Legend of Itumbaha
There are many interesting legends prevalent in Itumbahal. The foundation of Itumbahal and consequent events, happened in Itumbahal during the medieval period, which has been heard through generation to generation, came down as superb legends of the monastery. The verbal recitation of legends from one generation to another generation and the gossips about Keshchandra, Gurumapa at the gatherings in Itumbahal are the sources of those legends. The Bilanpau or scroll painting, which is displayed proudly at the premises of Itumbahal, vividly pasteurizes the events following foundation of Itumbahal. The legends overwhelming with supernatural events are quite enough to generate faith and devotion towards society, religion and the monastery as a whole. Late Thayapa, Moti Kaji Shakya, used to tell the legendary story of Keshchandra , Gurumapa, which runs as follows – During the time of Bhaskardeva, Keshchandra was living around the present Itumbahal. He was a prince, the youngest son of Bhaskardeva. He had a bad habit of gambling. He used to play pasa (a game of throwing twin dice like casino), and lost everything, became penniless, then he went to his sister, who was married to a rich gentleman and living at Bhagwanbahal, Thamel. His sister pleased to see him served him dinner in a golden dish. After dinner, he stole the golden dish from his sister’s house and went on to gamble, betting the golden dishes, he lost. The thirst of gambling seems to be never ending with Keshchandra. He again went to his sister’s house, begged innocence, and his sister out of compassion, served him again in a silver dishes. His passions for gambling make him steal that silver dish too, and tried his luck at gambling. The fate never seems to be in his favor, he lost again. He has no option but to visit his sister again, sister abused him about his habit of gambling, and complained about the lost dishes. This time she served him in a bronze dish, Keshchandra stole that bronze dish too and made bidding at gambling table, he lost, Keshchandra was highly depressed man. He had no where to go, absolutely nothing to do, nobody to help him, finally he decided to go to his sister’s house again, and asked for her help. His sister angrily reacted and abused him. This time his sister did not serve him in any dishes, but placed all the meals on floor; Keshchandra felt highly disgraced and dishonored by his sister. Disheartened Keshchandra did not eat that meal, but patiently collected that meal in a piece of cloth and went toward jungle. He went on and on! , until, he felt tired and take a rest under a shade of a tree. He had not eaten anything for days, feeling hungry he opened the food packed in a cloth. The food is already rotten, smelling. He thought about it spreading under warm ray’s sun, and takes a short nap. When he awoke, he found that the dried food is already being served by pigeons. Feeling hungry poor Keshchandra cried a lot, he had nothing to eat in the middle of the Jungle, he will die without any food, much worried he became unconscious, meanwhile, the pigeons who had eaten those foods felt sorry about plight of stranger, and out of compassion they thought about helping poor Keshchandra, by excreting gold. When Keshchandra gain consciousness, he saw that all the pigeon’s droppings turned into gold. He thanked god and pigeons for their benevolence and thought about constructing a monastery and never ever play gambling. He wished to dedicate his entire life in the name of god. The gold is so heavy that he cannot carry it alone. Meanwhile, a demon (?) Gurumapa came out of nowhere, in the middle of the Jungle, and threatened his life, poor Keshchandra fearlessly tried to negotiate with Gurumapa by calling him as his maternal uncle and a friend, a good friend, never kill a friend, Keshchandra was successful in persuading Gurumapa to carry sack full of gold upto Itumbahal and in exchange he vowed to serve him a good meal and accommodation and stay there as a honored guest as long as he wishes. With all this gold Keshchandra constructed Vihara and established the guthi tradition. The new Vihara is named as ‘Bhaskardeva Sanskarita Keshchandra krita Parawarta Mahavihara.’ While the life is running peacefully, the Gurumapa became a headache for the Keshchandra. Gurumapa -even though he was served fully satisfied he developed the habit of cannibalism. He stole small kids in the neighbourhood and eat them. The habit of Gurumapa to eat small kids alarmed Keshchandra and the neighbors. Gurumapa is so much feared that mother’s use to threaten their unrelenting, crying small kids, ‘do stop crying or else Gurumapa will take you away!’ The kids remain ‘pin drop’ silence with just the mentioning of the name of Gurumapa. As time passed Gurumapa became so much aggressive that even, a small only son of Keshchandra became victim of Gurumapa’s cannibalism. Then disheartened Keshchandra, decided to dump him in the open field of Tudikhel and serve a mun of rice and meat onece in a year, with this, brought a peace of mind in Itumbahal neighbourhood. The tradition of serving Gurumapa once in a year is still observed during the end of Holi festivals. This legend tells us about how does the Itumbahal came into existence. Itumbahal is believed to be construct by Keshchandra, with all his gold brought into Vihara, with the help of Gurumapa. There is no written evidence like inscription, to commemorate the date of establishment.
