Dhungedharas of Kathmandu Valley” PDF

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Renewal and Preservation in a Sustainable Global Environment “A Case of Dhungedharas of Kathmandu Valley” Apil K.C. (Architect) M.Sc. Urban Planning Tribhuwan University, Nepal Fifty years back, had someone forecasted about water scarcity, everyone would have thought twice and laughed once. After al...

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Dhungedharas of Kathmandu Valley” Apil K.C.

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Renewal and Preservation in a Sustainable Global Environment

“A Case of Dhungedharas of Kathmandu Valley”

Apil K.C. (Architect) M.Sc. Urban Planning Tribhuwan University, Nepal Fifty years back, had someone forecasted about water scarcity, everyone would have thought twice and laughed once. After all who cares in the planet, where 70% of volume is covered by water? But the fact is only 3 % of total water is fresh water, and two-thirds of that is stuck away in frozen glaciers or otherwise unavailable for our use.1 Various estimates indicate that, to sustain the global demand of water for achieving lifestyle similar to developed countries, 3.5 planets Earth would be needed. 783 million people do not have access to clean water and almost 85% of the world population live in the driest half of the planet.2 Growing drift of Population growth, rapid urban sprawl, increasing prosperity and associated increased resource use, environmental and social impacts combined with climate change are thought-provoking the water futures of the world’s cities. Issues over the sustainable global environment could only be addressed with sustainable development of water resources which contemplates all components of hydrologic system: water source, supply system and user interface. Similar hydrologic system could be best illustrated by the traditional water supply system of Kathmandu valley, which has been standing tranquil for more than two thousand years and still in its finest service. This paper refers to a holistic approach to development, conservation, and management of water resources on the traditional water supply system (Hitis and Dhungedharas)3 of Kathmandu valley with references to the historical timeline of Kirats to Malla, with architectural upgradement by Lichhavi in middle ages. The paper will mainly focus on the functional mechanism, conservation and management cultures and architectural features of the dhungedharas as well as its importance in the increasing demand of sustainable urban environment. Dhungedharas of Kathmandu valley are the sources of knowledge, foundations of experiences and accumulation of indigenous practices that prevailed in society for the sustainable coexistence of human, nature and architecture. As Mark Twain states, “History doesn't repeat itself, but it does rhyme.” These dhungedharas are not necessarily to be remodelled again in the modern context from the single brick laying foundation, rather to revive and renew their significance. Traditional Hitis of Kathmandu valley have had their own protracted account in the justification of its sustainability with twenty centuries of unremitting services. Its sustainability and built in character, must have offered manageability and adaptability for the vibrant heterogeneity of urban living that the early valley towns went through in their well enjoyed past. Ancient Nepali societies were dominated by cultural beliefs, rituals, social status and religious myths. Different mythological tales and Purana (books) mention that Kathmandu was a huge lake surrounded by mountains with snakes as major habitants, Manjushree drained out the lake by cutting the ridge at Chobhar. Settlement of Kathmandu valley dates back to more than twenty centuries from Gopalas4. Prof. Tiwari5, justifying on sustainable town specified ancient settlement of Kirat town as small, eco-sensitive and agricultural town. It is observed that the siting of the historical towns of Kathmandu was always on less

irrigated higher lands6. Henceforth, Kirat towns at hilltops and ridges made the common water supply system of shallow well reasonably more impracticable and it is also thought-provoking to notice the water-supply technology developed around a rain-fed reservoir pond located at the higher part of the settlement. Timeline of the hiti may be back to the Kirat Period, where Hi stands for moving and Ti is the degeneration of tila or conduit (Tiwari, S.R. 2002). Oldest reference for hiti construction dates back to 550 AD by King Manadev as engraved on the water spout: Mangal Hiti, but Daniel wright, “History of Nepal” mentions the construction of Narayan Hiti by King Dharmadeva in about 450 AD, with an animated story. In fact majority of Hitis doesn’t possess any records, which needs to have archaeological study to be carried out. The location of the dhungedharas intensively depended upon the planning pattern of town and its economicbase. Late Indian text explains the selection of site for dhungedharas with examination of quantity and quality of water, rather than any strict rule of Vedic science. Majority of hitis are found within or in the vicinity of the settlements. Dhungedharas inside the core town served for local inhabitants and number of dhungedharas at foothills surrounding valley served the pilgrims, businessmen and travellers. Some dhungedharas were located at the periphery of the town where inhabitants were butchers, Dhobi (Laundry-person) and Jhyapu (Farmers), who need plenty of water, hence such dhungedharas frequently comprise two or even series of such, fed by the previous one situated in the upper position. Structural Mechanism of Hiti Two fundamental classification of Hitis are as, one fed by reservoir and another by natural water sources at the foothills of surrounding mountains. Lichchhavi inscriptions validates the Kirat water supply at ridge top settlements was developed around a rain-fed reservoir pond located at the higher part of the settlement. These reservoirs were also sometimes fed by canals. By the Lichchhavi period, further specialization in the system appears to have taken place as the knowledge from the Indian plains merged with that of the valley (Tiwari, S.R). One may take traditional water supply technologies as a simple and common technologies as of reservoirs, pipes and spigots, but with limited availability of only nature and natural formations, these dhungedharas must be the illustrations of magnificence knowledge and technological genius of past, where Pond, river and waterfall were adapted into reservoir, canal and

