entrance to the courtyard in the square of Kel Tole. To the side of this temple or to the north of the courtyard a small narrow road exists which joins Kel Tole with Bhedasing. This road is also accompanied by the traditional and modern RCC constructed houses on its either side. Most of these houses also have shops related to the garments and food. This route is also used by the street vendors for business every morning. There is a small entrance to the courtyard from this side too. To the west of the courtyard we can see display of the potteries for sale on the plinth levels of Nawadega, a temple of Shiva with domical roof. Some shops reside on this side of the courtyard too with a small entrance to the courtyard. Further, west of the courtyard, there is a road which joins Indrachowk and Bhedasing with shops and houses on its either side accompanying the road. The south of the courtyard is provided with a small entrance to the courtyard. This area is filled with the modern RCC constructed houses. These houses are used as both residential and commercial purpose. Further, a stone colonnade temple of Shiva can be seen. 10 An Overview On Janabahal Pic 3.4 The street to the north of Janabahal Pic 3.5 Nawadega with pottery display Inside Janabahal The main entrance to the courtyard is a small passage in the east of the courtyard. We can see a colonnade with an idol in front of the entrance and two statues of lions on the either side of the entrance. There are further two columns between the guards of the bahal and in the center is the gold plated gate of the bahal. Above the gate a gold plated torana with the image of Arya Awalokiteshor hangs. The entrance is through a ground floor of neo-classical house of two storeys. On the either side of the passage there are spaces protected by railings. These spaces are used for collection of donations and to sing hymns. Some of the belongings related to the bahal are also stored in this building. Pic 3.6 The main entrance to the bahal Pic 3.7 The passage to the bahal 11 An Overview On Janabahal On the end of the passage, few steps below is the courtyard of Janabahal. From this point we can see the temple of Janabahaa: Dyo: and other monuments. On this point, two gold plated vertical posts stands on the either side with plates for offering batti on a horizontal bar on it. There are two bells standing on stone posts on the left and right of this point. Ahead, we can see a sculpture of a woman wearing drapes facing toward the temple. The sculpture is surrounded by railings and a small roof is also provided. It is used for offering batti, incense sticks to the deities of the bahal. A few feet ahead of this is gold plated mandala and a small square for yagya on the ground. Ahead is a chaitya of Kanak-Muni Buddha protected by railings and a bronze roof. To the west of this is the temple of Janabahaa: Dyo:. In front of the temple there are several chaityas of different sizes. Two small Pic 3.8 Sculpture of woman wearing pagodas styled temples reside on the right of the temple. drapes. Among them one is of Manjushree. In the crowd of the chaityas, seven columns with statues on top of it stand. Among those columns two idols of Tara (goddess) rests on either side of Kanak-Muni Buddha chaitya facing towards the main gate. On one of the column a statue of lion rests facing the temple and rest four columns stands with the idols of deities related to Buddhism on top of it facing the temple. The ground full of pigeons can also be observed inside. Pic 3.9 The dabali Pic 3.10 The mandals above the dabali To the southeast side of the courtyard, there is a dabali. One has to climb the steps to enter the dabali. Two stone statues of lion guard the dabali. It is surrounded by iron railings with the plates for offering batti. On the center of it are blocks of stones. This dabali is used for bathing of the idol. The dabali is covered by a roof supported on the vertical posts. One can see a mandala in silver from the center of the dabali above him. In the center of the courtyard a two tier square based temple of Janabahaa: Dyo: is situated. The temple is east facing according to vaastu. It is covered by the iron railings on all the sides. There are steps in the east of the temple to enter the temple. As we climb the steps we see the idol of Janabahaa: Dyo: with the idols of Green and White Taras. The idol of Janabahaa: Dyo: rests on the idol of Sasarvuja (god). On the either sides of the god/goddess are the images of Green and White Taras. There is a corridor around the temple with the manes on the railings of the temple. There are stone statues of lions on the four corners of 12 An Overview On Janabahal the temple. On all the sides of the temple there are chaityas in row surrounding the temple. Pic 3.11 Small temples, columns and chaityas around the temple of Karunamaya inside bahal. All together there are