urban form and hierarchy of open spaces of traditional

Proceedings of 8th IOE Graduate ConferencePeer Reviewed

ISSN: 2350-8914 (Online), 2350-8906 (Print)Year: 2020 Month: June Volume: 8

Urban Form and Hierarchy of Open Spaces of Traditional Town,Chapagaon

Sanjaya Maharjan a, Jiba Raj Pokherel b

a,b Department of Architecture and Urban Planning, Pulchowk Campus, IOE, TU, NepalCorresponding Email: a [email protected], b [email protected]

AbstractCities are planned with the interplay of mass and space. Mass represents the built structures like palaces,temples, buildings and other social infrastructures whereas the space represents open spaces like streets,community, religious and cultural nodes. These elements of mass and spaces in open, their alignment witheach other and orientation define urban form of cities. Open spaces are basic type of land use along withresidential, commercial, industrial transportation etc. This research paper discusses the different hierarchy ofopen spaces that were designed in ancient period in context of traditional town Chapagaon as Malla townshave different hierarchy of open spaces within their town. The research aims to study urban form and differenthierarchy of open spaces within the study area, Chapagaon. The research work has been studied underinterpretivist/ constructivist paradigm. Different tools regarding qualitative methodology has been appliedin the research. Key informants are identified and surveyed using open ended interviews. The study areahas been visited multiple time to perceive the traditional form of settlement along with photographic survey.Phenomenological research approach has been used to understand people’s perception, perspectives andunderstanding of current and past situation. Different articles and publications have been studied, along withthe inscriptions regarding the monuments of Chapagaon. Thus, the traditional urban form and hierarchy ofopen spaces of ancient Chapagaon has been discussed in findings.

KeywordsUrban form, Open Spaces, Stharudranga, Bajrabarahi temple, Bhansar tole

1. Introduction

Urban form is characterized by the five elements ofcities as defined by Kevin Lynch. The five elementsare edges, pathways, nodes, districts and landmarks ofthe cities. The edges define the boundary of the citiesor town. Paths connect diverse elements andenvironmental conditions of a city, giving a sequenceof imagery to the observer. Districts are themedium-to-large sections of the city, conceived of ashaving two dimensional extents, which the observermentally enters “inside of,” and which arerecognizable as having some common, identifyingcharacter” [1]. “Nodes are points, the strategic spotsin a city into which an observer can enter, and whichare the intensive foci to and from which he istravelling” [1]. “Landmarks are another type ofpoint-reference, but in this case the observer does notenter within them, they are external [1].” But inancient period, different principles were used to settle

the town and such principles define the urban form asdefined by Chanakya’s Arthashastra. The principlesset by Chanakya was base line for the development ofcities in early day in eastern part of world. TheVastupurusha mandala widely used in ancient periodfor planning cities is outcome of Chanakya.Lichchhavi and Malla settlemets of Kathmandu Valleyare found to follow these planning norms. In 1260AD, Ananda Malla reconstructed the city ofBhadgaon, current Bhaktapur in form of geometricmandala of Astamatrika [2] and similarly, the openspaces were designed accordingly.

The research paper, here discuss the differenthierarchy of urban open spaces that were designed inancient period in case of traditional town Chapagaon.Malla towns had hierarchies of open spaces duringtheir ruling period which still exists. The spaces likeDurbar square with royal chapel, market orcommunity square, residential neighborhood squareand private residential square like Nani and Chowks.

Pages: 222 – 233

Proceedings of 8th IOE Graduate Conference

These squares are differentiated accordingly with thesocial cultural activities practices along with thepresence of urban elements like temples, bahi,depressed water stone spout, dabali space, well, pati(rest house) etc. These urban elements probablydeveloped in lichchhavi period however, they becomethe popular element of urban square in Malla period[3].

2. Objectives

The traditional settlements of the Kathmandu areplanned with well-organized public open spaceswhere people interact, conduct daily activities andperform cultutral and religious activities. But atpresent these spaces are diminishing. The objective ofthis research is to study the traditional urban form ofTraditional town Chapagaon, that was establishedduring 6th century, Lichchhavi period and graduallydeveloped in Malla period. Along with the study oftraditional urban form, this research also studies thehierarchy of open space, their distribution, elements ofurban form within these spaces and existing situationand problems of the open spaces of Chapagaon.

3. Methodology

The transformation ongoing in the traditional towns isnot only limiting social interaction but also erodingtraditional morphology and spatial system. Discussingabout the urban form (physical dimension) seems tobe positivist paradigm that is primarily based on theobservation. However, due to gradual developmentduring the different ruling period and time, theobservation don’t give actual traditional urban image.Hence different traditional town planning principles,paper related to urban form of traditional urban formof Kathmandu Valley has been reviewed, Key personsand elderly people (aged above 65 years), wereinterviewed, various publications were studied toinduce the output as far as possible. Hence theresearch has been studied under interpretivist orconstructivist paradigm.

As stated paradigm suggests use of qualitativemethodology, different tools regarding qualitativemethodology has been applied in research work. Keyinformants are identified and surveyed using openended interviews. The site has been visited multipletimes to perceive the traditional form of settlementalong with photographic survey. The

phenomenological research approach has been used tounderstand people’s perception, perspectives andunderstanding of current and past situation. Differentarticles and publications from different source havebeen studied, along with the inscriptions of andregarding the monuments of Chapagaon.

