Cultural Heritage

Lalitpur, since historic times have been known for its rich social and cultural
heritage and tradition. The city still displays this unique tradition and cultur
e in its day to day life and activities. It won't be wrong to consider Lalitpur
as a city of living culture rather than a heritage. Various religious and ethnic
communities belonging either Hinduism or Buddhism live side by side in close ha
rmony.
The city boasts with number of heritages both in tangibles and intangibles forms
. Apart from the varieties of historic Hindu and Buddhist monuments like Bahas,
Bahis, Pagoda and Stone Temples, Chaityas, Pati, Agamchhens, stone spouts etc.,
adorned with beautiful art and architecture, the buildings of ordinary people al
ong the city's streets and alleys of the city form a part of its tangible herita
ge. The various religious and cultural activities that have survived the test of
time and have continued to be indispensable part of people's day to day life to
o contribute to its intangible heritage.
Various Jatras or festivals, which would include various cultural and religious
processions, dance, music and other various activities are even today enthusiast
ically observed and form an essential part of day to-day life of its citizens.
Patan Durbar Square has been list in UNESCO world heritage sites, which is one o
f the seven such sites in Kathmandu Valley.
Tangible Heritage
1. Durbar Square
Patan Durbar Square located at the city centre is the focal point of all the her
itages in Lalitpur. This palace complex from where the ancient rulers of this ci
ty ruled consists of 19 monuments in and around it. The Durbar Square was design
ated as World heritage site in 1979. It is a pride and glory of not only Patan b
ut also the nation as a whole. It is small but has been successful in preserving
its original character than other palaces of the Kathmandu valley. It is most i
mpressive architectural site with complex of temples.
2. Temples
Different types of temple architecture have developed in Nepal since few hundred
years. It is a mixed type of architecture represented by multi roofed temples,
Shikharas style temples, monasteries, Patis, Chaityas, palaces, residential hous
es. All these represent a unified and comprehensive character which has earned f
or them a distinctive terminology of Nepalese architecture. As in other countrie
s the development of a distinct Nepali style of architecture is reflected in Nep
al s religious buildings. Among many styles of architecture, the multi roofed temp
les or even the houses are known as traditional architecture which is named as t
he Nepalese or the Newari architecture also.
The most impressive characteristics of the architectural complex in Nepal are re
presented by temples in association with palaces and residential houses. The com
plex of temples is clearly visible in the durbar square of Patan. The durbar squ
are area possesses tiered temples as well as cithara temples. The durbar square
of Patan with rich cultural and architectural heritage occupies a central positi
on in the city scope. In 1928 Perceval London very much appreciated this square a
s an ensemble, the durbar square in Patan probably remains the most picturesque
collection of buildings that has been set up in so small place by the piety and
pride of an oriental man.
Temples are constructed not only in durbar square complex but in other parts of

the city core also. Patan is a living example of religious harmony. So one can f
ind Hindu temple and Buddhist Chaityas in a same complex standing together. In t
his report only the multi roofed temples and the stone temple (Shikhara) have be
en discussed.
2.1 Multi Roofed Temples
The multi roofed temples commonly interpreted a pagodas are different from other
religious buildings. These temples are identified with roofs of decreasing dime
nsion, stacked one above another constituting a traditional style. It is very di
fficult to say about the Origin of this temple style. Buildings with tiered roof
were already known in both India and China before the time of Christ, and it is
assumed that the influence of Indian architecture is there in traditional Nepal
ese architecture. Although one of the Chinese travelers has described in 7th cen
tury that Nepali method of tiering the roof was new to them.
It is believed that these temples existed in Nepal from the beginning of the Chr
istian era. These types of temples are built of brick, mud and timber. Although
the residential building and temples are built of same materials they differ in
conceptual aspects. These types of building are generally square in plan, someti
mes rectangular and very rarely octagonal in plan. They are generally raised on
a high plinth. The roofs number of these temples varies from one to five. Majori
ty of temples are one to three roofed. Four and five roofed are very rare. For e
xample Bhagbati temple of Nala and Harisiddhi temple of Lalitpur are the only tw
o temples with four tiers. Similarly there are only two five tiered temple, Nyat
apole of Bhaktapur and Kumbheshwor of Lalitpur.
Altogether 87 pagoda temples have been identified in this report; these temples
have been located in the various 22 wards of Lalitpur (Chart 3.1). The ownership
description of the temples shows that most of the temples are taken care of by
the Guthi, and by the people of certain caste like Amatyas, Rajopadhyas, and Pat
ravansas etc.
Kumbheshwor temple is one of the five tiered temples and is dated the oldest one
from 1391 when it was completed by JayastHiti Malla with two tiers. Srinivas Ma
lla later added three tiers to it making it five tiered. The temple is noted for
its fine proportions and elegant woodcarvings. This temple is classified as of
international importance that is in A category.
The location of the monuments shows that most of the pagoda temples are located
in the core city area and the monument zone. The majority of the tiered temples
lie in ward no 22 (Kumbheshwor area), 18 and 11 (Durbar Square Area) and 19. The
detail information regarding the monuments, its location, ownership and categor
y is given in Annex I.
The monuments in Kathmandu Valley have been categorized according to the Ancient
Monument Act 2013, 5th Amendment as given in the Table 3.1.
Descriptions of Some important temples
A. Kumveshwore Temple
The Kumveshwore Temple is said to date from 1391 when it was completed by Jayast
Hiti Malla, making it the oldest extant temple in Patan (Figure 3.5).The temple
is noted for its fine proportions and elegant woodcarvings. There are numerous s
tatues and sculptures around the courtyard, from the Lichhavis to the Mallas, in
cluding a particularly fine Ganesh figure. The temple is, however, dedicated to
Lord Shiva, as indicated by the large Nandi (bull), facing the temple inside the
main entrance.

The temple platform has two ponds whose water is said to come straight from the
holy lake at Gosainkunda, a long trek north of the valley. An annual ritual bath
in the Kumveshwore Temple s tank is claimed to be as meritorious as making the ar
duous walk to Gosainkunda.
Thousands of pilgrims visit the temple during the Janai Purnima festival in July
and August each year to worship the silver and gold lingam which is set up in t
he tank while members of the Brahmin and Chhetri castes replace the sacred threa
d they wear looped over their left shoulder. Jhankris beating drums and wearing
colorful headdresses and skirts dance around the temple to complete the dramatic
scene.
B. Rato Machhindranath Temple
The Rato (Red) Machhindranath temple, the god of rain and plenty comes in a vari
ety of incarnations (Figure 3.6). To Buddhists he is the Tantric edition of Aval
okiteshvara while to Hindus he is another version of Shiva. The temple s four elab
orately carved doorways are each guarded by lion figures and at ground level on
the four corners of the temple plinth are reliefs of a curious yeti-like creatur
e. A diverse collection of animals (including peacocks, horses, bulls, lions, el
ephants, and fish) top the pillars facing the northern side of the months of the
year. The metal roof is supposed by struts, each showing Avalokiteshvara standi
ng above figures being tortured in hell. Prayer wheels are set into the base of
the temple.
The Machhindranath image is just a crudely carved piece of red-painted wood, but
each year during the Rato Machhindranath celebrations it is paraded around the
town on a temple chariot. The complex celebration moves the image from place to
place over a period of several weeks in the month of Baishakh (April/May), final
ly ending at Jawalakhel where the chariot is disassembled.
Occurring on a 12 year cycle the procession continues out of Patan to the villag
e of Bungamati, 5 km to the south. Dragging the heavy Chariot along this bumpy a
nd often uphill track is no easy feat.