<figure><img width="4916" height="1673" src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221110131140/636cf1f89c7e80680e09d8dajpeg.jpg" alt=""/><figcaption>The original torona over a door in Mulchok of Patan Darbar Square in early 70s. Photo: ARCHAEOLOGICAL SURVEY OF INDIA. And after the 12 gilded bronze figures were stolen from the frieze in 1984. Photo: ELFRIEDE MOELLER.</figcaption></figure>Even though smuggled Nepali religious objects are starting to be returned to the country from museums and collectors in the West, gilded figures stolen from a temple in Patan 40 years ago are going up for auction in Paris this week.The five gilded copper-bronze images of <a href="https://www.bonhams.com/auctions/27185/lot/8/" target="_blank" rel="noopener noreferrer" data-saferedirecturl="https://www.google.com/url?q=https://www.bonhams.com/auctions/27185/lot/8/&amp;source=gmail&amp;ust=1622807155775000&amp;usg=AFQjCNF7mJbqkuTE9UN6m-7_0LYaiYQ8XQ">Nrityanath</a>, <a href="https://www.bonhams.com/auctions/27185/lot/10/" target="_blank" rel="noopener noreferrer" data-saferedirecturl="https://www.google.com/url?q=https://www.bonhams.com/auctions/27185/lot/10/&amp;source=gmail&amp;ust=1622807155775000&amp;usg=AFQjCNEz4FY3QxYWX-ajjca-us3O2ZFiVg">Mahalaxmi</a>, <a href="https://www.bonhams.com/auctions/27185/lot/11/" target="_blank" rel="noopener noreferrer" data-saferedirecturl="https://www.google.com/url?q=https://www.bonhams.com/auctions/27185/lot/11/&amp;source=gmail&amp;ust=1622807155775000&amp;usg=AFQjCNGPHer28HHdclqxzcTf223rrLInSA">Chamunda</a>, <a href="https://www.bonhams.com/auctions/27185/lot/12/" target="_blank" rel="noopener noreferrer" data-saferedirecturl="https://www.google.com/url?q=https://www.bonhams.com/auctions/27185/lot/12/&amp;source=gmail&amp;ust=1622807155775000&amp;usg=AFQjCNH-qYDQhec_Y8GefnPJ4YemWm0ugA">Shiva Gana (Bhairab)</a>, and <a href="https://www.bonhams.com/auctions/27185/lot/9/" target="_blank" rel="noopener noreferrer" data-saferedirecturl="https://www.google.com/url?q=https://www.bonhams.com/auctions/27185/lot/9/&amp;source=gmail&amp;ust=1622807155775000&amp;usg=AFQjCNGzMdQX7qDVXKuuW0LieGbwkItrrQ">Panchmukhi Hanuman (Hanu Bhairab</a>) that were among 12 on a 16th century frieze at the south door of the Mulchok of the Taleju Bhavani Temple in Patan.The objects which were individually wrenched out of the torana in the 1970s and 1980s are now going under the gavel at the<a href="https://www.bonhams.com/search/?q=nepal&amp;main_index_key=lot&amp;fbclid=IwAR08FrLJGybL4CN9zmFKI1jHZhMFs1DHIegVeWPfDBRRsaJOy0u0NbO66H0#/ah0_0=lot&amp;q0=nepal&amp;c0_0=FR&amp;MR0_display=search&amp;m0=0?q=nepal"> Art Bouddhiste et Hindou de l'Himalaya in Bonhams, Paris from 1-10 June through Himalayan Art Online</a>. The asking price is from 3,000 to 5,000 euros.The original gilded bronzes from the torana were first recorded in the early 1970s by Indian art historian BN Banerjee in his book, Architecture of Nepal for the Archaeological Survey of India. Art historian Mary Slusser had also documented pictures of the original statues before they were stolen one by one.  The thefts were documented in German scholar Jurgen Schick’s book, Gods are Leaving the Country: Art Theft from Nepal, in which he writes, ‘One of the most odious cases of art theft in Nepal was the plundering of the torona of the Taleju Bhavani temple in the royal palace of Patan.’ The auction was first spotted  by <a href="https://www.facebook.com/lostartsofnepal">Lost Arts of Nepal </a>who tracked the ongoing auction at Bonhams, Paris  on its Facebook page on Thursday.  <figure><img width="1080" height="810" src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221110131140/636cf1fb9c7e80680e09d8dbjpeg.jpg" alt=""><figcaption> </figcaption></figure>Altogether 12 precious bronzes of the goddess Durga and her retinue dating to the 16th century were stolen from this site alone, and the torana was stripped bare. Later these bronzes were put up for sale by an auction house in Stuttgart in Germany.  “Of 12 statues that were torn out of the torana, thankfully five have now surfaced at the auction in Paris, so we now know where they are. I hope in the near future we will find the other seven as well, and they will be returned to Nepal,” says Rohit Ranjitkar of Kathmandu Valley Preservation Trust (KVPT) who is involved in the restoration of temples and monuments in Patan.<a href="https://www.nepalitimes.com/here-now/replicating-nepals-stolen-gods/#:~:text=A%20museum%20of%20copies&amp;text=Bhaktapur%20architect%20Rabindra%20Puri,many%20of%20its%20religious%20objects.">Replicating Nepal's stolen gods</a>, Alisha SijapatiOn 15 April, <a href="https://www.nepalitimes.com/banner/the-homecoming-of-nepals-gods/">Nepal welcomed back an 800-year-old Laxmi-Narayan figure from the US</a>, which was stolen nearly 40 years ago from Patan’s Patko Tole. The statue was first located in 1990 at a Sotheby’s auction and was later spotted at the Dallas Museum of Art. Since then, four other statues have been returned to Nepal from collectors and museums in the United States: a 13th century carved temple eave depicting an Apsara, a 14th-century gold seated Buddha in Bhumisparsa Mudra, a 15th century seated Ganesh, and a 13th-century Chaturmukhi Shivalinga from Art Institute of Chicago. <a href="https://www.gla.ac.uk/schools/socialpolitical/staff/emilinesmith/">Emiline Smith</a>, lecturer of Criminology at the University of Glasgow says, "Many countries around the world have been deprived of their rich cultural heritage for centuries through the exploitative and colonial looting and trafficking of cultural objects. Those countries have requested their cultural heritage back for decades, and now it finally seems like the 'repatriation debate' is gaining momentum.""While museums have attempted to work with claimants to return heritage as part of their