4. Overview of Study area, Chapagaon

Chapagaon, (previously known as “Stharudranga”during Lichchhavi period and Champapur duringMalla period) presently located in GodawariMunicipality, ward 11. It is traditional Lichhichavitown established in 6th century and developedconsiderably during the Malla period. The town islocated about 10 km south of Patan Durbar Squareand is spread across 68 km2 [4]. Ancient name ofChapagaun is “Champapur” as it is believed to havebeen established by clearing a “Chanp” forest. Itsname in Nepal bhasa is “wa: dey”, “wa:” meaningrice and “dey” meaning country hence “waa:dey”meaning country with very good rice production.

Figure 1: Location Map of Chapagaon (ImageSource:Drone shot image by Lumanti Support Group)

Chapagaon is also known as the southern gate ofKathmandu valley and had served as a main taxingpoint for various goods brought from Terai forcenturies. Having two settlements Bulu and Pyangaunin neighborhood also adds to its importance. Bulu andPyangaun however have its own historical and culturalimportance.

In different inscriptions, this town has been mentionedas ‘Chapagaon’, ‘Champapur’, ‘Wa:Dey’ and

223

Urban Form and Hierarchy of Open Spaces of Traditional Town, Chapagaon

‘Wawa:’. However, the local Newar residents andNewar people from neighborhood use Wa:Dey inlocal dialect and in official or administrative languagethe town is known as Chapagaon. From the localmyths and stories about the establishment of this town,it is clear that this place was a forest. The settlementwas established by clearing the forest and with time, ithas developed as an organized town.

As defined by Carl Purucha (1975), Chapagaon, alinear settlement south of Patan, is laid out along anorth-south main road. Approaching the village fromthe north to the road coming from Thecho, they firstpass an open space where four Patis, an open well, twochaityas and an open Bhagwati shrine are located [5].

4.1 Historical Background

The Chapagaon refers to Conch Shell (Sankha:akar inNepali) territory shown in Annex-1. But the territoryof Champapur or Wa:dey is limited to main marketcenter and its peripheral area (c.f. Chapagaon koShanskritik Sampada) of earlier Chapagaon VDC (i.e.ward number 1,2,3and 4). At present, the Champapurterritory is defined by the ward number 11 ofGodawari municipality, where Bajrabarahi Jatra iscelebrated since Malla period.. The Chapagaon is wellknown for the Bajrabarahi Temple without pinnacleon its top. It is one of the four most important Barahitemple within a Valley. Champapur can be consideredas a cultural unit and its boundary is surrounded byother cultural unit settlements like Bulu, Pyangaonand Thecho.

Chapagaon is also a modern administrative unit.During Panchayat regime, it was Village Panchyatunder Aadarsha Gaun Panchyat of Patan districthaving 9 wards [6]. And after the restoration ofmultiparty democracy in 2046 BS, Champapur wasdefined as Chapagaon VDC ward number 1,2,3 and 4.In 2072 BS. Ashwin, it was declared under theBajrabarahi municipality and at present theChampapur is in Godawari Municipality ward number11 as declared by Nepal government in 2073 BS, 27th

of Falgun.

4.1.1 Lichchhavi Period

As mentioned earlier, Chapagaon was believed to beestablished in 6th century AD during Lichchhaviperiod due referencing to the Tashwa:Lho (in localdialect), an inscription available in Bhansar Tole ofChapagaon. The inscription is an upright stone at the

time of Shivadev (ruling period 590-604 AD) whichmentions about the reduction of tax in fish tradehappened in this region. It further mentions about thetax variation in variety of fish trade. The inscriptionclearly mentions the town as “Shtharudranga”. Thedranga represents the developed and organizedsettlement during Lichchhavi period. Tiwari (1989)also mention the presence of Bhansar Adda inChapagaon during Lichchhavi era as taxing point onthe goods supplied from southern region, Terai toKathmandu Valley. Hence, it can be concluded thatthe town was settled before Shivdev inscribed thisinscription. The inscription clearly gives an idea that,there was existence of developed settlement and is atrade center, as tax on trade activities were imposed inthis region in those times.

There is another inscription at Yaku Tole ofChapagaon, that has been inscribed under the lotuspart of Dev-Murti. The inscription mentions only“Kuber-Gupta” and “Anik-Gupta” nothing else. Theinscription date is also not there however, the Jalahariscript used in the inscription is predicted from theperiod of Basanta Dev (506-538 AD) [7]. Hence, itcan be predicted that, this town was organizedsettlement before the 4th generation of Shivdev. TheDev-Murti form Bananta Dev era is remarkable stonesculpture. It is often considered as Dattatreya or localsconsidered it as Mahadev whereas the posture ofmurti (idol) reflect it as of Brahma, the creator, as perthe description available in LichchhavikaalkaAbhilekh by Dhanbajra Bajracharya.