about 30 chaityas, 4 muths and 11 sculptures inside the courtyard. Now in the process of shifting the manes outside the temple, we can see the wooden frames on the west of the temple. The courtyard is stone plated with proper drainage system. The courtyard is surrounded with buildings on the same plinth level. On the east above the main entrance is a neo-classical house painted in white with red windows. It is called agaa: chhen where dyapalas (people who guards the idols) live. The buildings surrounding the courtyard are traditional Newari styled houses, neo-classical houses, transitional houses and modern RCC constructed houses. The traditional houses are of generally 3 to 4 storey. But the modern houses are of 5 to 6 storey. Most of these houses are with shops. Pic 3.12 Neo-classical house of Agaa Chen Pic 3.13 Modern house inside the bahal On the south there are a shop of statues of god and goddesses, a cloth shop, a basket shop, five shops selling things needed for worshipping god and a cosmetic shop. On the west there is a tailor shop, Janabaha: Society, four blanket shops, some cloth shops and an incense stick shop. Similarly, on the north, there are two shops selling things needed for worshipping god, two blanket shops and on the southeast, a Tailor‟s shop. In total there are 19 houses. The northeast of the courtyard is occupied by water tanks, a well and a water pump. 13 An Overview On Janabahal Socio-economic aspect Janabahal and the area around it lie in the hotspot of the traditional city of Newars. So, most of the social activities here are related mostly with Newars. Beside Newars, other immigrants like Marwadis also reside in Janabahal and its adjacent areas. Most of the people living here are involved in business and very few in services. The young people go to schools and colleges whereas old people get themselves busy with the religious activities. Most of the people living here are of medium economic class and follow Hinduism and other few follow Vajrayana sect of Buddhism. Pic 4.1 Shops on the way from Ason to Indrachowk. Pic 4.2 Street vendors selling garments outside the bahal. Janabahal lies in the inner vibrant area of the Kathmandu city. As it lies in the busiest route joining Ason and Indrachowk, the outside of the courtyard is crowded most of the time. People visiting the main shrines of the Kathmandu and out for shopping use this route mostly. The chariot festivals of Janabahaa: Dyo:, Kumari and other important festivals are also carried out through this route. The buildings on this route are with shops selling garments, shoes, cosmetics, brass-bronze materials, hardware, kitchen wares, food etc. Some of the buildings are rented and some are also used for the godown purposes. These shops and godowns rental charges are about one lakh per month. Especially, in the morning and evening time the track is crowded. In these times, the local street vendors occupy the sides of the road selling vegetables and fruits. In addition to this some even sell other materials like garments, shoes, and other daily items. The local people around Janabahal are the consumers of the goods sold here. Similarly, the street to the north of the courtyard is also facilitated with shops. This street is not as crowded as the above mentioned route. Especially shops selling dhaka garments, cotton, blankets, clothes are seen here. This track is also occupied by the street vendors in morning. The street vendors sell fruits and vegetables here. The south of Janabahal is used for commercial as well as gathering. There is a potteries display on the plinth levels of the Nawadega here. Pharmacies can be seen here. Local tea shops of this area are busy most of the time. The loaders, coolies resting on the plinth levels 14 An Overview On Janabahal Cloth shops Shoes shop Puja materials shops Pottery Shops Pharmacy Pic 4.3 Shops around bahal Pic 4.4 Potteries on display for sale of the temple and drinking tea can be seen here. This area is populated by the native Newars and the Marwadis. The road joining Indrachowk and Bhedasing is also a busy route. This road leads to Thamel. The road here is also accompanied by the shops. Most of the shops here are the ornaments and garments shops. The buildings here are used for residential as well as godown purposes. The south of the courtyard is resided by mostly Newars and few Marwadis. The ground floors of the buildings here are used for garments and tailor shops. Whereas, the first and second floor here are used for godowns and the rest of the floor are used for residential purposes. People living inside the courtyard are Bajracharyas. Most of the people living inside are involved in business and services. But the old people living here gathers in the courtyard during day time. These people get themselves involved in the religious activities, singing hymns and praying to the deity. People gather