Fig. 1 Sketch of hiti and filter system Originally from historical book Thyasapphu

conduit. Water sources for the valley were different and engineered with different variables like altitude, slope, settlement density and proximity of resources, like for Kathmandu - Budhanilkantha, for BhaktapurBageshwori and for Patan from Chapagaun and Godavari. Most stone spouts receive water from either an individual spring or nearby aquifer. The aquifers are principally reliant on rainwater for recharge and maintenance of the groundwater table, so, water supply was 24 hours running in same rate throughout the year. The system was so knowledgably integrated that, at proximity of every dhungedharas, there existed a

pond or reservoir for recharging in a cyclic manner and protection of such ponds were guided by religious and cultural dogmas. Basic construction principle was brick arched channels for transporting water from reservoir to conduit and draining out from hiti with gravity flow. Chain of dhungedharas at different level, and using drained off water from higher as supply to the lower with certain level of filters in between, is indeed a basic code of sustainability, i.e. REUSE. A complex maze of brick lined, tile covered circulating contraption with sand bed in sections, constructed immediately behind the conduits; is capable of settling silt, filtering and, even more amazingly, controlling and regulating the flow of water as it comes out of the spout 7(Fig. 1). Masons and other priests believed in ritual purification rather than structural reality, that’s why the filter section of the conduit is organized in Swastika pattern. Technological advancement could also be seen at sides and bottom of the conduit pit with waterproof bricks, with a foot thick layer of particular type of lake silt deposit of grey/ black soil. Socio-Cultural Beliefs People extensively believed that flow of water from sources to stone spout is because of the Tantric Vidya of the local priest. The file of tantric divinities is exposed by relief niches residing above the actual conduit structure. Representatively in addition, flow and fall requirement of water for its ritual purity is well evidenced in the conduit pit system as Ganga, falling from the tresses of Siva, down to earth (Tiwari, S.R). Offering of water to god is considered as the great meritorious act, which is why king, community and commoner in the past were keenly associated in constructing such dhara in the valley. However the construction of dhara alone was not end in itself. They wanted to see its continuity. So they created Guthi (Trust) or allotted land to upkeep the dhara constructed by them. The cultural linkage to traditional water management is still continued, indigenous practice linked to maintenance of supply canal and well system is very distinct and expressed in the Sithi festival8 and Rato Matsyendranath Festival, the festival of water god which is yet another important eccentric of such. One very animated yet analytical statement, Prof. Tiwari raised as “…No such practices are known about the Hi-Ti drainage and filter bed maintenance… Drains are unclogged and cleared annually by the snakes as they go into the system in pursuit of their prey, the toads! …. self-maintaining aqua-technology assisted by animals such as fish, toads and even snakes!” This might be the socio-cultural fact that when one finds a snake inside home or at community, it is not killed rather left to the Hiti proximity. The statement stands well justified by the celebration of Naag Panchami9 at the hiti vicinity. In a documentary video10, Prof Tiwari mentioned the location of Dhungedharas depicting the then societal status and aspects of touchable culture between communities. Two main water sources were- dug well, within each tole11 and dhungedharas, located in-between for serving two or more Toles. This flowing water at dhungedharas was touchable by all community, which was not conceivable in motionless water of well. Architectural Aspects of Hiti Traditional architectural features were predominantly guided by its spatial as well as religious beliefs along with its closeness to nature. Materially, Hitis are depressed in position with accessible from steps downwards, with niches at walls occupied by idols of water deities. Few very major elements of hitis are termed as; spout,

