Tadhuchhen Bahal or Ta: dhi chhen is more familiar as Chaturvarna Mahavihar. The bahal is also termed as Bahal, Baha, or Vihar (Mahavihar) in the Nepalese term. That’s why it is called in various way.
Tadhuchhen Bahal was ordered to erect by King Raya Malla. An inscription like-board in the Vihar clearly states that it was built in N.S. 611 (1492A.D). It also states that the Kings: Ram Malla, Raya Malla, Ari Malla and Avaya Malla collaboratively invited Jibchandra Bajracharya and ceremoniously made him the main Gubaju of the Bahal.
This vihar is also called Surat Shree Chaturvarna Mahavihar. It is said that the pioneer priest of the Vihar, who was Jibchandra Bajracharya, was also the son of the famous Tantrik Gubaju of that era, Surat Bajracharya. Considering a tribute to him, the initial name of the Vihar was named Surat Shree Chaturvarna Mahavihar.
Also, about calling the place the Kumari House, it’s not like the kumari of Bhaktapur resides over there. But yes, it is said that the initial kumari of Nepal was established over there. Additionally, King Ranajit Malla also had set some rules regarding Kumari in the place as well.
Perhaps, that’s why it is also called Kumari house. Nowadays, only during Dashain (Mohni), for a week, the former Kumari is brought up here to fulfil some holy rituals.
The Tadhuchhen Bahal is an attractive component in itself though there are many other things that surpass your imagination. Being in this centuries-old monastery, you might get wonder, conceiving that what exactly is this place. It looks like a blend of Buddhism and Hinduism.
The courtyard of this Bahal is surrounded by a pha-cha (a walkway on four sides) and the enclosed quadrangle is paved with brick tiles (chikanapa). There is a twayamapau i.e. a toran (a semi-circular decorative panel that normally is made either of wood or metal) hung above the main entrance gate of the bahal and above the sanctum as well.
Basically, it is decorated symbolizing the three jewels or the five Buddhas of the deity inside the shrine. So, glancing at them not only made you realize the great artistic views but also the religious aspects of creating them.
Erecting various protective deities is another feature of the Bahās and the Bahis. That’s why you could see the wooden sculptures of Ganga-Jamuna right after the entrance on your right and left in the Bahal. Also, there are statues of Bhairava and Ganesh on the struts to protect the Bahal from all bad happenings.
It is said that the image of Mahānkālto overcome all dangers and a Chetrapāl protect the shrine. You would also encounter the Stupas and a stone Mandal in the courtyard. There is a belief that the centre of this Mandal has a figure of Manjughosh, a form of Manjushree.
Close to the Dharmadhatumandal (the stone Mandal) of a courtyard, there is a base for sacrifice place called Jogisāla in Newāri. It is used for Homa or fire sacrifice rituals. Plus, there is a statue of panchadhyani buddha with its shakti. Besides all these spiritual monuments, you could somehow, also encounter quite impressive things over there.
Yes, while you are there, don’t avoid glancing at the struts of the eastern part of the shrine. There are some wooden portraitures that portrait the punishment of limbo which are returned according to their karma. It is a fact that wherever the temple of Lokeshwor exists these kinds of portraitures also exist.
You don’t need to worry or walk too much to reach over there. Just walk a little by to the east from the Bhaktapur Durbar Square, cross the long inn, and there you go, on your right-hand side, there is a door guarded by two stone images of lions. There it is. There are souvenir shops attached to the building.
Also, the famous Bara pasa: of Bhaktapur, covers some space of the bahal. It serves way gratifying bara that you could ever have in your life. Both vegetarians and non-vegetarians could enjoy their kind of taste over there.
References: The book written by Dr Indra Shiddhi Bajracharya.
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Sakotha, Bhaktapur, Nepal