in the spaces at the sides of the passage of the main entrance for singing hymns every morning. But in some special occasion the program continues for the whole day. Old people are the main participants of these kinds of programs. In some period of time, Janabahaa: used to be a school for Buddhist philosophy but now there are only residences, shops and godowns. People of different professions are found making a living inside courtyard. There are people who make and sell materials for puja, selling quilts, grains for feeding birds, statues of gods, bells, baskets and brooms. There are some tailor shops making earnings inside the temple. Janabahal is also known for the puja materials like incense sticks, batti, sindoor, paddy and others. Some of the clans residing inside the bahal are the priests of the temple. These priests earn about 2 lakhs and grains from the offerings done in the temple. But these earnings are not used for the benefits of the bahal and the monuments inside it. They have a schedule for a week to guard the temple and sleep inside the temple. According to the survey done by the children under the Janabahaa: Society, the bahal receives nearly 5000 visitors everyday, including around 500 tourists. Most of the local visitors come to worship the deity and for shopping of puja materials. Whereas, the tourists visit to observe the magnificence of the bahal, the monuments inside it and to learn the legends of Janabahaa: Dyo:. 15 An Overview On Janabahal Cultural and religious activities Janabahal is also rich in the cultural context. It reflects the culture of the Newars and also the Vajrayana sect of Buddhism. The cultures of the Bajracharyas residing inside the bahal are closely related with the bahal. Bahals are originally the part of the Newar Buddhists culture. The chaityas around the bahal are some of its examples. Most of the idols like Tara, Lokiteshwars inside the bahal are also part of it. But the square based pagoda styled temple is the part of the Hindus. So we can say Janabahal is a perfect blend of both Hindus and Buddhists culture. Buddhists regard Janabahaa: Dyo: as one of the Lokiteshwars and Hindus regard the deity as the one who eliminates the sufferings of the people. It is also believed that the faces of the people living in the bahal have a fair face due to the grandeur of the god/goddess. The present existing chaityas spreading all over the bahal are from the Buddhists who have faiths in the philosophy of Buddha. They are erected for the memories of some special events or people or just to show the devotions to the philosophies of Buddha. The people following Buddhism visit the temple and pray the deity. They count the beads tied in the thread or rotate the manes on the process of praying. Newar Buddhists perform uposadhavrata (a kind of fasting) every Ashtami by doing saptavidhanutara satvapuja and by offering pate (parasol). They also perform satpuja during which, toncha, batti, prasad all is offered in equal quantity of 1000. In the premises of Kanak-Muni Buddha‟s chaitya, Barey Chwiu is done for the young males of Buddhacharya, Shakya and Bajracharya caste. Newars often organizes the program of lighting the palas around the temple or lighting 108 diyos. This shrine is mainly visited on the day of Purnima, Ashtami and Sanlu (Sankranti) by the Hindus. The daily ritual of the temple starts from around 4 am by the priests. Janabahaa: Dyo: is the main deity of the bahal. So, major importance is given to the religious and cultural activities related to the deity. Two main activities which are performed are briefly described below. Cleansing of the idol of the deity This ritual is organized every year on Pahelathwo: (month of the Newari lunar calendar). This month falls on Poush of Nepali calendar. This ritual is one of the important ritual performed for the deity. The main function of this ritual is to clean up the idol of the deity. This ritual starts on Saptami of Pahelathwo. On this very first day, nyaas (soul of god) of Janabahaa: Dyo: is extracted from the idol with the help of the tantrik mantras into a kalash. This is performed by gurjus (Gabhaju) at midnight. Others are restricted to take part in this ritual. On this day, water is also brought from Bhacha Khusi, a river between Karan Deep and Shovabhagwati. On the next day, Ashtami, idol of the deity is bathed by the water brought from the Bhachha Khusi. This process is known as Dhala Lwiu. This is done on the dabu:(dabali) situated at the south- Pic 5.1 The aasan for bathing of deity. 