After the end of Lichchhavi era and before theestablishment of Malla era, in about late 10th centuryi.e. Nepal Sambat 111 (991 AD), Wright (1990: 113)mentions, the two Malla Mukhiya or Chieftans, RajMalla Dev and Kathayaa Malla established this townand named as “Champapur” [6]. Whereas,Karmacharya (2018), local resident, town priest(engaged in ritual activities in every cultural occasion)and local researcher mentions, the town was ruled bythe Rajdev Malla from Bhaktapur in N.S. 711 on theday of falgun sukla astami. When the eldest son ofKing Manigraraadhipati, Rajdev Malla was born, theastrologer warned, the king should never look uponthe face of son so, king brought Rajdev Malla, andBhashami Mallas, Karmacharya and Desar toChapagaon [8]. The king established a Palace with asettlement around it at the southernmost end of thevalley and this place became the residence of theprince. The people, however, called Chapagaon “wa”,

224


the place of exile – in Newari, “wawadesha” from theword “wayegu” meaning “to throw”. The successorsof the prince who was thus banished by his fatherwere known as Babus. Even today there are people ofthe Babu caste living in Chapagaon. [5](pg. 102).Because of the planned settlement, from theestablishment period, it was inhabited by skilledmanpower from all sector of trade necessary forlivelihood.

4.1.2 Malla Period

During Malla period there was “Chauki”, a check-postthat was confirmed with reference to written documentfrom N.S. 442 (1322 AD) where “Champagulla” hasbeen mentioned [9]. It seems like there was goodarrangement for provision of peace and security fromthat period.

During 1382- 1395 A.D. King Jayasthiti Mallaintroduced caste division system on the basis of theirwork as social reform. According to their occupation,different caste people had been resident of this town.There was provision of “Mukhiya or Deshwar”, headman of town, for the improvement and developmentof town, which latter become “Desar”, currently thedominant/ highest population, in Chapagaon. Thisalso address that, once the Chapagaon was not only aplanned settlement but also an independent soial unit.

Throughout the history, this town had been ruledunder different administrative unit. In terms ofgeographical distance, the city was in close proximityto the state of Patan. This town was under state ofKathmandu also at the time when the ruler of Patan isinactive [6]. This town was devastated by the attack ofMukunda Sen, King of Palpa also. In such situation,the Malla rulers contributed from their own for thedevelopment of this town. [9]. Amar Malla occupiedChapagaon along with Patan and its neighboringvillages. As stated in the joint correspondence ofNarasimha, Purandar Singh and Uddhav Singh of1572 AD, it is clear that Champapur was within theboundary of the Patan state at that time [9]. AndChapagaon was under administrative unit of Patan,however, Shivsimha Malla ruled Patan andKathmandu independently in 1581 AD.

According to the inscription in the Jhyalpati, DurkhyoMahavihar, during the regime of Shiv Simha,Shakyamuni Buddha statue has been established inHemkarna Mahabihar in N.S. 736 (1616 AD) asreligion deity of Shakya clan [10]. The inscription of

N.S. 739 mentions Chapagaon as victory kingdom ofSiddhi Narsimha Malla. And, the inscription of Bahalfrom Ikhatole, Chapagaon mentions Siddhi NarsimhaMalla established Bajrashan Shakyamuni, MahankalMaheshwori Shree Chakrasambar Bajrabarahi inChampapur Bihar through local Bajracharya priest inN.S. 774 (1654 AD). Similarly, King Sriniwas Mallain N.S. 786 (1666 AD) started a Bajrabarahi Jatraoffering worship and gold statue of Bajrabarahigoddess in the temple.

From above it is clear that the Chapagaon isLichchhavi settlement that developed during Mallaperiod as town with social, cultural and religioussignificance. The history of Chapagaun being used asa taxing point is also verified because of one of thetole is called ‘Bhansar tole’ which itself means taxingpoint. All the goods that came from the southern sidewere taxed here before it was taken to Patan.

Beside the historical and commercial importance ofChapagaon, the town is also an important cultural unit.There are diverse communities living in Chapagaonwhich is a unique feature in such satellite towns alongwith many temples, chaityas and bahil. The temple ofBajrabarahi is one among the four Barahis of theKathmandu valley which establishes its religiousimportance. In medieval times this used to be a walledcity, the wall surrounding the city was known as ‘DePakha:’ and there were in total 8 gates to enter thetown. Among those 8 gates the ruins of 3 of the gatescould be found until 30 years ago. The easternboundary of this traditional town is determined by a‘Rajkulo’ which is a traditional water system to bringwater from the water shed area to the town. ThisRajkulo at present is in a depleting state but is stillfunctioning. This Raj kulo used to fill the 9 ponds (8ponds around the vicinity of traditional town and 1pond, Pala Pukhu at the edge of settlement nearneighboring town thecho). At present due to depletingcondition of the Rajkulo some of the ponds have alsodried up.

In most of the traditional towns, almost all residentsused to be homogeneous cast people. In nearbytraditional town, Bulu, Thecho, Lubhu, Sunakothi,Khokana, Maharjan are dominant. But in Chapagaon,different caste people reside in mixed ratio. Asmentioned above, Desar are highest in population,following Shrestha, Maharjan, Bajracharya, Shahi,Kapali, Napit etc.

