Heritage Tour
By Razen Manandhar
While walking through New Road, a few would think that there is a millennium-old courtyard behind the towering business complexes. One would be surprised to find a big open space with temples inside, between New Road and Dharahara that might be as old as 1,522 years old.
This ancient Buddhist area is believed to have been built in courtyards that once belonged to two (or three) Buddhist monasteries. The quadrangle - approximately 40 metre wide and 60 metre long - is surrounded by residential buildings. It proudly houses over a score of ancient monuments, installed at different periods of history. The locals believe that there was a Tirtha Vihar some 2,200 years ago and its name was twisted later into Te Bahal. The oldest evidence found there is a stone inscription, used as a pedistal for Mahakal’s image, dating back to 480 AD. Some of the monuments in the Bahal are as follows:
Ganesh temple: It is a small temple at the eastern entrance to the courtyard, closely related with the cultural life of the local residents. People of Khichapokhari, Bhotebahal, New Road and Nhuchhe Galli visit there during festivals.
Sankata: At the south-west corner of the courtyard is a two-storey temple of mysterious God Sankata or Padmantaka, worshipped by both Buddhists and Hindus. It is said to have been brought from Assam state of Kamarup or Kamakshya along with Red Macchindranath by King Narendra Dev in the 7th century AD. The temple also contains an idol of Red Machhindranath.
Tedo Vihar, Tet Vihar, Tirtha Vihar, Triratna Vihar, Rajkirti Vihar or Prachandavira Mahavihar: This three-storey monastery-building is the main shrine of the Bahal, facing east. It has a torana, donated to the Vihara in 1700 AD.
Bandhudatta Vihar or Mugaa Dyo: This ancient temple remains to be a small one-story temple, containing a Kwapa-Dyo - the Akshobhya - stands opposite to Tedo Vihar. It is said to have been built by King Narendra Deva for his tantric Acharya Bandhudatta, who helped him bring Machhindranath to the valley. It was renovated in 1826 AD. The alternative names of the two Vihars are often confusing in various sources.
Nasaa-Dyo: This abstract deity of Nasaa Dyo is worshipped for learning traditional drums. Farmers offer sacrifices to the Dyo during such occasions. A concrete structure has covered the shrine recently.
Bhadrakali Dyo-chhen: The "God’s residence" of Bhadrkali or Chamunda, one among the eight Hindu Mother Goddesses, lies at the centre of the Bahal. It is not clear when and how this blood-seeking fierce Hindu Goddess happens to reside in the Buddhist courtyard.
In addition, there are several other chaityas and other idols, erected at different times inside the courtyard. And there used to be a small rest house (pati) behind the Sankata temple with a series of ancient idols. But now a concrete building stands there, which also shelters the local ward office and nobody knows where the idols have gone.
There is another large Stupa with four transcendent Buddhas around it behind the RNAC building. It is said to be built by King Narendra Dev too. Several other chaityas are found there, including an image of Akshobhya. The Akshobhya is said to have been the Kwapa-Dyo of Vandakirta Mahavihar, once stood on the Tundikhel until it was demolished.
It is said that Te Baha is a complete identity in itself. There were seven wells in the Bahal but hardly any of them is functioning well. Many of them also might have come under concrete buildings. There was also a Chhwasa, a corner said to be a place of protecting demon, which has been encroached upon.
Te Baha is obviously a very ancient Buddhist site that might be a powerful Buddhist resource centre during the Licchivi period but it converted into Hindu shrine as Hinduism got more priority during the Malla period.
Regardless of its ancient picture, the priceless monument of Te Bahal are being neglected by the locals as result of urbanisation. As the government has not set any guidline to protect this monument zone, modern houses are being built for commercial purposes. The tall residential buildings are dwarfing the monuments in the middle. The three-wheeler stand, next to the courtyard, is also affecting the religious atmpsphere and a huge building of RNAC and the commercial complext being built by Karmachari Sanchaya Kosh is disturbing the environment of Te Bahal.
There is no enough open space in the middle as the local youth clubs are adding one after another building or shed in the courtyard. They not only neglect their heritage but also let in heavy vehicles in the fragile Bahal. An easy business is going on: Any one can park their vehicles in the courtyard by paying a small amount of money. It invites more and more vehicular movements in the courtyard area.
[ Kathmandu, Sunday, June 09, 2002 Jestha 26, 2059.]
Sunday, June 09, 2002
Saturday, June 08, 2002
Possibility of Stolen Dipankar Idol's Return Feeble
By Razen Manandhar
The Kathmandu Post (Kathmandu, Nepal)
Saturday, June 8, 2002
KATHMANDU, June 7 : The return of a 293 year-old head image of Dipankar Buddha, stolen from Patan four months ago, and recovered recently in an Austrian museum, is less likely soon as concerned authorities have shown lukewarm response to the pressure from the local guthi members to bring it back.
A source in Austria suspects that it reached there through legal channel, though Nepali law strictly forbids export of any 100 plus year-old cultural objects. He, requesting anonymity, claimed in his letter dispatched to a local Buddhist scholar that it was "exported ‘legally’ with all the seals from the National Archives". The 1.2 metre high idol of gilded copper with precious stones and ornaments was stolen mysteriously from Chuka Baha Guthi House on February 16, as it was reported by the caretaker Sanu Chhori Shakya and was seen in public for the last time in August 2001, the guthi members said.
Being a state party of the UNESCO Convention on the Means of Prohibiting and Preventing the Illicit Import, Export and Transfer of Ownership of Cultural Property, UNESCO 1970, Nepal holds rights to claim its any antique artifact that is culturally significant to the local community.
However, the Austrian Government has shown interest to return that idol after it found being sold to the museum. "The idol has been confiscated and the government is ‘very much’ interested to return it to Nepal soon. It is now waiting for a formal request from the Nepal Government to return it," said an Austrian expatriate, currently living in Kathmandu.
The idol was unexpectedly found in Ethnographic Museum in Vienna a month ago, with the help of a German Buddhist scholar who had been to a Patan festival where the head image was exhibited last year.
The idol was to be sold to the museum at Rs 13.65 million (182,000 US dollars) by a person claiming to be an international art dealer. Currently, the idol is under protection of the museum. Sanunani Kansakar, the director general of Department of Archaeology (DOA), the government body to conserve any cultural object over 100 years old, said that it has already forwarded the request letter to the Ministry of Foreign Affairs (MoFA) to initiate process to bring the image back to Nepal.
But an officer at DOA, requesting anonymity, said that it is yet to be verified that the idol is the same stolen from Patan. "We can’t verify it by only looking at two photographs and there is no inventory of the existing or stolen art objects in DOA," he said. And Ministry of Foreign Affairs sent the documents to the Nepali ambassador in charge of Vienna, who lives in Berlin.
It is not yet clear whether the documents sent were complete or not. Meanwhile, a news dispatch form German news agency DPA stated that "There would be inquires into the route by which the Buddha-head had been smuggle to Austria."
Heritage experts here suspect that the government officers prefer to remain silent, as claiming the idol would stir hornet’s nest.
"In fact the government officers do not want to claim them as it would mean revealing the chain of smugglers. That is why, Nepal has not claimed a single stolen idol found in overseas though Nepal has signed international conventions on this regard 30 years ago," said Keshav Raj Jha, the former ambassador to France and representative to UNESCO.
However, Min Bahadur Shakya, chairman of the Nagarjuna Institute of Buddhist Studies, said that he would do his best to bring back the Dipankar at any cost, even to set an example. He was the first one to get the information about he finding of the idol in Austria.
"The return of the Dipankar would set an example and may also raise a curtail on the racket of antique smugglers." The locals filed an application at DOA on May 8 to accelerate the process. And they have also sent a request letter to Interpol unit of Vienna.
The Kathmandu Post (Kathmandu, Nepal)
Saturday, June 8, 2002
KATHMANDU, June 7 : The return of a 293 year-old head image of Dipankar Buddha, stolen from Patan four months ago, and recovered recently in an Austrian museum, is less likely soon as concerned authorities have shown lukewarm response to the pressure from the local guthi members to bring it back.
A source in Austria suspects that it reached there through legal channel, though Nepali law strictly forbids export of any 100 plus year-old cultural objects. He, requesting anonymity, claimed in his letter dispatched to a local Buddhist scholar that it was "exported ‘legally’ with all the seals from the National Archives". The 1.2 metre high idol of gilded copper with precious stones and ornaments was stolen mysteriously from Chuka Baha Guthi House on February 16, as it was reported by the caretaker Sanu Chhori Shakya and was seen in public for the last time in August 2001, the guthi members said.
Being a state party of the UNESCO Convention on the Means of Prohibiting and Preventing the Illicit Import, Export and Transfer of Ownership of Cultural Property, UNESCO 1970, Nepal holds rights to claim its any antique artifact that is culturally significant to the local community.
However, the Austrian Government has shown interest to return that idol after it found being sold to the museum. "The idol has been confiscated and the government is ‘very much’ interested to return it to Nepal soon. It is now waiting for a formal request from the Nepal Government to return it," said an Austrian expatriate, currently living in Kathmandu.
The idol was unexpectedly found in Ethnographic Museum in Vienna a month ago, with the help of a German Buddhist scholar who had been to a Patan festival where the head image was exhibited last year.
The idol was to be sold to the museum at Rs 13.65 million (182,000 US dollars) by a person claiming to be an international art dealer. Currently, the idol is under protection of the museum. Sanunani Kansakar, the director general of Department of Archaeology (DOA), the government body to conserve any cultural object over 100 years old, said that it has already forwarded the request letter to the Ministry of Foreign Affairs (MoFA) to initiate process to bring the image back to Nepal.
But an officer at DOA, requesting anonymity, said that it is yet to be verified that the idol is the same stolen from Patan. "We can’t verify it by only looking at two photographs and there is no inventory of the existing or stolen art objects in DOA," he said. And Ministry of Foreign Affairs sent the documents to the Nepali ambassador in charge of Vienna, who lives in Berlin.
It is not yet clear whether the documents sent were complete or not. Meanwhile, a news dispatch form German news agency DPA stated that "There would be inquires into the route by which the Buddha-head had been smuggle to Austria."
Heritage experts here suspect that the government officers prefer to remain silent, as claiming the idol would stir hornet’s nest.
"In fact the government officers do not want to claim them as it would mean revealing the chain of smugglers. That is why, Nepal has not claimed a single stolen idol found in overseas though Nepal has signed international conventions on this regard 30 years ago," said Keshav Raj Jha, the former ambassador to France and representative to UNESCO.
However, Min Bahadur Shakya, chairman of the Nagarjuna Institute of Buddhist Studies, said that he would do his best to bring back the Dipankar at any cost, even to set an example. He was the first one to get the information about he finding of the idol in Austria.
"The return of the Dipankar would set an example and may also raise a curtail on the racket of antique smugglers." The locals filed an application at DOA on May 8 to accelerate the process. And they have also sent a request letter to Interpol unit of Vienna.
Sunday, May 26, 2002
Mahaboudha Vihar
Heritage Tour
By Razen Manandhar
The grain vendors behind Bir Hospital which are privileged to unload their merchandise at an ancient Bajrayani Buddhist monastery, could be over 1,500 years old. The Mahabhuta Mahavihar or popular among the locals as Mahaboudha or Mahaboo is one among the unique monasteries of the Kathmandu Valley.
On looking at what now remains, we can guess that it could have been a really big monastery in ancient days. The priest associated with the monastery quotes ancient chronicles saying that it was constructed by a powerful Nobel during the regime of King Basanta Dev (around 512-520 AD). However the historians have not found any such inscription at the monastery spread in one and a half ropani land. The oldest historical evidence states that the monastery was renovated in1838 by Tamrakars of Maru Tole, Kathmandu.
A great stupa, a temple of Buddha, three votive chaityas, four stone inscriptions, two newly made gates, two stone lions and ruins of an older pair of lions as well as some other archaeological objects are found in the stone-paved courtyard today.
But certain features confirm that the monastery is not only 165 year old but also indicates that the monastery was originally much more bigger than it now appears.
The biggest supporting factor is the prime deity (Kwapaa Dyo) of Bahal. Unlike other Kwapaa Dyos, the 15 feet tall Buddha inside the monastery temple is made of clay and 15 feet tall, which could be the biggest idols of Lord Buddha. One can imagine how big the monastery might have been if the deity looks so huged. Next, though the main deity resembles Akshyobhya, in touching-the-earth position, that iconographically attributes blue colour, this is in red colour.Bahal draws the attention of the visitors due to the over 30 feet tall white stupa, standing between the Vihar temple and the main gate. It spreads in 625 square feet of land at the middle of the courtyard. It bears four brass idols of Dyani Buhhdas — Akshyobhya, Ratnasambhav, Amitabh and Amoghsiddi — and their consorts, the Taras, in symbolic pedestals.
This stupa is also different in several ways compared to common stupas of the Kathmandu Valley. There are only 11 layers of circles on the top of the stupa, whereas common stupas bear 13, representing 13 layers of perfection to Nirvana. The eyes of the stupa on four directions are unusually wide open.
These factors indicate that having been renovated in different times, the origin of the stupa, and the Vihar itself, might be much older than the inscriptions indicate. Nevertheless, the monastery no longer has a surrounding building to make it a quadrangle, neither do images of Ganesh and Mahakal remain there.
The daily rituals are being carried out by the priests of five Shakya families in rotation. They are in charge of white-washing the stupa, observing annual pooja and special pooja on the day of Buddha Jayanti. Obviously, the land property that they had had in the past for carrying out rituals must have been lost. Now, the rituals are somehow continue from their own pockets.
The Vihar temple remained in dilapidated condition for decades as the related priests lacked fund. Finally, the priest families constituted a Mahabaudha Renovation Committee in 1995. It was amazing that the committee got encouraging assistance from the local Buddhists, social organisations and the municipal authority etc. The white plaster was removed and the temple was rebuilt with carved wood doors, windows and struts. It also added a pedestal and a Vajra on it in front of the temple. In three years or so, they completely changed the appearance of the Vihar temple, despite a minor controversy over the building material and the traditional norms of Newari architecture. The Buddha temple had to be reconstructed that cost the committee Rs 2.2 million and also the trace of the heritage. The devotion of the locals and management saved the ancient idol at least.
Still, a cluster of modern private building in one corner of the Vihar, the unused concrete buildings of the ward committee, the godown of Nepal Electricity Authority, and the collage of film posters on the walls of the latter visually pollute the heritage site. The market atmosphere dominates the peace lover’s paradise. To add, a local Mitra Youth Club has changed the 1,500 years old site into a parking space, where scores of mini-trucks, tempos and motor-cycles surround days and nights. The result of making the sacred monument a market place is that the porters use inner corner courtyard as their free pee corner.
[Kathmandu, Sunday, May 26, 2002 Jestha 12, 2059.]
By Razen Manandhar
The grain vendors behind Bir Hospital which are privileged to unload their merchandise at an ancient Bajrayani Buddhist monastery, could be over 1,500 years old. The Mahabhuta Mahavihar or popular among the locals as Mahaboudha or Mahaboo is one among the unique monasteries of the Kathmandu Valley.
On looking at what now remains, we can guess that it could have been a really big monastery in ancient days. The priest associated with the monastery quotes ancient chronicles saying that it was constructed by a powerful Nobel during the regime of King Basanta Dev (around 512-520 AD). However the historians have not found any such inscription at the monastery spread in one and a half ropani land. The oldest historical evidence states that the monastery was renovated in1838 by Tamrakars of Maru Tole, Kathmandu.
A great stupa, a temple of Buddha, three votive chaityas, four stone inscriptions, two newly made gates, two stone lions and ruins of an older pair of lions as well as some other archaeological objects are found in the stone-paved courtyard today.
But certain features confirm that the monastery is not only 165 year old but also indicates that the monastery was originally much more bigger than it now appears.
The biggest supporting factor is the prime deity (Kwapaa Dyo) of Bahal. Unlike other Kwapaa Dyos, the 15 feet tall Buddha inside the monastery temple is made of clay and 15 feet tall, which could be the biggest idols of Lord Buddha. One can imagine how big the monastery might have been if the deity looks so huged. Next, though the main deity resembles Akshyobhya, in touching-the-earth position, that iconographically attributes blue colour, this is in red colour.Bahal draws the attention of the visitors due to the over 30 feet tall white stupa, standing between the Vihar temple and the main gate. It spreads in 625 square feet of land at the middle of the courtyard. It bears four brass idols of Dyani Buhhdas — Akshyobhya, Ratnasambhav, Amitabh and Amoghsiddi — and their consorts, the Taras, in symbolic pedestals.
This stupa is also different in several ways compared to common stupas of the Kathmandu Valley. There are only 11 layers of circles on the top of the stupa, whereas common stupas bear 13, representing 13 layers of perfection to Nirvana. The eyes of the stupa on four directions are unusually wide open.
These factors indicate that having been renovated in different times, the origin of the stupa, and the Vihar itself, might be much older than the inscriptions indicate. Nevertheless, the monastery no longer has a surrounding building to make it a quadrangle, neither do images of Ganesh and Mahakal remain there.
The daily rituals are being carried out by the priests of five Shakya families in rotation. They are in charge of white-washing the stupa, observing annual pooja and special pooja on the day of Buddha Jayanti. Obviously, the land property that they had had in the past for carrying out rituals must have been lost. Now, the rituals are somehow continue from their own pockets.
The Vihar temple remained in dilapidated condition for decades as the related priests lacked fund. Finally, the priest families constituted a Mahabaudha Renovation Committee in 1995. It was amazing that the committee got encouraging assistance from the local Buddhists, social organisations and the municipal authority etc. The white plaster was removed and the temple was rebuilt with carved wood doors, windows and struts. It also added a pedestal and a Vajra on it in front of the temple. In three years or so, they completely changed the appearance of the Vihar temple, despite a minor controversy over the building material and the traditional norms of Newari architecture. The Buddha temple had to be reconstructed that cost the committee Rs 2.2 million and also the trace of the heritage. The devotion of the locals and management saved the ancient idol at least.
Still, a cluster of modern private building in one corner of the Vihar, the unused concrete buildings of the ward committee, the godown of Nepal Electricity Authority, and the collage of film posters on the walls of the latter visually pollute the heritage site. The market atmosphere dominates the peace lover’s paradise. To add, a local Mitra Youth Club has changed the 1,500 years old site into a parking space, where scores of mini-trucks, tempos and motor-cycles surround days and nights. The result of making the sacred monument a market place is that the porters use inner corner courtyard as their free pee corner.
[Kathmandu, Sunday, May 26, 2002 Jestha 12, 2059.]
Monday, May 20, 2002
Piles of empty bottles littering cities, tourist destinations
By Razen Manandhar
KATHMANMDU, May 19[2002]: Drinking mineral water has in recent days become a necessity, at least in the cities where the demand of water leaps higher than the government can supply. We drink the water and just throw the empty bottles. But have we ever thought where do the bottles go after we empty them? Bottled water is easily available but the places to dump them are not.
Such bottles have been a nuisance in most of the remote tourist destinations, where the tourists leave countless bottles every year bhind them. But they are not only the problems of Annapurna Base Camp and Royal Chitwan National Park alone anymore. Kathmandu Metropolitan City is also facing quite a difficult time due to the hundreds of plastic bottles every day.
The plastic bottles are made in Nepal but they come in small compact shapes and here the local industries only blow them to the shape. There are over a dozen producers of bottled mineral water in the country and several brands of beverage and oil come from across different countries as well, but none of them go for recycling in Nepal.
Rajesh Manandhar, the chief of Solid Waste Section of KMC says, "Though the empty bottles bear nominal weight and density, they occupy around hundred times more space than general type of waste so they disturb the whole solid waste management system".
He reveals the secret of the persistence of the problem of plastic bottles: The rag-pickers do not touch the bottles because they pay them nothing.
"The rag pickers do not collect plastic so they are growing in number in the cities as well as in remote villages," Manandhar says.
