Vihars of Patan

Walking the streets and alleys in Patan City is a memory filled with temples, statues, small sweet shops, art galleries and not the least – the vihars, Buddhist monasteries, which are called “Baha” in the Newari language or “Bahal” in Nepali. Typically, a baha consists of a courtyard surrounded by arcades, where the main shrine is located opposite the entrance. Usually two lions guard the entry gate from the street surmounted by a torana. Incidentally, Patan houses the majority of vihars or bahas, more than 130 of them, and it is estimated that about 356 are present in the Kathmandu Valley. Since they are not as prominent as other cultural sites in the Himalayan nation of Nepal, they are also called the “hidden gems” of the Valley. To me though an indelible picture of one such vihar in Patan, which comes easily to my mind, is the Hiranya Varna Mahavihar – shimmering golden in the sunlight – a majestic portrayal of outstanding craftsmanship and religious sacredness, both at the same time.

Dated to Nepal’s Licchavi King Bhaskara Deva Varma’s rule in 1045 A.D., the Hiranya Varna Mahavihar or “Kwa Baha” in Newari or aptly named by tourists “The Golden Temple” is perhaps the main and most active Buddhist monasteries in Patan. It is a three tiered pagoda

styled polished brass temple located towards the north of the city. Its complex was richly embellished during the early 20th century when two rival families competed to contribute donations after gaining wealth through trade with Tibet. The main gate of the vihar is guarded by two massive stone lions and the ticketing office separately charges NRs. 50 to foreigners since it is outside the Patan Durbar Square. Once inside the main courtyard, one is delighted to encounter stunning artifacts “up close” and the shrine of Shakyamuni Buddha is worshipped here. Over the vihar’s door is a beautifully carved silver torana depicting Lord Buddha in the centre, served by

his followers on both sides.

Opposite to the vihar stands the ornately decorated Swayambhu Chaitya (stupa), said to be older, which honours the King of the Nagas, Vasuki and Swayambhu. The monks are located upstairs where they attend to their studies and meditation. Towards the southeast of Patan, one comes to the Rudra Varna Mahavihar, in Newari “Uku Baha”, another exquisitely created Buddhist temple that is second in importance to the Kathmandu Valley besides the Hiranya Varna Mahavihar. Although both are similar with their three tiered pagoda styled architecture, Hiranya Varna is visited more by devotees especially in the early morning hours, while Rudra Varna has less activity going on. But the latter has a well managed look and a quieter ambience which I usually enjoy in order to appreciate its many sculpted treasures. Filled with splendid metal- and stone- creations, the vihar’s courtyard presents Nepal’s deities, bells, vajras (thunderbolts), mandalas, a king’s life-size statue, prayer wheels, pillars, animals, and many other beautiful images. 15 gold plated chaityas adorn the top roof and a large image of the Shakyamuni Buddha is situated at the centre of the shrine on the ground floor. It is said Licchavi King Shiva Deva built the vihar in 6th century A.D. and it was renovated by Licchavi King Rudra Deva 400 years later. Behind the Rudra Varna Mahavihara is the Tago Chiva, a stupa built in 1685 A.D., which showcases Patan City’s supreme workmanship in stone.

Located to the south of Uku Baha is the Maha Boudha Temple, which is popularly known as the “temple of the thousand Buddhas”. I am always in awe of this monument whenever I look upon its intricate body of terracotta work of, more or less, 1,000 tiles. Each one has a small image of the Buddha and the art form is in resemblance to the shikhara styled architecture of India.

Supposed to replicate the Mahabodhi Temple in Bodhgaya, India, it is said to be built by a priest, Abhaya Raj Shakya, of Patan, who visited the holy place during the 1500s. The ground floor of the temple displays the image of Shakyamuni Buddha and nearby is a smaller shrine dedicated to Buddha’s mother, Maya Devi. For foreigners, the present entry fee is NRs. 50 and it also covers your visit to Uku Baha. Other bahals to see are Oku Baha, Chaku Baha, Ta Baha, Ha Baha, and Haugal among others. Oku Baha, situated after passing the Maha Boudha Temple, shares a very close relationship with the metal workers and artisans living in its vicinity. Not surprisingly, its courtyard is filled with spendid carved images and shrines and the baha is a well known site for worship. Located south from Patan Durbar Square, Chaku Baha is not designed as a standard baha, as the temple is free-standing, but it consists of antique pieces such as chaityas, mandalas, stone lions, and a prayer wheel among other things. Kwapa dyo, the red image of Padampani Lokeswor, is the main deity of the two tiered temple with its upper roof made of gilded copper and the lower with tiles. Ta Baha lies across the street opposite to Chaku Baha. Its courtyard oddly houses the shrine of the vihar and that of “Bungadyo,” Red Machhendranath, which could be why the baha may have elevated importance for the Buddhist community. The Ha Baha or Ratnakar Mahavihar is home to the Kumari of Patan. Retaining the unique architectural norm of the Baha, its street entrance is flanked by two stone lions and a magnificent torana that portrays the Buddhas. A three roofed temple holds the shrine of Kwapa dyo and the courtyard consists of chaityas and mandalas, several from the time of the Licchavi period. Haugal or Hastinagal Mahavihar, accessible from the street of Mangal Bazaar, is no longer active as a monastery but worth a visit. You’ll be able to explore an ancestral site belonging to the Rajkarnikar sweetmakers; a place which was once used for administration in Licchavi times; and squares that consist of an ancient goddess (one of the Valley’s oldest relics according to experts) and where wood- and stone- carving and flute making thrive as a community’s livelihood.

From a historical point of view, it is believed that Patan was a good learning centre for Buddhism. Scholars came from far and near to study, write, mediate, and partake in religious activities since the days of ancient trading and cultural exchange between Nepal, India, and Tibet. As it is, the Licchavi rulers helped to strengthen and propel the practice of Buddhism, as they donated generously to support the education and well-being of Buddhist monks and some of them themselves abdicated the throne to join the monkhood. One can imagine those days of penitence, prayers, and perseverance, when Buddhism was practiced devoutly in the Valley and, for more than 200 centuries, we have continued to feel its influence on the world today. Some of my best memories belong to the explorations of Patan City. They are a reminder of a past when I would simply enjoy a stroll in the afternoons or evenings, as the workplace where I went to then was located nearby. Dropping by a bahal-courtyard and enjoying its space was relaxing, while outside on the street would be a cacophony of people rushing by, horns blowing, or hawkers calling. Time stood still during such moments and the “hidden gems” or monasteries became a refuge, where I experienced solitude and personal reverence for Buddha’s philosophy.