Itumbaha Shrine
The main shrine of Itumbahal is square shape with 24.95 meter× 24.85 meter. The main entrance into the shrine is from the open courtyard of Itumbahal (from east). The main entrance is guarded by two stone lions and decorated with a wooden Torana. Just behind the entrance there is a resting place or a Phalincha on both sides. A small temple like structure of one storey with enclosed votive stupa is located at the centre of the courtyard; right in front of main entrance is Kwapadya – a Santum Santorium, with Akshobhya Buddha statue facing east as usual. The shrine is decorated with gold polished repousee door panels and wooden Torana with Vajrasatwoo. There are two stone carved pillared frame with hanging bells. Two pairs of stone and metal lions guard the entrance of Kwapadyas. The ‘arc’ shaped wooden oil lamp holder is placed above the pair of lions. There are two figures of Buddha’s devout disciples Sariputra and Maugadlayani on both sides of entrance, and a big lotus shaped mandala in front of entrance. The upper storey of kwapadya is empty with finely carved wooden window. The finely carved strut wood supports the sloping roof of upper storey. The gods are believed to be of Pancharakshya Gods and a pair of Maha Akshobhya . The roof top of the Kwapadya shrine is decorated with gold polished five pinnacles. The most part of ground floor is empty and utilized during the social and religious functions. The ground floor of northern wing is open hall, known as Sanghasala or Salinsala. In the middle of Salinsala there is a special alter where the Aaju Dya or Keshchandra is displayed during the festivals of Gun-la. This place is utilized as an exhibition hall during the festivals of Gun-la. The upper floor of northern wing is the Agam Ghar where secret tantric deities are resided; only initiated persons are allowed to enter. This place is also known as Taha-Matan-Agam Ghar. Guthi members gather here to celebrate guthis like Tuta-gu, Swancha gu etc. Behind the northern wing there is Bhutukeba or kitchen complex, where a mun of rice and meat is cooked for legendry demi-god Gurumapa, during the annual festivals and guthi celebrations, all the necessary cookings are done at this place. The entrance of bhutukeba is located at the north east corner of bahal. Just above the entrance there was a giant figure of Gurumapa Bhairab (Kirti mukh Bhairab), which has been stolen now. The ground floor of southern wing is utilized as a store house during the annual guthi celebration, and upper floor is a place for secret Agam deities where no body is allowed to entre except those with higher initiations like Dekha. All kinds of legal and official jobs, documentation and meetings are held at the 2nd floor of eastern wing, the office of Itumbahal. There are three votive stupas at the courtyard including a stupa with four standing Buddha’s, facing four directions and about four ft tall. Just below the chatrumukh stupa, there are sunken carved stone where the pinda rice is offered in the name of deceased one, during the srad. Similarly, the young kids of sangha members are bathed at the base of another votive stupa, infront of main entrance, during the process of initiations. The place is marked by 3 sunken stones place together. A big stone mandapa at North West corner of courtyard is the bathing place for Thayapa’s during the moment of auspicious initiation. A small rectangular sunken tank below the courtyard level is located at the south west corner, also known as Ikun – ga, here all kinds of puja offerings are thrown into, and after conclusion of puja held inside courtyard. A swastika marked stone is located at north-east corner. It’s remarkable for the launching pad of cooked rice and meat offerings to Gurumapa. From this swastika marked stone the rice is carried non-stop- upto Tudikhel for feeding Gurumapa.