decolonisation efforts, much more work needs to be done in this area - and not only by museums, but also by private collectors, auction houses and other stakeholders. Much like museums, auction houses including Bonhams should hold the objects they trade to the highest level of scrutiny," Smith says. <figure><img width="2048" height="1722" src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221110131140/636cf1fd9c7e80680e09d8dcjpeg.jpg" alt=""><figcaption> </figcaption></figure>In 2010, a bronze Garuda water spout, the centrepiece of the Sundari Chok in Patan Darbar Square, was also stolen. However, it was retrieved by police a year later in Kathmandu before it could be smuggled out of the country.The exquisitely carved original figure is now on display at the National Museum in Kathmandu, while the Sundari Chok has a replica bronze created by artisans at the KVPT. In 2013, the Department of Archaeology had also approached the KVPT team to make replicas of the 12 figures from the Mulchok of Taleju Temple torana. “The torana had been stripped bare, and we had to refer to the original photographs to make replicas when we restored the Mulchok,” Ranjitkar told Nepali Times. There is now moral and diplomatic pressure being brought to bear on Bonhams to stop the auction. Roshan Mishra, director of Taragaon Museum in Kathmandu has reached out to the auction house in Paris with evidence of the origin of the statues, and that the stolen items should be returned to Nepal.“This is groundbreaking news for us that five of the 12 stolen antiquities have been located, we have to bring them back like the other statues from American museums,” says Mishra.<a href="https://www.nepalitimes.com/banner/us-museum-returns-stolen-nepal-god/">US museum returns stolen Nepal god</a>, Alisha Sijapati <figure><img width="974" height="1299" src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221110131140/636cf2009c7e80680e09d8ddjpeg.jpg" alt=""><figcaption> </figcaption></figure><figure><img width="974" height="1299" src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221110131140/636cf2039c7e80680e09d8dejpeg.jpg" alt=""><figcaption> </figcaption></figure><figure><img width="974" height="1299" src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221110131140/636cf2059c7e80680e09d8dfjpeg.jpg" alt=""><figcaption> </figcaption></figure><figure><img width="640" height="854" src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221110131140/636cf2079c7e80680e09d8e0jpeg.jpg" alt=""><figcaption> </figcaption></figure><figure><img width="974" height="1299" src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221110131140/636cf20a9c7e80680e09d8e1jpeg.jpg" alt=""><figcaption> </figcaption></figure>The Department of Archaeology in Kathmandu, the Ministry of Culture, Ministry of Foreign Affairs, the Nepal Embassy in France have already started the process to halt the auction immediately. Sanjay Adhikari, a heritage activist and lawyer says, “Nepal’s religious objects were being actively worshipped, they are not decorative art to be auctioned or kept in museums. They are not just metal or stone objects but our gods and goddesses we have been worshiping for generations and need to revere for generations to come.” Adhikari has already filed an application at the Department of Archaeology and UNESCO Kathmandu office for the return of the Mulchok figures. He says since France has always been a pioneer advocate for heritage conservation and where the UNESCO headquarters is located, its government should realise that its global reputation is at stake. He says, “This is a moral as well as a legal obligation of the government of France and  I hope there will be positive intervention from it and from UNESCO to bring our gods home.” Suresh Lakhe of Patan Museum says, “I knew that they were stolen in the 1970s, and just like the Laxmi-Narayan statue that was returned from the US will be restored to its original shrine in Patkotole these figures also belong in Mulchok. These are our gods."<a href="https://www.nepalitimes.com/banner/nepals-gods-return-from-exile/">Nepal's gods return from exile</a>, Alisha Sijapati <figure><img width="1662" height="968" src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221110131140/636cf20d9c7e80680e09d8e2jpeg.jpg" alt=""><figcaption> </figcaption></figure>Even while effort is on to suspend the Bonhams auction, there are two other stolen religious objects from Patan that are in a warehouse of the Musée National des Arts Asiatiques Guimet in France (a 12th-century Vishnu with Laxmi and Garuda, which was stolen from Chyasal in Patan in late 1970s and another 12th-century statue of Uma-Mahesvar stolen on the night of 23 May, 1984 from Nasmanatol in Bhaktapur) which also need to be returned.  <figure><img width="640" height="853" src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221110131144/636cf2109c7e80680e09d8e3jpeg.jpg" alt=""><figcaption> </figcaption></figure><figure><img width="640" height="853" src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221110131144/636cf2139c7e80680e09d8e4jpeg.jpg" alt=""><figcaption> </figcaption></figure>Art historian Lain Singh Bangdel had documented these two stolen figures in his book Stolen Images of Nepal. Bangdel's late daughter Dina was working with the curator at the Guimet to get the statues back to Nepal before she died in 2017. American art crime professor Erin Thompson says, “Museums have started to wake up to the reality that stolen Nepali art needs to go back to Nepal. But dealers, auction houses, and many collectors are still ignoring the continuing crime of depriving Nepal of its heritage. The only way to stop the market in stolen cultural heritage is to stop the demand. No one should be buying cultural artifacts from Nepal because ever example of ancient or sacred artifacts from Nepal whether in a museum or on the market, was stolen.”