225


4.2 The Urban Form of Chapagaon

As mentioned above, the Chapagaon settlement wasestablished in 6th century AD, during Lichchaaviperiod. During that period the settlement had beenmentioned as “Stharudranga” due referencing to the“Tashwa:Lho,” an inscription (at the time of Shivdev)available in Bhansar Tole of Chapagaon, translated byDhanbajra Bajracharya in Lichchhavi kalin Abhilekh.The “Dranga” represents settlement with temples as acentral element of the town [11]. Whereas, in“Stharudranga” there is a tax office as central place.The settlement has been developed around tax office.From these findings indicate that the currentchapagaon was established during Lichchaavi period.

As of other Lichchhavi town, “Stharudranga”, currentChapagaon is also located in ridges or high lands ofthe Valley floor (i.e. southern hill of Lalitpur at analtitude of 1400m to 1700m above the sea level), awayfrom hill source with very low subsurface groundwater. This led to the development of pond with deepwells as reservoirs and depressed pit conduit for watersupply. At present there are 9 ponds around thevicinity of the town and one depressed water conduitin Bhansar Tole. According to the local residentKrishna Shrestha (aged 70 yrs.), there were two moredepressed water conduit, one at Ikhatole, east of IkhaBhairab temple another at Bhailene Tole, (current taxistation). They were covered during Panchyat regimehowever, the exact origin date of these water conduitand reason behind covering of them is not known.The one depressed water conduit at Bhansar tole isbeing restored by Lumanti, Support Group for Shelter,for heritage recovery plan project. Tiwari (1989)mentions very few of these water systems could haveriver source hence they require construction of pondsas reservoir. The similar urban characteristics can beseen in Chapagaon at present. The location of 9 pondsaround the vicinity of town and are recharged by theRajkulo, eastern boundary of town, managed therequirement of water in settlement in ancient time.However, at present the ponds are not maintained wellas they used to be in earlier days, says RajaramShrestha, local resident. He further mentions, thewater from Bhansar Pukhu was used for drinkingpurpose during his childhood. The Rajkulo is atraditional water system to bring water from theperennial source to the town. In Chapagaon, thesource is Lele khola channeled from Tikabhairab andat present it is in depleting state but is stillfunctioning.

The total area of Chapagaon is 6.79 km2 of which 80percent of land is plain area and 20 percent is slope[12]. As it is located in ridges or high land of Valley,the settlement is slope towards northern directionfrom south and western direction from eastsimultaneously. Carl Purucha (1975), also mentions,“the village is built on terraced land which slopesslightly from south to north”. It clearly mentions, tothe west, the land rises to the Bajrabarahi forest and tothe east, it descends to the river. The settlement iscovered by agricultural lands, forest and rivers on itsperiphery. To eastern boundary, the settlement iscovered by agricultural land, which seems to tendtowards new residential expansion area at present.And to the north-east of this settlement, there is animportant forest, Bajrabarahi forest covering an areaof 19.05 ha, that houses the most important temple ofgoddesses Bajrabarahi. Bajrabarahi is the main deityof the town and local people believed that the goddessis guardian deity of town. To the east of this forest“Narkate Khola” flows towards northern direction thatoriginates from Muldol, south-eastern part of thesettlement. And to the western boundary of thissettlement there is “Pagale Ban” (forest) followinglowland agricultural area. There is also a“Tikabhairab khola”, often called “Nakhhu” river onwest of the settlement that again flows towardsnorthern direction and mix with holy river Bagmati inChobar area. According to the Karmacharya (2018),the ancient name of river is “Prabhawati” river.During the “Dwapar era”, the princess Prabhawati,sister of Banaashur, king of Thankot (Sonitpur), cameto take holy bath in this river every morning and theriver between Chapagaon and Chhampi territory gotits name Prabhawati river from that period. He furthermentions the Chhampi Ganesh of Chapagaon is takento this Prabhawati river, after offering Yagya (homageritual) at the day of Mangsir Chaturdasi every year.And on very next day, Purnima, (on the day of YamariPurnima) the Chhampi Ganesh is taken back toChapagaon with chariot procession and jatra bydevotees [8]. The southern boundary is covered byagricultural land (Sheraphant area) and tosouth-eastern part of the town, there is historically andculturally important settlements, Bulu and Pyangaon.Similary, to the northern boundary, there isagricultural land and to south-western part there isMalla town, Thecho.

The streets have been the main elements to define theurban form of ancient settlement creating the squaregeometry as explained in Chanakya’s Town planning

226


principles by Kautilya. Lichchhavi and Malla townsdid follow similar principles as Malla town planningused Vastupurusha mandala from the fact that theAnanda Malla used Astamatrika mandala in 1260 ADwhile restructuring the settlement of Bhadgaon. Theexact square geometry is not seen in study of urbanform of Chapagaon similar to many other outlyingtowns of Kathmandu Valley. It does not exhibit anystrict urban form at present probably due to longhistory of different ruling period and gradualdevelopment in time frame. It seems like it did try tofollow similar town planning principles somehowfrom the location of natural element, “Bajrabarahiforest” and “Narkate” river on its north- easterndirection and “Prabhawati” river in western side ofsettlement as Chanakya mentioned there should bewater/ water bodies in all sides of settlement andDams should be built over rivers and Nalas. Damconstruction in Tikabhairav, southern part ofsettlement, to channel the water to Chapagaonsettlement from Lele river as Rajkulo is still infunction at present but in depleting condition asmentioned earlier. However, the construction periodof dam is yet not known while many researchersbelieve dam construction in Malla period.