Environmentalist and executive director of Clean Energy Nepal, Bhushan Tuladhar says the plastic bottles of mineral water and other beverages are made of a subsistence called PET that needs special plants to recycle them.
"Recycling of PET bottles is easy but it needs special plants which is difficult to set in the country immidiately. The rag-dealers also cannot export it to overseas as it takes much space than other recyclable objects. And the District Development Committees (DDC) slap tax from such collected recyclable items that also discourages them," he said.
He suggests that rather than slapping "rag-tax", tax must be imposed to the producers of PET bottles for their share in environment pollution and the rag dealers should be subsidised to export or installation of a recycling plant.
"If the consumers can pay Rs 18 to Rs 20 for a small bottle of water, I don’t think they will refuse to pay 50 paisa for the sake of environment," Tuladhar added.
But Surya Bhakta Khanal, the Local Development Officer at Kathmandu DDC says that the local body needs "rag-tax" for its resources from the garbage collected for recycle and it does not have right to demand tax from the producers. DDCs of Kathmandu, Lalitpur and Bhaktapur collected Rs 36.5 million rupees from such garbage last year.
He says, "It might be a good solution to the littered plastic bottles that could also have changed into money if reasonable policy is set. This idea must gather public opinion and also provoke the government to change the existing taxation system on recyclable garbage."
Narendra Pokharel, an officer at Environment Pollution Branch of Ministry for Population and Environment (MOPE) said that there is no specific regulation concerning manufacturers of plastic bottles or penalty to the manufacturers of mineral water for littering the city. "Emphasis should be put on implementing the existing laws, to raise awareness to minimise use of such bottles and to encourage reuse of such bottle."
Pokharel said that the best way to bring the unmanaged empty plastic bottles under control is to commission some parties to install a recycle plant in the country for the only right solution is recycling.
[Kathmandu, Monday May 20, 2002 Jestha 06, 2059.]
http://www.nepalnews.com.np/contents/englishdaily/ktmpost/2002/may/may20/local.htm
KATHMANMDU, May 19[2002]: Drinking mineral water has in recent days become a necessity, at least in the cities where the demand of water leaps higher than the government can supply. We drink the water and just throw the empty bottles. But have we ever thought where do the bottles go after we empty them? Bottled water is easily available but the places to dump them are not.
Such bottles have been a nuisance in most of the remote tourist destinations, where the tourists leave countless bottles every year bhind them. But they are not only the problems of Annapurna Base Camp and Royal Chitwan National Park alone anymore. Kathmandu Metropolitan City is also facing quite a difficult time due to the hundreds of plastic bottles every day.
The plastic bottles are made in Nepal but they come in small compact shapes and here the local industries only blow them to the shape. There are over a dozen producers of bottled mineral water in the country and several brands of beverage and oil come from across different countries as well, but none of them go for recycling in Nepal.
Rajesh Manandhar, the chief of Solid Waste Section of KMC says, "Though the empty bottles bear nominal weight and density, they occupy around hundred times more space than general type of waste so they disturb the whole solid waste management system".
He reveals the secret of the persistence of the problem of plastic bottles: The rag-pickers do not touch the bottles because they pay them nothing.
"The rag pickers do not collect plastic so they are growing in number in the cities as well as in remote villages," Manandhar says.
Environmentalist and executive director of Clean Energy Nepal, Bhushan Tuladhar says the plastic bottles of mineral water and other beverages are made of a subsistence called PET that needs special plants to recycle them.
"Recycling of PET bottles is easy but it needs special plants which is difficult to set in the country immidiately. The rag-dealers also cannot export it to overseas as it takes much space than other recyclable objects. And the District Development Committees (DDC) slap tax from such collected recyclable items that also discourages them," he said.
He suggests that rather than slapping "rag-tax", tax must be imposed to the producers of PET bottles for their share in environment pollution and the rag dealers should be subsidised to export or installation of a recycling plant.
"If the consumers can pay Rs 18 to Rs 20 for a small bottle of water, I don’t think they will refuse to pay 50 paisa for the sake of environment," Tuladhar added.
But Surya Bhakta Khanal, the Local Development Officer at Kathmandu DDC says that the local body needs "rag-tax" for its resources from the garbage collected for recycle and it does not have right to demand tax from the producers. DDCs of Kathmandu, Lalitpur and Bhaktapur collected Rs 36.5 million rupees from such garbage last year.
He says, "It might be a good solution to the littered plastic bottles that could also have changed into money if reasonable policy is set. This idea must gather public opinion and also provoke the government to change the existing taxation system on recyclable garbage."
Narendra Pokharel, an officer at Environment Pollution Branch of Ministry for Population and Environment (MOPE) said that there is no specific regulation concerning manufacturers of plastic bottles or penalty to the manufacturers of mineral water for littering the city. "Emphasis should be put on implementing the existing laws, to raise awareness to minimise use of such bottles and to encourage reuse of such bottle."
Pokharel said that the best way to bring the unmanaged empty plastic bottles under control is to commission some parties to install a recycle plant in the country for the only right solution is recycling.
[Kathmandu, Monday May 20, 2002 Jestha 06, 2059.]
http://www.nepalnews.com.np/contents/englishdaily/ktmpost/2002/may/may20/local.htm
Sunday, May 12, 2002
Gunakar Mahavihar
Heritage Tour
Razen Manandhar
Out of hundreds of Mahayani Buddhist monasteries, only a few are in proper condition in the Kathmandu Valley. The negligence of the concerned families, people’s tendency to encroach and government’s indifference are to be blamed. But at least a few have proud stories of conservation to tell. The Gunakar Mahavihar (or Chhusya Bahal as locally it is called), at Jyatha, Thamel is one worth mentioning.
The small quadrangle shaped building in a brick-paved courtyard at the middle, has been standing there for the last 353 years. It was a Lhasa merchant named Gunajyoti Bajracharya from the neighbouring monastery of Hemakara Mahavihar (Dhwakha Bahal), who donated a major part of his treasure to have this monastery "renovated" in 1649 (Nepal Era 769). The related inscritption indicates that there had been a small shrine there where the Mahabvihar stands today. King Pratap Malla graced the ritual consecration ceremony performed in 1669 (Nepal Era 787), whom the maker donated a golden crown.
There are two giant lions guarding the main entrance. The torana over the main door bears the image of Pragyaparmita, the goddess of perfection of wisdom. The Mahavihar is a two-storeyed building made of bricks and roofed with tiles. The roof is supported by carved wooden struts with figures of deities on them. The stone plinth is made all round the buildings outside and inside the courtyard.
The central room of the ground floor facing north is the sanctum of the prime deity Akhsyobhya (Kwapadyo in local Newari language). There are four wooden staircases to reach the upper floor. The rooms in the upper floor are dedicated to worshipping of traditional esoteric deities and for the chief worshipper. Other rooms consist of reading room of sutras and reading room of figures of deities. The main entrance and lobby has an open space on either side that can give you a wide view of the courtyard.
When you look at any corner of the couryard, you can find images or the Mahayani Buddhist deities. There are figures of Dhyani Buddhas, five protective goddesses, seven deities representing the planets, six wrathful goddesses, ten wrathful Bhairavs, six Paramitas, six Adi-Buddhas, six Taras, four Maharajahs, twenty one lunar mansions and many more in the struts alone, supporting the roof. On each wing, there are heavily decorated windows, in sets of five or three. They can remind you of the beautiful courtyard of Kumarighar.
The torana at the room of traditional secret deities on the upper floor is decorated with an image of Bajradhara. Only initiated or trained ones are allowed to enter the room. A Buddha Mandala made of wood carving is placed on the ceiling of the shrine. The rooms of central part of the mandala is filled with symbols of gods and goddesses. Apart from Akshyobhya ("Kwapadyo"), there are images of Akshyobhya, Manjushree, Amithabh, Simhanada Lokeshhwor, Harihara Lokeshowr, Amoghpas Lokeshwor, Mahamanjushri, two lions and four inscriptions are found there.
Everyday, the priest washes the face of Kwapadyo, offers him water, tika, flower, rice and incense sticks, rings bells, shows mirror, comes out with the gambasin (a hollow wooden rod) and beats for 08 times, reciting mantra. He then holds a Yak-tail fan and worships the Tathagata with oil lamps.
In the courtyard, one can find figures of Hanuman, two Mahakals, Sariputra and Maudhakalyan, Gunajyoti and his wives, Chaitya, Padmapani Lokeshwor, Dharmadhatu Bagishwor, a pair of elephant guards and a small but beautiful temple in Sikhar style at the middle. Among others, the Mahavihar possesses a rare holy book of Pragyaparamita, which is displayed to the public during the Buddhist festival of Gunla that falls in August.
The priceless monument took a drastic change along with the urbanisation trends some three decades ago. The caretaking families started consuming the ancient monastery as their assets and also used it for private and financial purposes. Obviously, there was nobody to take care of it, and it started decaying slowly. Unaware of the significance of the cultural heritage, the "owners" started adding new windows and doors. The result is that many idols were lost or stolen from the courtyard.
But it was never too late to do something good. The monastery was renovated by 1996 wtih the contributions from IUCN, Nepal Heritage Society, local ward chairman, locals, Department of Archaeology as well as the Federal Republic of Germany.
Expert of Newari Bahals and Chaityas Niles Gutschow helped as a supervisor for the restoration. The completion ceremony was performed on Basanta Panchami on February 17, 2002. The empty monastery is now being utilised as a training centre for the Buddhist ritual and religious dances, etc., according to the Bajracharyas associated with the Monastery trust. Hope, priests of other delapidating monasteries also take lessons from Chhusya Bahal and pull up their shocks to renovate them too.
[ Kathmandu, Sunday, May 12, 2002 Baishakh 29, 2059.]
Razen Manandhar
Out of hundreds of Mahayani Buddhist monasteries, only a few are in proper condition in the Kathmandu Valley. The negligence of the concerned families, people’s tendency to encroach and government’s indifference are to be blamed. But at least a few have proud stories of conservation to tell. The Gunakar Mahavihar (or Chhusya Bahal as locally it is called), at Jyatha, Thamel is one worth mentioning.
The small quadrangle shaped building in a brick-paved courtyard at the middle, has been standing there for the last 353 years. It was a Lhasa merchant named Gunajyoti Bajracharya from the neighbouring monastery of Hemakara Mahavihar (Dhwakha Bahal), who donated a major part of his treasure to have this monastery "renovated" in 1649 (Nepal Era 769). The related inscritption indicates that there had been a small shrine there where the Mahabvihar stands today. King Pratap Malla graced the ritual consecration ceremony performed in 1669 (Nepal Era 787), whom the maker donated a golden crown.
There are two giant lions guarding the main entrance. The torana over the main door bears the image of Pragyaparmita, the goddess of perfection of wisdom. The Mahavihar is a two-storeyed building made of bricks and roofed with tiles. The roof is supported by carved wooden struts with figures of deities on them. The stone plinth is made all round the buildings outside and inside the courtyard.
The central room of the ground floor facing north is the sanctum of the prime deity Akhsyobhya (Kwapadyo in local Newari language). There are four wooden staircases to reach the upper floor. The rooms in the upper floor are dedicated to worshipping of traditional esoteric deities and for the chief worshipper. Other rooms consist of reading room of sutras and reading room of figures of deities. The main entrance and lobby has an open space on either side that can give you a wide view of the courtyard.
When you look at any corner of the couryard, you can find images or the Mahayani Buddhist deities. There are figures of Dhyani Buddhas, five protective goddesses, seven deities representing the planets, six wrathful goddesses, ten wrathful Bhairavs, six Paramitas, six Adi-Buddhas, six Taras, four Maharajahs, twenty one lunar mansions and many more in the struts alone, supporting the roof. On each wing, there are heavily decorated windows, in sets of five or three. They can remind you of the beautiful courtyard of Kumarighar.
The torana at the room of traditional secret deities on the upper floor is decorated with an image of Bajradhara. Only initiated or trained ones are allowed to enter the room. A Buddha Mandala made of wood carving is placed on the ceiling of the shrine. The rooms of central part of the mandala is filled with symbols of gods and goddesses. Apart from Akshyobhya ("Kwapadyo"), there are images of Akshyobhya, Manjushree, Amithabh, Simhanada Lokeshhwor, Harihara Lokeshowr, Amoghpas Lokeshwor, Mahamanjushri, two lions and four inscriptions are found there.
Everyday, the priest washes the face of Kwapadyo, offers him water, tika, flower, rice and incense sticks, rings bells, shows mirror, comes out with the gambasin (a hollow wooden rod) and beats for 08 times, reciting mantra. He then holds a Yak-tail fan and worships the Tathagata with oil lamps.
In the courtyard, one can find figures of Hanuman, two Mahakals, Sariputra and Maudhakalyan, Gunajyoti and his wives, Chaitya, Padmapani Lokeshwor, Dharmadhatu Bagishwor, a pair of elephant guards and a small but beautiful temple in Sikhar style at the middle. Among others, the Mahavihar possesses a rare holy book of Pragyaparamita, which is displayed to the public during the Buddhist festival of Gunla that falls in August.
The priceless monument took a drastic change along with the urbanisation trends some three decades ago. The caretaking families started consuming the ancient monastery as their assets and also used it for private and financial purposes. Obviously, there was nobody to take care of it, and it started decaying slowly. Unaware of the significance of the cultural heritage, the "owners" started adding new windows and doors. The result is that many idols were lost or stolen from the courtyard.
But it was never too late to do something good. The monastery was renovated by 1996 wtih the contributions from IUCN, Nepal Heritage Society, local ward chairman, locals, Department of Archaeology as well as the Federal Republic of Germany.
Expert of Newari Bahals and Chaityas Niles Gutschow helped as a supervisor for the restoration. The completion ceremony was performed on Basanta Panchami on February 17, 2002. The empty monastery is now being utilised as a training centre for the Buddhist ritual and religious dances, etc., according to the Bajracharyas associated with the Monastery trust. Hope, priests of other delapidating monasteries also take lessons from Chhusya Bahal and pull up their shocks to renovate them too.
[ Kathmandu, Sunday, May 12, 2002 Baishakh 29, 2059.]
Sunday, April 28, 2002
Ashok Binayak: Temple of royal Ganesh
Heritage tour
By Razen Manandhar
Among fifty plus monuments constructed in the various stages of the history, the most commonly visited shrine in Hanumandhoka Durbar Square area is the insignificant temple of Ganesha, the elephant-headed god. It is associated with the social life of the public as well as the royals of the Himalayan Kingdom.
The temple of Ashok Binayak is situated at the east of Hanumandhoka Durbar Square Protected Monument Zone, beside the tumultuous vegetable and flower market. It is dwarfed by the giant pagoda structure of Kasthamandap that stands in front of the temple but the locals automatically turn themselves to the temple and take a round from the left whenever they arrive at the courtyard of Maru.
The Ganesh temple, however, is still waiting for the proved accounts of its history. The only historical evident we have about the temple is that it was renovated in 1850 AD that certainly cannot be the date of origin of the temple. It is the unwritten history and the strong belief of the locals that the insignificant shrine among the grandiloquent temples of the monument zone draws hundreds of pilgrims to its small threshold. The legends give credit of initiating religious rituals to a Tantric priest Jamana Gubhaju and continuing the rituals and caretaking the temple to a local merchant Dhamanan Sayami. Perhaps this is the reason the Ganesh is held to be deified incarnation of oil pressers (Manandhars).
According to a legend, the area where the temple is situated today was once upon a time a big jungle and people found the miraculous idol of Ganesh there. The legend implies that it belongs to the time long before Hanumandhoka as a royal palace came into existence. But as it was cramped among trees, the makers could not give the final touch by adding a pinnacle to the small temple. Branches of an Ashok tree was hanging above the temple. So the people named it Ashok Binayak. The tree shaped decoration inside the temple that is hardly visible these days, are the reminders of the Ganesha’s love the Ashoka tree that gave him its name.
The temple is only a small chamber, no garbhagriha or doors from other directions. From outside, almost all parts of the front is covered with brass plates. The reppouse plates resemble the wooden structures behind. A decorated Torana is on the top of the gate, which is tightly tucked up with iron bars, to save it from the hand of art thieves but a small Ganesh figure under the Torana has been missing. Two lions at the door and a shrew across the street guard the temple. Four ancient looking pillars inside the temple indicate the ancient structure of the temple. Like in the shrine of Budha Nilkantha, the pillars were meant to make the temple roof but it kept falling off, as people believed it, due to the God’s unwillingness to dwell under a roof. And people left the temple without completing the roof. This legend supports another logic behind the temple’s missing pinnacle.
The stone idol that has endured innumerable pilgrims’ beggings, and scraping of "prasad" is seated on the floor. With an unusually big face, the god with elephant’s head sits with four hands. On every Tuesdays, the stone idol is given a "cover" of copper idol and during major festivals like Dashain, the temple is decorated with silver idol. Recently, a gold plated idol was made for ceremonial purposes. His Majesty King Gyanendra was also present on the occasion.
A pilgrim hardly gets enough space in front of the temple to sit and ask for his blessing. And the busy pilgrims find it easy to "salute" the poor god from outside. Irrespective of its indistinct history and archaeological value, people throng themselves to the temple every day with unlimited desires they believe will be fulfilled by bless of Ganesh.
The metal idol of Ashok Binayak is taken around the core city on the eighth day of Dashian. The locals offer animal sacrifices and flowers to the god who runs from one street to another in hurry. The chariot of Ganesh is also taken to Simha Durbar and Narayanhiti Royal Palace to grace offerings.
Members of royal family take their children to the temple of Ganesh temple to accomplish rituals of rice-feeding, bratabandha and wedding. Similarly visiting the temple is a must part of coronation of every monarch of the country.
One among the four guarding Ganesh: Surya Binayak (Bhaktapur), Chandra Binayak (Chabahil), Jal Binayak of (Chobhar) remaining the three.
[ Kathmandu, Sunday, April 28, 2002 Baishakh 15, 2059.]
By Razen Manandhar
Among fifty plus monuments constructed in the various stages of the history, the most commonly visited shrine in Hanumandhoka Durbar Square area is the insignificant temple of Ganesha, the elephant-headed god. It is associated with the social life of the public as well as the royals of the Himalayan Kingdom.
The temple of Ashok Binayak is situated at the east of Hanumandhoka Durbar Square Protected Monument Zone, beside the tumultuous vegetable and flower market. It is dwarfed by the giant pagoda structure of Kasthamandap that stands in front of the temple but the locals automatically turn themselves to the temple and take a round from the left whenever they arrive at the courtyard of Maru.
The Ganesh temple, however, is still waiting for the proved accounts of its history. The only historical evident we have about the temple is that it was renovated in 1850 AD that certainly cannot be the date of origin of the temple. It is the unwritten history and the strong belief of the locals that the insignificant shrine among the grandiloquent temples of the monument zone draws hundreds of pilgrims to its small threshold. The legends give credit of initiating religious rituals to a Tantric priest Jamana Gubhaju and continuing the rituals and caretaking the temple to a local merchant Dhamanan Sayami. Perhaps this is the reason the Ganesh is held to be deified incarnation of oil pressers (Manandhars).
According to a legend, the area where the temple is situated today was once upon a time a big jungle and people found the miraculous idol of Ganesh there. The legend implies that it belongs to the time long before Hanumandhoka as a royal palace came into existence. But as it was cramped among trees, the makers could not give the final touch by adding a pinnacle to the small temple. Branches of an Ashok tree was hanging above the temple. So the people named it Ashok Binayak. The tree shaped decoration inside the temple that is hardly visible these days, are the reminders of the Ganesha’s love the Ashoka tree that gave him its name.