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Nepal wants stolen antiquities returned from France

<figure><img width="4916" height="1673" src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221109121136/636b91189c7e80680e06f0cbjpeg.jpg" alt=""/><figcaption>The original torona over a door in Mulchok of Patan Darbar Square in early 70s. Photo: ARCHAEOLOGICAL SURVEY OF INDIA. And after the 12 gilded bronze figures were stolen from the frieze in 1984. Photo: ELFRIEDE MOELLER.</figcaption></figure>Even though smuggled Nepali religious objects are starting to be returned to the country from museums and collectors in the West, gilded figures stolen from a temple in Patan 40 years ago are going up for auction in Paris this week.The five gilded copper-bronze images of <a href="https://www.bonhams.com/auctions/27185/lot/8/" target="_blank" rel="noopener noreferrer" data-saferedirecturl="https://www.google.com/url?q=https://www.bonhams.com/auctions/27185/lot/8/&amp;source=gmail&amp;ust=1622807155775000&amp;usg=AFQjCNF7mJbqkuTE9UN6m-7_0LYaiYQ8XQ">Nrityanath</a>, <a href="https://www.bonhams.com/auctions/27185/lot/10/" target="_blank" rel="noopener noreferrer" data-saferedirecturl="https://www.google.com/url?q=https://www.bonhams.com/auctions/27185/lot/10/&amp;source=gmail&amp;ust=1622807155775000&amp;usg=AFQjCNEz4FY3QxYWX-ajjca-us3O2ZFiVg">Mahalaxmi</a>, <a href="https://www.bonhams.com/auctions/27185/lot/11/" target="_blank" rel="noopener noreferrer" data-saferedirecturl="https://www.google.com/url?q=https://www.bonhams.com/auctions/27185/lot/11/&amp;source=gmail&amp;ust=1622807155775000&amp;usg=AFQjCNGPHer28HHdclqxzcTf223rrLInSA">Chamunda</a>, <a href="https://www.bonhams.com/auctions/27185/lot/12/" target="_blank" rel="noopener noreferrer" data-saferedirecturl="https://www.google.com/url?q=https://www.bonhams.com/auctions/27185/lot/12/&amp;source=gmail&amp;ust=1622807155775000&amp;usg=AFQjCNH-qYDQhec_Y8GefnPJ4YemWm0ugA">Shiva Gana (Bhairab)</a>, and <a href="https://www.bonhams.com/auctions/27185/lot/9/" target="_blank" rel="noopener noreferrer" data-saferedirecturl="https://www.google.com/url?q=https://www.bonhams.com/auctions/27185/lot/9/&amp;source=gmail&amp;ust=1622807155775000&amp;usg=AFQjCNGzMdQX7qDVXKuuW0LieGbwkItrrQ">Panchmukhi Hanuman (Hanu Bhairab</a>) that were among 12 on a 16th century frieze at the south door of the Mulchok of the Taleju Bhavani Temple in Patan.The objects which were individually wrenched out of the torana in the 1970s and 1980s are now going under the gavel at the<a href="https://www.bonhams.com/search/?q=nepal&amp;main_index_key=lot&amp;fbclid=IwAR08FrLJGybL4CN9zmFKI1jHZhMFs1DHIegVeWPfDBRRsaJOy0u0NbO66H0#/ah0_0=lot&amp;q0=nepal&amp;c0_0=FR&amp;MR0_display=search&amp;m0=0?q=nepal"> Art Bouddhiste et Hindou de l'Himalaya in Bonhams, Paris from 1-10 June through Himalayan Art Online</a>. The asking price is from 3,000 to 5,000 euros.The original gilded bronzes from the torana were first recorded in the early 1970s by Indian art historian BN Banerjee in his book, Architecture of Nepal for the Archaeological Survey of India. Art historian Mary Slusser had also documented pictures of the original statues before they were stolen one by one.  The thefts were documented in German scholar Jurgen Schick’s book, Gods are Leaving the Country: Art Theft from Nepal, in which he writes, ‘One of the most odious cases of art theft in Nepal was the plundering of the torona of the Taleju Bhavani temple in the royal palace of Patan.’ The auction was first spotted  by <a href="https://www.facebook.com/lostartsofnepal">Lost Arts of Nepal </a>who tracked the ongoing auction at Bonhams, Paris  on its Facebook page on Thursday.  <figure><img width="1080" height="810" src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221109121136/636b911b9c7e80680e06f0ccjpeg.jpg" alt=""><figcaption> </figcaption></figure>Altogether 12 precious bronzes of the goddess Durga and her retinue dating to the 16th century were stolen from this site alone, and the torana was stripped bare. Later these bronzes were put up for sale by an auction house in Stuttgart in Germany.  “Of 12 statues that were torn out of the torana, thankfully five have now surfaced at the auction in Paris, so we now know where they are. I hope in the near future we will find the other seven as well, and they will be returned to Nepal,” says Rohit Ranjitkar of Kathmandu Valley Preservation Trust (KVPT) who is involved in the restoration of temples and monuments in Patan.<a href="https://www.nepalitimes.com/here-now/replicating-nepals-stolen-gods/#:~:text=A%20museum%20of%20copies&amp;text=Bhaktapur%20architect%20Rabindra%20Puri,many%20of%20its%20religious%20objects.">Replicating Nepal's stolen gods</a>, Alisha SijapatiOn 15 April, <a href="https://www.nepalitimes.com/banner/the-homecoming-of-nepals-gods/">Nepal welcomed back an 800-year-old Laxmi-Narayan figure from the US</a>, which was stolen nearly 40 years ago from Patan’s Patko Tole. The statue was first located in 1990 at a Sotheby’s auction and was later spotted at the Dallas Museum of Art. Since then, four other statues have been returned to Nepal from collectors and museums in the United States: a 13th century carved temple eave depicting an Apsara, a 14th-century gold seated Buddha in Bhumisparsa Mudra, a 15th century seated Ganesh, and a 13th-century Chaturmukhi Shivalinga from Art Institute of Chicago. <a href="https://www.gla.ac.uk/schools/socialpolitical/staff/emilinesmith/">Emiline Smith</a>, lecturer of Criminology at the University of Glasgow says, "Many countries around the world have been deprived of their rich cultural heritage for centuries through the exploitative and colonial looting and trafficking of cultural objects. Those countries have requested their cultural heritage back for decades, and now it finally seems like the 'repatriation debate' is gaining momentum.""While museums have attempted to work with