History and Culture of Chobhar; kathmandu, Nepal

Hari Gopal Shrestha

1. History of Chobhar

History is an important part for conservation work of particular places or evidences. It helps us to know about the level of importance of any element, evidence and culture. Chobhar is an ancient settlement with several historical evidences. It is rich in traditional, physical as well as cultural, values. There are some legends/myth and some historical evidences that help to know about significance of the place.

1.1 According to Legend/Myth

Fig.: Lord Manjushree and Chobhar Gorge

According to Swayambhu Purana and legend, Kathmandu Valley was once a lake. The goddess Manjushree, who had visited here from Tibet (China), cut a gorge at a place called Chobhar Gorge today, and drained away the water to establish a habitable land. The local people of Chobhar believe that goddess Manjushree, at that time, established a temple of god Chyangrasin (Tibetan goat) on the top of hill. At the same time, some priest family and helpers used to live there and later settlement was developed surrounding the temple. The temple sanctuary became a Buddhist monastic complex, and from the name of that monastery, the name of the settlement, Chobhar, was derived.

The name Chobhar is derived from the word Chobhah. Chobhah is the Newari name of the place and it was pronounced for Chobaha. Cho means top of the hill and baha is the short form of bahaal (a monastery) in Newari. Therefore Cobhah means a monastery located on top of the hill.

That temple is known as Adinath Lokeshwar temple nowadays. There is also a famous myth about such kind of transformation. During the chariot festival, there happened an accident with chariot of lord chyangrasin near to the Kumari Pati at Balkhu. When the chariot was being pulled smoothly, the wheel of chariot got down under the earth and the chariot was halted there. Meanwhile, the statue of the lord was lost from the chariot. It is believed that it was stolen by the Tibetan Lamas and they supplied it to the Lhasa, the capital city of Tibet. From that time the temple was being worshipped without any statue for a long time.

One day, a cowherd from Chobhar village noticed that one of his cows was offering her milk for a stone at a place on the bank of the Nakhkhu River near to junction with Bagmati River. He became so surprised and went nearer to that stone. Then the lord Adinath was appeared in front of cowherd and told him all about himself regarding how he had arrived there. The story was somehow like this:

Lord Adinath would use to live in the Saanagaon, and people would like to pray him as god of protection. At a time, epidemic killed more people in that village. Villagers were so surprised that how it could be happened in the face of their so much powerful god. They became very angry and by the result they threw their lovely god on the Nakhkhu River. It was glided down to that place with water. In such way he was there on the bank of river for a long time.

When this news was spread, through cowherd, all over the village, the villagers went to him with band and they brought him to Chobhar temple by carrying on the chariot by organizing colorful festival with devotional music and songs. After arriving to temple sanctuary he was placed, by worshiping with ritual functions, in the temple; at the place just in front of the place of lost god Chyangrasin. Since then, it is belived, the villagers have been celebrating festival in the same way from Nakhkhu dobhan to Chobhar on the day of Chaitra Dashain on the memory of that day.

1.2 According to Historical Documents

The temple, situated on Chobhar hill, was built by King Amshuvarma (Lichchhavi times –as some small votive stupas still survive) in 7^th century and is dedicated to Lokeshwara. However, the three-storied pagoda temple of Adinath, situated on the south side of the monastery courtyard, was built originally in the 15th century, and reconstructed in 1640 A.D. during Malla period. The earliest inscription found in the temple dates N.S. 761. On this date the temple was completed and the function was attended by King Siddhinarsingha Malla and his son Sriniwas Malla of Patan. Whereas the temple of Jalbinayak was built in 723 BS by king Shiva Sing Malla, Gold plated pinnacle was added in 789 BS by king Sriniwas Malla of Patan and reconstructed in pagoda style by king Rajya Prakash Mall of Kathmandu in 871 NS.