The temple is only a small chamber, no garbhagriha or doors from other directions. From outside, almost all parts of the front is covered with brass plates. The reppouse plates resemble the wooden structures behind. A decorated Torana is on the top of the gate, which is tightly tucked up with iron bars, to save it from the hand of art thieves but a small Ganesh figure under the Torana has been missing. Two lions at the door and a shrew across the street guard the temple. Four ancient looking pillars inside the temple indicate the ancient structure of the temple. Like in the shrine of Budha Nilkantha, the pillars were meant to make the temple roof but it kept falling off, as people believed it, due to the God’s unwillingness to dwell under a roof. And people left the temple without completing the roof. This legend supports another logic behind the temple’s missing pinnacle.
The stone idol that has endured innumerable pilgrims’ beggings, and scraping of "prasad" is seated on the floor. With an unusually big face, the god with elephant’s head sits with four hands. On every Tuesdays, the stone idol is given a "cover" of copper idol and during major festivals like Dashain, the temple is decorated with silver idol. Recently, a gold plated idol was made for ceremonial purposes. His Majesty King Gyanendra was also present on the occasion.
A pilgrim hardly gets enough space in front of the temple to sit and ask for his blessing. And the busy pilgrims find it easy to "salute" the poor god from outside. Irrespective of its indistinct history and archaeological value, people throng themselves to the temple every day with unlimited desires they believe will be fulfilled by bless of Ganesh.
The metal idol of Ashok Binayak is taken around the core city on the eighth day of Dashian. The locals offer animal sacrifices and flowers to the god who runs from one street to another in hurry. The chariot of Ganesh is also taken to Simha Durbar and Narayanhiti Royal Palace to grace offerings.
Members of royal family take their children to the temple of Ganesh temple to accomplish rituals of rice-feeding, bratabandha and wedding. Similarly visiting the temple is a must part of coronation of every monarch of the country.
One among the four guarding Ganesh: Surya Binayak (Bhaktapur), Chandra Binayak (Chabahil), Jal Binayak of (Chobhar) remaining the three.
[ Kathmandu, Sunday, April 28, 2002 Baishakh 15, 2059.]
Friday, April 26, 2002
CBS data on high literacy ignites controversy
By Razen Manandhar
KATHMANDU, April 25 [2002]: Census 2001, the recently concluded mammoth head-count exercise, reveals that Nepal’s literacy rate - that is people who can both perform basic reading and writing- has shot up to 53.74 per cent. But the data is attracting controversy as education experts refuse to believe that progress in literacy has made such strides.
The Central Bureau of Statistics (CBS) announced recently that adult literacy rates has reached 54 per cent. But experts say, the figures do not reflect the actual situation. Worse, there is spreading confusion as many institutions and organisations other than the CBS continue to have their own literacy data.
Mana Prasad Wagle, a professor of Tribhuwan University’s Education Department, said that the data of CBS is "not reliable" and the government is only trying to please the donors by "playing the game of digits".
To drive home argument, Wagle pointed out that the National Planning Commission, in a study conducted four years ago, found Nepal’s literacy rate at 36 per cent. "I can challenge, the literacy rate of Nepal cannot go beyond 40 per cent," he said. "The census was carried out at a critical time and most of the western villages were officially and unofficially left untouched. A sample study in five development regions will reveal the fact," Wagle said.
Moreover, Wagle is vehemently against the present system of surveying literacy rates. "Nowhere in the world does statistics on literacy rate include children below 15 years of age. Post literacy and continuing education should be taken into account when we survey literacy rates," he argued.
Another educationist, Dr Tirtha Khaniya, questions the very definition of literacy. Though he does not challenge the CBS data, Dr Khaniya nevertheless says, "what is the use of literacy if it cannot help a person in his profession later on? So we need to go for functional literacy to seek people’s participation in development, rather than boasting about literacy figures."
Meanwhile, international organisations do not see the CBS announced figures as a major achievement. Education officer at United Nations Educational Scientific Cultural Organisation (UNESCO), Rohit Pradhan, said that 54 per cent literacy should not be a cause for joy since the government had committed as far back as in 1990 to raise the rate up to 67 per cent by the year 2000.
"The next thing is that literacy must be defined according to the present context. Many of the VDC officers have not even seen computers.
Then the question arises, what type of literacy we are talking about," says the UNESCO officer.
Another area which is confusing experts is the different literacy data in circulation. While CBS puts the latest literacy rates at 54 per cent, other organisations have their own figures. UNESCO for instance found 35.9 per cent literacy in 1998. Then there is the four-year old National Planning Commission figure of 54 per cent.
Says Pradhan of UNESCO, "It’s embarrassing that on World Literacy Day (September 8), half a dozen newspapers gave different data on Nepal’s literacy rate."
Spokesperson of Ministry of Education and Sports, Yubaraj Pande said that the recent data produced by CBS "must be reliable" as it was based on door to door survey. "Irrespective of its outcome, we can’t say that the actual survey of CBS is wrong and the national and international projection is right."
But he admitted that the term literacy rate must be redefined and come to functional utility of literacy the surveyors count.
KATHMANDU, April 25 [2002]: Census 2001, the recently concluded mammoth head-count exercise, reveals that Nepal’s literacy rate - that is people who can both perform basic reading and writing- has shot up to 53.74 per cent. But the data is attracting controversy as education experts refuse to believe that progress in literacy has made such strides.
The Central Bureau of Statistics (CBS) announced recently that adult literacy rates has reached 54 per cent. But experts say, the figures do not reflect the actual situation. Worse, there is spreading confusion as many institutions and organisations other than the CBS continue to have their own literacy data.
Mana Prasad Wagle, a professor of Tribhuwan University’s Education Department, said that the data of CBS is "not reliable" and the government is only trying to please the donors by "playing the game of digits".
To drive home argument, Wagle pointed out that the National Planning Commission, in a study conducted four years ago, found Nepal’s literacy rate at 36 per cent. "I can challenge, the literacy rate of Nepal cannot go beyond 40 per cent," he said. "The census was carried out at a critical time and most of the western villages were officially and unofficially left untouched. A sample study in five development regions will reveal the fact," Wagle said.
Moreover, Wagle is vehemently against the present system of surveying literacy rates. "Nowhere in the world does statistics on literacy rate include children below 15 years of age. Post literacy and continuing education should be taken into account when we survey literacy rates," he argued.
Another educationist, Dr Tirtha Khaniya, questions the very definition of literacy. Though he does not challenge the CBS data, Dr Khaniya nevertheless says, "what is the use of literacy if it cannot help a person in his profession later on? So we need to go for functional literacy to seek people’s participation in development, rather than boasting about literacy figures."
Meanwhile, international organisations do not see the CBS announced figures as a major achievement. Education officer at United Nations Educational Scientific Cultural Organisation (UNESCO), Rohit Pradhan, said that 54 per cent literacy should not be a cause for joy since the government had committed as far back as in 1990 to raise the rate up to 67 per cent by the year 2000.
"The next thing is that literacy must be defined according to the present context. Many of the VDC officers have not even seen computers.
Then the question arises, what type of literacy we are talking about," says the UNESCO officer.
Another area which is confusing experts is the different literacy data in circulation. While CBS puts the latest literacy rates at 54 per cent, other organisations have their own figures. UNESCO for instance found 35.9 per cent literacy in 1998. Then there is the four-year old National Planning Commission figure of 54 per cent.
Says Pradhan of UNESCO, "It’s embarrassing that on World Literacy Day (September 8), half a dozen newspapers gave different data on Nepal’s literacy rate."
Spokesperson of Ministry of Education and Sports, Yubaraj Pande said that the recent data produced by CBS "must be reliable" as it was based on door to door survey. "Irrespective of its outcome, we can’t say that the actual survey of CBS is wrong and the national and international projection is right."
But he admitted that the term literacy rate must be redefined and come to functional utility of literacy the surveyors count.
Sunday, April 21, 2002
Ranamukteshowr : Running away from Guthi Sansthan
Heritage tour
By Razen Manandhar
We Nepalis now and then boast of our heritage, the gift of the past for the future generation. But, it is a tragedy that a 175 year old temple of Lord Shiva in the heart of the capital is on the verge of extinction, mainly because of a government body that earns money out of such priceless monuments. The two-storeyed temple of Ranamukteshwor, which is a representative of Shah architecture of Nepal, lies just behind New Road.
The temple does not have any written inscription now. According to ‘Devmala Chronicle’, it was built by Commander-in-Chief General Bhimsen Thapa in 1827 in memory of King Rana Bahadur Shah, who was assassinated at the same place by his younger brother.
It is constructed in Rajput style that was new to Nepal in those days. That is why a chronicle narrates that it was constructed in "foreign style". This indicates that it must be one among those which introduced new type of religious architecture to Nepal (that later became an icon of Rana architecture). This type of temple hides brick walls and covers it with a coat of plaster, making the temple more eye-catching.
The temple stands on square-shaped stone plinths, and looks like a set of cubes, added one on another. There is a stone staircase at the southern side to reach the temple entrance. Four artistic stone doors with Kheppus on their top are there but only the southern one welcomes pilgrims. Wooden panes are added on the doors that have relief figures of Mahadev, Parvati and bulls. The first floor has lattice windows with porch structures around them and four temple structures are made of gilded pinnacles. A big dome is made on the top that has a glistening pinnacle and a small Trishul, protected by four snakes’ figures.
There are small but beautiful temples of different Hindu deities around the main temple. The temple of Ranamukteshwor was established according to Panchayan system, that is, the Shiva is worshipped along with Ganesh, Surya, Devi and Vishnu. Altogether, the courtyard is enriched with 18 stone idols of Bhringi, Kuber, Indra, Ganesh, Brahma, Kamdev, Dharmashila, Ramraj, Birbhadra, Niriti, Nandi, Barun, Basuki and Bayu.
The maker of the Ranamukteshwor temple also constructed an elegant octagonal sattal (rest house), circulating the temple premises. The facade facing the street and each of the inner facades of the sattal have beautifully carved windows and doors.
But the temple has been a constant victim of encroachment, both from the public and the government sides since long. The broadening of the Jhochhen-Khichapokahri road has made the northern part of the circulating sattal lopsided. Half of the circulating sattal, of southern and eastern side, has been completely destroyed. And the northern and eastern portion is now surviving somehow, though the woodworks, walls, veranda and tiled roof have been destroyed or deformed very much.
The northern part of the historical sattal is now used as Nirmal Lower-Secondary School. Obviously, it has distorted most of the windows and doors and also has occupied a veranda of the eastern side. The sattal was meant for the temple’s pilgrims and caretakers. Now, caretaking lacks but still, only their families occupy the beautiful houses and consume it in a way irrespective of its significance.
Apart from that, there is a Kumari Pith temple outside the courtyard. The local shopkeepers have covered it with a fake temple structure, full of bathroom-tiles and also added a couple of "idols" on it.
The temple belongs to a government body called Guthi Sansthan that was set up to conserve the religious heritage. But rather than saving the poor monument from the hands of encroaches, The Sansthan is destroying and omitting the traces of the historical monument.
The temple of Ranamukteshwor is one among the richest temple of the Kathmandu Valley. It has around 400 ropani of land outside and the temple premises make 10 ropani. Moreover, the Sansthan also had leased its 7 ropani of land to an RB Complex in December 1996 to a private company that will give the Sansthan as much as Rs 103 million in 27 years. That is, it earns 3.8 million rupees from the complex and 480 thousand rupees from the 17 shops annually. It is strange, other government bodies are silent though there is a strong law to control misuse and deformation of ancient monuments.
The Sansthan might have benefited a treasure out of it but two giant buildings from two sides have overshadowed the temple. And, it has not spent a single penny to renovate the temple, say the locals - a sorry story indeed. The latest development is that the owners of the complex are now waiting to capture the sattals and the temple itself very soon.
[ Kathmandu, Sunday, April 21, 2002 Baishakh 08, 2059.]
By Razen Manandhar
We Nepalis now and then boast of our heritage, the gift of the past for the future generation. But, it is a tragedy that a 175 year old temple of Lord Shiva in the heart of the capital is on the verge of extinction, mainly because of a government body that earns money out of such priceless monuments. The two-storeyed temple of Ranamukteshwor, which is a representative of Shah architecture of Nepal, lies just behind New Road.
The temple does not have any written inscription now. According to ‘Devmala Chronicle’, it was built by Commander-in-Chief General Bhimsen Thapa in 1827 in memory of King Rana Bahadur Shah, who was assassinated at the same place by his younger brother.
It is constructed in Rajput style that was new to Nepal in those days. That is why a chronicle narrates that it was constructed in "foreign style". This indicates that it must be one among those which introduced new type of religious architecture to Nepal (that later became an icon of Rana architecture). This type of temple hides brick walls and covers it with a coat of plaster, making the temple more eye-catching.
The temple stands on square-shaped stone plinths, and looks like a set of cubes, added one on another. There is a stone staircase at the southern side to reach the temple entrance. Four artistic stone doors with Kheppus on their top are there but only the southern one welcomes pilgrims. Wooden panes are added on the doors that have relief figures of Mahadev, Parvati and bulls. The first floor has lattice windows with porch structures around them and four temple structures are made of gilded pinnacles. A big dome is made on the top that has a glistening pinnacle and a small Trishul, protected by four snakes’ figures.
There are small but beautiful temples of different Hindu deities around the main temple. The temple of Ranamukteshwor was established according to Panchayan system, that is, the Shiva is worshipped along with Ganesh, Surya, Devi and Vishnu. Altogether, the courtyard is enriched with 18 stone idols of Bhringi, Kuber, Indra, Ganesh, Brahma, Kamdev, Dharmashila, Ramraj, Birbhadra, Niriti, Nandi, Barun, Basuki and Bayu.
The maker of the Ranamukteshwor temple also constructed an elegant octagonal sattal (rest house), circulating the temple premises. The facade facing the street and each of the inner facades of the sattal have beautifully carved windows and doors.
But the temple has been a constant victim of encroachment, both from the public and the government sides since long. The broadening of the Jhochhen-Khichapokahri road has made the northern part of the circulating sattal lopsided. Half of the circulating sattal, of southern and eastern side, has been completely destroyed. And the northern and eastern portion is now surviving somehow, though the woodworks, walls, veranda and tiled roof have been destroyed or deformed very much.
The northern part of the historical sattal is now used as Nirmal Lower-Secondary School. Obviously, it has distorted most of the windows and doors and also has occupied a veranda of the eastern side. The sattal was meant for the temple’s pilgrims and caretakers. Now, caretaking lacks but still, only their families occupy the beautiful houses and consume it in a way irrespective of its significance.
Apart from that, there is a Kumari Pith temple outside the courtyard. The local shopkeepers have covered it with a fake temple structure, full of bathroom-tiles and also added a couple of "idols" on it.
The temple belongs to a government body called Guthi Sansthan that was set up to conserve the religious heritage. But rather than saving the poor monument from the hands of encroaches, The Sansthan is destroying and omitting the traces of the historical monument.
The temple of Ranamukteshwor is one among the richest temple of the Kathmandu Valley. It has around 400 ropani of land outside and the temple premises make 10 ropani. Moreover, the Sansthan also had leased its 7 ropani of land to an RB Complex in December 1996 to a private company that will give the Sansthan as much as Rs 103 million in 27 years. That is, it earns 3.8 million rupees from the complex and 480 thousand rupees from the 17 shops annually. It is strange, other government bodies are silent though there is a strong law to control misuse and deformation of ancient monuments.
The Sansthan might have benefited a treasure out of it but two giant buildings from two sides have overshadowed the temple. And, it has not spent a single penny to renovate the temple, say the locals - a sorry story indeed. The latest development is that the owners of the complex are now waiting to capture the sattals and the temple itself very soon.
[ Kathmandu, Sunday, April 21, 2002 Baishakh 08, 2059.]
Sunday, April 14, 2002
Bhairav Temple: The house of Kashi Bishwonath
Heritage tour
By Razen Manandhar
The royal palace in Bhaktapur is the most beautiful place. At the end of the market street, a rather small stone-paved courtyard of Taumadhi welcomes you. You can’t stop holding your breath when you see 300 year-old two giant temples, which reflect the fabulous art, architecture and love of art of the people living there.
A giant Bhairava temple stands at Taumadhi, Bhaktapur, next to the famous Nyatapola temple. The temple, known commonly as Bhailaa Dyo, is considered the temple of Kashi Bishwonath, a wrathful image of Shiva from Baranasi. Though it looks dwarf in front of towering Nyatapola, it has its own significance.
People remember this temple during the Bisket Festival, which falls in mid April. The deity of Bhairava is taken around the city in a wooden chariot to show how happy local people are and that he is the source of their happiness.
Though the exact date of the temple’s construction is not known yet, it is believed that it existed even during the Lichchivi period, from 4th to 7th century, perhaps in a simpler form. Chroniclogical order states that Lichchivi King Ananda Dev of Bhaktrapur had renovated it in 1150. Bhairava of this temple later became so angry that he started bringing calamities in the city to disapprove the people’s worshipping. The priests later decided to erect Nyatapola temple of Siddhilaxmi to calm him down. She is considered as Bhairava’s consort and both of them together admired the work city-dwellers did tirelessly and got good harvest.
Like all religious monuments of this country, the origin of this temple is also based on a legend. One day, Bishwonath of Kashi or Baranasi, came to enjoy the festival of Bisket in Bhaktapur in the guise of a simple man. A Tantric, identified as Muni Achaju, recognised him with his sixth sense. Thinking that Bhaktapur would win fortunes if he could force Bishwonath to reside in the city he tried to capture him with the help of his mystic power. But he failed and he was forced to behead Bishwonath and keep him in the temple. People still believe that the real head, cut thousands of years ago, is still there.
This is not the only temple where Bhairava’s head is worshipped. Shweta Bhairava of Hanumandhoka and Akash Bhairava of Indrochowk are also worshipped.
King Ananda Dev earlier constructed the temple of Bhairava that had been there before he had ruled the country in the 10th century. A stone inscription found nearby indicates that there was a temple as early as 1005 AD. And a series of renovations and addition of new and new decorations took place in course of time. And then King Bhupatindra Mall again turned it into a giant temple of seven stories in 1722 AD. The great earthquake of 1934 destroyed that temple extensively. It was renovated later but obviously, its original splendour was lost. The Bhaktapur municipality renovated the temple using local technology and craftsmen last year that cost 7.3 million rupees.
It is in rectangular shape and has three major doors in the front. There is one small cast image of Bhairava but no one is allowed to go inside. There are two stone reliefs of Kalash and small windows on both sides. Now, there are no Taranas, hanging over the doors. On the first floor, there are five gilded windows which are too small to peep through. On the right hand side, there is a beautiful golden window and on the left, a painting of Bhairava is hung. Other floors are either filled with struts or latticed windows. It has windows in either side as well. The top floor is covered with metal roof whereas other ones are made of tiles. Seven gold-plated pinnacles decorate the temple, which also have umbrellas over them. It is flanked by pairs of guarding lions, bells and pillars. In each floor, series of wind-bells supported by struts are hung. They add sonorous environment to the whole area as they stir when the gentle breeze blows in the temple.
[Kathmandu, Sunday, April 14, 2002 Baishakh 01, 2059.]
By Razen Manandhar
The royal palace in Bhaktapur is the most beautiful place. At the end of the market street, a rather small stone-paved courtyard of Taumadhi welcomes you. You can’t stop holding your breath when you see 300 year-old two giant temples, which reflect the fabulous art, architecture and love of art of the people living there.
A giant Bhairava temple stands at Taumadhi, Bhaktapur, next to the famous Nyatapola temple. The temple, known commonly as Bhailaa Dyo, is considered the temple of Kashi Bishwonath, a wrathful image of Shiva from Baranasi. Though it looks dwarf in front of towering Nyatapola, it has its own significance.
People remember this temple during the Bisket Festival, which falls in mid April. The deity of Bhairava is taken around the city in a wooden chariot to show how happy local people are and that he is the source of their happiness.