claimants to return heritage as part of their decolonisation efforts, much more work needs to be done in this area - and not only by museums, but also by private collectors, auction houses and other stakeholders. Much like museums, auction houses including Bonhams should hold the objects they trade to the highest level of scrutiny," Smith says. <figure><img width="2048" height="1722" src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221109121136/636b911e9c7e80680e06f0cdjpeg.jpg" alt=""><figcaption> </figcaption></figure>In 2010, a bronze Garuda water spout, the centrepiece of the Sundari Chok in Patan Darbar Square, was also stolen. However, it was retrieved by police a year later in Kathmandu before it could be smuggled out of the country.The exquisitely carved original figure is now on display at the National Museum in Kathmandu, while the Sundari Chok has a replica bronze created by artisans at the KVPT. In 2013, the Department of Archaeology had also approached the KVPT team to make replicas of the 12 figures from the Mulchok of Taleju Temple torana. “The torana had been stripped bare, and we had to refer to the original photographs to make replicas when we restored the Mulchok,” Ranjitkar told Nepali Times. There is now moral and diplomatic pressure being brought to bear on Bonhams to stop the auction. Roshan Mishra, director of Taragaon Museum in Kathmandu has reached out to the auction house in Paris with evidence of the origin of the statues, and that the stolen items should be returned to Nepal.“This is groundbreaking news for us that five of the 12 stolen antiquities have been located, we have to bring them back like the other statues from American museums,” says Mishra.<a href="https://www.nepalitimes.com/banner/us-museum-returns-stolen-nepal-god/">US museum returns stolen Nepal god</a>, Alisha Sijapati <figure><img width="974" height="1299" src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221109121136/636b91229c7e80680e06f0cejpeg.jpg" alt=""><figcaption> </figcaption></figure><figure><img width="974" height="1299" src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221109121136/636b91249c7e80680e06f0cfjpeg.jpg" alt=""><figcaption> </figcaption></figure><figure><img width="974" height="1299" src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221109121136/636b91279c7e80680e06f0d0jpeg.jpg" alt=""><figcaption> </figcaption></figure><figure><img width="640" height="854" src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221109121136/636b91299c7e80680e06f0d1jpeg.jpg" alt=""><figcaption> </figcaption></figure><figure><img width="974" height="1299" src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221109121136/636b912c9c7e80680e06f0d2jpeg.jpg" alt=""><figcaption> </figcaption></figure>The Department of Archaeology in Kathmandu, the Ministry of Culture, Ministry of Foreign Affairs, the Nepal Embassy in France have already started the process to halt the auction immediately. Sanjay Adhikari, a heritage activist and lawyer says, “Nepal’s religious objects were being actively worshipped, they are not decorative art to be auctioned or kept in museums. They are not just metal or stone objects but our gods and goddesses we have been worshiping for generations and need to revere for generations to come.” Adhikari has already filed an application at the Department of Archaeology and UNESCO Kathmandu office for the return of the Mulchok figures. He says since France has always been a pioneer advocate for heritage conservation and where the UNESCO headquarters is located, its government should realise that its global reputation is at stake. He says, “This is a moral as well as a legal obligation of the government of France and  I hope there will be positive intervention from it and from UNESCO to bring our gods home.” Suresh Lakhe of Patan Museum says, “I knew that they were stolen in the 1970s, and just like the Laxmi-Narayan statue that was returned from the US will be restored to its original shrine in Patkotole these figures also belong in Mulchok. These are our gods."<a href="https://www.nepalitimes.com/banner/nepals-gods-return-from-exile/">Nepal's gods return from exile</a>, Alisha Sijapati <figure><img width="1662" height="968" src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221109121136/636b912f9c7e80680e06f0d3jpeg.jpg" alt=""><figcaption> </figcaption></figure>Even while effort is on to suspend the Bonhams auction, there are two other stolen religious objects from Patan that are in a warehouse of the Musée National des Arts Asiatiques Guimet in France (a 12th-century Vishnu with Laxmi and Garuda, which was stolen from Chyasal in Patan in late 1970s and another 12th-century statue of Uma-Mahesvar stolen on the night of 23 May, 1984 from Nasmanatol in Bhaktapur) which also need to be returned.  <figure><img width="640" height="853" src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221109121136/636b91329c7e80680e06f0d4jpeg.jpg" alt=""><figcaption> </figcaption></figure><figure><img width="640" height="853" src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221109121136/636b91359c7e80680e06f0d5jpeg.jpg" alt=""><figcaption> </figcaption></figure>Art historian Lain Singh Bangdel had documented these two stolen figures in his book Stolen Images of Nepal. Bangdel's late daughter Dina was working with the curator at the Guimet to get the statues back to Nepal before she died in 2017. American art crime professor Erin Thompson says, “Museums have started to wake up to the reality that stolen Nepali art needs to go back to Nepal. But dealers, auction houses, and many collectors are still ignoring the continuing crime of depriving Nepal of its heritage. The only way to stop the market in stolen cultural heritage is to stop the demand. No one should be buying cultural artifacts from Nepal because ever example of ancient or sacred artifacts from Nepal whether in a museum or on the market, was stolen.”