Itumbaha Infrastructure
Itumbahal Courtyard The big rectangular shaped courtyard of Itumbahal is connected by kilagul in the north and chokachen gulli in the south. The entrance to proper Itumbahal shrine, Baku nani, Taranani, Sasunani is in the western part of this courtyard. There are about 15 big and small stupas dotted around courtyard including a big white Ashoka Chaitya at the center. The courtyard is so big that locals divide in into two halves and called, Baha-cho the northern half and Baha-ko the southern half. Baku nani Baku nani is the distorted version of Baha-ko nani. If a person enters Itumbahal courtyard from south (chokachen gulli), it is the first courtyard, in the left, from Baku-nani one can exit towards Tahanani. It is a small compound with an enshrined stupa at the center. This was renovated in 1853 AD. Once there was a separate Agam Ghar of this Vihara, but now, it became a private propertly. Baku nani is also locally known as Kutum Vihara. Viswakarma Just on the left side of main entrance of Itumbahal shrine there is a small shrine of Viswakarma (the lord of workman ship) with Toranas and carved wooden door frame. The shrine does not exists now, however, it can be identified with a small lions carved on stone base of entrance into Viswakarma shrine. Taranani The small compound located at Northern border of proper Itumbahal shrine is known as Taranani. This nani is named after Lord Tara. A single roofed one-story shrine of Tara is located at the center of this nani. According to the inscriptions located just out side the shrine, the white Tara and shrine itself has been constructed and donated by Mrs. Jayatra Laxmi Sakya. (Wife of Madan Ram Vardan), in N.S 502(1382 AD), she belongs to Kirtipunya Mahavihar (Lagan Bahal), Kathmandu. The structure was completely collapsed in 1990 earthquake. It was repaired in 2006 B.S. In 2046 B.S. the corrugated metal sheet roof was replaced with copper sheet roof and iron grill put around the Tara shrine. Inside, there are three statues of White Tara, Pragyaparamita and Green Tara. Beside, White Tara the other two statues in the shrine are of later additions. The Sanskrit name of this vihar is Dharmachakra Vihar. Earlier, daily rituals of this Tara shrine is performed by elder of sakya lineage, who automatically, becomes a member of samyek guthi, and bear the responsibility of organizing 12 years samyek festivals, but now, daily ritual performance has become a hereditary job. The Sanskrit name of this vihar is Dharmachakra Vihar. There are 3 stupas in this courtyard, and during the festivals of Gun-la, gods like Dipankars,Gudochandra, and ritual texts are displayed at the basement of northern rows of houses of this compound. A narrow gully in the back side of Taranani exits towards Tahanani. La- ka nani In the south east corner of Taranani there is a Well, where it is believed that powerful Jwala nag resides. The Jwala nag is so powerful that it can bite any body any where in the valley. Once bitten a severe itching starts around body and have had to pacify the Jwala nag by offering pujas and cow’s milk in the Well, and draw a small figure of Dragon on the affected areas of body. The Well is very deep one local’s call it ‘I-Tum’, or deepest one, and the very name of Itumbahal is believed to be derived from the name of this well. It existed even before the foundation of Itumbahal. During the Leechavi period (7th century AD) the sacred water of this well was brought in for bathing Bungadya, before the start of festivals of Bungadya in Patan. The tradition must have been initiated by ‘Bandhu Datta Acharya’ and king ‘Narendradeva’ of 7th century when they first brought in the lord Karunamaya from ‘Kam rup kama khya. The water from this well is offered daily to the kwapadya and in any sacred puja celebration the water is brought in for offering. Because of so many people came to fetch water from this well, this small area near Taranani has been named as La-ka nani (source of ‘water’ compound). The puja offering of this well is done by the Guthi pala of kwapadya. While offering puja the bell must be ringing for, the Naga residing in the well is believed to be a deaf one. It hears only while ringing bell. Once in a year during the festivals of sin-nakha. Which fall during the 6th day of Jestha, the well is thoroughly cleaned by drawing water from inside. Sasunani The compound of sasunani is located at the north of the Taranani. As name suggests this compound has a shrine in the middle of the courtyard with the figure of Manjushree, the god of learning. Sometimes Manjushree has been confused with goddess Sarawati, also a god of learning. Therefore, this area is named after goddess Saraswati. One can exit towards Tahanani from behind this sasunani compound. Locals are ignorant about the foundation period of the shrine. Latest reparing was done in NS. 1099. This nani is also known as Manjushree Vihar. K-gu-nani From the northwest corner of Tahanani, the gulli exits towards small bahal compound known as k-gu-nani. Here a votive chaitya enclosed within a small roofed structure also known as Dhananju chaitya can be found. Another chaitya, located nearby is recently established one. Some of the residents of this compound are jyapus, called as ‘Duin’ from Halchok. They came here to see the festivals of Indra Jatra. Locals nick named this baha as Duin baha. During