niches, plinth, parapet wall, steps, drain canal, sewage outlet, etc. Various clay products and natural stone are the fabric which constitute the body of the spout, which is carved with particular care and are in odd number in most cases, where parapet wall and other walls are built with special water proof bricks indigenously made, usually plane or moulded and decorated ones. In Hindu mythologies, certain animals and plants like Makara12, lotus13, frog, fish and snake are closely associated with aquatic life and holiness of water, that’s why we can found many artefacts and idols of such creatures with intricately carved and very well placed near dhungedharas. No hiti is complete without artistic quality of trinity of spout, cult image and relief with Bhagirath image, other iconic and aniconic elements are optional additions. 14The cult image of the main deity, remains above the spout, where place below the spout is reserved for Bhagirath. Changing pattern of plans; from simple rectangular planning to floral planning and material use at spout; from stone to gold or gold platted copper, could be observed if one does the analytical study of few hitis of different timeline. Very often the common pati are found close to the hiti, erected on one of the side walls and in very few cases surrounded by a two storey satah-courtyard, usually for changing room or rest place. Architectural features of hiti ranges from modest details of hitis at periphery of city core to spacious details of sunken bath hiti at Mohan Chowk15at city centre. In a similar manner, royal bath at Bhaktapur epitomizes an astonishing concept of the late Malla era, comprising dhara, pokhari (Pond) and Two Jaladronis. Royal baths of 3 kingdoms, constructed during 17th century might be considered as models of succeeding hiti construction, hence water conduits after late seventeenth century recurrently employ moulded and decorated bricks, with very intricately carved features. Close exploration over the timeline of the hiti and architectural details might finally converge to a point that development and continuity always existed within certain charter where craftsmen and builders looked for best solutions in layout or details. Architectural solutions generated by builders and craftsmen during late Malla era forced and enabled them to search for individual solutions including erection of new architectural features in conduits. Majorly the functional aspect of the hitis has remained same but new innovations in the architectural features are rather spatial like new shapes of layout plan, independent cult niche with rich ornamentations, embellishment at pedestal level with fashionable moulding means and alternative ways of presenting Bhagirath below the spout. Conclusion From the first recorded hiti of Mangal hiti at Patan to the latest of Sundhara hiti at Kathmandu, constructed in 1829 representing the end of a line of dhara development and continuity, more than four hundred hitis are found inside valley. In the changing timeline, many hitis have stopped functioning and very few are still in service. Transfer of technology and documentation of the efforts were made so holy that everybody understood as the godly deeds and forgot the skills; and consequently lost the technologies, which is a great loss for future generation. Above and beyond, these fascinating architectural master pieces still play a vital role as religious and social spaces, along with the sources of sustainable water supply system in urban core of the valley. From the structural and mechanism perspective as well: location, continuous potable water supply, recharge system of ground water, material technology of conduits and hiti areas, pond and aquifers in an integrated manner, effective drainage system and reuse of water with purification in series of steps in

different altitude is a complete set of great sustainable engineering principles which were very effectively and efficiently pragmatic in that traditional technology. When one observes a hiti, it not only gives the picture of engineered water conduit, but lavishly designed religious master piece of architecture. Even the middling stone spouts on the walkway to fields, the water conduit will have beautifully carved hitimangaa16, few of idols of water related gods, creatures, properly located with their religious beliefs and functions. Therefore, both from social and cultural or historical and archaeological or physical and sustainable view points; stone spouts are both the lifeline and ornaments of this magnificent historic valley. Among the many forms of water architecture found in Nepal, the hiti, no doubt, is the most elaborate and intricate in design and technology. ……… and more notably, in dire need of conservation, management and sustainable vision.

Notes 1

http://worldwildlife.org/threats/water-scarcity http://www.unwater.org/water-cooperation-2013/water-cooperation/facts-and-figures/ 3 Dhungedharas and Hiti is the indigenous name for water conduits in Kathmandu valley 4 Gopalas are the oldest descendant of Kathmandu Valley lived in territory with cow-herding as major profession 5 Prof. Dr. Sudarshan Raj Tiwari is an author and an architectural historian. 6 Sustainable Urban Development: Tiwari, SR 7 “The pit conduit water supply system of Kathmandu”, Tiwari SR 8 Festival on sixth day of bright fortnight of Jyestha (May-June) celebrated by Newar community by cleaning hitis and ponds. 9 Festival of venerating snakes by serving them with milk and others. 10 Documentary film on 'Dhungedhara'. Broadcasted in Kantipur TV http://www.youtube.com/watch?v=-GZLWEjWd_0 11 Tole is the locality of people of similar community and caste. 12 Makara is a mythological animal with composition of reptile and elephantine limbs, also consider as regular vehicle for discharge of water at water conduits. 13 Lotus blossom is of significance as a symbol used on religious and secular buildings, as a ritual object pointing to the existence of the element water and its manifold blessings. 14 “Water conduits in the Kathmandu valley”, Becker-Ritterspach, Raimund Otto Artur (1994, pg. 49) 15 One of the courtyard at Kathmandu durbar square (Royal Palace). 16 Water spout in the form of the mythological Makara 2

References: 1. UN-HABITAT, 2008. Water Movements in Patan with Reference to Traditional Stone Spouts. UNHABITAT Water for Asian Cities Programme Nepal, Kathmandu. 2. Becker-Ritterspach R. O. A. (1994) Water Conduits in the Kathmandu Valley; Munshiram Manoharlal Publishers Pvt. Ltd. New Delhi. 3. Tiwari, S R, (2002) Transforming Patan’s Cultural Heritage into Sustainable Future: Case Studies of the Past and the Present, (unpublished). 4. Tiwari, S. R. (2002) The Brick and the Bull: An account of Handigaun, the ancient capital of Nepal; Himal Books, Lalitpur. 5. Tiwari, S. R. The Pit Conduit Water Supply System of Kathmandu, (unpublished). 6. Pradhan, R. Dhunge Dhara: A Case Study of the Three Cities of Kathmandu Valley, In Ancient Nepal, Journal....