A day after Rabi Lamichhane and Balen Shah <a href="https://nepalitimes.com/news/old-vs-new-in-nepal-in-2026-z6l4fgrd">came together to form an electoral alliance</a>, Kulman Ghising has also joined forces with the two leaders, merging his Ujyalo Nepal Party with the RSP.&nbsp; Following last-minute negotiations before Monday’s midnight deadline for parties to file their list of candidates for the Proportional Representation (PR) seats, Lamichhane and Ujyalo Nepal chair Anup Kumar Upadhyay signed a seven-point agreement to unify the two parties, with Balen Shah as witness.&nbsp; Per the deal, Ghising will be the vice-chair of the RSP, joining DP Aryal and Swarnim Wagle as the party’s seconds-in-command. The earlier agreement between Lamichhane and Shah retained Lamichhane as RSP chief, and promised Shah prime ministership if the party wins a majority in Parliament in March.&nbsp; Ghising’s team reportedly has a 17% share on the list of PR candidates filed by the RSP at the Election Commission. Balen has also fielded his own picks, and together the party has the likes of cricketer Gyandenra Malla, actress Reema Biswokarma, rights activist Mohna Ansari, climate activist Tashi Lhazom, and singer Prakash Saput as PR candidates. Ghising had held multiple rounds of talks with the RSP chair and the Kathmandu Mayor to discuss possible collaborations, but had failed to reach a power-sharing agreement. On Monday, Ghising had met with Lamichhane heeding a last-ditch effort from GenZ leaders, in particular Sudan Gurung, as they tried for the final time to get the interim Minister on board with Lamichhane and Shah before the PR list submission deadline.  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/2025123004128_99e23ae7b6a042e71d271e3e74f7527086a7bb55779e6781bc9e7b711c8303e7.jpg" data-media-id="editor_1" data-image-id="2025123004128_99e23ae7b6a042e71d271e3e74f7527086a7bb55779e6781bc9e7b711c8303e7" data-rendition-name="original" width="1595" height="1087" loading="lazy" alt="Sudan Kulman Balen"> <figcaption>Photo: SUDAN GURUNG / FACEBOOK</figcaption> </figure>   <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/2025123004128_d9f530704ab4c6e27eebf51f8e9fb55fed1d4281c99d089d06455cc7448bfda7.jpg" data-media-id="editor_2" data-image-id="2025123004128_d9f530704ab4c6e27eebf51f8e9fb55fed1d4281c99d089d06455cc7448bfda7" data-rendition-name="original" width="1026" height="1084" loading="lazy" alt="Balen and Sudan NT"> <figcaption>Photo: BALEN SHAH / FACEBOOK</figcaption> </figure>  The three are now set to make a formidable team to challenge mainstream parties at the polls. News of this alliance has been welcome to Nepalis who are looking for any alternatives to break the stronghold of the Oli-Deuba-Dahal trio over Nepali politics in recent history.&nbsp; But they will also carry each other’s baggage.&nbsp; Lamichhane, who was jailed for defrauding cooperatives depositors last year, was welcomed back as RSP party chair with open arms after he was released on bail last week. And while he has maintained his base of loyal supporters, he was subject to widespread criticism after he walked out of detention amid the jailbreak during the September protests, prompting his eventual voluntary return to prison.&nbsp; His party’s silencing and expulsion of critics within the RSP has also drawn direct comparison with the leadership structure of Nepal’s mainstream parties. Prominent leaders like Sumana Shrestha have left the party over disagreements with leadership.&nbsp; Meanwhile, Balen’s impassioned campaign resonated with Nepalis disillusioned with establishment leaders during the 2022 election and made him mayor of Kathmandu. The mayor’s direct, no-holds-barred style of communication and commentary has attained him much support beyond his constituency.&nbsp; But his unyielding, often unempathetic leadership style and policies— like his dismissal of street vendors and informal businesses during his drive to free up Kathmandu’s footpaths— have also earned him detractors. His recent outburst on social media in November that included expletives against both of Nepal’s neighbours and the US, as well as Nepal’s three main parties and the RSP was also widely criticised.&nbsp;  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20251230041212_fc2088daf32bac93541ebf25ca07725d75a721ae83440749ac8fa09d8fe308f2.jpg" data-media-id="editor_3" data-image-id="20251230041212_fc2088daf32bac93541ebf25ca07725d75a721ae83440749ac8fa09d8fe308f2" data-rendition-name="original" width="890" height="1255" loading="lazy" alt="Agreement NT"> <figcaption>The seven-point agreement between RSP and Ujyalo Nepal Party.</figcaption> </figure>  Ghising, credited with ending Nepal’s prolonged load-shedding during his tenure as the chief of Nepal Electricity Authority, has a reputation of getting the job done. His public goodwill earned him a seat on Prime Minister Sushila Karki’s interim Cabinet following the youth protest.&nbsp; But he has also been under scrutiny for funds misappropriation as well as controversial power purchase agreements during his tenure as NEA chief. Ghising had foregone the leadership position at his Ujyalo party, preferring to play the role of patron until closer to the election date, but was nonetheless criticised for his political and electoral aspirations while being a member of the transitional government. It now remains to be seen if and when Ghising will step away from his position in the interim Cabinet and begin campaigning with his new partners.&nbsp; As it stands, the involvement of prominent GenZ figures in bringing together Ghising, Shah, and Lamichhane has established youth leaders as major players in Nepal’s post-September political landscape. These leaders will have significant pull with young and first-time voters. But not all young leaders are impressed with this new triumvirate. Some have pointed out that the unity between these three leaders is no different from the political opportunism and quid-pro-quo power-sharing culture established and followed by Nepal’s mainstream leadership for the last three decades which culminated into the GenZ movement of September.

Kulman follows Balen to RSP