Though the exact date of the temple’s construction is not known yet, it is believed that it existed even during the Lichchivi period, from 4th to 7th century, perhaps in a simpler form. Chroniclogical order states that Lichchivi King Ananda Dev of Bhaktrapur had renovated it in 1150. Bhairava of this temple later became so angry that he started bringing calamities in the city to disapprove the people’s worshipping. The priests later decided to erect Nyatapola temple of Siddhilaxmi to calm him down. She is considered as Bhairava’s consort and both of them together admired the work city-dwellers did tirelessly and got good harvest.
Like all religious monuments of this country, the origin of this temple is also based on a legend. One day, Bishwonath of Kashi or Baranasi, came to enjoy the festival of Bisket in Bhaktapur in the guise of a simple man. A Tantric, identified as Muni Achaju, recognised him with his sixth sense. Thinking that Bhaktapur would win fortunes if he could force Bishwonath to reside in the city he tried to capture him with the help of his mystic power. But he failed and he was forced to behead Bishwonath and keep him in the temple. People still believe that the real head, cut thousands of years ago, is still there.
This is not the only temple where Bhairava’s head is worshipped. Shweta Bhairava of Hanumandhoka and Akash Bhairava of Indrochowk are also worshipped.
King Ananda Dev earlier constructed the temple of Bhairava that had been there before he had ruled the country in the 10th century. A stone inscription found nearby indicates that there was a temple as early as 1005 AD. And a series of renovations and addition of new and new decorations took place in course of time. And then King Bhupatindra Mall again turned it into a giant temple of seven stories in 1722 AD. The great earthquake of 1934 destroyed that temple extensively. It was renovated later but obviously, its original splendour was lost. The Bhaktapur municipality renovated the temple using local technology and craftsmen last year that cost 7.3 million rupees.
It is in rectangular shape and has three major doors in the front. There is one small cast image of Bhairava but no one is allowed to go inside. There are two stone reliefs of Kalash and small windows on both sides. Now, there are no Taranas, hanging over the doors. On the first floor, there are five gilded windows which are too small to peep through. On the right hand side, there is a beautiful golden window and on the left, a painting of Bhairava is hung. Other floors are either filled with struts or latticed windows. It has windows in either side as well. The top floor is covered with metal roof whereas other ones are made of tiles. Seven gold-plated pinnacles decorate the temple, which also have umbrellas over them. It is flanked by pairs of guarding lions, bells and pillars. In each floor, series of wind-bells supported by struts are hung. They add sonorous environment to the whole area as they stir when the gentle breeze blows in the temple.
[Kathmandu, Sunday, April 14, 2002 Baishakh 01, 2059.]
Sunday, April 07, 2002
KMC finally gets to manage city landmarks
By Razen Manandhar
KATHMANDU, April 6:After a long wait, the government has finally decided to hand over the management of the capital’s four prominent landmarks to the Kathmandu Metropolitan City.
The government eventually agreed to hand over Ranipokhari, Ratnapark, City Hall and the Balaju Water Garden to KMC that were previously under the Public Garden and Auditorium Development Committee (PGADC), a semi-government body, Hari Prasad Rimal, spokesman of the Ministry of Local Development, told The Kathmandu Post today.
"But it does not give authority to the KMC to sell the land and it requires the Ministry’s approval for any development programmes like giving in lease or changing the constructions," Rimal said.
Though the Ministry recently finalised its decision to hand over the ‘rights of utilising’ these major attractions of the city, the KMC will formally take over only after a hand over ceremony.
The decision gives KMC the authority to use the places, develop them and manage them in a better way. The responsibility to manage the 120-odd number of staff also falls on the KMC as per the understanding.
Deputy manager of PGADC Sahadev Shrestha said that the earlier attempts to take over the rights of PGADC belongings by mayors Kamal Chitrakar and PL Singh had failed. "For us, it would be of little difference working under the government or the KMC," he said.
But Mayor Keshav Sthapit has taken this decision as the biggest achievement of his four and half years tenure. "We finally got it" Sthapit said, responding to a question on the decision.
"It was the result of my continuous effort of almost five years," he said. Former Prime Minister Girija Prasad Koirala had announced from several platforms to hand them over but that had never materialised, Sthapit added. "It seems the whole country has now become ours."
He also added that the open space in Teenkune is also on the pipeline to come under the KMC’s jurisdiction. This decision to hand over Teenkune to the KMC would come out within a few days time, according to Hari Krishna Bhagat, in-charge of the Division of Road.
KMC is strong enough to manage the places it would acquire, secretary of KMC Surya Silwal said. "KMC is desperately waiting for a letter to immediately start the maintenance works."
"After completing the garden around Ranipokhari, we will start the maintenance of the City Hall," Silwal said, adding, "We will provide the service of International Birendra Convention Hall in reasonable price at the City Hall itself."
[Kathmandu Sunday April 07, 2002 Chaitra 25, 2058. ]
http://www.nepalnews.com.np/contents/englishdaily/ktmpost/2002/apr/apr07/index.htm#2
KATHMANDU, April 6:After a long wait, the government has finally decided to hand over the management of the capital’s four prominent landmarks to the Kathmandu Metropolitan City.
The government eventually agreed to hand over Ranipokhari, Ratnapark, City Hall and the Balaju Water Garden to KMC that were previously under the Public Garden and Auditorium Development Committee (PGADC), a semi-government body, Hari Prasad Rimal, spokesman of the Ministry of Local Development, told The Kathmandu Post today.
"But it does not give authority to the KMC to sell the land and it requires the Ministry’s approval for any development programmes like giving in lease or changing the constructions," Rimal said.
Though the Ministry recently finalised its decision to hand over the ‘rights of utilising’ these major attractions of the city, the KMC will formally take over only after a hand over ceremony.
The decision gives KMC the authority to use the places, develop them and manage them in a better way. The responsibility to manage the 120-odd number of staff also falls on the KMC as per the understanding.
Deputy manager of PGADC Sahadev Shrestha said that the earlier attempts to take over the rights of PGADC belongings by mayors Kamal Chitrakar and PL Singh had failed. "For us, it would be of little difference working under the government or the KMC," he said.
But Mayor Keshav Sthapit has taken this decision as the biggest achievement of his four and half years tenure. "We finally got it" Sthapit said, responding to a question on the decision.
"It was the result of my continuous effort of almost five years," he said. Former Prime Minister Girija Prasad Koirala had announced from several platforms to hand them over but that had never materialised, Sthapit added. "It seems the whole country has now become ours."
He also added that the open space in Teenkune is also on the pipeline to come under the KMC’s jurisdiction. This decision to hand over Teenkune to the KMC would come out within a few days time, according to Hari Krishna Bhagat, in-charge of the Division of Road.
KMC is strong enough to manage the places it would acquire, secretary of KMC Surya Silwal said. "KMC is desperately waiting for a letter to immediately start the maintenance works."
"After completing the garden around Ranipokhari, we will start the maintenance of the City Hall," Silwal said, adding, "We will provide the service of International Birendra Convention Hall in reasonable price at the City Hall itself."
[Kathmandu Sunday April 07, 2002 Chaitra 25, 2058. ]
http://www.nepalnews.com.np/contents/englishdaily/ktmpost/2002/apr/apr07/index.htm#2
Ramchandra temple with thirty-two butterflies
Heritage tour
By Razen Manandhar
Along the time passes, temple architecture of the Kathmandu Valley also changed slowly. Specially after the First Rana Prime Minister Jung Bahadur Rana visited Europe, the palaces, temples as well as private buildings took a drastic change in their appearance - they imitated European looks with plasters and eye-catching white washes. Among others, the temple of Ramchandra, at Battisputali of Pashupatinath area, is an exemplary for the reason that it represents the religious architecture of the later late 19th century.
The 130 years old temple is situated on the top of a hillock at Gaushala, so it can be seen from all over the surrounding locations (however, its location has turned out to be a dense residential area). On the other side, this temple premises is an appropriate point to have a panoramic view of the ever-expanding capital city. Long winding stone-paved steps lead the visitors to a colourful hilltop almost crowded with small and big idols and temples, without leaving enough foreground to enjoy the scene from one angle.
Going through the legends, people believe that a group of thirty-two fairies in the guise of butterflies brought the throne of King Bikramaditya from his Indian State. Since the king was known for his unmistaken justice, people till some years back, believed that the local shepherds could provide miraculous justice to the people on that auspicious hillock. Apart from that, the hill is considered as a religious shrine before the temple was constructed over there, according to the locals.
A two-storey building hardly looks like a temple to those, who are accustomed to judge temple architectures from the view point of traditional Newari architecture - of dachhi appa and tilted tiled-roofs. The temple is rectangular and fully white-washed. The temple stands on a stone pedestal. Unlike other temples, there is no inner room or garbhagriha. Rather, a pradakshinapath or dalan is made around the temple which also gives an impression of being a verandah. The false doors on all four corners give an conspicuous impression of Muslim architecture while the pinnacles remain traditional. It has four minarets while the rectangular centre is turned into three gilt pinnacles on the top.A big space is left in the room where around 30 people can sit together to worship the series of five idols. Surrounding the temple inside, modern-looking 32 images of fairies in the form of butterflies are painted on the wall.
There are fine black-stone idols of standing Ram, Sita, Bharat, Lakshman, Shatrughna facing east. Those idols stand by the wall with gilt snakes and decorative trees form behind.Outside the temple, there are other idols of Ganesh, Surya, Devi and Shiva on four corners. As it is with other Ramchandra temples, there is an image of Hanuman, the server of Ram family, in praying posture. A winding staircase would lead you to the temple’s upper floor which has verandah around the temple. But it covered with iron-sheets where the caretakers live. Four minarets are made on four corners that also bear golden gilt pinnacle.
The open space in the courtyard is decorated by small temples of Shiva, Ganesh, Surya and Bhagwati in the four corners. These four corners, including Lord Shiva is worshipped as member deities of Panchayan family.
Besides, there are other nine temples of Shiva and one of Vishnu around the periphery. They were constructed in different times and, as usual, are named after the person who had them constructed.The temple is said to be constructed by a high ranking officer Sanaksingh in 1871 AD. And when he established the temple, he also offered a land property of 373 ropani, so that the income from the land could be used for daily rituals in the temple and also for conservation of the temple. Unfortunately, locals claim the land is no longer in possession of the temple. As the time passed, the temple lacked proper and continuous caring. The periphery turned out to be the dumping area of garbage for the locals, the daily pooja rituals discontinued, some of the important ornaments were stolen and one after another, the open rest houses (sattals) fell down to earth.
Above all, the temple of Ramchandra has set an example of conservation of cultural heritage from the local efforts. While quite a many temples in the Kathmandu Valley are falling apart, this must be a lucky one to have caring neighbours.
With the locals people’s effort, a Ramchandra Temple Renovation Committee was formed a decade ago. It collected donations from the locals and started painting, stone-paving and conserving the temple. Daily rituals take place and special festival invites hundreds of visitors on the day of Ram Nawami, which occurs this year on April 21.
[ Kathmandu, Sunday, April 07, 2002 Chaitra 25, 2058.]
By Razen Manandhar
Along the time passes, temple architecture of the Kathmandu Valley also changed slowly. Specially after the First Rana Prime Minister Jung Bahadur Rana visited Europe, the palaces, temples as well as private buildings took a drastic change in their appearance - they imitated European looks with plasters and eye-catching white washes. Among others, the temple of Ramchandra, at Battisputali of Pashupatinath area, is an exemplary for the reason that it represents the religious architecture of the later late 19th century.
The 130 years old temple is situated on the top of a hillock at Gaushala, so it can be seen from all over the surrounding locations (however, its location has turned out to be a dense residential area). On the other side, this temple premises is an appropriate point to have a panoramic view of the ever-expanding capital city. Long winding stone-paved steps lead the visitors to a colourful hilltop almost crowded with small and big idols and temples, without leaving enough foreground to enjoy the scene from one angle.
Going through the legends, people believe that a group of thirty-two fairies in the guise of butterflies brought the throne of King Bikramaditya from his Indian State. Since the king was known for his unmistaken justice, people till some years back, believed that the local shepherds could provide miraculous justice to the people on that auspicious hillock. Apart from that, the hill is considered as a religious shrine before the temple was constructed over there, according to the locals.
A two-storey building hardly looks like a temple to those, who are accustomed to judge temple architectures from the view point of traditional Newari architecture - of dachhi appa and tilted tiled-roofs. The temple is rectangular and fully white-washed. The temple stands on a stone pedestal. Unlike other temples, there is no inner room or garbhagriha. Rather, a pradakshinapath or dalan is made around the temple which also gives an impression of being a verandah. The false doors on all four corners give an conspicuous impression of Muslim architecture while the pinnacles remain traditional. It has four minarets while the rectangular centre is turned into three gilt pinnacles on the top.A big space is left in the room where around 30 people can sit together to worship the series of five idols. Surrounding the temple inside, modern-looking 32 images of fairies in the form of butterflies are painted on the wall.
There are fine black-stone idols of standing Ram, Sita, Bharat, Lakshman, Shatrughna facing east. Those idols stand by the wall with gilt snakes and decorative trees form behind.Outside the temple, there are other idols of Ganesh, Surya, Devi and Shiva on four corners. As it is with other Ramchandra temples, there is an image of Hanuman, the server of Ram family, in praying posture. A winding staircase would lead you to the temple’s upper floor which has verandah around the temple. But it covered with iron-sheets where the caretakers live. Four minarets are made on four corners that also bear golden gilt pinnacle.
The open space in the courtyard is decorated by small temples of Shiva, Ganesh, Surya and Bhagwati in the four corners. These four corners, including Lord Shiva is worshipped as member deities of Panchayan family.
Besides, there are other nine temples of Shiva and one of Vishnu around the periphery. They were constructed in different times and, as usual, are named after the person who had them constructed.The temple is said to be constructed by a high ranking officer Sanaksingh in 1871 AD. And when he established the temple, he also offered a land property of 373 ropani, so that the income from the land could be used for daily rituals in the temple and also for conservation of the temple. Unfortunately, locals claim the land is no longer in possession of the temple. As the time passed, the temple lacked proper and continuous caring. The periphery turned out to be the dumping area of garbage for the locals, the daily pooja rituals discontinued, some of the important ornaments were stolen and one after another, the open rest houses (sattals) fell down to earth.
Above all, the temple of Ramchandra has set an example of conservation of cultural heritage from the local efforts. While quite a many temples in the Kathmandu Valley are falling apart, this must be a lucky one to have caring neighbours.
With the locals people’s effort, a Ramchandra Temple Renovation Committee was formed a decade ago. It collected donations from the locals and started painting, stone-paving and conserving the temple. Daily rituals take place and special festival invites hundreds of visitors on the day of Ram Nawami, which occurs this year on April 21.
[ Kathmandu, Sunday, April 07, 2002 Chaitra 25, 2058.]
Sunday, March 17, 2002
Ranipokhari : King’s tribute to his beloved
By Razen Manandhar
Love never dies. A mother can’t forget a young son’s untimely demise and a man, who loves his wife equally, cannot see her begrieved endlessly. That is the story behind the biggest artificial water body in the whole Kathmandu valley. This 332 year-old Ranipokhari has a love story to tell, apart from its historic, religious, social as well as physical importance. As it lies in the centre of the city today, people walk or drive along this everyday but they scarcely have time to look at the heritage, the legacy of the past.
This temple was constructed during the reign of king Pratap Malla who ruled the Kathmandu from 1660 to 1674 AD. Some believe that the pond was only a reconstruction over the ancient one and the king only expanded it and made systematic water inlets, so it is locally called "Nhoo Pukhoo", (i.e., the New Pond). When constructed, it was a tribute in the name of his youngest son Chakravartendra, who had died recently and a token of consolation to his wife, drown in sorrow. He had dedicated the pond area to Shiva, Parvati and Brahma, after bringing holy waters from 51 shrines of Nepal and India. "Whoever performs all the religious duties... after having taken his bath in this lake, will obtain the merits and rewards attaching to ... bathing in all the shrines," states the maker’s note.
Historians believe the pond’s area was quite bigger than now it is conserved with the help of ugly iron bars. Initially, it spread to the areas surrounded where lie today Narayan Hiti, Trichandra Campus, Kamalakshi, and Tebahal. The king also erected four huge stone inscriptions at Naachghar, by Seto Durbar and Nurses Hostel (but the last one is still undiscovered). Similary, he had four water spouts constructed at the four corners. One was found while constructing the sub-way at Bhotahity, the second was encroached by Ranipokhari Sports Team building, the third and fourth ones are probably be buried under the building of Nepal Electricity Authority, and around somewhere in Kingsway.
The pond was crowned with a Shiva temple in the middle, that was originally in Pagoda style, and bridged it with the pond periphery with a bridge from the western side. According to historic description of Oldfield, Prime Minister Jung Bahadur Rana pulled down and replaced them with ugly brick walls. But it is not known, whether the present temple was reconstructed by him or was renovated after the 1934 earthquake.
The present temple, opened only once a year on the day of Bhaitika, is made in Mughal-styled architecture. It has two stories and made in cube forms with latticed windows. There are bars around the first floor and are small domes on its four corners and a domed pinnacle is on the top.
It is surrounded by a low bar and gives a picturesque view of the water surface that bears a reflection of the neighboring college and the clock tower.
The pond was guarded by the statue of King Pratap Malla, riding a life-sized elephant from the southern side. He is accompanied by his son and the wife (or two sons). Behind the statue, there was a octagonal open rest-house, which is now disappeared.
Four simple temples are established at four corners of the pond. Among them, one is lumpishly decorated with red marble sheets where as the other two are prohibited from public visits. And one is lying neglected under the overhead crossing bridge. It is still unclear whether the temples were also made by the King Pratap Malla or they were later additions. Probably, the temples were is contributions but were ruined and later they turned into simple dome shaped shrines.
What so ever might have been the past, the King Pratap Malla might have ashamed of the present government if he say today’s Ranipokhari . Either government or the people with some rights in their hands — all are working days and nights to encroach the only beautiful water body in the city.
One after another, constructions like a city auditorium, Durbar School, an Education Administration Office, Seto Durbar, Clock Tower, Bir Hospital, Saraswati Sadan, Legal Reforms Commission, Zonal Commissioner’s Office, KMC’s office builiding, and Electricity Authority and many more. A Police post was added several years ago. There are over 80 small stalls arond the southen face of the historic pond.
Late though, the Kathmandu Metropolitan City has decided to demolish all the ugly structures at the south. That is undoubtedly a good step. But cautions must be there that the future of Rainpokhari may not follow the fortune of Sundhara Park and again the dream, KMC is selling, turn into a private party’s possession.
[Kathmandu, Sunday, March 17, 2002 Chaitra 04, 2058.]
http://www.nepalnews.com.np/contents/englishweekly/sundaypost/2002/mar/mar17/2ndpage.htm#3
Love never dies. A mother can’t forget a young son’s untimely demise and a man, who loves his wife equally, cannot see her begrieved endlessly. That is the story behind the biggest artificial water body in the whole Kathmandu valley. This 332 year-old Ranipokhari has a love story to tell, apart from its historic, religious, social as well as physical importance. As it lies in the centre of the city today, people walk or drive along this everyday but they scarcely have time to look at the heritage, the legacy of the past.
This temple was constructed during the reign of king Pratap Malla who ruled the Kathmandu from 1660 to 1674 AD. Some believe that the pond was only a reconstruction over the ancient one and the king only expanded it and made systematic water inlets, so it is locally called "Nhoo Pukhoo", (i.e., the New Pond). When constructed, it was a tribute in the name of his youngest son Chakravartendra, who had died recently and a token of consolation to his wife, drown in sorrow. He had dedicated the pond area to Shiva, Parvati and Brahma, after bringing holy waters from 51 shrines of Nepal and India. "Whoever performs all the religious duties... after having taken his bath in this lake, will obtain the merits and rewards attaching to ... bathing in all the shrines," states the maker’s note.