There is still presence of Mall period Maulo (Sacrifice pole) about 60 m east of Adinath temple. Animals are sacrificed here during Bada Dashain and Chaitra Dashain to worship goddess Durga. Presence of that maulo and a small nani (a military parade ground) just at north of temple sanctuary indicates that there was presence of military activities. Due to being on the top of hill, Chobhar might be considered as tactically important place from the defense point of view. From such evidences, it is clear that the Chobhar is an ancient settlement having historical physical as well as cultural values.

Before the construction of Ishwari highway, the settlement was within the traditional route to the Jalbinayak, Taudaha and Daxinkali from Kathmandu city core. People would like to worship lord Adinath as well as to grab beautiful views from the Chobhar hilltop before entering to Kathmandu valley or out going from here vice Versa. But after introduction of that highway, the Chobhar village has been bypassed.  Moreover, after establishment of Himal cement factory in 1974 A.D., stone was queried at such place in between Adinath temple and Jalbinayak temple that disconnected the traditional Daxinkali- Kathmandu path.

The Chobhar was village development committee till 2053 B.S. Now, that VDC is in Kirtipur municipality covering two wards i.e. ward number 13 and 14.  The historical settlement of Chobhar is in ward no. 14.

2. Cultural Aspect

The temple of Adinath is the most important monument on the hill. It is not only important for natives of Kirtipur but also for entire people of seven villages of Kirtipur, Panga, Nagam, Bhajangal, Machhegam, Chugam and Satungal including Buddhist Newars of Kantipur and Lalitpur. Due to being historical Newari settlement, Chobhar is rich in some newari culture and its own distinct culture as well.

Chariot festival of Adinath and Kartik Mela are the important cultural activities of Chobhar apart from regular festivals of Newars of Kathmandu valley, i.e. Dashain Tihar, gaijatra etc. Nevertheless the temple is famous for its huge collection of utensils (pots and pans), and it is considered as unique culture of Chobhar that can be rarely seen in other temples in Nepal.

2.1 Chariot Festival

Besides the myth, Gunakamadeva is said to have initiated the chariot festival of Adinath in N.S. 733. The villagers have been celebrating festival during Chaitra Dashain. Although the festival starts on Chaitra Shukla pratipada, collection of worshipping materials and utensils are started from Magh Shukla pratipada. On the day Chaitra Shukla pratipada, the bathing ceremony of the god is celebrated on the stone platform just north side of eastern gate of bahal with several ritual functions. Chariot festival is celebrated on the day Chaitra Shukla Ashtami (Chaitra Dashain) from Temple sanctury to Nakhkhu dobhan and then returns to Temple sanctuary.

This festival is celebrated not only by the local people of Chobhar village, but also the people from several places of Patan and Kathmandu participates with different activities. There was ten guthis from those places a part from Chobhar to conduct the chariot festival. For instant,

              

1.      Shakya guthi-            People from Shakya family of Chobhar, and responsible for arrangement of pooja and several worshipping materials.

2.      Chhatra guthi- people from Dangol family of Chobhar, and responsible for carrying umbrella

3.      Joshi guthi-    people form Patan, and responsible for fixing the date of Jatra

4.      Kusle guthi-    people from ward 13, and responsible for arrangement  of flowers

5.      Nemkul guthi- people form Thasi (Sanagaun), and responsible for carrying chariot

6.      Kasai guthi-    people from ward 13, and responsible for arrangement  of music

7.      Pode guthi-     people form ward 14, and responsible for arrangement of fish

8.      Chitrakar guthi- people form Patan, and responsible for painting on Kalash

9.      Kumale guthi- people form Patan, and responsible for making utensils

10.  ??????????????

Shakya guthi has been further divided into different five sub-guthis for different five family groups. Each sub-guthi is responsible for distinct activity, and that is rotated within those five family groups in each year.

                                            i.            Pooja guthi– for arrangement of worshipping, praying

                                          ii.            Akshyata guthi – for arrangement of worshipping rice

                                        iii.            Oil guthi– for arrangement of worshipping oil.