16 An Overview On Janabahal eastern part of the courtyard. Pic 5.2 Deity being bathed Pic 5.3 Denting and painting of the idol being done Lampu Chhyau process starts next, in the day of Navami. All the maintenances of the idol are done from this day. First the face of the idol is removed and then painting work starts. Any damages to the idols are also repaired in this process. All the dentings and paintings works have to be finished by Punhi (full moon day). On the day of Punhi, nyaas is transferred back into the idol with the help of tantrik mantras. Gurjus perform this ritual. Then all the rituals of a Newar, both girl and boy, are performed for the deity on this full moon night. Among twelve rituals of Newars only ten are performed. This process is known as „Das Karma Bidhi‟. It includes Syapalu Kyaniu, Byankiu, Macha Janko(Jaa Nakiu), Eee Yau, Bara teu, Kyetapuja, Barey Chwiu, 77years 7months 7days Janko, 88 years Janko and 99years Janko, leaving the rituals of marriage and death. This all takes about 5 to 6 hours to complete. This ritual might have been a clever step taken by the Newar ancestors to keep their cultures and traditions alive. This ritual might have been started to maintain the idol of the deity as on the other days, the idol is prohibited to do so. This process shows the respect of the Newars for the diety. The Ratha Yatra Another important ritual of Janabahaa: Dyo: is held on Ashtami of every Chaulathwo month (or Chaitra Shukla Astami) of the Newari lunar calendar. This day mostly falls on Chaitra of the Nepali calendar. This is the famous chariot festival of Janabahaa: Dyo:. On this day the idol of Janabahaa: Dyo: is taken to Teen Dhara Pathsala at Jamal on a khat, where the rath (chariot) is made by the Shakya priests after performing the rituals in the temple. 17 An Overview On Janabahal Pic 5.2 Being ready for the processions In the ancient times, the country was limited to the Kathmandu only, not even Bhaktapur or Lalitpur. At that time, the country was divided into two parts: Thaney and Kwoney. Those places which lie above the guarding lions of the Taleju Temple of Hanuman Dhoka Dubar are called Thaney and below are called Kwoney. Two people each from Thaney and Kwoney lead the rath first to Thaney Yaa or Ason Yaa i.e. Ason. The rath is pulled through the busy tracks of Ratna Park and Pic 5.3 Route of the chariot festival. Bhotahity to Ason. When the rath reaches Ason it is called yaa nyata. The people of the Thaney visit the god here. The next day the rath is pulled to Lyaku yaa or Dathu yaa along the straight path from Ason being Kel Tole and Indrachowk. This place is the Durbar Square Area in front of the Kaal Vairav. As the rath reaches the spot it is called yaa nyata. In the Malla period the rath was pulled through this way to show the king this ceremony and still in the present days in the absence of king the festival continues from here. On this spot too, the people around the Durbar Square areas visit the deity. From there, on the third day it is pulled to Kwoney yaa or Lagan yaa, i.e. Lagan, through the streets of Maru Tole, Chikanmugal and Jaisidewal. After reaching Lagan, the rath moves around a tree located in the centre of Lagan known as Maa Shi- Pic 5.4 The chariot festival being held after the earthquake of 1990 B.S. 18 An Overview On Janabahal Pic 5.5 The chariot festival in Lyaku yaa ma for three times. Then the people call it yaa nyata. Most of the people have a misconception that the rath actually moves around the Karunamaya temple of Lagan. But it is the tree that it has to make a round around. This tradition of moving the rath around the tree shows that people of those early times respected nature. In this night, the rath stays there and the people of Lagan celebrate the occasion. On the very next day the idol of god/goddess is kept in a khat and brought back to Janabahal through the track of Jaisidewal, Chikanmugal, Maru Tole, Yatkha, Naradevi, Kilagal and Bhedasing. Thus the festival concludes. Karunamaya is known for healing people. People believe that seeing the face of the god heals them from their diseases. Since everyone cannot go visit the god/goddess, the god/ goddess is brought to them. Making the main roads as the route for the ceremony, the chariot is taken all over the country of the ancient times. This way, people who are sick, frail and old get to see the god without having to go to Janabahal. Pata, pieces of clothes, is offered to the god which hangs from the pinnacle of the rath. It is hanged to decorate the rath. After the chariot festival is finished, pata is taken off and is shared among the people. People tie these pata around the waist as janee. This is said to heal them. Metal pata is also offered. These processions along the route of the main town were meant to foster the culture of the community and a source of religious entertainment for the mortals of Kathmandu Valley. Guthi Sansthan is the government organization that works for the construction of rath and continuum of this festival. 