Historians believe the pond’s area was quite bigger than now it is conserved with the help of ugly iron bars. Initially, it spread to the areas surrounded where lie today Narayan Hiti, Trichandra Campus, Kamalakshi, and Tebahal. The king also erected four huge stone inscriptions at Naachghar, by Seto Durbar and Nurses Hostel (but the last one is still undiscovered). Similary, he had four water spouts constructed at the four corners. One was found while constructing the sub-way at Bhotahity, the second was encroached by Ranipokhari Sports Team building, the third and fourth ones are probably be buried under the building of Nepal Electricity Authority, and around somewhere in Kingsway.
The pond was crowned with a Shiva temple in the middle, that was originally in Pagoda style, and bridged it with the pond periphery with a bridge from the western side. According to historic description of Oldfield, Prime Minister Jung Bahadur Rana pulled down and replaced them with ugly brick walls. But it is not known, whether the present temple was reconstructed by him or was renovated after the 1934 earthquake.
The present temple, opened only once a year on the day of Bhaitika, is made in Mughal-styled architecture. It has two stories and made in cube forms with latticed windows. There are bars around the first floor and are small domes on its four corners and a domed pinnacle is on the top.
It is surrounded by a low bar and gives a picturesque view of the water surface that bears a reflection of the neighboring college and the clock tower.
The pond was guarded by the statue of King Pratap Malla, riding a life-sized elephant from the southern side. He is accompanied by his son and the wife (or two sons). Behind the statue, there was a octagonal open rest-house, which is now disappeared.
Four simple temples are established at four corners of the pond. Among them, one is lumpishly decorated with red marble sheets where as the other two are prohibited from public visits. And one is lying neglected under the overhead crossing bridge. It is still unclear whether the temples were also made by the King Pratap Malla or they were later additions. Probably, the temples were is contributions but were ruined and later they turned into simple dome shaped shrines.
What so ever might have been the past, the King Pratap Malla might have ashamed of the present government if he say today’s Ranipokhari . Either government or the people with some rights in their hands — all are working days and nights to encroach the only beautiful water body in the city.
One after another, constructions like a city auditorium, Durbar School, an Education Administration Office, Seto Durbar, Clock Tower, Bir Hospital, Saraswati Sadan, Legal Reforms Commission, Zonal Commissioner’s Office, KMC’s office builiding, and Electricity Authority and many more. A Police post was added several years ago. There are over 80 small stalls arond the southen face of the historic pond.
Late though, the Kathmandu Metropolitan City has decided to demolish all the ugly structures at the south. That is undoubtedly a good step. But cautions must be there that the future of Rainpokhari may not follow the fortune of Sundhara Park and again the dream, KMC is selling, turn into a private party’s possession.
[Kathmandu, Sunday, March 17, 2002 Chaitra 04, 2058.]
http://www.nepalnews.com.np/contents/englishweekly/sundaypost/2002/mar/mar17/2ndpage.htm#3
Saturday, March 16, 2002
Ranipokhari finally getting a facelift
By Razen Manandhar
KATHMANDU, March 15: The 332- year-old artificial water pool of Ranipokhari, built at the heart of the capital, will soon be free of squatters and will be replaced with musical water fountains, lush green garden and picturesque open ground.
The Kathmandu Metropolitan City has finally decided to demolish the petrol pump, the building with a rooftop cafe and a municipal office as well as a chain of shops on the southern side of the historic Ranipokhari.
KMC received the permission to do so by the cabinet decision of December 20 last year. After waiting for three whole months, it has issued a public notice to vacate the shops and buildings by last Wednesday. But, it has not yet vacated the area.
The shops were given on lease by the government body Auditorium and Public Garden Development Committee (APDC) over a decade ago.
The 81 shop-owners of the area have had an agreement with the APDC, the authority that they pay monthly rent from Rs. 2,000 to 50,000 and would vacate the area when demanded. The committee collects Rs. 12.5 million every year from the shops south of Ranipokhari.
Mayor of Kathmandu Keshav Sthapit said that demolition works would start by next week. He said, "I feel proud to have an opportunity to rebuild the heritage of the city. Actually, I was asking for this permission for the last four years. I’m indebted to Prime Minister Sher Bahadur Deuba for his right decision,"
According to the designs completed by the KMC, the pond will be free from iron bars, chairs will be added around the pond and additional beauty will be added with grass and flower. There will also be colourful water fountains around the pool that will make the historical area the biggest recreational ground of the city.
The KMC also has a plan to open the road from Bagbazaar to Bhotahity for pedestrians and turn the area into a parking zone where people can park to shop in Ason and Bhotahity.
Sthapit said the pond is a cultural heritage and "it should not be occupied by filthy chicken-sellers, vegetable market and stinking public toilets."
National co-director of the Kathmandu Valley Mapping Programme P.S. Joshi said that the Ranipokhari has been the victim of pumping out ground water in the city.
Surendra Ratna Tuladhar, the chairman of the ward, welcomes the plan of cleaning the Ranipokhari area and making a garden there. But he is against closing of the street that joins Bagbazaar and Bhotahity.
"Closing of the main road will affect business of around 3,000 small and big shops in the Ason and Bhotahity area," he said.
Naresh Bir Shakya, the chairman of local Hapaa Guthi, said along with the demolition of stalls, KMC should also take step to dislocate the adjoining Kathmandu Valley Police Office.
"If the police office, said to be built despite strong protest from the locals, continues to remain there, the public will be deprived of going into the garden," he said.
However, the cabinet decision and the KMC’s plan has not decided anything about the newly-built police office.
Deputy Inspector General Amar Singh Shah said the police was ready to follow any decision to beautify the city but it needed the government decision.
However, the local shopkeepers around the area have already made themselves ready to fight against the decision. The local Sorhahate Ganesh Byapar Sangh filed a case against the decision last Friday.
"We are not against the KMC’s project but since we have been running our shops here according to authorized directions, we must be given due consideration," said chairman of the Sangh Rajkrishna Tandukar.
[Kathmandu Saturday March 16, 2002 Chaitra 03, 2058.]
KATHMANDU, March 15: The 332- year-old artificial water pool of Ranipokhari, built at the heart of the capital, will soon be free of squatters and will be replaced with musical water fountains, lush green garden and picturesque open ground.
The Kathmandu Metropolitan City has finally decided to demolish the petrol pump, the building with a rooftop cafe and a municipal office as well as a chain of shops on the southern side of the historic Ranipokhari.
KMC received the permission to do so by the cabinet decision of December 20 last year. After waiting for three whole months, it has issued a public notice to vacate the shops and buildings by last Wednesday. But, it has not yet vacated the area.
The shops were given on lease by the government body Auditorium and Public Garden Development Committee (APDC) over a decade ago.
The 81 shop-owners of the area have had an agreement with the APDC, the authority that they pay monthly rent from Rs. 2,000 to 50,000 and would vacate the area when demanded. The committee collects Rs. 12.5 million every year from the shops south of Ranipokhari.
Mayor of Kathmandu Keshav Sthapit said that demolition works would start by next week. He said, "I feel proud to have an opportunity to rebuild the heritage of the city. Actually, I was asking for this permission for the last four years. I’m indebted to Prime Minister Sher Bahadur Deuba for his right decision,"
According to the designs completed by the KMC, the pond will be free from iron bars, chairs will be added around the pond and additional beauty will be added with grass and flower. There will also be colourful water fountains around the pool that will make the historical area the biggest recreational ground of the city.
The KMC also has a plan to open the road from Bagbazaar to Bhotahity for pedestrians and turn the area into a parking zone where people can park to shop in Ason and Bhotahity.
Sthapit said the pond is a cultural heritage and "it should not be occupied by filthy chicken-sellers, vegetable market and stinking public toilets."
National co-director of the Kathmandu Valley Mapping Programme P.S. Joshi said that the Ranipokhari has been the victim of pumping out ground water in the city.
Surendra Ratna Tuladhar, the chairman of the ward, welcomes the plan of cleaning the Ranipokhari area and making a garden there. But he is against closing of the street that joins Bagbazaar and Bhotahity.
"Closing of the main road will affect business of around 3,000 small and big shops in the Ason and Bhotahity area," he said.
Naresh Bir Shakya, the chairman of local Hapaa Guthi, said along with the demolition of stalls, KMC should also take step to dislocate the adjoining Kathmandu Valley Police Office.
"If the police office, said to be built despite strong protest from the locals, continues to remain there, the public will be deprived of going into the garden," he said.
However, the cabinet decision and the KMC’s plan has not decided anything about the newly-built police office.
Deputy Inspector General Amar Singh Shah said the police was ready to follow any decision to beautify the city but it needed the government decision.
However, the local shopkeepers around the area have already made themselves ready to fight against the decision. The local Sorhahate Ganesh Byapar Sangh filed a case against the decision last Friday.
"We are not against the KMC’s project but since we have been running our shops here according to authorized directions, we must be given due consideration," said chairman of the Sangh Rajkrishna Tandukar.
[Kathmandu Saturday March 16, 2002 Chaitra 03, 2058.]
Friday, March 15, 2002
A question of identity: To be or not to be a ‘Dalit’
By Razen Manandhar
KATHMANDU, March 14 [2002] : Dozens of underprivileged communities known as "Dalits" have been fighting for their basic rights since a long time, and this goes back even to the Panchayat era.
But in this long drawn fray, it seems like some powers-that-be want to bring in those subjects who do not even want to be called Dalits, leave alone even being known as one.
A recently tabled Dalit Commission Bill of 2058 defines 24 marginalised communities as Dalits. Among them, four Newar communities - namely the Khadgis, Kasais, Podes and Chaymes - are also included in the list.
However, these communities deny that they are Dalits. They say they prefer to compete in society rather than ask for reservations from the government. Community leaders from these groups have now warned of stern protest actions if they are not withdrawn from the list.
Shyam Krishna Khadgi, the general secretary of Nayaa Khadgi Samaj Nepal, said they have been asking the Dalit Committee to eliminate their names from the list but nobody seems to bother.
"If some like to take advantage of being Dalits, we don’t mind. But since we don’t want to be so, we strongly demand that the government take out our names and let us live and be a part of the competition with life," Khadgi urged.
He said that though there are complicated divisions within the Newar system, it is different from the system of casteism and untouchability, so they must not be treated on the same terms.
"Where the goldsmiths in the Hindu system are untouchables, they are like priests in ours. Those that the government consider as Dalits are priest in many temples of the Kathmandu Valley. They cannot be taken as untouchables who are not allowed into temples," said Khadgi.
Khadgis, Chayame (or the Deulas) are priests of many temples like that of Taleju, Guheshoari, Bhadrakali, Maitidevi, Indrayani and many more.
Similarly, Shiva Hari Deula, the Chairperson of Deula Society Nepal, said that all citizens have obtained equal rights after the restoration of democracy in 1990, and the whole concept of Dalit itself is illegal.
"We thought that all citizens are equal in democracy but still, there are people who want to keep the idea of discrimination alive and the term known as ‘Dalit’ is their own creation." he said.
The four communities have united to continue their protest and other community organisations have expressed their solidarity to have the names of Khadgis, Kushles, Podes and Chaymes withdrawn from the list of so-called deprived communities.
Chairman of the Nepal Bhasa Mankaa Khalaa, Padma Ratna Tuladhar said that the voice of the concerned four communities are the biggest evidence that they are not Dalits.
"In democracy, nothing should be imposed upon anybody. It would have been something different if they agreed, but the voices are coming from their side, the government must listen to them."
The vice-chairman of the Committee for Upliftment of Deprived Communities (CUDC), Prof. Man Bahadur BK said that the Committee does not have any rights to change the list at the moment, but he said he could empathize with the issue.
"All people in a democratic state have rights to name themselves as they like. If the whole community thinks that they should not come under the banner of ‘Dalits’, they can stay away," said BK.
Joint-secretary at the Ministry of Local Development, Surya Sharan Regmi said that any community should not be called Dalits against their will.
"Some delegations have visited me. We will certainly withdraw their names after we are convinced that it is really the voice of the whole community," he said.
[Kathmandu Friday March 15, 2002 Chaitra 02, 2058. ]
KATHMANDU, March 14 [2002] : Dozens of underprivileged communities known as "Dalits" have been fighting for their basic rights since a long time, and this goes back even to the Panchayat era.
But in this long drawn fray, it seems like some powers-that-be want to bring in those subjects who do not even want to be called Dalits, leave alone even being known as one.
A recently tabled Dalit Commission Bill of 2058 defines 24 marginalised communities as Dalits. Among them, four Newar communities - namely the Khadgis, Kasais, Podes and Chaymes - are also included in the list.
However, these communities deny that they are Dalits. They say they prefer to compete in society rather than ask for reservations from the government. Community leaders from these groups have now warned of stern protest actions if they are not withdrawn from the list.
Shyam Krishna Khadgi, the general secretary of Nayaa Khadgi Samaj Nepal, said they have been asking the Dalit Committee to eliminate their names from the list but nobody seems to bother.
"If some like to take advantage of being Dalits, we don’t mind. But since we don’t want to be so, we strongly demand that the government take out our names and let us live and be a part of the competition with life," Khadgi urged.
He said that though there are complicated divisions within the Newar system, it is different from the system of casteism and untouchability, so they must not be treated on the same terms.
"Where the goldsmiths in the Hindu system are untouchables, they are like priests in ours. Those that the government consider as Dalits are priest in many temples of the Kathmandu Valley. They cannot be taken as untouchables who are not allowed into temples," said Khadgi.
Khadgis, Chayame (or the Deulas) are priests of many temples like that of Taleju, Guheshoari, Bhadrakali, Maitidevi, Indrayani and many more.
Similarly, Shiva Hari Deula, the Chairperson of Deula Society Nepal, said that all citizens have obtained equal rights after the restoration of democracy in 1990, and the whole concept of Dalit itself is illegal.
"We thought that all citizens are equal in democracy but still, there are people who want to keep the idea of discrimination alive and the term known as ‘Dalit’ is their own creation." he said.
The four communities have united to continue their protest and other community organisations have expressed their solidarity to have the names of Khadgis, Kushles, Podes and Chaymes withdrawn from the list of so-called deprived communities.
Chairman of the Nepal Bhasa Mankaa Khalaa, Padma Ratna Tuladhar said that the voice of the concerned four communities are the biggest evidence that they are not Dalits.
"In democracy, nothing should be imposed upon anybody. It would have been something different if they agreed, but the voices are coming from their side, the government must listen to them."
The vice-chairman of the Committee for Upliftment of Deprived Communities (CUDC), Prof. Man Bahadur BK said that the Committee does not have any rights to change the list at the moment, but he said he could empathize with the issue.
"All people in a democratic state have rights to name themselves as they like. If the whole community thinks that they should not come under the banner of ‘Dalits’, they can stay away," said BK.
Joint-secretary at the Ministry of Local Development, Surya Sharan Regmi said that any community should not be called Dalits against their will.
"Some delegations have visited me. We will certainly withdraw their names after we are convinced that it is really the voice of the whole community," he said.
[Kathmandu Friday March 15, 2002 Chaitra 02, 2058. ]
Sunday, March 10, 2002
The ruins of Mangalsen palace
Heritage tour
By Razen Manandhar
It is not only the Kathmandu Valley that lives on ancient civilisation and protects ancient art, culture and heritage in this country. Just like the valley, the far western hills were also rich in civilisation and had their own art, culture and rule of law. The 135 plus year old palace of Mangalsen in Achham district is one of them. It, however, became victim of the so called "People’s War" that has so far claimed over 2,000 lives. Only the ruins are there now, that tell you stories not only of the brave army but also of the historical palace that they could not save.
The royal palace was used as the Chief District Office of Achham. The people, the local authority and even the government bodies in the capital never realized the archaeological value of the three-storey building that looked quite simple in comparison to the lavish palaces of the Kathmandu valley.
The historians say that Mangalsen was a sort of autonomous region of the "empire" of Jumla in the fourteenth century. It had a long history of brave monarchs, where Devchandra ruled for over fifty generations. It became an independant state in the seventeenth century and a member of the United Twenty-Two States, (Baise Rajya) before the unification of Nepal. The territory of Mangalsen was so strong that King Prithvi Narayan also could not annex it to Nepal. This became a part of Nepal only in 1847 during the rule of Regent Bahadur Shah. And after 1961, it fully came under Nepal’s government when His Majesty’s Government "eradicated" all autonomous states and feudatories through a legal act. The government bought the palace at Rs 86,000 in 1971.
The present palace was built by King Bahadur Shah of Achham, over the ruins of the former one and added a tempel of Shodashi devi. It was made on 746 ropanis of land and the palace covers 4,200 square feet of land on the hill of 1426m. But the history can lead us thousands of years back, if we could excavate the exact ground on which the ruins of the palace stand today. It had a temple of Mangalseni Bhagwati inside the palace complex which was lost during the reconstruction process. The name of the area was derived form the same goddess Mangalseni.
The latest palace was made up of bricks, mud-mortar was used and the roof had fine quality tiles. The doors and windows have beautiful carvings and were highly influenced by the traditional architecture of the Kathmandu Valley. The ground floor has open gate structures like porches, and also has small and big windows. The second floor has quite big latticed windows. The third floor is excessively decorated with a long varandha around the palace (the front part varandha had fallen down before it was demolished).
Having such a palace in the capital could have been a normal scene but in the remote district which was not even linked with road transportation some years back is indeed awe-inspiring. The latest palace itself is evidence of the local civilisation. Despite the fact that a monarch’s prodigal palace cannot reflect the living standard of the common people, it can at least throw some light on the ground on which the art and culture flourished.
It is believed that the 135 year old monument is not only the thing we can be proud of in Mangalsen. Only archaeological excavations will pull up more things of archeological importance, that might be buried under the palace. The area around the Mangalsen Palace was a centre of civilization like the Kathmandu Valley. The only difference was that time disrupted the accession of the monarchs, and shattered the civilisation, architecture, religion and culture of the region.
Khalanga (Jajarkot), Balawang (Salyan), Dullu (Dailekh), Ajayameru (Dadeldhura), Hattisar (Bajhang) are some of the other palaces the region can boast. One can find the 1500-1600 year old ruins in Srikot, not far away from Mangalsen.
While the government has been only partially successful in conserving the monuments of the capital city, we should not expect even that much in remote hills of Achham. The local authorities did show interest in renovating the palace renovated earlier. The Achham CDO Mohan Singh Khatri, who also succumbed to death in the brutal incident, requested the Department of Archaeology to start renovation works some six months ago.
There are thousands of ancient monuments around the Himalayan Kingdom. We have a long history of barbaric attacks on humans as well as on heritage. But who was the winner?
[Kathmandu, Sunday, March 10, 2002 Falgun 26, 2058.]
By Razen Manandhar
It is not only the Kathmandu Valley that lives on ancient civilisation and protects ancient art, culture and heritage in this country. Just like the valley, the far western hills were also rich in civilisation and had their own art, culture and rule of law. The 135 plus year old palace of Mangalsen in Achham district is one of them. It, however, became victim of the so called "People’s War" that has so far claimed over 2,000 lives. Only the ruins are there now, that tell you stories not only of the brave army but also of the historical palace that they could not save.
The royal palace was used as the Chief District Office of Achham. The people, the local authority and even the government bodies in the capital never realized the archaeological value of the three-storey building that looked quite simple in comparison to the lavish palaces of the Kathmandu valley.
The historians say that Mangalsen was a sort of autonomous region of the "empire" of Jumla in the fourteenth century. It had a long history of brave monarchs, where Devchandra ruled for over fifty generations. It became an independant state in the seventeenth century and a member of the United Twenty-Two States, (Baise Rajya) before the unification of Nepal. The territory of Mangalsen was so strong that King Prithvi Narayan also could not annex it to Nepal. This became a part of Nepal only in 1847 during the rule of Regent Bahadur Shah. And after 1961, it fully came under Nepal’s government when His Majesty’s Government "eradicated" all autonomous states and feudatories through a legal act. The government bought the palace at Rs 86,000 in 1971.