                                        iv.            Ginger guthi– for arrangement of worshipping ginger.

                                          v.            Naibedhya guthi– for arrangement of worshipping fruits.

It is clear that the festival is important not only for local people, but there is participation of the people also from several parts of Patan and Kathmandu. There is a myth regarding such kind of participation.

From the starting of the festival, there were five Shakya families in the Chobhar. Those five families were responsible for different five activities during festival as mentioned earlier. At a time, all the members of four families among five were died due to serious disaster caused by epidemic. In that situation, there was lack of man power to conduct the festival, and needed to bring from other places. So they invited peoples from different places. Four Shakya families were migrated to Chobhar from different bahals of Patan and Kathmandu; i.e. Janabahal, Tabahal, Kwabahal and Pyambahal. From then, the chariot festival of Adinath was become equally important for people of Patan and Kathmandu.

2.2 Kartik Mela

In the month of October/November from Kojagrat purnima (Full moon day of Ashwin) to Kartik purnima (Full moon day of Kartik)  for a whole one month, people visit Adinath temple in the morning and perform special rituals that is also known as Adinath Mela. People would take one month long fasting during this month, which was known as Maay Apsan in Newari and Mas Brat in Nepali. However, nowadays, people take that kind of fasting, Nirjala (fasting only taking water) only for five days within that month. The fasting should be terminated, at last, by their responsible husband or wife; otherwise it is believed that there will be broken relation of husband and wife.                          

2.3 Offering of Pots and Pans

The temple is famous for its huge collection of utensils (pots and pans). It is curious to note that some temples of Kathmandu valley are decorated with different kinds of pots and cooking utensils hung all over their facade. These are offered by the devotees. The temple of Chobhar represents a good example of such offerings. These have been extended to all over the surrounding building of the rest house or the Sattal. When there is no more space to hang these utensils other sides of the temple walls have been used. It is a general practice to offer different things in the temple. Such all items are, however, rarely exhibited. Such a rich exhibition of pots and kitchen wares all over a temple walls can rarely be met with in other temples. This peculiarity becomes a decorative motif to the Chobhar temple. This however, seems to be an additional feature of here. There is a faint memory among the people about the offering of such pots and pans. The story goes like this:

In olden days the population was infected with many types of epidemics and endemics. There was frequent occurrence of epidemics like smallpox, cholera, measles, tuberculosis, malaria and so on. Consequently many people were killed at an early age.

When people died before having any issue they were cremated. Wives of such persons usually went sati with the dead bodies of their husbands. Then the dowry (Kwasah) brought by the daughter-in-law during her marriage left unused in the house. It would be painful for the family members to see those utensils at home. To get rid of those pains they offered these utensils to the temple. The practice of sati came to an end but the offering utensils prevailed. This practice is known at present “Basaja Chhayegu” the offering utensils to the temple. When someone dies leaving no issue, such her items are hung in the temples. If the dead persons had any religious manuscripts and books they would be given to the priests or astrologers in town. Also a manuscript can be seen hung in the Indreswar temple at Panauti.

There are more than seventy items of domestic utensils hung in Chobhar temple. They include the following categories:

A. Kitchen Wares

·         Antee (Wine vessel)

·         Kasalaa panyu (Flat ladle)

·         Kuin (Kitchen Cutter)

·         Tasalaa (A cooking vessel)

·         Bhu or demaa (Dish plate)

·         Taahaampha (Water vessel)

·         Baataachaa (Deep small container)

·         Aamkhoraa (Water pot)

·         Karuwaa (Water vessel with spout)

·         Vadyaamchaa (Tripod for cooking)

·         Gilaasa (Glass made of metal)

·         Bhojpure aamkhoraa (Water vessel made in Bhojpur)

·         Taapke (Frying pan)

·         Marikele/Belana/Chauki (Rolling pin and wooden plank)

·         Phosi (Huge vessel for cooking)

·         Steel thaali (Steel plate)