From stone spouts to cast-iron mains, Nepal’s water system and its struggle to provide safe water tells a larger story of power, disease, dependency — and lessons for the future. From 1823 to 1891, the Nepali state made just two notable interventions in Kathmandu’s drinking water system. The first was when Prime Minister Bhimsen Thapa commissioned a stone pout (hiti) to tap groundwater within the valley’s traditional supply system. The second came nearly 70 years later with Nepal’s first industrial-era water system, the Bir Water Works in 1891 under Prime Minister Bir Shumsher Rana. Linking these two milestones was the spectre of cholera. From the 19th century on there were seven global cholera pandemics. <a href="https://www.sciencedirect.com/science/article/pii/S0264410X19309995#bb0325" target="_blank">Originating in Asia</a>, the disease reached Europe and the Americas, the Vibrio cholera bacillus breeding in poor sanitation wherever it found it. The first wave erupted in 1817, followed by others in 1829, 1852, 1863, 1881, 1889 and, finally, in 1961, the seventh pandemic which still lingers on. London, the epicentre of the Industrial Revolution, was repeatedly stricken. In Britain ‘miasma’ foul air was blamed. &nbsp;In Nepal, cholera was seen as divine damnation. By the late 19th century, as Nepal’s relationship with Britain deepened, the Bir Water Works was inaugurated in 1891 as a defence against cholera. Whether cholera also shaped Bhimsen Thapa’s decision in 1823 is less clear. Contemporary records note the commissioning of Sundhara, but do not refer to the cholera epidemic raging at the time. The silence itself is telling: Nepal’s elites were ruling in the shadow of the disease. Bhimsen Thapa first resided in Thapathali Palace, which was built in 1802 by Nain Singh Thapa, father of Mathabarsingh Thapa, who would briefly become prime minister in the 1840s. In 1806, Bhimsen Thapa moved to Bagh Durbar, a new complex on the western edge of Tundikhel. Historians are vague about the water supply in the residences of the nobility, but wells and water hauled from rivers, ponds, canals, and other sources were likely the primary sources. A small hiti north of Bagh Durbar, near today’s Sun Dhara, may have supplied the palace. In 1823, Bhimsen Thapa had it enlarged, making it the last and largest state-built hiti in Kathmandu. Even as Bhimsen Thapa was involved in palace intrigues and border conflicts, Britain was engineering pipelines. By the late 18th century, Sir Thomas Simpson had invented the bell-and-spigot joint, making long-distance pipes viable. Fluid dynamics, dealing with pumps, pipes, and filters, was becoming a foundational discipline. In Kathmandu, the scourge continued. Cholera struck Kathmandu repeatedly, in 1862, 1867, 1872, 1874 and 1875. The 1872 epidemic, <a href="https://nepalitimes.com/news/kathmandu-in-the-time-of-cholera" target="_blank">according to historian Tom Robertson</a>, claimed between 200 and 250 lives a day. On average, cholera killed between 1,200 and 1,500 people annually in Kathmandu Valley, an enormous toll for its small population. The summer of 1885 was especially calamitous: a cholera epidemic ravaged Kathmandu and its periphery from the beginning of June until late August. The disease even breached the royal palace, reportedly killing 23 people, mostly young girls. Records show that 909 people received treatment at the British Residency dispensary, and estimates suggest that as many as 10,000 people perished in a city of 50,000. In November that year, Bir Shumsher seized power in a coup. He inherited not only a premiership but a Valley ridden with disease. Cholera was endemic, and it was accompanied by typhoid, smallpox, goitre, syphilis, and chronic dyspepsia. The The British Residency dispensary at Lainchaur was inadequate. “In a poor country like ours, wealth means health,” Bir Shumsher remarked, an unusually pragmatic admission that epidemics were not divine punishment but structural afflictions of urban life. He soon pledged to expand health care. In 1889, he opened Bir Hospital and staffed it with Indian doctors to treat cholera, typhoid, smallpox, and other prevalent illnesses. PIPED WATER Bir Shumsher also recognised the need for safe drinking water. Between 1866 and 1872, he had served as Nepal’s ambassador in Calcutta, and he must have seen water mains already in operation there, and a filtration plant inaugurated in 1870. Madras had installed such a system as early as 1800, Bombay constructed the Vihar and Tulsi reservoirs in the mid-19th century. In Kathmandu British Residency personalities such as George Gimlette must have urged Bir’s government to quicken the construction of the hospital and water system, yet the archival traces of such exchanges still await historical scrutiny. By the late 19th century, the British had developed a technological ecosystem for water supply, intakes, pipes, fittings, reservoirs, and trained engineers. Bir Shumsher appealed to the British Government in India for engineering assistance. A British engineer named Mr Feigneur surveyed Kathmandu to prepare maps, and estimated the volume of water that could be brought from the Rudramati River. In 1889, a more experienced engineer, Lockhart Matthew Sinclair arrived. He was a Scotsman educated at Wellington College and the Royal Indian Engineering College, with prior experience in constructing waterworks in Jubbulpore and the Viceregal Palace in Shimla. Appointed State Engineer of Nepal (1889–1892), Sinclair reviewed Feigneur’s plans, updated them, and chose the Bishnumati River as the source of the city’s drinking water. Sinclair’s design included a reservoir at Panipokhari, at 1,330m elevation and 30m above &nbsp;Tundikhel, thereby enabling gravity-fed distribution in pipes. With a capacity of 7,327 cubic metres, the reservoir could store nine days of supply.&nbsp; The system was designed to serve about 70,000 residents through both private connections and public standpipes. The reservoir was a single-compartment tank with an arched brick roof covered in earth and turf. Its brick walls were bonded with lime mortar and aggregate, and its floor was dressed with fly stone. Work on the valley’s water supply began in 1888, three years after Bir Shumsher seized power. The following year, Bir Hospital and the Bir Water Works took shape. The project involved some 40km of imported cast-iron pipes, weighing 1.866 million kg and inscribed with the marks of Scottish foundries ‘Ally and McLean’ and ‘Glasgow’. Construction required 620,000 man-days of labour and cost over Rs600,000. Transport costs inflated prices: <a href="https://commons-nepal.com/the-first-kaldhara-in-the-four-cities-of-the-valley/" target="_blank">a load of cement</a> costing Rs10 in Calcutta was worth Rs33 by the time it reached Kathmandu. Bir Water Works was inaugurated in September 1891, six years after the cholera epidemic. Water flowed out of 131 taps, including eight in Lainchaur, six in the royal palace, eleven in the prime minister’s palace, sixteen around Tundikhel, thirteen in Thapathali, seven in Thamel, and two in Naxal. The system’s designation, the term ‘works’ , echoes the Chelsea, Calcutta, and Glasgow Water Works, underlining its industrial pedigree. Water was also supplied to Phora Durbar, Bir Shumsher’s palace of music and dance whose fountains sprayed rose-scented water in a display of opulence. The <a href="https://commons-nepal.com/the-first-kaldhara-in-" target="_blank">Bir Dhara Works</a> was more than an engineering scheme: it was Nepal’s first modern public-health intervention. Safer drinking water curbed waterborne disease, and the number of cholera outbreaks declined, but were not eliminated.  