19 An Overview On Janabahal Building materials and Technologies Janabahal is a square surrounded by houses on all sides. It is an example of a urban Buddhists monastery, called bahals. Generally, bahal is a two storey court style buildings with its divided floors into different rooms overlooking the courtyard. But Janabahal is one that have been altered considerably. We can not take it as an example of a perfect bahal like Chhusya Bahal. Yet, some of the characteristics of bahals still exist in the courtyard, as it was build in the concept of bahal. The courtyard is fully stone paved with proper drainage system. The courtyard even has water system at the Ishan Kona(northeast) following the Vaastu. The main temple faces east and even most of the sculptures and monuments are concentrated in the east too, referring to Vaastu. The main entrance gate is gold plated with two guarding lions and two lime plastered Corinthian pillars. The main gate is provided with a gold plated torana hanging above the gate as mentioned ahead. The chaityas are all made up of stones. A special type of gum is used to cover the holes between the stones. This gum when gets dry fills those holes. Hence, preventing water to enter inside, which may weather the stones. Pic 6.1 A old man using gum to seal the holes of the stones. The building materials and technologies can be further analyzed under following topics. Buildings The buildings of the courtyard face both the courtyard and the streets outside. As a cultural belief, it is prohibited to build the houses taller than the pinnacle of the temple of Janabahaa: Dyo:. But we can see this rule being neglected by the general people living here. The houses here can be further classified as typical Newar houses, transitional houses and modern RCC constructed houses. Only few typical Newar houses exist today in Janabahal. These houses are composed of Pic 6.2 A transitional house, neo-classical house and a RCC constructed house 20 An Overview On Janabahal bricks, mud-mortars, timbers, tiles etc. These structures are trabeated based. The basic foundations generally consists of a few layers of natural stones (large pebbles or broken stones); followed by brickworks which gradually attains the wall thickness of the ground floor and which continues into superstructure without any damp proof layers. These foundations are not much deeper than 60 to 80 cm and wider than 70 cm. The plinths in front of the houses appearing as a part of foundation cannot be trusted as load bearing. These plinths serve as protection against flooding. Though, these structures are highly standardized by the quality of the brickwork, they are weaker due to the use of mud mortars. Depending on the financial standing of the owner or the importance of the buildings, different types of bricks are used. Generally, chikkan appa (oil bricks) are used for external purposes and kachhi appa (sun-dried bricks) are used for internal. The wall thickness varies from 28 to 70 cm. Minimum gap is kept in between the two bricks and these gaps are often sealed with a mixture of oil, resin and sindoor. Vertical wooden posts and beams are used to support the structures. Usually, a dressed natural stone (ilohan) or a wooden threshold (lakanshin) supports the wooden post (than) and wooden bracket (meth) which transports the load from the lintel (nina) and beams (dhalin) on to the posts. A long peg (sa), extending from the post, passes through the bracket into the beam and holds the three structural elements in position. The upper half of the posts and the brackets are intricately carved whereas the beams and sole plates are generally without decorations. Small simple doors with two openings are used. The doors consist of an interior frame (duchu) and an exterior frame (bha) which are jointed together by four wooden ties (tas) and pinned together with wooden nails. The windows are also of same framing patterns as that of doors. But these are highly decorated. Pic 6..3 The houses at the north sides of the temple The ground floor is called chidi. This floor is used for shops and to store water and other belongings. Due to the development of life style in the people the toilets are also accommodated in this floor. The first floor is called matan and is used for sleeping purposes. So this floor has small tiki jhyaas. The second floor is called chotta and used as living room. These floors have decorated windows; sa jhyaa and gaa jhyaa. But it is hard to find these windows in the houses situated here. The top floor is used for kitchen/dining purposes and is called buiga. The top floor is covered by huge projecting roofs of tiles (djingatis). The rafters (musins) of the roof meet at a point on a central post (than). The ridges pieces (dhuri) rests on a row of simple vertical posts (dhuri than). The wall plates (nas) rest on low steeper walls that are an extension of the lower wall structure, now enclosed in the roof spaces and the roof plates (nas) rests either on a eaves structure or on slanting struts (tundals). Wooden nails (chukus) 21 An Overview On Janabahal keep the various