·         Chimtaa (Pincers)

B: Worshiping Materials

·         Dyah or moorti (Icon)

·         Vajra (adamantine)

·         Pujaabhoo (Worshiping dish)

·         Kalah (A traditional worshiping vessel)

·         Sukundaa and sumichaa (Oil vessel with spoon)

·         Jwalaa nhaaykan (Metal mirror)

·         Sinhamoo or Sindurdaanee (A vessel for vermilion)

·         Twaah deva /tah devaa /chi devaa (Standing lamp)

·         Gam (Bell)

·         Argha (Metal water pot to offer the water to God)

·         Shangkha (Conch)

·         Sijah kamandalu (Copper begging bowl)

C: Toiletry Accessories

·         Thakum (Hair brush)

·         Kainchi (Scissors)

·         Kakicha (Comb)

·         Koh chikan thala (A vessel for putting coiffuring specially for cooked oil seeds)

·         Chigwah sanducha (small wooden box)

·         Samah sanduk (box for cosmetics)

·      Koparaa (Pee vessel)

·         Pheyurani (Coughing pot)

D: Weapons

·         Khukuri (Big Knife)

·         Khurpi (A trowel)

·         Karda (Small knife)

·         Tarawaar (Sword)

E: Farming Tools

·         Twakoo (A small spade)

·         Koo (Spade)

·         Incha (Sickle)

·         Chaande (Hoe with long handle)

F: Traditional weaving materials

·         Phelu, heku (a weaving object)

·         Thoo (Shuttle for weaving/thread carrier)

G: Musical Instrument

·         Saarangee (Violin) and many more unidentified.

Besides the pots hung on the facade, there are a large number of other items deposited inside the temple for safekeeping. A detail study on typology and chronology of these pots would bring interesting information on the subject.

In addition to these pots and pans, there are photographs of deceased members of the family hung in the temple complex. This must be a recent tradition after the introduction of photography in Nepal, a century ago. The people do so wishing a place for their beloved one's departed soul to get a place in the heaven. There are about hundred photographs on the wall of the temple and sattal.

But this part of cultural artifacts has been removed and stored in the room for the renovation of the temple in BS 2063 (AD 2007). Till then, there was rare to see vacant walls of temple and satals of bahal. Now we can see only few amounts of pots and pans that were offered later period. Actually, that was removed on the initiation of local people themselves but, by the department of archaeology, it was not considered as good job.

2.4 Ekadashi Brat

In Chobhar, there is another kind of fasting culture that is taken on the day of Ekadashi by a woman who has no baby for a long time of marriage. The fasting is started on the evening of the Dashami, and she must not sleep full night. It is believed that the woman will have baby if she eat areca-nut/betel- nut without touching by teeth after taking that fasting.

2.5 Others

There are two numbers of Si-guthis especially for conducting funeral, i.e. one for Shakyas and next one for Maharjans. Similarly, these two castes are conducting two separate Digu-pujas (Dewali).

Naam Sangati is another cultural activity in temple sanctuary at once in the year. It should be done at eighteen different bahals, and among them sixteen are in Patan where as seventeenth bahal in Kirtipur and last one is Chobhar.

And one of the other cultural activities is worshipping in special occasions such as birthday, Iheen (Belbibaha), Baran Tayegu (Gupha), etc. during that, Newar Jyapu society go to Chundevi, the temple complex located at the western part of the Chobhar,

Bibliography

·         Shakya Saroj; Chwabahadyah nhawangh; NS 2027an article, published on research magazine “Kirti”

·         Maharjan Yamuna; Pots and Pans in Adinath Temple of Chobhar; an article; NS 2027; originally published on research magazine “Kirti”; and Posted Tue, 03/15/2011; nepalmandal.org,

·         http://www.nepalandbeyond.com

·         www.lib.icimod.org

·         http://kirtipur-nepal.blogspot.com

·         http://oneclicknepal.com

·         http://www.facebook.com/Chobhar