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20260103020144_d5c22de54c0eaab680a166c5a7482839fdc09b60679109021d0504252a810254.png" data-media-id="editor_4" data-image-id="20260103020144_d5c22de54c0eaab680a166c5a7482839fdc09b60679109021d0504252a810254" data-rendition-name="original" width="865" height="535" loading="lazy" alt="Cholera and drinking water in Kathmandu"> </figure>   <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20260103020144_a46075b6d759585df56a2bb8e5a07d85de7d9a69406165c32784fe30012c9971.jpg" data-media-id="editor_5" data-image-id="20260103020144_a46075b6d759585df56a2bb8e5a07d85de7d9a69406165c32784fe30012c9971" data-rendition-name="original" width="2791" height="3859" loading="lazy" alt="Cholera and drinking water in Kathmandu"> </figure>  “Now we have water to fight cholera, and I believe cholera will no longer prevail. After four years of piped water, the benefits have been greater than expected,” Bir Shumsher said in a proclamation. Despite this, the prevalence of poor sanitation, open defecation, cramped housing, and malnutrition meant that typhoid, smallpox, and dyspepsia remained endemic. The Bir Dhara system marked Kathmandu’s transition from reliance on wells, rivers, springs, and hiti to piped water, operating for several decades and laying the foundation for the expansion of drinking water services across the country in the late twentieth century. <a href="https://commons-nepal.com/the-first-kaldhara-in-the-four-cities-of-the-valley/" target="_blank">Extensions followed in Patan</a> under Chandra Shumsher, and Bhim Shumsher later added the Tri Bhim Dhara. Piped water systems were subsequently constructed in towns such as Kirtipur, Bhaktapur, Dhankuta, Pokhara, Dhulikhel, and Jajarkot which itself saw a deadly cholera outbreak in 2009.&nbsp; CHOLERA METAPHOR In 1933, Nepal’s first water bureaucracy, the Pani Goswara, was established, formalising state involvement in urban water supply. Yet even till the late 20th century, households continue to rely on a mix of sources, including public water networks, private vendors, rooftop storage tanks, borewells, wells, hiti, and household filtration. The lack of reliable water supply places disproportionate financial, physical, and psychological burdens on low-income households, underscoring how decades of infrastructure expansion have not translated into universal, reliable service. during challenges in governance, investment priorities, and regulation. Bir Shumsher also attempted to introduce <a href="https://www.ukaalo.com/news/cholera-in-kathmandu-1958/" target="_blank">basic hygiene measures</a>, such as pit latrines with squatting slabs. However, there is no record of these facilities being built in his palaces, later built palaces, or elsewhere. Sanitation conditions remained poor for both the elite and the general population. Open defecation or the use of crude pit latrines without proper waste disposal was common. With no drainage or sewer systems, human waste accumulated near homes, contributing to the spread of waterborne diseases. In 2019, Nepal declared itself ‘open defecation free’, a policy milestone, but this achievement masks the persistence of deeper problems. Urban areas generate some 867 million litres of wastewater daily, yet only 7% of it is treated before being discharged. Sewage flows untreated into rivers and streams, spreading cholera, typhoid, dysentery, and other diseases, particularly among children and vulnerable communities. Safe disposal of faecal sludge continues to be a major struggle for many communities and local governments. Besides Jajarkot, Godavari in Kathmandu Valley had a localised outbreak in 2024. This year, Birganj was struck by a cholera outbreak caused by a lethal combination of unreliable water supply, groundwater overpumping, poor drainage and hygiene, and unsafe waste disposal. And Nepal’s peacekeepers deployed after the earthquake in Haiti in 2010 were blamed for spreading cholera that ultimately killed 30,000 people in the Caribbean nation. The Bir Water Works was more than a reservoir and pipes. It was Nepal’s first brush with modernity, mediated through engineering and haunted by cholera. More than 134 years on, cholera remains a threat and a reminder of Nepal’s challenges in water and sanitation governance. The issue is not merely ensuring access to safe water but also building public trust that quality essential services can be delivered equitably, sustainably, and with resilience. Ajaya Dixit is a Kathmandu-based researcher exploring Nepal’s water history since the mid-eighteenth century to inform ethical water and river management in a changing climate.

Life in a time of cholera

Koreana Coffee Guff begins with a scene where Narayan Wagle, the editor-turned-farmer, appears in reverse cameo, as a character in a novel. He has just landed at Incheon in the dead of winter.&nbsp; The opening premise reminds one of Tolstoy’s saying about how stories begin either when someone goes on a journey, or when a stranger comes to town. ‘The winds of each city are its original inheritance, shaped by its local language, its specific topography and the buffets of the airborne wings of birds and airplanes,’ Wagle writes.&nbsp; The author is both on a journey and a stranger to the town. The word ‘stranger’ might need to be redefined here, as he has visited Korea several times before. But if every journey is new, then he is a stranger of sorts — stranger to the people he meets for the first time in the book, stranger to the reader who will encounter him for the first time like I did in high school reading the English translation of his 2005 Madan Puraskar winning novel Palpasa Cafe.&nbsp; Koreana is non-fiction, and was first published in 2017 in Nepali, and recently rendered into English by Prawin Adhikari, who specialises in translating Nepali works into English in such a way that they do not read like translations at all.&nbsp; Even so, I turned to a few chapters from the original text, curious to see how ideas have morphed. Take Wagle’s journey to Ansan Mountain. It is the same mountain, but something different happens in the two languages. The inexplicable feeling is that the translation has to conquer the mountain itself. At its best, the book gives the reader a peek into Wagle’s mind, his internal monologues, his writing ideas, his thoughts on the people around him, his deep yearning and respect for nature, his exploration of Seoul and Korea, where he is attending the Asian Literary Creative Writing Workshop in 2017.&nbsp; BACK TO THE LAND ‘All cities appear the same everywhere,’ he writes of Seoul, speaking of how ‘development’ has masked the original charm of a city rebuilt after war. In recent years, Wagle has moved on from being the editor of Kantipur, to activism, and has now returned to his ancestral land in Tanahu to farm.&nbsp; Clues to this metamorphosis can be detected in this book, which was written nearly ten years ago and before his transition. Wagle used to write a column called Coffee Guff, and the book carries that conversational style.