the festivals of Indrajatra the dance of Sawabhaku is prepared and performed at this compound before moving around the city. The small gulli below a private house at North East corner exit towards Naradevi-kilagal road. Pa-sa nani In the west of k-gu-nani, a small compound with main entrance from Naradevi kilagul road is known as Pa-sa nani. Here a big black votive chaitya enclosed within a grilled frame work can be seen. The residents of this compound are Sakyas, Udyas and Jyapus. At the basement of a house facing west, annually displays, the Dipankaras and other ritual objects during the festivals of Gunla, by Uday samaj. Main Entrance The main entrance into Itumbahal complex is the narrow passage below the Depuja Agam Ghar from the southern corner of Itumbahal courtyard. The passage exits towards Choka-chen Gulli. The entrance is decorated with stone figures of Ganesh, Mahankal, Bhairabas, Narasingh and some inscriptions pasted against the wall of a
Itumbaha Complex
The Itumbahal complex is full of many bahas, nanies & chukas (the typical Newari names for narrow lanes connecting rows of household compounds and other compounds). Every compound is dotted with many votive stupas, sacred shrines, wells and sacred objects of worships. The proper shrine of Itumbahal is flanked by two big rectangular compounds of Tahanani in the west and Itumbahal courtyard in the east. The main entrance of Itumbahal shrine is from eastern courtyard of Itumbahal. The courtyard is connected by two narrow gullies of Chokachen Gulli in the south and Kilagul in the north. The eastern courtyard of Itumbahal is divided into two halves, northern half is known as Baha cho (top end of baha) and the southern Baha ko (lower end of baha). The northern border of proper Itumbahal shrine is shared with Taranani (The shrine of Goddess Tara) and Baku nani– a small shrine housing a votive chaitya in the south. There is no inter-connecting doorways opening towards those shrine of north and south. The proper Itumbahal is perfectly square shape with two-storey structure made of wood, bricks and clay. The area of proper Itumbahal shrine is – 7893.14 sq ft and it is located at ward No 26 of kathmandu metropolitan city.
De-Puja Agam Ghar
The De-paju Agam Ghar is located at the southern half (Baha ko) of the Itumbahal courtyard. It is the Agam Ghar of the deity of lineage, which opens for a month during month of Baisakh. The secret deity of lineage is believed to be brought from the gum-vihar at sankhu, by Keshchandra. The old looking shrine has been robbed by thieves several times. Many sacred deities have been stolen. A pair of stone lion is guarding the shrine. The beautifully carved windows and wooden tympanum grace the entrance of Agam Ghar. The old looking structure of two storeys is facing north. A beautifully carved Tympanum can be seen just above the entrance. A couple of blind window is located at both side of entrance. The 2nd floor is almost ruined structure with sloping roof, and a short varandha, without pinnacles. The old people in Itumbahal used to say that earlier there was a sloping lattice window, supporting the sloping tiled roof of 2nd floor, and from this lattice window an oil lamp (Dalucha) is hanged upto the entrance of Agam Ghar, at ground floor. The three gold polished pinnacle grace top of the sloping roof, but, its empty now. Looking back at the history of this structure; it was widely repaired around 1985 B.S. by Chakreswar Hiranya Vajra Bajracharya by raising funds and donations among sangha members. However, during the 1990 earthquake the entire top floor collapsed, the rain water trickled inside the Agam Ghar. Once again, the fund raised among sangha members for reparing, roof top, and save the Agam from destruction, still today it remained as partially repaired. The overall charge of De-Puja Agam ghar is given to Chakreswar of Itumbahal. The term expires as soon as he dies and charge is given to next Chakreswar, appointed by Itumbahal Sangha.
Sangha Tradition of Itumbaha
The sangha of Itumbahal consists of Shakya and Bajracharya family’s one of the largest sangha of Kathmandu valley, is destined to perform the numerous socio-religion activities: like guthi celebration, yearly and monthly festivals, daily ritual etc. Guthi is the socially organized people with common objectives of celebration of festivals, rituals, as well as to help unprivileged and bereaved families. SARVA SANGHA OF ITUMBAHA Itumbahal is one of the fully active Mahayana Buddhist Vihara (monastery), with vast Sangha, from the earliest days of its foundations in history. Unlike other Buddhist monastery, the newar Buddhist monasticism has a characteristic feature of non celibate monks, who live in their own homes near monastery, with married wife and children. The male issues of every family is ordained as monks in the monastery for a short period of four days, there after they give up celibate monkhood by disrobing, and they continue to be a member of monastic community for rest of their life. The membership of monastic community is known as sangha. The community of all the initiated members is called as sarva sangha .There are about 450 sarva sangha members from 118 families in Itumbahal. Once initiated person will automatically became a member of any other guthi or pucha, within Itumbahal, and he must fulfill the mandatory responsibilities entrusted