Alternative Patan Tour

The tour starts from the northwest quarter of the town in a square called Nakabahi. To reach this square, enter the old town through the historic gateway (Patan Dhoka), located approximatefy 300 meters beyond the Engineering Institute. From the gateway, walk along the accessway for a distance ofabout 300 meters to reach Nakabahi. Good luck and enjoy tour.

This is an important tole named after monastry (Bahi) located on the south side. The main road from Patan Dhoka (gate) through this tole takes you to Durbar Square. Many patis and shrines induding a dublee can be seen on the way. To the south, the square continues into a long courtyard, from which narrow passages lead to a smaller courtyards serving houses at the rear. The houses fronting the long courtyard illustrate differing architectural styles and the status/occupation (caste) of their owners.

When originally constructed, this large courtyard was formed by 10 houses on each side. Alterhative houses were recessed by several inches so that on each side 5 were forward and 5 set back. This feature is the origin of the Newari name, Nyakha (five) chuka (courtyards). This can still be seen in the south
east corner.

lt is a very big community courtyard. Every five years a festival is held in this courtyard to celebrate the Buddhist Samyak Mahadaan. The route continues through the Golden Temple, entering from the rear.

This square was resurfaced as a demonstrating brick paving proiect. The Temple, pati and the well here are all recently restored, including the jarun (drinking water tank) adjacent to the road. The main road runs from Durbar Square northwards to Sankhamul, an important place of worship on the bank of
Bagmati River.

In the center of this small square is a dilapidated temple. Guthis received a share of crops from tenant farthers occupying Guthis lands. The wealth accumulated was used to maintain temples as this. With successive land reforms, much of the guthi land was transferred into private ownership.

Wolkhu Ganeshsthan is an important 16th century temple. The residents of this tole, many of whom have family names Joshi, Maharjan and Napit or Karanjit. According to Newari tradition, buildings should not exceed the heights of temples. As elsewhere, the old building remaining in this vicinity conforms
to this tradition.

In Newari, Chyasaw means 800. The name of the tole derives from the fact that at one time 800 families of Byanjankar, (vender), Kumhales (potters) and Shakyas (merchants) lived here. These groups lived in separately defined areas within the tole. The stone spout (hiti) to the south is still in use. But oniy for those of certain castes. The other hiti (Narayanhiti) contains an image of Gajalakshmi, which is dated around the 1st century, one of the oldest shrines in Nepal.

This is the locality of the Maharian famllies so to say the roof layers and tile producers. The pond here was used as a source of water for public purpose. The Jarun (watertank) which dates back to 6th century.

This Tole is named after Cho-Po Ganesh, the gud of beginning and ending. It is believed that worshipping this deity any item that is Iost will be recovered. Also of interest is the pond Naga Pukhu,in which snakes are legendary inhabitants. Traditionally, these localities house the poorer sections of Patan society, which can be seen by the narrow streets and alleys, and the simple architectural styles.

The monastary vihar was built by king Indradeva. The inner portion is predominantly inhabited by Shakyas whilst the outer houses by Maharjans. It is said that the vihar is constructed over a cremation ground, hence devotees offer pieces of skin cut from their own bodies to the Mahankal deity on the auspicious day of Maha Navami during Dasain.

Bhinchhe Baha is mostly inhabited by Bajracharyas, Shakyas and Maharians. The former are famous for stone carving. The standard and style of architecture indicates the relative wealth of this vihar. In Dupat Tole, the long Chapa (community building)is of interest. This is still used for community meetings,
celebrations and feasts.

The hiti in this tole was recently rehabilitated and is a constant source of pure water. The water is fed by undergroUnd ducts from a shallow acquifer. In this way, water from the hills was carried to Patan and discharged from many hitis within the city via a complex underground system. The water at Sundhara is still running. Many people depend on the water from this hiti as the piped water supply is not sufficient.