The shape of settlement is also in rectangulargeometry as suited to land topography, as mentionedin Chanakya’s Town planning principles. Therectangular shape is defined by the streets thatsurround the settlement in outer periphery. The mainstreet runs across the middle part of town approachingthe Bhansar Adda. There are three streets across thenorth south direction and three streets across the eastwest direction intersecting each-other creating the gridgeometry. The central part of the grid geometryhoused a Bhansar office/ Adda and central urban openspace for the social and cultural activities or occasionof the settlement. The central space holds primeimportance regarding the social, cultural andeconomic activities of the settlement and wasconsidered the actual Bhansar Tole of then“Stharaudranga” as per the local resident andresearcher, Rajaram Shrestha.

After the Lichchhavi period and before theestablishment of Malla period, the settlement wasbounded by “De-Pakha” (boundary wall) from all side.The Rajdev Malla, from Bhaktapur established thetown in NS 111 (991 AD) and named the town“Champapur” [8]. The Palace was established on theeastern side of Bhansar Tole, and constructed the

entry gates to different entry locations of the town.According the Buddhi Bahadur Shrestha, (aged 76years) local resident of Barkha Tole, the Champapurwas surrounded by “De-Pakha” from all sides andthere were six “Dwar” or “Dhokha,” entry gates toaccess entry and exit to town. Among the six gates, hehimself had witnessed the remains of 3 gates till B.S.2045/46 (1963/64 AD). The gates were located nearbythe location of ponds, Ikha Pukhu, Barkha Pukhu,Bhansar Pukhu, Nhyakan-Dah Pukhu, Wokha Pukhuand Shiv Pukhu simultaneously, to exact cross sectionof streets to access entry to the town. Whereas,according to Rajaram Shrestha (aged 44 years), ofBhansar Tole, as told by his great grandfather, therewere eight entry gates to the town, the location of sixgates were exact as told by the Buddhi BahadurShrestha and among the two remaining gates, one is atthe entry point to Jhocheen, near Jyoti Bihar andanother at the cross-section of street near ChampapurTemple. The location of ponds and Dwar/ gates wereshown in Annex-4.

As Tiwari (1989) mentions, the analysis of existingtowns and outlying settlement shows the position ofcertain temples such as with Vishnu, Siva and Bhairavimages and also the location of cremation groundsconfirming with religious text in many cases. InChapagaon, as mentioned above, there is aBajrabarahi Temple in north eastern side of settlementconstructed in NS 786 (1665 AD) by King SriniwasMalla and later it was renovated by Bishnu Malla inNS 852 (1731 AD). It is one of the most importantpiths of tantric origin in Valley located in small foreston the plateau east of Chapagaon [5]. Before KingSriniwas Malla constructed Temples, there was onlysome stones and small pond (Wopi in local dilect)which is still present inside the temple, and wasworshipped as Bajrabarabi goddesses. Inmythological story of Bajrabarahi, the Varahaincarnation of goddesses used to play in that smallpond as told by local ancestors. They furthermentioned, on the fringe of forest there are eightcremation grounds and one is just in front the templewhich has been shifted to about 100m west from theoriginal location (which can be seen outside templepremise). These cremation sites belong to the peopleof Bulu. However, 3 cremation sites for the people ofchapagaon is on the western side of the settlementnear the bank of Nakkhu river and one cremationground on southern side of settlement on its outerperiphery belongs to Kushle caste people ofChapagaon as the cremation ritual of Kushle caste

227


people is different from other.

As temples were the important urban elements ofMalla towns, different Hindu temples and Buddhistbahi were also constructed in Malla period inChapagaon. According to the Basudev Karmachrya(aged 75 years) the Agam Chhen of Bajrabarahigoddesses Bhansar tole was constructed in NS 719(1598 AD). He mentions, the Agam Chhen wasconstructed 67 years before King Sriniwas Mallaconstructed Bajrabarahi temple within the forestreferring to the inscription available in Jaru at Pauchatole and the hand bell at Agam Cheen where date NS719 has been mentioned clearly. There is aninscription of establishment of Shakyamuni Buddhain Hemkarna Mahabihar in NS 739 (1618 AD) byAmrit Simha and his family of Bhansar tole.Similarly, in NS 739 (1619) Shivdev and His familyestablished Shakyamuni bhagwan in Chapagaon.Likewise, many temples and bahi were constructedwithin the date. The Narayan temple at Bhansar tolewas constructed in 16th century and renovated in NS772 (1651 AD) similarly Krishna Mandir wasconstructed establishing Balgopal statue in it. IkhavaBahi or Kalyan Mahabihar (Ko-Baha in local dialect)at Ikha tole was established in NS 774 (1653 AD) andin NS 779 (1654 AD) silver tympanum (Toron) wasoffered to Shakyamuni Dharmadhatu and MahankalMaheshwori Chakrasambar Bajrabarahi wasestablished in bahi. In NS 789 (1668 AD) the Bhairabtemple at Ikha Tole often called Yarkha Bhairab orIkha Bhairab was constructed at the southern edge oftown. According to the inscription available inNarayan temple, in NS 801 (1681 AD), local residentRamman Bharo and his family constructed LaxmiNarayan temple and established guthi offering 12ropanies of land for the regular worship and butterlighting in Narayan, Indra and Bung: Dyo (RatoMatshyendranath) temple. Similarly, Ganesh mandirin Ambargal was established in NS 830 (1709 AD)and another mandir (Agam Dyo) at Bhansar tole inNS 832 (1701 AD). During that period, many Hindutemples and Buddhist monuments were constructedwithin and around the settlement, which resemble theharmony relation between two religion. Both thereligions were given equal importance and celebrated.