The present palace was built by King Bahadur Shah of Achham, over the ruins of the former one and added a tempel of Shodashi devi. It was made on 746 ropanis of land and the palace covers 4,200 square feet of land on the hill of 1426m. But the history can lead us thousands of years back, if we could excavate the exact ground on which the ruins of the palace stand today. It had a temple of Mangalseni Bhagwati inside the palace complex which was lost during the reconstruction process. The name of the area was derived form the same goddess Mangalseni.
The latest palace was made up of bricks, mud-mortar was used and the roof had fine quality tiles. The doors and windows have beautiful carvings and were highly influenced by the traditional architecture of the Kathmandu Valley. The ground floor has open gate structures like porches, and also has small and big windows. The second floor has quite big latticed windows. The third floor is excessively decorated with a long varandha around the palace (the front part varandha had fallen down before it was demolished).
Having such a palace in the capital could have been a normal scene but in the remote district which was not even linked with road transportation some years back is indeed awe-inspiring. The latest palace itself is evidence of the local civilisation. Despite the fact that a monarch’s prodigal palace cannot reflect the living standard of the common people, it can at least throw some light on the ground on which the art and culture flourished.
It is believed that the 135 year old monument is not only the thing we can be proud of in Mangalsen. Only archaeological excavations will pull up more things of archeological importance, that might be buried under the palace. The area around the Mangalsen Palace was a centre of civilization like the Kathmandu Valley. The only difference was that time disrupted the accession of the monarchs, and shattered the civilisation, architecture, religion and culture of the region.
Khalanga (Jajarkot), Balawang (Salyan), Dullu (Dailekh), Ajayameru (Dadeldhura), Hattisar (Bajhang) are some of the other palaces the region can boast. One can find the 1500-1600 year old ruins in Srikot, not far away from Mangalsen.
While the government has been only partially successful in conserving the monuments of the capital city, we should not expect even that much in remote hills of Achham. The local authorities did show interest in renovating the palace renovated earlier. The Achham CDO Mohan Singh Khatri, who also succumbed to death in the brutal incident, requested the Department of Archaeology to start renovation works some six months ago.
There are thousands of ancient monuments around the Himalayan Kingdom. We have a long history of barbaric attacks on humans as well as on heritage. But who was the winner?
[Kathmandu, Sunday, March 10, 2002 Falgun 26, 2058.]
Sunday, February 24, 2002
KVMP and the changing face of Kathmandu
Razen Manandhar
KATHMANDU, Feb 23: While the river runs on and the world keeps turning, and the water flows and the sun is burning, and the mountain’s old while we still are learning.....’where kathmandu is’.
Chikanmugal and Ombahal area of Ward No. 23 of Kathmandu Metropolitan City, is probably the only area in the capital that has its population decreasing by the day since the last two years.
The remaining locals say many of the people have left the core area as the old style of architecture has become uncomfortable for them and there are little chances of enhancing economic activities and survival.
According to a recent study, only 68 percent of the old residents are hanging on in this area.
But this is not going to last for long. Officials of KMC are planning to improve the core area in 14 wards and a demonstration of the project will start very soon in Ward No.23, designed to show the locals that such an area, close to the UNESCO-declared heritage zone of Hanumandhoka Durbar Square, can also be a major centre of tourist attraction, and developed into a tourism-related commercial zone.
The area is full of Buddhist monastery courtyards, open space surrounded by artistic traditional houses, made during the Malla, Shah and Rana period. Some houses or monuments are found to be over 300 years old. In the core areas, traditional courtyards display a unique feature of medieval settlements that provide open space and sunlight for its residents and also keep the houses warm and cosy in winter.
National co-director of Kathmandu Valley Mapping Project (KVMP) Padma Sunder Joshi said that Yauta Baha, Ratnakar Baha, Ganthi Baha or Gancchen Nani and Punchhe Baha is being envisaged as the first phase of development in this area.
"We are going to develop the core city area of Ward No 23 as a pilot project that includes providing basic infrastructures like the paving of streets, water, drainage, and street lamps etc.We will also assist the people in developing tourism business in the area," he said.
This programme is being launched to conserve our unique cultural heritage, to maintain a clean living environment, to identify important buildings concerning heritage and to conserve, repair and restore the old heritage buildings and the surrounding demography of the area, according to Joshi.
KVMP intends to complete this project within six to eight months.
"Reviving the deserted core area is a challenge for us. Only the slogan of heritage conservation is not going to bring those locals back. We must help them to generate income. Perhaps, we can bring back the days of the famous Freak Street again," said Joshi.
Senior planner of KVMP Kishor Manandhar said that money would not be a problem for launching the project, but he did not mention the exact amount KVMP is investing in the area.
"Participation of the local people is vital in this project. We want involvement of the locals from the very beginning. We will collect financial contribution from the locals up to 30 percent. By doing this, we want the locals to feel their responsibility to preserve the area," he said.
A steering-committee has recently been set up with the mayor as chairman, ward chairman as vice-chairman, and representatives of the locals and KMC officials as the members.
Ward No. 23 chairman Pabitra Bajracharya said that selecting his ward for the pilot project was a very "fortunate" incident for him.
Sundar Shyam Mathema, a local committee member said that the project would change the face of the core city and the locals would surely participate in it.
"But, it should not collapse midway, as it happens with many of the high-funding projects," he warned.
[Kathmandu Sunday February 24, 2002 Falgun 12, 2058.]
http://www.nepalnews.com.np/contents/englishdaily/ktmpost/2002/feb/feb24/local.htm#7
KATHMANDU, Feb 23: While the river runs on and the world keeps turning, and the water flows and the sun is burning, and the mountain’s old while we still are learning.....’where kathmandu is’.
Chikanmugal and Ombahal area of Ward No. 23 of Kathmandu Metropolitan City, is probably the only area in the capital that has its population decreasing by the day since the last two years.
The remaining locals say many of the people have left the core area as the old style of architecture has become uncomfortable for them and there are little chances of enhancing economic activities and survival.
According to a recent study, only 68 percent of the old residents are hanging on in this area.
But this is not going to last for long. Officials of KMC are planning to improve the core area in 14 wards and a demonstration of the project will start very soon in Ward No.23, designed to show the locals that such an area, close to the UNESCO-declared heritage zone of Hanumandhoka Durbar Square, can also be a major centre of tourist attraction, and developed into a tourism-related commercial zone.
The area is full of Buddhist monastery courtyards, open space surrounded by artistic traditional houses, made during the Malla, Shah and Rana period. Some houses or monuments are found to be over 300 years old. In the core areas, traditional courtyards display a unique feature of medieval settlements that provide open space and sunlight for its residents and also keep the houses warm and cosy in winter.
National co-director of Kathmandu Valley Mapping Project (KVMP) Padma Sunder Joshi said that Yauta Baha, Ratnakar Baha, Ganthi Baha or Gancchen Nani and Punchhe Baha is being envisaged as the first phase of development in this area.
"We are going to develop the core city area of Ward No 23 as a pilot project that includes providing basic infrastructures like the paving of streets, water, drainage, and street lamps etc.We will also assist the people in developing tourism business in the area," he said.
This programme is being launched to conserve our unique cultural heritage, to maintain a clean living environment, to identify important buildings concerning heritage and to conserve, repair and restore the old heritage buildings and the surrounding demography of the area, according to Joshi.
KVMP intends to complete this project within six to eight months.
"Reviving the deserted core area is a challenge for us. Only the slogan of heritage conservation is not going to bring those locals back. We must help them to generate income. Perhaps, we can bring back the days of the famous Freak Street again," said Joshi.
Senior planner of KVMP Kishor Manandhar said that money would not be a problem for launching the project, but he did not mention the exact amount KVMP is investing in the area.
"Participation of the local people is vital in this project. We want involvement of the locals from the very beginning. We will collect financial contribution from the locals up to 30 percent. By doing this, we want the locals to feel their responsibility to preserve the area," he said.
A steering-committee has recently been set up with the mayor as chairman, ward chairman as vice-chairman, and representatives of the locals and KMC officials as the members.
Ward No. 23 chairman Pabitra Bajracharya said that selecting his ward for the pilot project was a very "fortunate" incident for him.
Sundar Shyam Mathema, a local committee member said that the project would change the face of the core city and the locals would surely participate in it.
"But, it should not collapse midway, as it happens with many of the high-funding projects," he warned.
[Kathmandu Sunday February 24, 2002 Falgun 12, 2058.]
http://www.nepalnews.com.np/contents/englishdaily/ktmpost/2002/feb/feb24/local.htm#7
Sunday, February 17, 2002
Whose land? Kirtipur farmers don’t know, nor do authorities
By Razen Manandhar
KIRTIPUR, Feb 16[2002]: When the government acquired 4,500 ropanis of Chirrup farmland for setting up the Tribhuwan University three decades ago, the displaced farming families were handed out plots in the outskirts of Kirtipur village. But the distribution of this public land by the local authority, Gaun Sabha, was so arbitrary that the families are now caught in a legal wrangle to prove their ownership over the individual plots.
To complicate matters further, some of the owners of these plots which have no legal certificates, later sold them off to others without any legal basis whatsoever. The Gaun Sabha had also distributed lands to some University deans who later sold it off.
Matters came to a head recently when 95 Kirtipur residents filed a writ (on February 1) against five buyers of such plots, who are building houses there. Acting on the writ the Supreme Court on February 7 passed an interim order to stop construction work. The writ also addresses local authorities like the Municipality, the Chief District Office, the Land Revenue Department and the Land Reform Ministry as respondents.
"We have filed the writ not against those particular houses, but our aim is to save the whole of Kirtipur from such encroachers who have brought a bad name to the town," says Surendra Manandhar, claimant from the petitioners’ side.
Between 1968 and till around 1986, the Gaun Sabha’s Pradhan Panchas distributed innumerable public plots of size 24' x 36', to anybody who ever applied paying the stipulated Rs 100 fee to the village office. In return, the applicants received a chit in small-type, which gave them the right to ownership. There is no "complete" record of the number of plots distributed nor on who got them.
Manandhar says the court’s verdict will help in solving a problem that has vexed Kirtipur farming families for the last three decades.
The local residents say that some 150 houses have been built illegally in Kirtipur Nayabazaar alone, and over 400 more "illegal" houses have come up on the public land around the heart of Kirtipur town.
Seventy-one-year-old Dwarika Maharjan, former Pradhan Pancha, who initiated the illegal distribution, says that the step he took 30 years ago, was the need of the time.
"That was a necessary decision at that time when we saw hundreds of people being displaced from their homes," he says.
At that time, Maharjan even had to appear before the then prime minister, Kirtinidhi Bista, to explain his actions.
But locals say the Pradhan Pancha earned thousands from the whole deal.
The former Pradhan Pancha says his decision to hand out plots to three Tribhuvan University deans—Prachanda Pradhan, Upendra Man Malla and Shekhar Pradhan-was made so that the village would benefit from these educationists. It makes him furious that they sold off the plots. "We thought them to be Gods but they turned out to be demons," says Maharjan.
Maharjan adds that like him, the Pradhan Panchas of neighbouring villages such as Layaku, Paliphal, Bahiri Gaon, Panga, Chobhar and Macchhe Gaon, had also distributed public lands in the same way.
Amidst all this, the Kirtipur Municipality is caught in a dilemma-it can neither call these plots and houses legal or illegal, as the Municipality has to own up to the decisions taken by the earlier local authorities.
Says Kirtipur Mayor, Hira Kaji Maharjan: "We cannot say they are legal. And we have been trying to stop this as far as we can. We have been requesting the police force and the Chief District Officer from time to time that something has to be done to stop illegal construction. But they don’t act saying that it is a political problem."
He says the Municipality did now and again try to stop such constructions, even by seizing construction equipment, but they continued. Asks a helpless Mayor, "What more can we do?"
[Kathmandu Sunday February 17, 2002 Falgun 05, 2058.]
http://www.nepalnews.com.np/contents/englishdaily/ktmpost/2002/feb/feb17/index.htm#5
KIRTIPUR, Feb 16[2002]: When the government acquired 4,500 ropanis of Chirrup farmland for setting up the Tribhuwan University three decades ago, the displaced farming families were handed out plots in the outskirts of Kirtipur village. But the distribution of this public land by the local authority, Gaun Sabha, was so arbitrary that the families are now caught in a legal wrangle to prove their ownership over the individual plots.
To complicate matters further, some of the owners of these plots which have no legal certificates, later sold them off to others without any legal basis whatsoever. The Gaun Sabha had also distributed lands to some University deans who later sold it off.
Matters came to a head recently when 95 Kirtipur residents filed a writ (on February 1) against five buyers of such plots, who are building houses there. Acting on the writ the Supreme Court on February 7 passed an interim order to stop construction work. The writ also addresses local authorities like the Municipality, the Chief District Office, the Land Revenue Department and the Land Reform Ministry as respondents.
"We have filed the writ not against those particular houses, but our aim is to save the whole of Kirtipur from such encroachers who have brought a bad name to the town," says Surendra Manandhar, claimant from the petitioners’ side.
Between 1968 and till around 1986, the Gaun Sabha’s Pradhan Panchas distributed innumerable public plots of size 24' x 36', to anybody who ever applied paying the stipulated Rs 100 fee to the village office. In return, the applicants received a chit in small-type, which gave them the right to ownership. There is no "complete" record of the number of plots distributed nor on who got them.
Manandhar says the court’s verdict will help in solving a problem that has vexed Kirtipur farming families for the last three decades.
The local residents say that some 150 houses have been built illegally in Kirtipur Nayabazaar alone, and over 400 more "illegal" houses have come up on the public land around the heart of Kirtipur town.
Seventy-one-year-old Dwarika Maharjan, former Pradhan Pancha, who initiated the illegal distribution, says that the step he took 30 years ago, was the need of the time.
"That was a necessary decision at that time when we saw hundreds of people being displaced from their homes," he says.
At that time, Maharjan even had to appear before the then prime minister, Kirtinidhi Bista, to explain his actions.
But locals say the Pradhan Pancha earned thousands from the whole deal.
The former Pradhan Pancha says his decision to hand out plots to three Tribhuvan University deans—Prachanda Pradhan, Upendra Man Malla and Shekhar Pradhan-was made so that the village would benefit from these educationists. It makes him furious that they sold off the plots. "We thought them to be Gods but they turned out to be demons," says Maharjan.
Maharjan adds that like him, the Pradhan Panchas of neighbouring villages such as Layaku, Paliphal, Bahiri Gaon, Panga, Chobhar and Macchhe Gaon, had also distributed public lands in the same way.
Amidst all this, the Kirtipur Municipality is caught in a dilemma-it can neither call these plots and houses legal or illegal, as the Municipality has to own up to the decisions taken by the earlier local authorities.
Says Kirtipur Mayor, Hira Kaji Maharjan: "We cannot say they are legal. And we have been trying to stop this as far as we can. We have been requesting the police force and the Chief District Officer from time to time that something has to be done to stop illegal construction. But they don’t act saying that it is a political problem."
He says the Municipality did now and again try to stop such constructions, even by seizing construction equipment, but they continued. Asks a helpless Mayor, "What more can we do?"
[Kathmandu Sunday February 17, 2002 Falgun 05, 2058.]
http://www.nepalnews.com.np/contents/englishdaily/ktmpost/2002/feb/feb17/index.htm#5
Buddhist interpretation of Saraswati
Temple of Manjushree
[HERITAGE TOUR]
By Razen Manandhar
People, tired of chilly winter long for some fresh winds and warmer sun as the Spring approaches. All over the world, people worship the god of spring in different ways. In Nepal, the fifth day of lunar Magha (17th February this year) is celebrated as Sri Panchami, is the day of Spring festival. On this day, people worship Manjushree and Saraswati, the god and goddess of education, wisdom and intelligence. Among the most visited Saraswati Shrines in the Kathmandu Valley, one lies at the western knoll of the Swayambhu hill, that is known as the shrine of Manjushree.
The temple is in the form of a white-washed Buddhist stupa. Guarded by stones on both front and rear sides, the temple has now fenced with iron bar. On the top of the stupa, there is a metal crown with eyes on four sides and thirteen-circular plates. The whole stupa-temple is covered by an open metal roof (Ilaan or Chanduwa) in the form of a Mandala that is hung over the stupa, which gives the shrine an appearance of a temple.
On the eastern side of the stupa, there is an artistic stone gate. And it has a stone torana which has images of Bagishwar, the form of Manjusri, flanked by Ganesh and Buddha on both of his sides. It is an unique example of the combination of Buddhism and Hinduism in one Torana which is rare among the thousands of Toranas scattered in the Kathmandu Valley.
A stone lotus on a small platform, possesses two relief feet with eyes on them. These two feet are the centre of devotion of thousands of Buddhists and Hindus. The eyes are believed to be of Dharma Shri, a disciple of Manjusri. One day, he neglected Manjushree in a religious gathering as the guru was in filthy dresses. Later, as he bent down to greet the guru, his eyes fell on Manjushree’s feet, as a punishment to the sin he committed.
The legends say that the Manjushree came to the Kathmandu Valley from China thousands of years before the Buddha was born. He worshipped the Swayambhu on a thousand-petaled lotus and drained away the water from the lake and make the valley suitable for human habitation. Another legend states that that Kind Prachanda Dev of Gaud (Bengal) came to Nepal and built the stupa of Swayambhu and Manjushree in the date beyond the history can trace. The shrine is now covered with painted iron roof that also has clumsy fringes around it.
Behind the main stupa there are several small stone stupas, which has also been surrounded by iron bar with praying wheels. A score of small and big idols are pasted on a wall with stone texture.
A recently renovated sattal is there opposite of the temple which is now filled with graffiti. Writing holy name of the Manjusri and Saraswati on the temple wall on the day of Sri Panchami is a popular tradition among the young students that is believed to help people obtain sharp mind.
Due to its legendary origin, the date of the temple’s construction and its original shape is unknown. But the temple in the present form is said to be established in the 17th century. The oldest found inscription shows that the temple has been there since the year 1784 AD. A Buddhist monk named Jayapatidev renovated the temple in the present form of a Buddhist Stupa.
The hill of Manjusri is a part on the hill of Swayambhu. It is surrounded by green trees and a naked cliff in northern side. Stone steps from Kimdol Bazaar leads directly to the shrine but can be reached from the top of the hill also.
Manjushree was a prehistoric saint but was given a god’s form as the tantraism gripped the Buddhism of the Kathamndu Valley. He is more commonly depicted as a god of transcendental wisdom and lord of speech, Bagishwor or Dharmadhatu Bagishwor. In his simplest form, he carries a book of Pragyaparamita and the divine sword with which he drives away ignorance and illiteracy.
In the shrine of Manjushree at Swayambhu, his identity and cult are merged with that of Saraswati a Hindu goddess, whose attributes are similar to Manjushree. The merge can also be interpreted as a confusion. Another reason of the confusion is their names., Dharmadhatu-Bagishwor, with Saraswati’s alternate, Bagiswari.
The heritage of the Kathmandu Valley remains live until both the Hindu and Buddhists worship the god or goddess without asking about whether a particular shrine belongs to a Buddhist or Hindu theology. And looking at the mass of people on the day of Sri Panchami, we can proudly say that the tradition of merge, confusion or harmony between Manjushree and Saraswati will continue forever.
[Kathmandu, Sunday, February 17, 2002 Falgun 05, 2058.]
[HERITAGE TOUR]
By Razen Manandhar
People, tired of chilly winter long for some fresh winds and warmer sun as the Spring approaches. All over the world, people worship the god of spring in different ways. In Nepal, the fifth day of lunar Magha (17th February this year) is celebrated as Sri Panchami, is the day of Spring festival. On this day, people worship Manjushree and Saraswati, the god and goddess of education, wisdom and intelligence. Among the most visited Saraswati Shrines in the Kathmandu Valley, one lies at the western knoll of the Swayambhu hill, that is known as the shrine of Manjushree.