components in places. Rafters (musins) and even floor beams (dhalins) are set at intervals of 10cm and 15cm depending on the rafter or beam section and are normally laid flat. For the provision of light and ventilation and topmost ridges bhauwas and kopus/ gogochas are used respectively. General building proportions and details of typical Newar house, neo-classical houses and transitional houses are quite similar to each other, both internally and externally, particularly when relating the dimensions of building elements such as doors, windows, walls, posts and beams. Furthermore a true uniformity exists in buildings materials especially bricks, tiles, clay and timber and the way they are used. The foundations, structures, floor plans and even some of the materials used for a neo-classical building and the transitional houses are all same as that of typical Newar house. They lack extremely decorated windows. The neoclassical white house on the main entrance to the courtyard was from Ranas .They have fancied a Greco-Roman white façade with a barrel vault and big cylindrical columns with decorative Corinthian capitals. Lime mortars are used for building this structure. These buildings give the essence of western architecture. While accompanying the changes in the human lifestyle, people modified the typical Newar houses and the neo-classical houses. Generally the three storey typical buildings are changed into four to five storey buildings. In this process the wooden decorative windows are also changed. The fronts of the top floors are covered by zinc plates up to sill and the windows with glasses are used. Some houses have closed projections with the wooden railings at the edges. The tiki jhyaas have been displaced by small windows with railings. The tiles on the roofs are also displaced by the zinc plates. These roofs have a small opening for kausi. Water tanks are also placed on these roofs. The use of cement mortars can be seen. Some of the houses are even cement plastered. Pic 6.4 The Corinthian pillars of at the main entrance to the bahal. Beside, these houses modern RCC constructed houses also exist in the courtyard. These house are 6 to seven storey tall. The main building materials used for the construction of these houses are cements, rods, bricks, aggregates etc. These houses are load bearing types as the columns, beams and slabs are composed of cement concrete and iron rods. The windows are of glasses with wooden frames, aluminum frames. The Temple The temple situated in the center of courtyard is square based in two tiered pagoda style structure. The square base in Hinduism means stability. The foundations and brickworks of the temple resembles to those of the typical houses mentioned above. The main building materials used for the construction of the temple Pic 6.4 The temple of Karunamaya 22 An Overview On Janabahal Pic 6.5 The torana of the temple Pic 6.6 The lotuses and bajras carved on the gold plated copper on the wall Pic 6.7 The carved metal plate on the wall of the temple are mud mortars, bricks and timbers. The temple has plinth levels which are higher than those of the surrounding buildings. This plinth levels are of natural stones and the east portion of the level is arranged for steps. These steps are also guarded by the statues of lions and small gates. On the four corners of the plinth level the statue of lions stands. On the edge of the plinth level the iron railings stands as a protection to the temple. Several manes hangs on these railings around the temple. Pic 6.8 The cornice detail of eh temple Pic 6.9 The front door of the temple 23 An Overview On Janabahal On the plinth level, few feet from the edges, the exterior walls of the temple stand. These walls are thick almost about a meter. These walls are made up of mud mortars and kacchi appa inside and chikkan appa outside. But these walls are covered by gold plated copper till the cornice level. These copper are carved with the images of mandalas, lotuses, bajras and the forms of Arya Awalokiteshwar. Small structures of windows are also carved on the walls. Carved snakes run around these walls. The eastern wall is provided with three gold plated doors. The frames of these doors are same to those mentioned above. All the three doors have small barriers till the waist level. These walls or barriers are also of gold plated copper. Three gold plated torana of the deity hangs above the doors. On the other walls of the temple there are also doors but, these doors are false with the frames only. Pic 6.11 The pinnacle Pic 6.10 The roof with the pataka On these walls the brick projections lay. These brick projections are of carved chikkan appa. On this horizontal beams are placed. The portion of the longer beams at the edges forms the cornice. The cornices are decorated too. From the cornices the wooden struts with the carvings of various deities