As mentioned earlier, unlike other outlying settlement,Chapagaon is settled by heterogeneous castecomposition of people. The king Rajdev Mallabrought Bhashami Mallas, Karmacharyas and Desarfrom Bhaktapur to Champapur to run the state [8]

during its establishment period. Desar are the majorityin number at present also. Apart from these group ofpeople, Shakya, Bajracharya, Chitrakar, Shrestha,Maharjan, Shahi, Kushle and Pode also reside here inchapagaon. The hierarchy of social strata is not seendepending upon the importance of their occupationlike high caste people reside closer to the palacehowever, caste and clan community is there inChapagaon. Desar people have their own communityand so do Shakya and Bajracharya, Chitrakar, Shahi,kushle and Pode. The Shahi, Kushle and Pode peoplereside by the outer periphery of town. Whereas,Shrestha and Maharjan are mixed and scattered insocial composition within settlement. The craftspecialization as per Jayasthiti Malla can be seen insocial composition of town.

As of the cultural aspect, various festivals and jatraare celebrated in chapagaon. These cultural activitiesunite the people of chapagaon. The main festival ofthe Chapagaon fall in month of Chaitra on the day ofChaitra Purnima. On that day the Bajrabarahi jatra isconducted started by Narendra Dev Malla [8]. On thatday, chariot procession of Bajrabarahi temple isperformed. The jatra is performed for two days. Onthe first day, the goddesses from Agam Cheen isbrought to chariot and taken to Bajrabarahi templewith celebration and musical procession. On the nextday, local people and visitor visit temple and worshipgoddesses. On the day at evening, the goddess isbrought to city area from temple and jatra isperformed within the settlement. The path of jatracelebration demarcate the old territory of chapagaonsettlement. apart from this jatra, other important jatraare Kartik Astami (Marasthi) jatraof Bajrabarahigoddess, Chhampi Ganesh jatra, Tika bhairab jatraDashain, Khadga Jatra, Lakhe jatra, KrishnaJanmastami and Buddha Jayanti are prime festivals ofChapagaon. Kartik Astami (Marasthi) jatra, Chhampi,Ganesh jatra and Khagda Jatra is not conducted atpresent because of the stolen image of idols.

4.3 The Urban Open Space of Chapagaon

A series of polarization nodes distanced by space aswell as time results the spread of any town. The ideaof any plan put up an ordered framework for thesekinds of nodes such that the town will be in order ingiven time or perceived future time. The functionalrequirement of city also generates equally but distinctset of movement pattern. The functional need to stopalong a route is recognized only for the living and the

228


gods and as such all squares would lie in these routes.There are to be no nodes, or squares, along the funeralroute [3]. To conclude the functional requirement tostop, congregate and move further along a streetcreated square and their underlying concepts. A streetcould be considered as a self-justifying urban elementbut the square has been considered only in relation toa street. The Malla towns show a distinct set ofsquares with a clear hierarchy of social culturalactivity. These are the Durbar square or the CentralPalace square, the Market square, the ResidentialNeighborhood square and the Private Residentialsquare [3]. Same case could be identified in case ofChapagaon also.

The main street where all the major socio-culturalfunctions take place is north to south oriented centralstreet. It links the neighborhood squares and marketsquare in Chapagaon as similar to the other Mallatowns. The secondary street connects market squarewith Palace square and private residential squaregoing further to meet temples along the way and otherelements of urban squares like Pati, water spout,ponds etc. Some of these streets continue to thefarmlands in the open area. The lesser streets orservice street also connect secondary streets withprivate residential squares. Talking about the funeralroute (service street), there are 3 funeral sites inwestern slope of the settlement near the Nakkhu riveras mentioned above. The funeral routes do not passthrough the inner core settlement thus avoiding thegodly paths. There are no nodes or squares along thefuneral route similar to the other Malla towns.

4.3.1 The Private Residential Sqaure (KalyanBaha or Ko- Baha)

It was established in NS 774 (1653 AD) belongs to theBajracharya clan. It housed Bajrashan Shakyamunishrine, Maheshwori Chakrasanbar Bajrabarahi andMahankal goddesss in bahal. There is one votivechaitya and Shakyamuni dharmadhatu in its courtyard.The objective of this baha was to perform religiousfunction dedicated to Buddhism. In early days, dailyrituals from birth to death, religious worships,Deshana (religious teachings) were performed here.At present it performed communal Bratabanda and Ihito Bajracharya people. Nitya puja is not performed atpresent because associate priest is not there as theirclan had been totally destroyed in past.