as a Guthi member. THAYAPAS OF ITUMBAHA Thayapas are the senior most top position in Itumbahal, both from religious and social point of view. Thayapas have had an overall access to all social, religious and economic affairs of vihara. Thayapas are the short form of Thakalis, meaning ‘senior most one’ they are also known as Sthaviras or brave disciples. The tradition of Thayapas is believed to have been started by Keshchandra the founder himself, to run the affairs of vihara. There are altogether eleven Thayapas headed by main priest Muthayapa and his assistant Chakreswar. Both Muthayapa and Chakreswar are selected from family lineage with adequate qualifications like, top initiation (Dekha), seniority and perfect puja performer. Rests of the nine Thayapas are selected from the senior most brother of the descendent of nine families, provided he is ready to accept the position and act accordingly. Once selected, the official ritual process will run for about a week before enthroned on a appropriate, auspicious day as a ‘Sthavira’ of vihara. The process of enthronement of Sthaviras also known as Sthaviravisekh, particularly because they have had received the higher qualification like Kalasabhisekh, Bajrabhisekh, Ghantabhisekh, Muktabhisekh, Chatrabhisekh, Bastrabhisekh and Namabhisekh. The ten Thayapas represents the Dasa paramita, the tenfold wisdom of Buddhist teaching and Chakreswar as the central god. According to vajrayana Buddhism the eleven Thayapas represent the master of ten direction (dasadicacharya), and Chakreswar as a central one. The Thayapas have had separate seating (Asan) arrangement in the secret chamber of Agam Ghar. While performing puja they have had to sit on personal seating inside Agam. The Thayapas are venerated and respected by all and his orders are observed by all. The Thayapas are bound by vows to protect and defend the Itumbahal and sangha physically, verbally and mindfully (kaya, vaka, chitta,). The first among the equals of Thayapas is venerated as Muthayapa. Chakreswar, is the head of religious activities and leads all kinds of puja performance in Itumbahal, while Muthayapa is the head of sarva sangha, and he is responsible for social activities. The overall affairs of Itumbahal are carried on by that group of eleven Thayapas, mutual consultancy and discussion is necessary before taking any decision. The current names of enthroned Thayapas are as follows: Tri Ratna Shakya (Mu thayapa) Najar Man Shakya Mimlal Bajracharya Mani Kaji Shakya Gyan Kaji Shakya Hem Purna Nanda Bajracharya (Chakreswari) Krisna Shakya Surendra Shakya Siddhi Bahadur Shakya Vacant Sanuman Shakya GUTHIS OF ITUMBAHAL Ever since the foundation of Itumbahal by Keshchandra in eleventh century, the number of guthi’s have become active in maintaining and running the day-to-day affairs of Vihara. Keshchandra had founded the trusts to look after the maintenance and smooth functioning of monastic affairs. The trusts are known as ‘Guthis’ in local terminology. It contains a group of person organized to fulfill a common objective, and combined celebration, which ultimately leads to uplift people’s living standards. Keshchandra has brought about 360 ropanis of land in the Kathmandu Valley, the income from these lands financed the activities of Itumbahal. There are several land donation, in much later years, all the donation were entrusted to the ‘Trusts’ or ‘Guthis’. The Guthis were responsible for running all kinds of socio-religious activities of Itumbahal. Swancha Guthi Swancha Guthi is performed every year on the 5th day of Chaitra sukla paksha, After Ba-pa the new members are allowed into Swancha guthi. The term will probably come once in a lifetime around 40 years of age. Four persons are allowed to perform puja at the Agam and to organize a feast inviting all sangha members. During the Swancha Guthi the contribution fees are collected and each and every members of sangha will be offered 5 pieces of meat chue-la equally to everybody present at the feast. The 2nd Swancha Guthi of Ba-Sangha group is performed seperately on Luthi Punhi, the full moon day of chaitra. Sasu Puja Guthi The initiated members of Itumbahal families (barring a few families) according to list of initiation are given the term of organizing sasu puja guthi, saraswati is the goddess of learning. The special deity of saraswati is worshiped exclusively by families of Itumbahal, is located at just below Bijeswari. The legends tells us that many centuries ago, an idol of lord Saraswati was lying idle at the bank of river Bishnumati near Tamsipakha. No body came to own this idol, therefore the sangha members from Itumbahal took this Idol and respectfully established a shrine near Bijeswari. Every four members are given term to organize puja and feast on the spot of Saraswatisthan, on a particular day before Pahancharey. A repoussee figure of head of lord saraswati is brought on the spot for worship. This guthi is often called as Bal saraswati Guthi. During the guthi celebration about 90% of expenditure in incurred by trust, rests have to be collected from invitees. For unknown reasons, a group of 13 sangha members founded a separate Sarswati guthi known as Panchami Sewa guthi. A separate repoussee figure of gold coated lord Saraswati (about 2 ft tall) is brought on the spot for worship. This figure has been donated by group of sangha members in NS