stands to support the slanting roofs above. The roofs of the first storey are larger. These roofs are made of bronze and the tips are attached with idols of birds. The edges are accompanied by the bronze patakas hanging on all the sides of the roofs. Again above these roofs the walls, cornices and struts stand to support another roofs. This roof is also slanted but smaller. On the top of these roofs, the gold plated pinnacle of the The Rath The rath is a moving temple build from only wood. It is a thirteen storied structure including that of gajurs (pinnacle). The rath is built in Shikhara style forming the „Trayodasak Bhuwan‟, first story being the „Pramodidabha‟ and final one being „Gyanawati‟. It is believed that each steps of the rath leads to the path of Nirvana. The triangular shape of the rath determines stability, showing the right flow of energy. Each vertices of the triangle points to the three „Lokas‟ of the universe: „Swarga‟(heaven), „Martya‟(earth) and „Narka‟(hell). „32 lakshyan yukta‟ means the one with all the positive energy of this universe. This principle is used to guide the Pic 6.12 The rath 24 An Overview On Janabahal Pic 6.13 People constructing rath construction of the rath. So length of the rath both vertically (from bottom to top) and horizontally is 32 haat(hand). The circulars wheels have the diameter of 16 haat. The four wheels of the rath are the symbolic representation of the 4 Vairavs: Yamantak(black), Pragyantak (white), Bigmantak (blue) and Padmantak (red). The idol of the god/goddess is placed in the chariot which is believed to be circumscribed by the „Das Dig Lokapala‟ during the entire procession. Pic 6.14 The wheels More than 300 pieces of the woods are used together. 25 pieces of wood is used in a single wheel. Around 8 different types of woods are used to build the rath. As Na shin (one of the wood) has good compressive strength, they are used for wheels and ghama. Ghama is a long horizontal post with the face of Vairav on its front. Gwe chha sin (a kind of wood) is also used in the construction of the rath. Wood with higher flexibility forms the towering portion of the rath. Iron nails are not used in the construction. Only lap or tongue and groove joints are used to join the wood together using „beda‟ (local vines) pre-soaked in water. Various groups of people specializing in various activities come together to construct it. Two groups of Newar Jyapus from Thaneya and Kwoneya have been constructing the rath till these days. A ritually important flower La Swaa:(greenery of the rath) is also required which is especially grown by the Munikars. Pic 6.17 The beda used for binding the structures. Pic 6.15 The wood used in the Pic 6.16 The idol of the gooddess 25 An Overview On Janabahal Renovation Activities For the existence of the temples of the past, the renovation works are very essential. Without the renovation activities it is very hard to preserve the ancient monuments. Janabahal also has gone through different phases of the renovations in different time period. The exact date of the commencement of the renovation activities of the temple is yet unknown. The earthquakes of 1990 B.S. and other natural and artificial calamities might have been experienced by Janabahal. People say after the earthquake of 1990 B.S. the chariot festival of the deity was held in the small khat. We can find the accounts of renovations of the neo-classical buildings at the main entrance. History says that Ranas contributed for the present structure of the building after the complex was ruined by fire in 1917 A.D. Before the manes were on the walls of the temple. But later it was brought out. The temple was bounded by railings on 2035B.S. for protection from possible thefts. The renovation activities of Janabahal are being held under the coPic 7.1 The railings used on the temple ordination of Janabahaa: Society. Janabahal is in 4th year of renovation now. The budget for renovations of the courtyard is being managed from the donations collected. As the information provided by the society, there are 16 circle plates missing from gajur(pinnacle) and 218 wind-bells of the temple are missing. 13 hands of different deities carved in different tundals are missing. 11 chakkas (plates) of jhallars on the pinnacle are missing. All these missing things are to be added to the corresponding areas. Similarly, the dhalins (beams) of the temple above the idol need to be changed. 144 other dhalins outside the temple have to be changed in all the sides. Nina: on all the four sides and the 70ft dhalins on it, on all the sides have to be changed. The pinnacle of the temple is roughly supported by wires. It is to be fixed. The enamel coats from tundals are to be removed. The roof of the temple is to be renovated. Jhallars on all the sides of the temple are to be repaired and the Pic 7.2 The wooden posts used erected for manes. 