4.3.2 The Neighborhood Square: (Yaku Chowk)

It is a square divided by main street located at YakuTole that houses extended families. Two streetsintersect in this square, one main street and anothersecondary street that runs to Wakha Tole. Thereligious edifice, two Narayan temple, two Ganeshtemple, Brahma statue of Lichchhavi period, Chaitya,well and Pati (rest house) are present here. Localresident, Krishna Shrestha (aged years) says duringearly days, people came to oil Narayan temple if anymember of the family have difficulty in delivery ofchild during labor pain. Doing so, the child deliverybecomes easy. At now such practices have not beenperformed or seen as people prefer to hospitalservices in such scenario.

Figure 2: Social, Cultural and Religious edifice ofYaku Chowk (Brahma Murti,Ganesh temple and Patiin left, Ganesh temple and Narayan temple in middle,and Well and Chaitya in Right

4.3.3 The Neighborhood Square: (Ikha Chowk))

This chowk is located to the southern edge of thetraditional town, on the eastern side of Ikha Bhairabtemple. The religious edifices Ikha Bhairab temple,Chaitya, Ganesh temple, Wa: Bahi (Ba Bahi) andpublic water tank is here. It is a large open courtyardbeside main street that serve neighboring community.Local residents say, in early days there was adepressed water spout nearby the water tank whichwas buried during Panchyat regime however, theydon’t know the reason. At present this chowk orcourtyard is used by local people, for sun bathing,crops drying, feast during occasions. Some localvendors sell their goods like pottery products,vegetables, tambakhu (tobacco), sakkhar (molases) etcin this square.

Figure 3: Panoromic View of Ikha Square showingWa: Bahi, Open Space and Chaitya, Ganesh Templeand Ikha Bhairab (from left to right)

229


4.3.4 The Market/Community Sqaure: (BhansarChowk)

It is the central space of the traditional town. It is themajor social, cultural, religious and economic node ofthe settlement as the main street and the secondarystreet to durbar square intersect here. Tax Adda(Bhansa Chhen) is located in this square along withMalla period Chauki (security post), Narayan temple,Krishna temple, Bhui Narayan temple, depressedwater conduit, Bhimsen temple dabali square, pati,and the inscription of shivdev. The depressed waterspout, pati and chauki were probably for the publicpurpose as it used to be more crowded space duringcultural, religious, social occasion and economicpractices. It is the square, where the chariot ofgoddesses Bajrabarahi is prepared and the jatrastarted.

Figure 4: Panaromic View of Bhansa Square showingGanesh Temple, Narayan Temple, Krishna Tempe,Bhansa Chhen, Dabali, Bhin-Dyo and Bhui NarayanTemple (from left to right)

4.3.5 The Palace Sqaure: (Bhansa Chowk)

This square is located to the east of Bhansa chowk,community square. There is highly decoratedtraditional building. The local people believe that, itused to be the palace of Rajdev Malla from whereRajdev Malla rule this town. It has small courtyardin-front of it. At its periphery, there is Agam Chhen ofBajrabarahi goddesses constructed in NS 719 (1598AD), currently being restored, Nasa: Dyo and smallchiba. The half portion of building has been totallycollapsed during earthquake 2015. Due to presence ofmain deity, this square tried to dominate otherssquares. The palace building is also vacant at presentas maintenance work is being carried out. At present,the square seems like the residential square. Thedivision of property deteriorate the use value of thisbuilding and square.

There are also many other private residential squareslike Wokha chowk, Baku nani, Jhochhen. Thesesquares are owned by the family clan. There is nosuch religious edifice within the square. They are usedby their own family clan. at present, due to verticalexpansion of buildings these square acts like light

well.

Apart from the squares within the settlement, there isan open space outside the settlement which has beenused as the funeral site for the Kushle caste people. Itis culturally important space as along with the funeralritual for Kushle caste people, the Tika Bhairav jatrais conducted in this open space also. A ritual of Jaloffering is done during this jatra and samay baji isdistributed among the visitors in this space. Later thejatra is performed within the settlement. At presentthe burial space has been specified in northern part ofspace. In southern part there is a building that housesthe ward office for the municipality after local bodyelection. Due to which, the Jal offering corner withinthe space is not specified at present as it used to be innorth western corner in early days.

5. Discussion and Findings

Above descriptions clear that, the town was establishedduring Lichchhavi period. The location of settlementon ridges, ecological site Bajrabarahi forest, Narkateriver and temple as pith on north-eastern part, PagaleBan (forest) and Nakkhu river in western part, BhansarAdda in central location of settlement, division of toleas districts by alignment of roads, presence of pondson the outer periphery of town resemble the urbancharacter of lichchhavi town. However, many culturalmanifestations have occurred during Malla periods likeestablishment and reconstruction of different Hinduand Buddhist temples, Pati, depressed water spout inmajor location of town, festivals and jatra along withguthis. The cultural landmarks like Narayan temple,Ikha Bhairab temple and Wa: Bahi were constructed.They build Dey: Pakha (boundary wall) demarcatingthe town boundaries and established 8 gates to thetown. Both the Hindu and Buddhist religion are givenequal importance during Malla period and celebratedwith great gusto.

At present, Urban form has changed due to organicgrowth of settlement. After 2015 major earthquakeurban settlement is expanding on its periphery.Similarly, the expansion of road (Kantilok Path)within the settlement make people to migrate inperipheral area. However, the traditional town atpresent can be observed by modern definition of citiesby Kevin Lynch.