The temple is in the form of a white-washed Buddhist stupa. Guarded by stones on both front and rear sides, the temple has now fenced with iron bar. On the top of the stupa, there is a metal crown with eyes on four sides and thirteen-circular plates. The whole stupa-temple is covered by an open metal roof (Ilaan or Chanduwa) in the form of a Mandala that is hung over the stupa, which gives the shrine an appearance of a temple.
On the eastern side of the stupa, there is an artistic stone gate. And it has a stone torana which has images of Bagishwar, the form of Manjusri, flanked by Ganesh and Buddha on both of his sides. It is an unique example of the combination of Buddhism and Hinduism in one Torana which is rare among the thousands of Toranas scattered in the Kathmandu Valley.
A stone lotus on a small platform, possesses two relief feet with eyes on them. These two feet are the centre of devotion of thousands of Buddhists and Hindus. The eyes are believed to be of Dharma Shri, a disciple of Manjusri. One day, he neglected Manjushree in a religious gathering as the guru was in filthy dresses. Later, as he bent down to greet the guru, his eyes fell on Manjushree’s feet, as a punishment to the sin he committed.
The legends say that the Manjushree came to the Kathmandu Valley from China thousands of years before the Buddha was born. He worshipped the Swayambhu on a thousand-petaled lotus and drained away the water from the lake and make the valley suitable for human habitation. Another legend states that that Kind Prachanda Dev of Gaud (Bengal) came to Nepal and built the stupa of Swayambhu and Manjushree in the date beyond the history can trace. The shrine is now covered with painted iron roof that also has clumsy fringes around it.
Behind the main stupa there are several small stone stupas, which has also been surrounded by iron bar with praying wheels. A score of small and big idols are pasted on a wall with stone texture.
A recently renovated sattal is there opposite of the temple which is now filled with graffiti. Writing holy name of the Manjusri and Saraswati on the temple wall on the day of Sri Panchami is a popular tradition among the young students that is believed to help people obtain sharp mind.
Due to its legendary origin, the date of the temple’s construction and its original shape is unknown. But the temple in the present form is said to be established in the 17th century. The oldest found inscription shows that the temple has been there since the year 1784 AD. A Buddhist monk named Jayapatidev renovated the temple in the present form of a Buddhist Stupa.
The hill of Manjusri is a part on the hill of Swayambhu. It is surrounded by green trees and a naked cliff in northern side. Stone steps from Kimdol Bazaar leads directly to the shrine but can be reached from the top of the hill also.
Manjushree was a prehistoric saint but was given a god’s form as the tantraism gripped the Buddhism of the Kathamndu Valley. He is more commonly depicted as a god of transcendental wisdom and lord of speech, Bagishwor or Dharmadhatu Bagishwor. In his simplest form, he carries a book of Pragyaparamita and the divine sword with which he drives away ignorance and illiteracy.
In the shrine of Manjushree at Swayambhu, his identity and cult are merged with that of Saraswati a Hindu goddess, whose attributes are similar to Manjushree. The merge can also be interpreted as a confusion. Another reason of the confusion is their names., Dharmadhatu-Bagishwor, with Saraswati’s alternate, Bagiswari.
The heritage of the Kathmandu Valley remains live until both the Hindu and Buddhists worship the god or goddess without asking about whether a particular shrine belongs to a Buddhist or Hindu theology. And looking at the mass of people on the day of Sri Panchami, we can proudly say that the tradition of merge, confusion or harmony between Manjushree and Saraswati will continue forever.
[Kathmandu, Sunday, February 17, 2002 Falgun 05, 2058.]
Wednesday, February 13, 2002
Health Warning: Beware of hazardous medical waste
Razen Manandhar
The "thrilling" story about an amputated limb found in the busy street of Bagbazaar is quite old. We have also read news stories about a government-owned maternity hospital throwing foetuses and other parts just next to the hospital compound. We read and soon forget such stories, as we have to get on with our busy lives.
But whether we think about it or not, the most aware, intelligent and comfortable citizens of the capital city, have to realise that they are living on a time bomb planted by the health organisations with its high-sounding slogans of quality health service. Any time, a plague can threaten the lives of thousands in this city because of the infectious waste the hospitals, nursing homes, clinics and medicine shops, throw out carelessly on the street every day.
One can hardly believe that in this so-called modern city, health institutions dump over 1,000 kilogrammes of deadly hazardous waste directly or indirectly on the streets every day.
We, the educated people of the valley, it seems know only one way of being health—conscious—chuck all the garbage out of our territory. Our conscience never bothers us that the garbage will not let us live in peace unless it is treated or managed properly. Staying with the garbage problem in the capital has become as common as "dalbhat". We have a decade-long experience in this field.
Medical waste—that is bio-medical waste, hospital waste, clinical waste, pathological waste, infectious waste, pharmaceutical waste, geno-toxic waste, chemical waste and even radioactive waste–are thousand times more dangerous to public health than plastic bags, paper boxes and rotten vegetables. In general, waste of the organic matters decompose while the non-organic ones remain intact.
But the case is quite different with medical waste. Since they are either infected with various bacteria and viruses, they can generate pests that can be harmful to our lives.
Around one-and-half million people from the valley and perhaps the same number from other districts, undergo treatment in the city’s numerous medical establishments. Do we have any idea where does the human tissues, organs, body fluids, other wastes which may transmit viral, fungal, bacterial or parasitic diseases, expired or unused drugs, gaseous chemicals, etc. go? They remain in the valley itself, on or under the ground, and their regenerated forms are flying in the air we breathe. We can’t run away from them. And we are not ostriches to bury our heads.
According to a research done last year by Environment and Public Health Organisation, over 60 hospitals, nursing homes, clinics, etc. produce 1,312 kg of such infectious and clinical wastes in the Kathmandu Valley. But only a few of these places have any equipment to treat the waste. What is happening is that many of the medical establishments mix hazardous waste with the general waste, which, according to experts, multiplies the danger by hundreds of times, because after such waste gets mixed with the general garbage pile, all the pile turns dangerous. Most of the hospitals and nursing homes usually dispose their waste on the roadside containers, and at times, burn and bury them in their institution premises.
This is what the doctors, and other health workers, whom we consider highly health- conscious and masters of health education, are leaving behind. What is there to expect from these people who are not serious about the waste they are responsible for produce?
But the blame lies not just on the health professionals. There are various laws concerning industry, health services and environment. They all say that the institutions must manage the waste that they produce. But no action has yet been taken against those who do not abide by the rules.
What can be done? Recommendations again: The government must amend its laws and punish the wrongdoers; make hospital management, doctors and cleaners aware, and immediately establish a centralised incinerator or get the hospitals and nursing homes to establish their own plants to manage such wastes. And of course, the citizens have a role to play. Have you ever heard of any citizen or civic organisation raising a voice against this deadly mismanagement? I suppose, no. Now is the time, before it gets too late.
[Kathmandu Wednesday February 13, 2002 Falgun 01, 2058.]
The "thrilling" story about an amputated limb found in the busy street of Bagbazaar is quite old. We have also read news stories about a government-owned maternity hospital throwing foetuses and other parts just next to the hospital compound. We read and soon forget such stories, as we have to get on with our busy lives.
But whether we think about it or not, the most aware, intelligent and comfortable citizens of the capital city, have to realise that they are living on a time bomb planted by the health organisations with its high-sounding slogans of quality health service. Any time, a plague can threaten the lives of thousands in this city because of the infectious waste the hospitals, nursing homes, clinics and medicine shops, throw out carelessly on the street every day.
One can hardly believe that in this so-called modern city, health institutions dump over 1,000 kilogrammes of deadly hazardous waste directly or indirectly on the streets every day.
We, the educated people of the valley, it seems know only one way of being health—conscious—chuck all the garbage out of our territory. Our conscience never bothers us that the garbage will not let us live in peace unless it is treated or managed properly. Staying with the garbage problem in the capital has become as common as "dalbhat". We have a decade-long experience in this field.
Medical waste—that is bio-medical waste, hospital waste, clinical waste, pathological waste, infectious waste, pharmaceutical waste, geno-toxic waste, chemical waste and even radioactive waste–are thousand times more dangerous to public health than plastic bags, paper boxes and rotten vegetables. In general, waste of the organic matters decompose while the non-organic ones remain intact.
But the case is quite different with medical waste. Since they are either infected with various bacteria and viruses, they can generate pests that can be harmful to our lives.
Around one-and-half million people from the valley and perhaps the same number from other districts, undergo treatment in the city’s numerous medical establishments. Do we have any idea where does the human tissues, organs, body fluids, other wastes which may transmit viral, fungal, bacterial or parasitic diseases, expired or unused drugs, gaseous chemicals, etc. go? They remain in the valley itself, on or under the ground, and their regenerated forms are flying in the air we breathe. We can’t run away from them. And we are not ostriches to bury our heads.
According to a research done last year by Environment and Public Health Organisation, over 60 hospitals, nursing homes, clinics, etc. produce 1,312 kg of such infectious and clinical wastes in the Kathmandu Valley. But only a few of these places have any equipment to treat the waste. What is happening is that many of the medical establishments mix hazardous waste with the general waste, which, according to experts, multiplies the danger by hundreds of times, because after such waste gets mixed with the general garbage pile, all the pile turns dangerous. Most of the hospitals and nursing homes usually dispose their waste on the roadside containers, and at times, burn and bury them in their institution premises.
This is what the doctors, and other health workers, whom we consider highly health- conscious and masters of health education, are leaving behind. What is there to expect from these people who are not serious about the waste they are responsible for produce?
But the blame lies not just on the health professionals. There are various laws concerning industry, health services and environment. They all say that the institutions must manage the waste that they produce. But no action has yet been taken against those who do not abide by the rules.
What can be done? Recommendations again: The government must amend its laws and punish the wrongdoers; make hospital management, doctors and cleaners aware, and immediately establish a centralised incinerator or get the hospitals and nursing homes to establish their own plants to manage such wastes. And of course, the citizens have a role to play. Have you ever heard of any citizen or civic organisation raising a voice against this deadly mismanagement? I suppose, no. Now is the time, before it gets too late.
[Kathmandu Wednesday February 13, 2002 Falgun 01, 2058.]
Sunday, February 10, 2002
[Bungamati] hometown of Red Machhindranath
By Razen Manandhar
After a ride along the road with old sporadic settlements and new bungalows for about 12 kilometres from the capital’s centre, the 1400 years old village of Bungamati becomes distinct from a height that gives you a fair picture of the clustered settlement with Bagmati river and the hill that goes to Dakshinkali in the background.
After you discover the rows of old houses, you come to know that you are in an ancient Newar settlement that has barely been influenced by the modern lifestyle. One can easily penetrate the settlement with narrow streets that lead you to the main shrine courtyard, where lies the temple of Red Machhindranath.
The houses are traditional and uniform — three floors and with a tilted tiled roof. Small doors and windows keep the mud-and-brick houses warm also in the chilly winter. They generally stand on stone steps, where the locals can sit and go for never-ending gossips in tedious afternoons. And several water ponds are there to let locally bred geese swim.
An inscription of Licchivi king Anshubarma (605-621 AD) proves that the settlement is at least 1,400 years old. In those days it was called "Bugayumi". In different times it was earned names like, Bugayugrama, Amarapur and so on.
The ancient settlement with around 3,000 population there is self-preserved and stick to the earth because it is the holy home of Rato Machhindranath, often considered as the god of compassion and rainfall. The relation between the locals and the deity is retrospective — either the locals nurtured the deity or the settlement is bestowed by the grace of the god.
The white-washed Shikhar temple of Machhindranath lies almost at the middle of the settlement. It is supported by wooden column that is common only in pagoda temples. A temple-house of Hayagriva Bhairav also lies in a corner of the courtyard. The Panjus and Shakyas are the priest and they take care of the temple.
The settlement is directly related with the local deity, whom the locals remember everyday and over every hard times they face. The red, fully-covered idol has obtained around a dozen names in last two millenniums. But the most popular among the locals is "Karunamaya", the compassionate one. Other Newars in the valley address the same deity as Bungadyo, the god from Bunga. Besides, Bungamati Lokeshwor, Avalokiteshowr, Aryavalokiteshwor, Lokanath are other names attributed to him. Specially among non-Buddhists, he is Rato Machhindranath, the Red god of fishes. They worship the deity as a supreme Hindu saint, the guru of Gorakhnath.
Regardless of being Buddhists or Hindus, the Karunamaya is the god of all and Bungamati is proud to house him for six months every year (the idol is taken to the core of Patan city during the other half of the year). People from Buddhist, Shaiv, Shakti and Vaishnav sects worship the holy idol in different forms.
No matter how important place he obtains in both Buddhist and Hindu religion, the history of Machhindranath is not clear. According to a legend, the early 7th century king Narendradev and his companion Bandhudatta brought the god Karunamaya form Assam to let Saint Gorakhnath stand up, who was sitting on nine serpents, causing a long drought. The king thought that Machhindranath being the guru, Gorakhnath would stand up to greet him. There oldest inscription so far found there is dated 1675 AD in the temple.
However, the settlement can no more be untouched from the clutches of modernization — concrete houses, snooker parlours, beauty parlours, VCD rentals etc. are found easily. Adding more storeys and rolling shutters in old houses have become a fashion among the locals. This new whim of desire to call themselves "modern" is a new threat to the village environment. Besides, this old vulnerable settlement has been a bull’s eye of art thieves, the negligence by the security department is to be blamed.
In times, the hard-working locals have made good names as a village of farmers, carpenters and carpet-weavers. Now, it is getting famous as a wood carving centre. There are over 60 wood carving studios, some of which even export the quality handicraft to European countries.
Though a favourate tourist destination, there is little facilities for the visitors. Tourist services like quality souvenir shops, coffee houses and toilets are need to be added to see tourists spending more hours in the quiet old village.
UNESCO has recently launched a programme to initiate Community Learning Centre with cooperation with the local village development committee. Hopes are high that the villagers would realize the significance of the ancient settlement and learn to be proud of being residents of Bungamati. That would inspire them to conserve cultural heritage of the area and develop it as a tourist destination in the near future.
[Kathmandu, Sunday, February 10, 2002 Magh 28, 2058.]
http://www.nepalnews.com.np/contents/englishweekly/sundaypost/2002/feb/feb10/2ndpage.htm#3
After a ride along the road with old sporadic settlements and new bungalows for about 12 kilometres from the capital’s centre, the 1400 years old village of Bungamati becomes distinct from a height that gives you a fair picture of the clustered settlement with Bagmati river and the hill that goes to Dakshinkali in the background.
After you discover the rows of old houses, you come to know that you are in an ancient Newar settlement that has barely been influenced by the modern lifestyle. One can easily penetrate the settlement with narrow streets that lead you to the main shrine courtyard, where lies the temple of Red Machhindranath.
The houses are traditional and uniform — three floors and with a tilted tiled roof. Small doors and windows keep the mud-and-brick houses warm also in the chilly winter. They generally stand on stone steps, where the locals can sit and go for never-ending gossips in tedious afternoons. And several water ponds are there to let locally bred geese swim.
An inscription of Licchivi king Anshubarma (605-621 AD) proves that the settlement is at least 1,400 years old. In those days it was called "Bugayumi". In different times it was earned names like, Bugayugrama, Amarapur and so on.
The ancient settlement with around 3,000 population there is self-preserved and stick to the earth because it is the holy home of Rato Machhindranath, often considered as the god of compassion and rainfall. The relation between the locals and the deity is retrospective — either the locals nurtured the deity or the settlement is bestowed by the grace of the god.
The white-washed Shikhar temple of Machhindranath lies almost at the middle of the settlement. It is supported by wooden column that is common only in pagoda temples. A temple-house of Hayagriva Bhairav also lies in a corner of the courtyard. The Panjus and Shakyas are the priest and they take care of the temple.
The settlement is directly related with the local deity, whom the locals remember everyday and over every hard times they face. The red, fully-covered idol has obtained around a dozen names in last two millenniums. But the most popular among the locals is "Karunamaya", the compassionate one. Other Newars in the valley address the same deity as Bungadyo, the god from Bunga. Besides, Bungamati Lokeshwor, Avalokiteshowr, Aryavalokiteshwor, Lokanath are other names attributed to him. Specially among non-Buddhists, he is Rato Machhindranath, the Red god of fishes. They worship the deity as a supreme Hindu saint, the guru of Gorakhnath.
Regardless of being Buddhists or Hindus, the Karunamaya is the god of all and Bungamati is proud to house him for six months every year (the idol is taken to the core of Patan city during the other half of the year). People from Buddhist, Shaiv, Shakti and Vaishnav sects worship the holy idol in different forms.
No matter how important place he obtains in both Buddhist and Hindu religion, the history of Machhindranath is not clear. According to a legend, the early 7th century king Narendradev and his companion Bandhudatta brought the god Karunamaya form Assam to let Saint Gorakhnath stand up, who was sitting on nine serpents, causing a long drought. The king thought that Machhindranath being the guru, Gorakhnath would stand up to greet him. There oldest inscription so far found there is dated 1675 AD in the temple.
However, the settlement can no more be untouched from the clutches of modernization — concrete houses, snooker parlours, beauty parlours, VCD rentals etc. are found easily. Adding more storeys and rolling shutters in old houses have become a fashion among the locals. This new whim of desire to call themselves "modern" is a new threat to the village environment. Besides, this old vulnerable settlement has been a bull’s eye of art thieves, the negligence by the security department is to be blamed.
In times, the hard-working locals have made good names as a village of farmers, carpenters and carpet-weavers. Now, it is getting famous as a wood carving centre. There are over 60 wood carving studios, some of which even export the quality handicraft to European countries.
Though a favourate tourist destination, there is little facilities for the visitors. Tourist services like quality souvenir shops, coffee houses and toilets are need to be added to see tourists spending more hours in the quiet old village.
UNESCO has recently launched a programme to initiate Community Learning Centre with cooperation with the local village development committee. Hopes are high that the villagers would realize the significance of the ancient settlement and learn to be proud of being residents of Bungamati. That would inspire them to conserve cultural heritage of the area and develop it as a tourist destination in the near future.
[Kathmandu, Sunday, February 10, 2002 Magh 28, 2058.]
http://www.nepalnews.com.np/contents/englishweekly/sundaypost/2002/feb/feb10/2ndpage.htm#3
Sunday, February 03, 2002
Bagmati ghat Grand shrine along the holy river
[herigate tour]
By Razen Manandhar
few people of the modern Kathmandu may know that just at the other side of the busy Teku Thapathali road, there is a vast treasure of cultural heritage along the bank of the holy Bagmati river, stretching for around two kilometres. Around two dozen major temples, mostly built in the politically defamed Rana period of the 19th century.
From the confluence of Bagmati and Bishnumati River at Teku, just behind the central office of Kathmandu Metropolitan City to the Temple of Gorakhnath at Thapathali, on the way to Patan, the temples are positioned in a series, and countless small Hindu and Buddhist idols are also scattered by the river, some of them might be the popular Uma-Maheshowr of the 7th century too.
The main temples in this area are Janga Hiranya Hem Narayan, Narmadeshowr Shivlinga, Tripura Sundari, Radhakrishna, Purneshwor, Dakshinkali, Radhakrishna, Ram, Shivalaya, Ban Bikateshowr, Panchamukhi Mahadev, Radhakrishna, Jagannath and Pachali Bhairav.The temples came into existence from early 19th century to 20th century. Among them, the open shrine of Pachali Bhairav bears inscription of 1649 AD whereas many of the temples in the river bank were erected after the First Rana Prime Minster Janga Bahadur Rana chose the holy river bank to experiment with the European architecture with fusion of Nepali traditional architecture.