26 An Overview On Janabahal missing pipal leaves are to be added. Total 102 jhallars of the first tier and 215 jhallars of 2nd tier are to be added. The temple and the chaityas around it are about to be surrounded by the wooden manes and wooden posts. A well is to be dug inside the courtyard. Black stones are to be traced inside the courtyard in those places where it is damaged. Digi chhen is to be repaired traditionally as in the past. For the drainage management of the bahal the outlets of the houses inside the courtyard are to be connected to the mangal: behind the houses. The chaityas and the missing deities around the courtyard are to be repaired and added. Copper roof and kwadhwon on the dabali where the idol is bathed is to be placed. The temple of the Lasak: Dyo is to be made. All the uncompleted works around the courtyard are to be completed. 27 An Overview On Janabahal Conclusions and Recommendations Janabahal is one of the 18 prominent bahals of the Kathmandu Valley located in the core area of Kathmandu. It is one of the few monastic courtyards which have a full fledged storied temple standing in the middle of a court. It is a hotspot of the Newari culture, architecture and music as well as the central location where religious activities of both Hindus and Buddhists are carried. Karunamaya is the compassionate one, who is believed to solve the sufferings and miseries of the people. The temple of Kanak Chaitya Mahavihar or Janabahal dates back to around 15th century. It is believed that the bahal used to be the school to teach the philosophies of Buddhism. The legend says that Janabaha: Dyo: was founded by the Jamamis 600 years ago in a well in Jamal. Another legend tells that Arya Awalokiteshwar appeared before Yakshya Malla to free the god of death, Yamaraj from the captivity of the king and his tantric gurus and in this context the temple was build in the place now situated. Janabahal is located in one of the busiest route of Kathmandu, a street from Ason to Indrachowk. The area where Janabahal is located is vibrant commercial area. The traditional Newar houses, transitional houses, neo-classical houses and modern RCC constructed houses are the major types of the buildings found in and around the courtyard. Most of these houses are accompanied by the shops in the ground floor. The main entrance to the bahal is through the ground floor of the neo-classical house. The bahal is mostly occupied by chaityas which scatter in the courtyard and buildings surrounding the bahal. The temple of Janabahaa: Dyo: is a beautiful two tiered, pagoda styled temple surrounded by the chaityas. The aesthetic values of this temple are dominated by the tall buildings standing around the temple. Newars and other immigrants including large numbers of Marwadis are the main dwellers of the area. Different cultural and traditional rituals are carried out in the bahal premises related to Newars following Hinduism cum Buddhism. Cleansing of the idol of the deity and chariot festival are the main festivities celebrated. We can see swift flow of visitors inside the bahal for religious activities or to shop puja materials or in the context of travelling. The typical Newar buildings follow the Newari style of building construction. The transitional houses are the Newari houses with a lot of modifications required for the human beings. All the houses found in this area are trabeated styled load bearing structures. Local materials had been used in the constructions of the houses. The temple in the centre of the bahal is build on a square base with the style of construction resembling that of typical Newar houses. The temple is highly detailed and decorated. To maintain the healthy condition of the bahal renovation works are carried out frequently in the bahal. The local people have contributed a lot in the renovation of the Janabahaa: Dyo: temple and the bahal. For the betterment of Janabahal, the government, the local organizations and the local people should co-operate each other. But, in present context, the governmental body seems to be inactive. Also, if the earnings of the priests of the temple could be utilized, it would be great effort for the conservation of the bahal. The earnings of the priests should be managed for the budget of the conservation. The local people also should be responsible for the preservations of the bahal. 28 An Overview On Janabahal Bibliography 1. “The Chariot festival of Seto machendranath” in SPACES (May-June 2009) acknowledging Purna Ratna Bajrachayra, Padma Sundar Maharjan and Guthi Sansthan. 2. Chapter III The Newari House, Chapter IV The Buddhist Monastery, Chapter VII The Temple, Chapter IX Building Details of book, “The Traditional Architecture Of the Kathmandu Valley” by Wolfgang Korn 3. Title “Adinath” pg.43 of „Kantipur‟ By Basu Pasa 4. „Bahals of the Kathmandu Valley‟ by Sudarshan Raj Tiwari 29