The use of open spaces are also transforming withmodern influence of lifestyle due to global force ofurbanization. Economic activities like shops, vending

230


market, parking etc. occupy open spaces along withrecreational and social activities. The influence ofmodernization can be seen in built structures also.Many traditional buildings have been replacing bymodern buildings. The expansion of road willdeteriorate the different structural heritages liketemples, rest house (Pati), water spout, dabali, ponds,open spaces and traditional buildings along side theroads.

The stolen of godly images have been another primeissue of this traditional town. Due to stolen of godlyimages and decline of Guthi system many festivalsand rituals are not celebrated at present. Main festival,Bajrabarahi goddess jatra is celebrated only once inChaitra Purnima. In early times, Bajrabarahi goddessjatra is celebrated twice a year. The jatra of goddessduring Kartik Astami is not celebrated due to stolenof imageand decline of Guthi system. Apart fromthis, Chhampi Ganesh jatra, Khadgi jatra and differentrituals during Dashain festival are not celebrated atpresent. Hence, Chapagaon is slowly losing its urbancharacter.

6. Conclusion

Chapagaon has its historical importance due to itsorigin and along with its socio-cultural value. Thesettlement was well planned along with socialcomposition and cultural manifestation. Along withtime, several changes happened primarily in itsphysical aspect due to urbanization. Due to suchphysical encroachment of spaces, vertical expansionof buildings, stolen of godly images, change in urbanlife style, economic activities, the social and culturalaspects of this town and open spaces are slowlydiminishing. Hence this settlement needs interventionplans and policies for its conservation due historicalvalue along with its social and cultural importance.

The traditional urban form of 6th century townestablished before the period of Shiv Dev should beconserved at its best condition. The traditionalRajkulo should be restored, along with ponds, waterspout, and deteriorating temples and patis. These arethe urban elements developed during Lichchhaviperiod that become popular in Malla period andbecame the essential elements of urban form. Though,Chapagaon is small town as compared to Patan, itexhibit different hierarchy of open space, sectorizationof different caste people and various socio culturalactivities and rituals. The stolen godly images and

declined guthis must be restored and revived forconservation and continuation of socio-culuralactivities to conserved the identity of historical town.

Acknowledgments

The authors acknowledge the key persons from studyarea, Basu Dev Karmacharya, Krishna Shrestha,Rajaram Shrestha, Buddhi Bahadur Shrestha, RijanaShrestha, Shekh Man Maharjan, Suroj Shrestha andChar Sundar Maharjan for their cooperation inresearch work. The author is also thankful to PraveenMaharjan, Shristina Shrestha and Ashish SumsherRana for their valuable support and suggestions whilewriting the article.

References

[1] Kevin Lynch. The image of the city, volume 11. MITpress, 1960.

[2] L.D. Munangkarmi. Malla Kalin Nepal.

[3] Sudarshan Raj Tiwari. Tiered temples of Nepal. SunitaTiwari, 1989.

[4] Suchana Bibhag. Mechi to Mahakali Volume 2.Shuchana Bibhag, Kathmandu, Nepal, 2031BS.

[5] Carl Pruscha. Kathmandu Valley: The Preservationof Physical Environment and Cultural heritage:Protective Inventory, Volume 1 and 2. Anton Schroll,1975.

[6] Sushila Manandhar. Chapagaon ko SanskritikSampada. Baraha Printers, kuleshwor, Kathmandu,2059BS.

[7] Dhanabajra Bajracharya. LichchaavikaalakaaAbhilekh. Nepal and Asian Research Center.Tribhuvan University., 2nd edition, 2030BS.

[8] Basu Dev Karmacharya. Upatyekaka PrashiddhaBarahi Devihauruko Parichaya. Mitra Press Pra. Li.,Nayabazar, Kathmandu, 2018.

[9] M. Panta. Nepal Khaldoma Palpali Raja MukundaSenko Hamala. Purnima Kathmandu, 2037BS.

[10] Dhanabajra Bajracharya. Madhyakalakaa Abhilekh.Nepal and Asian Research Center. TribhuvanUniversity., 2056BS.

[11] Sudarshan Raj Tiwari. Ancient town of kathmanduvalley, a survey of legends, chronicles and inscription.2003.

[12] Rajaram Shrestha. Chapagaon ra bajrabarahikoeitihashik mahattwo, chapagaon ko chinari. 2071BS.

231


Annex-1

Figure 5: Conch Shell(Sankha:akar) ChapagaonTerritory (Image Source: Manandhar, 2059 B.S.)

Annex-2

Figure 6: Urban Form geometry and Streets ofChapagaon (Image Source: Purucha(1975)

Annex-3

Figure 7: Funeral Route, Bajrabarahi Forest andNakkhu River (Image Source: Google Earth Map andDrone shot image by Lumanti Support Image

Annex-3

Figure 8: Funeral Route, Bajrabarahi Forest andNakkhu River (Image Source: Google Earth Map andDrone shot image by Lumanti Support Image

232


Annex-4

Figure 9: Location of Open Spaces, 9 Ponds and 8Traditional Gates of Chapagaon (Image Source:Drone shot image by Lumanti Support Image

233

urban form and hierarchy of open spaces of traditional

Documents