The characteristic of this heritage area is that one can find temples built in various lapse of time and obviously, it can be seen in thevariety of architecture and use of building materials. Where the shrine of Pachali is a simple open shrine where the formless idol of the Bhairav is lying on the ground, the temple of Tripura Sundari, made in 1818 AD is a masterpiece of Nepali pagoda. Similarly, the temple of Ban Bikateshwor, made in 19th century is a unique type of temple that has three separate temples inside one. And the dome shaped Janga Hiranya Hem Narayan, built in 1874 AD, is also an example of its kind with Mughal dome and four brass lions on four corners.
The bank of river has been a holy site, an abode of the "Mother Bagmati", since civilization germinated in the Kathmandu Valley. So, the part of the river bank that lies the nearest to the old Kathmandu has been considered as pious. This is also the southern end of the old Kathmamndu.
Beside the religious shrines, the river bank itself is no less religious. After the famous Aryaghat of Pashupatinath, this is the most cared, protected and widely visited river bank of the Bagmati. Thus this part of the bank plays a vital role to make whole river, no matter how it looks like now, religious and make it a cultural part of the Kathmanduites.
There are four major ghats in area, stretching from west to east : Bagmati Ghat, Kalmochan Ghat, Bhagwateshwor Bhat and Pachali Ghat and Teku Dovan Ghat. Among them, the last one, Teku Dovan Ghat must be the oldest considered as a legendary saint called Ne first chose this pious confluence where the Vishnumati river comes to mix with the Bagmati to set up the valley as a centre of civilization, thousands of years ago.
Among others, the temple of Rikheshwor draws thousands of female pilgrims on the day of Rishi Panchami that falls on the month of July. On this day, the pilgrims offer special rites to the phallic idol of Lord Shiva for the long life and prosperity of their husbands.
And the Bagmati ghat is specially remembered on the month of Magh (December-January) when people visit there on chilly mornings, take holy bath and enjoy wood-firing by the river.
But when we talk about its present, we can hardly see something like conservation is taking place, excluding one or two temples getting face-lift at snail-speed. There is a series of ruined temples, debris and carelessly scattered archaeological idols.
The grandchildren of the makers of the temples are trying their luck to make the area their private by destroying historical evidences. And to your surprise, professionals like lawyers and close relatives to police officers have been found erecting concrete buildings on the ghat area. And martial arts centres are opened in the fragile traditional buildings near the central office of Kathmandu Metropolitan City itself.
The ancient holy temples and sattals are turned squatters’ squares in these days. In almost every beautiful, artistic and traditional buildings, built to give shelter to the pilgrims, one can find squatters living rightfully. Neither the government has done anything to drive them away nor has any local representative played role to evacuate the area and maintain its original significance.
Department of Archaeology, UNESCO and John Sanday Consultants prepared projects for conservation of Teku Thapathali Monument Zone in 1996 but it did not materialized.
[Kathmandu, Sunday, February 03, 2002 Magh 21, 2058.]
http://www.nepalnews.com.np/contents/englishweekly/sundaypost/2002/feb/feb03/2ndpage.htm#4
By Razen Manandhar
few people of the modern Kathmandu may know that just at the other side of the busy Teku Thapathali road, there is a vast treasure of cultural heritage along the bank of the holy Bagmati river, stretching for around two kilometres. Around two dozen major temples, mostly built in the politically defamed Rana period of the 19th century.
From the confluence of Bagmati and Bishnumati River at Teku, just behind the central office of Kathmandu Metropolitan City to the Temple of Gorakhnath at Thapathali, on the way to Patan, the temples are positioned in a series, and countless small Hindu and Buddhist idols are also scattered by the river, some of them might be the popular Uma-Maheshowr of the 7th century too.
The main temples in this area are Janga Hiranya Hem Narayan, Narmadeshowr Shivlinga, Tripura Sundari, Radhakrishna, Purneshwor, Dakshinkali, Radhakrishna, Ram, Shivalaya, Ban Bikateshowr, Panchamukhi Mahadev, Radhakrishna, Jagannath and Pachali Bhairav.The temples came into existence from early 19th century to 20th century. Among them, the open shrine of Pachali Bhairav bears inscription of 1649 AD whereas many of the temples in the river bank were erected after the First Rana Prime Minster Janga Bahadur Rana chose the holy river bank to experiment with the European architecture with fusion of Nepali traditional architecture.
The characteristic of this heritage area is that one can find temples built in various lapse of time and obviously, it can be seen in thevariety of architecture and use of building materials. Where the shrine of Pachali is a simple open shrine where the formless idol of the Bhairav is lying on the ground, the temple of Tripura Sundari, made in 1818 AD is a masterpiece of Nepali pagoda. Similarly, the temple of Ban Bikateshwor, made in 19th century is a unique type of temple that has three separate temples inside one. And the dome shaped Janga Hiranya Hem Narayan, built in 1874 AD, is also an example of its kind with Mughal dome and four brass lions on four corners.
The bank of river has been a holy site, an abode of the "Mother Bagmati", since civilization germinated in the Kathmandu Valley. So, the part of the river bank that lies the nearest to the old Kathmandu has been considered as pious. This is also the southern end of the old Kathmamndu.
Beside the religious shrines, the river bank itself is no less religious. After the famous Aryaghat of Pashupatinath, this is the most cared, protected and widely visited river bank of the Bagmati. Thus this part of the bank plays a vital role to make whole river, no matter how it looks like now, religious and make it a cultural part of the Kathmanduites.
There are four major ghats in area, stretching from west to east : Bagmati Ghat, Kalmochan Ghat, Bhagwateshwor Bhat and Pachali Ghat and Teku Dovan Ghat. Among them, the last one, Teku Dovan Ghat must be the oldest considered as a legendary saint called Ne first chose this pious confluence where the Vishnumati river comes to mix with the Bagmati to set up the valley as a centre of civilization, thousands of years ago.
Among others, the temple of Rikheshwor draws thousands of female pilgrims on the day of Rishi Panchami that falls on the month of July. On this day, the pilgrims offer special rites to the phallic idol of Lord Shiva for the long life and prosperity of their husbands.
And the Bagmati ghat is specially remembered on the month of Magh (December-January) when people visit there on chilly mornings, take holy bath and enjoy wood-firing by the river.
But when we talk about its present, we can hardly see something like conservation is taking place, excluding one or two temples getting face-lift at snail-speed. There is a series of ruined temples, debris and carelessly scattered archaeological idols.
The grandchildren of the makers of the temples are trying their luck to make the area their private by destroying historical evidences. And to your surprise, professionals like lawyers and close relatives to police officers have been found erecting concrete buildings on the ghat area. And martial arts centres are opened in the fragile traditional buildings near the central office of Kathmandu Metropolitan City itself.
The ancient holy temples and sattals are turned squatters’ squares in these days. In almost every beautiful, artistic and traditional buildings, built to give shelter to the pilgrims, one can find squatters living rightfully. Neither the government has done anything to drive them away nor has any local representative played role to evacuate the area and maintain its original significance.
Department of Archaeology, UNESCO and John Sanday Consultants prepared projects for conservation of Teku Thapathali Monument Zone in 1996 but it did not materialized.
[Kathmandu, Sunday, February 03, 2002 Magh 21, 2058.]
http://www.nepalnews.com.np/contents/englishweekly/sundaypost/2002/feb/feb03/2ndpage.htm#4
Tuesday, January 22, 2002
Manufacturers wait govt decision to take toxin back
By Razen Manandhar
LALITPUR, Jan 21[2002]:Greenpeace volunteers from Germany, Netherlands, India and other countries worked here for three months to carefully pack 6 tonnes of Persistent Organic Pollutants (POPs) from a government-owned research centre but the government is still waiting for "donations" to begin procedures to send them back.
It needs only a letter from the government to the manufacturers that would oblige the senders to take them back into their countries at their own expenses. But the government officials say that they have to search for donations to begin the process, instead of writing a simple letter.
Bhaktiraj Palikhe, the pesticide registrar of Nepal Agriculture Research Centre (NARC), said the government is writing the request letter to the manufacturers only when the detail inventory of the total amount of POPs lying in the country. Then the government would ask for donations to send them back, he said, without giving any deadline on the completion of preparing the inventory.
According to the volunteers, CropLife, an umbrella organisation representing the largest multinational pesticide manufacturers, is offering "assistance" to Nepal government to deal with the pesticide stockpiles. They need only a request letter to show their concern over the stock of hazardous pesticides now lying unmanaged in Nepal.
"We need donations to manage the POPs and also to send them back," Palikhe said. His comments came following a press meet organised here today by Greenpeace, which gave details on the collection of date-expired pesticides from the warehouse of NARC into 98 barrels.
But Palikhe did not explain what the government would do with the donation when the manufacturers themselves are positive towards taking back the POPs.
He said that the amount stored by the Greenpeace volunteers are not the only pesticide warehouse Nepal has and any action to manage the deadly elements needs to address the whole amount lying in various parts of the country.
"The unmanaged POPs are a national problem of Nepal and our letter will address the issue," Palikhe added.
However, the environmentalists say that the POPs are stored in Amlekhgunj, Nepalgunj and several other depots in worse condition than in the capital. They say that preparing a detail inventory and managing it would take decades.
It is estimated that there are over 75 tonnes of POPs lying mainly in agriculture-related offices of the country. About one third of the waste is pesticides manufactured by Bayer and Shell with remainders being produced by Union Carbide (Dow), Sumitomo, Sandoz, Rhone Poulenc (now Bayer), Du Pont and Monsanto, among other companies, according to the volunteers.
Environmentalist Bhushan Tuladhar, the executive director of Clean Energy Nepal, said that if CropLife is ready to assist Nepal, we do not need to look out for donors. "The senders are ready to take care of it. Then why should we worry about donations?" he asked.
He blamed that the government is not ready to manage the POPs and the officers are searching for commission to prepare reports. "They are busy working in separate projects in the name of the pesticide we have not cared for the last three decades," he said.
"This actually is our duty, including the NGOs," Tuladhar said. "Now the Greenpece is here to do it for us. We should not linger the matter any more."
These deadly substances found in Kathmandu were donated to Nepal by western companies or channelled through various international aid mechanisms over the last 25 years. Obsolete pesticides pose a serious threat to the environment and the health of the people living in the vicinity of such stockpiles, said Andreas Berstorff, the toxic trade expert from Greenpeace Germany.
[Kathmandu Tuesday January 22, 2002 Magh 09, 2058.]
By Razen Manandhar
LALITPUR, Jan 21[2002]:Greenpeace volunteers from Germany, Netherlands, India and other countries worked here for three months to carefully pack 6 tonnes of Persistent Organic Pollutants (POPs) from a government-owned research centre but the government is still waiting for "donations" to begin procedures to send them back.
It needs only a letter from the government to the manufacturers that would oblige the senders to take them back into their countries at their own expenses. But the government officials say that they have to search for donations to begin the process, instead of writing a simple letter.
Bhaktiraj Palikhe, the pesticide registrar of Nepal Agriculture Research Centre (NARC), said the government is writing the request letter to the manufacturers only when the detail inventory of the total amount of POPs lying in the country. Then the government would ask for donations to send them back, he said, without giving any deadline on the completion of preparing the inventory.
According to the volunteers, CropLife, an umbrella organisation representing the largest multinational pesticide manufacturers, is offering "assistance" to Nepal government to deal with the pesticide stockpiles. They need only a request letter to show their concern over the stock of hazardous pesticides now lying unmanaged in Nepal.
"We need donations to manage the POPs and also to send them back," Palikhe said. His comments came following a press meet organised here today by Greenpeace, which gave details on the collection of date-expired pesticides from the warehouse of NARC into 98 barrels.
But Palikhe did not explain what the government would do with the donation when the manufacturers themselves are positive towards taking back the POPs.
He said that the amount stored by the Greenpeace volunteers are not the only pesticide warehouse Nepal has and any action to manage the deadly elements needs to address the whole amount lying in various parts of the country.
"The unmanaged POPs are a national problem of Nepal and our letter will address the issue," Palikhe added.
However, the environmentalists say that the POPs are stored in Amlekhgunj, Nepalgunj and several other depots in worse condition than in the capital. They say that preparing a detail inventory and managing it would take decades.
It is estimated that there are over 75 tonnes of POPs lying mainly in agriculture-related offices of the country. About one third of the waste is pesticides manufactured by Bayer and Shell with remainders being produced by Union Carbide (Dow), Sumitomo, Sandoz, Rhone Poulenc (now Bayer), Du Pont and Monsanto, among other companies, according to the volunteers.
Environmentalist Bhushan Tuladhar, the executive director of Clean Energy Nepal, said that if CropLife is ready to assist Nepal, we do not need to look out for donors. "The senders are ready to take care of it. Then why should we worry about donations?" he asked.
He blamed that the government is not ready to manage the POPs and the officers are searching for commission to prepare reports. "They are busy working in separate projects in the name of the pesticide we have not cared for the last three decades," he said.
"This actually is our duty, including the NGOs," Tuladhar said. "Now the Greenpece is here to do it for us. We should not linger the matter any more."
These deadly substances found in Kathmandu were donated to Nepal by western companies or channelled through various international aid mechanisms over the last 25 years. Obsolete pesticides pose a serious threat to the environment and the health of the people living in the vicinity of such stockpiles, said Andreas Berstorff, the toxic trade expert from Greenpeace Germany.
[Kathmandu Tuesday January 22, 2002 Magh 09, 2058.]
Friday, January 18, 2002
Time to revive old ways of excreta as manure
By Razen Manandhar
KATHMANDU, Jan 17: Panna Ratna Maharjan, an elderly Kirtipur farmer, often worries that the vegetables he grows these days are not "as big and tasty" as they used to be two decades ago. He says that’s because he no longer uses human excreta as manure.
"In the earlier days, we used to use human excreta and kitchen waste as manure. That was a productive way of doing agriculture," he says.
Maharjan says the old practice of mixing human faeces, urine and kitchen waste in the soil to make it more fertile is now being regarded as "unhealthy" in the face of so-called modern scientific ways of agriculture.
The only farmers who are still sticking to the old ways are the Sherpas in high-altitude districts like Dolpa and Solukhumbu.
"Our grandfathers were much more scientific, they used to manage solid waste in such a way that it became an essential resource in agricultural production," says farmer Maharjan.
In those ‘grandfather times’, the human faeces in public toilets were collected by sweepers in buckets and deposited in pits dug beside the fields. Then the farmers would add other types of manure to it before pouring it into the field.
Maharjan says pouring human excreta "directly on the earth is a sin".
He says the vegetables grown in such fields have better colour, are more tasty and bigger.
Raj Bhai Jyakami, the Secretary of Jyapu Mahaguthi, a farmers’ organization, says that the practice of using human waste as manure stopped with the change in structure of houses.
Using human excreta as manure is a popular method among the farming communities in many parts of the world. While it might not have been an old practice as in the case of Nepal, it is now being introduced in countries like Zimbabwe, Vietnam and Sweden.
This method started dying out in Nepal also because toilets with water closets came into place.
Although many may think water closets are the best way to deal with excreta, environmentalists say this is a waste of a lot of water and also has a contaminating effect on rivers and ground water.
Dr Roshan Raj Shrestha, the Executive Chairman of Environment and Public Health Organization (ENPHO), says urine and faeces are great fertilisers, and have a good effect on the soil. The Sweden-returned scientist says this method of excreta as manure can be easily revived in the Kathmandu Valley.
"An adult produces on an average 400 litres of urine in a year, which is in fact 4 kg of nitrogen, 0.4 kg of phosphorus and 0.9 kg of potassium," informs Shrestha. "Similarly a person releases on an average 25 to 50 kg of faeces in a year, which is 0.55 kg of nitrogen, 0.18 kg of phosphorus and 0.37 kg of potassium."
He says it’s a tragedy that such fertile elements are flushed out by the larger world population.
"Instead of using them as life-givers, these wastes are now polluting water bodies," he says.
Dr. Shrestha says the human waste ought to be mixed with lime or ash in the soil to drive away bad odour. He, however, says it is important to separate urine and faeces because if they are mixed, they lose out on their fertile properties.
"The sanitised or composted faeces become humus that act as soil conditioner which increases water-holding capacity, reduces pests and diseases, improves soil structure, breaks up organic matter into the basic elements that plants need, and neutralize soil toxins and heavy metals,"
says Shrestha.
Apparently, this system of "ecological sanitation" will also help reduce use of water in flushing. Dr Shrestha says people on an average use 15,000 litres of water to flush 50 litres of faeces and 500 litres of urine.
Says Dr. Shrestha, "If human excreta is not flushed out, the problem of water scarcity can be reduced to some extent. And the use of excreta as manure will also solve the big problem of human waste management."
[Kathmandu Friday January 18, 2002 Magh 05, 2058.]
By Razen Manandhar
KATHMANDU, Jan 17: Panna Ratna Maharjan, an elderly Kirtipur farmer, often worries that the vegetables he grows these days are not "as big and tasty" as they used to be two decades ago. He says that’s because he no longer uses human excreta as manure.
"In the earlier days, we used to use human excreta and kitchen waste as manure. That was a productive way of doing agriculture," he says.
Maharjan says the old practice of mixing human faeces, urine and kitchen waste in the soil to make it more fertile is now being regarded as "unhealthy" in the face of so-called modern scientific ways of agriculture.
The only farmers who are still sticking to the old ways are the Sherpas in high-altitude districts like Dolpa and Solukhumbu.
"Our grandfathers were much more scientific, they used to manage solid waste in such a way that it became an essential resource in agricultural production," says farmer Maharjan.
In those ‘grandfather times’, the human faeces in public toilets were collected by sweepers in buckets and deposited in pits dug beside the fields. Then the farmers would add other types of manure to it before pouring it into the field.
Maharjan says pouring human excreta "directly on the earth is a sin".
He says the vegetables grown in such fields have better colour, are more tasty and bigger.
Raj Bhai Jyakami, the Secretary of Jyapu Mahaguthi, a farmers’ organization, says that the practice of using human waste as manure stopped with the change in structure of houses.
Using human excreta as manure is a popular method among the farming communities in many parts of the world. While it might not have been an old practice as in the case of Nepal, it is now being introduced in countries like Zimbabwe, Vietnam and Sweden.
This method started dying out in Nepal also because toilets with water closets came into place.
Although many may think water closets are the best way to deal with excreta, environmentalists say this is a waste of a lot of water and also has a contaminating effect on rivers and ground water.
Dr Roshan Raj Shrestha, the Executive Chairman of Environment and Public Health Organization (ENPHO), says urine and faeces are great fertilisers, and have a good effect on the soil. The Sweden-returned scientist says this method of excreta as manure can be easily revived in the Kathmandu Valley.
"An adult produces on an average 400 litres of urine in a year, which is in fact 4 kg of nitrogen, 0.4 kg of phosphorus and 0.9 kg of potassium," informs Shrestha. "Similarly a person releases on an average 25 to 50 kg of faeces in a year, which is 0.55 kg of nitrogen, 0.18 kg of phosphorus and 0.37 kg of potassium."
He says it’s a tragedy that such fertile elements are flushed out by the larger world population.
"Instead of using them as life-givers, these wastes are now polluting water bodies," he says.
Dr. Shrestha says the human waste ought to be mixed with lime or ash in the soil to drive away bad odour. He, however, says it is important to separate urine and faeces because if they are mixed, they lose out on their fertile properties.
"The sanitised or composted faeces become humus that act as soil conditioner which increases water-holding capacity, reduces pests and diseases, improves soil structure, breaks up organic matter into the basic elements that plants need, and neutralize soil toxins and heavy metals,"
says Shrestha.
Apparently, this system of "ecological sanitation" will also help reduce use of water in flushing. Dr Shrestha says people on an average use 15,000 litres of water to flush 50 litres of faeces and 500 litres of urine.
Says Dr. Shrestha, "If human excreta is not flushed out, the problem of water scarcity can be reduced to some extent. And the use of excreta as manure will also solve the big problem of human waste management."
[Kathmandu Friday January 18, 2002 Magh 05, 2058.]
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