&nbsp; But not all monologues land. Thoughts rooted in a specific time and space like the hike to Ansan where the author reflects on buildings, birds, and trees feel connected with a context and background. Then there are those that bring in a new metaphor, a new reflection, a new connection in almost each new sentence which make it difficult to follow the author’s stream of consciousness.&nbsp; Halfway into the book, we finally meet the writers who have come from different parts of Asia for the workshop. Not speaking a common language, the writers have to rely on interpreters and Google, which turns their exchanges into quirky moments of laughter.&nbsp; Writers are an important part of the book, the lens through which Wagle invites us to see the world. Poets Manjul from Nepal and Shiva Ryu from Korea make guest appearances. Through two Korean writers who share the surname Kim, we get a glimpse into Korean history and society, and how writing is intertwined with politics.&nbsp; This Korea is different from the Kpop idols and skincare routine that has dominated recent imagination of the divided peninsular nation. Wagle writes, ‘Literature attempts to unite, politics impedes it. They are being continuously thwarted by the conflicts ongoing in the nation’s politics.’&nbsp; One of the Kims is Kim Min-jung (김민정), author of The World’s Most Expensive Novel, that explores what it means to be a writer in Korea.&nbsp; Reading Koreana feels like a hike through a jungle. If one is able to move past the tangled and stretched monologues, the book can hold moments of awe and wonder. But there is always a desire for a clearer trail to follow. &nbsp;&nbsp; Narayan Wagle’s characteristic witticism is there aplenty, his observations are astute. Writers exploring their craft and readers curious of what is churning inside Wagle’s mind will find treats -- sometimes well-crafted, other times to be searched between the lines. &nbsp; Alfa M Shakya is a writer, researcher, and podcaster. She runs and hosts ‘How’d You Create That?’, an art podcast about the creative process.  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20251230071252_5503c9fb08d62adb328d8f817b353604429559d3d9c6542edf3663c3f8c554e5.jpg" data-media-id="editor_0" data-image-id="20251230071252_5503c9fb08d62adb328d8f817b353604429559d3d9c6542edf3663c3f8c554e5" data-rendition-name="original" width="1136" height="702" loading="lazy" alt="Korean coffee guff English translation review"> </figure>

Coffee guff from Korea

As someone born and raised in Patan, I knew that the city was rich in art, architecture and intangible heritage. But I never realised just how rich, and how little I knew about its hidden treasures until this book. Yala Mhasika/Exploring Lalitpur/Lalitpurko Chinari is published by the Lalitpur Chamber of Commerce &amp; Industry and introduces the city to the world, as well as to its own inhabitants. Lalitpur is popularly known as Patan, probably because of the pastures for livestock in its outskirts. Its original name in Nepal Bhasa is Yala, and is a blend of urban and rural, old and new.  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20260101120152_700fb4c7b27d78813f69347846403c492cd1d54e2f62e4ec097013714c4a2022.jpg" data-media-id="editor_0" data-image-id="20260101120152_700fb4c7b27d78813f69347846403c492cd1d54e2f62e4ec097013714c4a2022" data-rendition-name="original" width="2000" height="1333" loading="lazy" alt="Exploring Lalitpur book review"> <figcaption>Patan Dhoka</figcaption> </figure>  Like other kingdoms in the valley of Swoniga, the dense urban cluster of houses, temples, monasteries were situated along the higher ground, while the farmlands were on the slopes leading to the rivers below. This unique townscape combined an urban lifestyle within a distinctly agriculture-based rural setting. The fertile soil, replenished by organic nutrients washed down from the streets above, as well as Kathmandu’s location on the ancient trade route between India and Tibet, provided the Valley’s kingdoms with prosperity – and thus the flourishing of art and culture over centuries. Most of Yala’s residents were farmers, traders, or artisans. Chinese visitors who came to Nepal in the 6th century saw that there were more traders than farmers, and more temples than houses. An entire street is inhabited by the descendants of Lhasa traders. Arniko is supposed to have been born in Yala.  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20260101120152_0fb490355fac9b8252c9abfbf5ef1bbac844b29103744a421eb6ef6dbc77dff7.jpg" data-media-id="editor_1" data-image-id="20260101120152_0fb490355fac9b8252c9abfbf5ef1bbac844b29103744a421eb6ef6dbc77dff7" data-rendition-name="original" width="2000" height="1332" loading="lazy" alt="Exploring Lalitpur book review"> <figcaption>Kwonti area which houses five-storey Kumbeshwar temple dedicated to Shiva and Baglamukhi temple dedicated to Dasa Mahavidya shakti peeth.</figcaption> </figure>  Nepal exported goods and even minted coins for Tibet, and had a virtual monopoly of the major trans-Himalayan trade routes. This prosperity was reflected in monuments and shrines like the Kwa Baha Golden Temple. More so than the other three kingdoms of Swoniga, architecture flourished in Yala making it the centre for metal, stone and wood craft. The name Lalitpur means ‘city of fine art’ but with its sense of community, it might as well be a city of fine living. Legend also has it that the name Lalitpur comes from a farmer called Lalit who helped bring the rain god Karunamaya from Assam when the Valley was suffering a prolonged drought. Lalit’s shoulder beam stands to this day in Jhatapol. Disasters, invasion and <a href="https://nepalitimes.com/here-now/life-in-a-time-of-cholera">epidemics</a> were a recurring theme in Patan.  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20260101120152_b33b1024cb7a46f49fea35ecc9afa2740895907059d7a43c8bd6c463b1be05e7.jpg" data-media-id="editor_3" data-image-id="20260101120152_b33b1024cb7a46f49fea35ecc9afa2740895907059d7a43c8bd6c463b1be05e7" data-rendition-name="original" width="2000" height="1333" loading="lazy" alt="Exploring Lalitpur book review"> <figcaption>Ajima of Haugal Tole which is the oldest stone scripture in Nepal with the Gaja Laxmi in Chyasal.</figcaption> </figure>  The book was put together by the heritage expert team of Rosha Bajracharya, Sunil Pandey and Anil Chitrakar and provides a socio-economic and political history of Patan – how it was always food surplus, thanks to sustainable farming until recently. Ground and drone images by Photo Venture Nepal in the book give us a rare new perspective on Patan. There is an entire chapter on the chariot festival of Karunamaya (Machhindranath), a community-managed festival with Barahi carpenters assembling the woodwork, vine engineers Yamva weaving rope and rattan for the 25m tall chariot, and Ghaku drivers controlling the speed and brakes as the structure rolls through narrow streets in the annual festival.  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20260101120152_d27b23aeb4548b0b64ab8ed20f40baa331060498c6b5443e2cb999b876c670af.jpg" data-media-id="editor_4" data-image-id="20260101120152_d27b23aeb4548b0b64ab8ed20f40baa331060498c6b5443e2cb999b876c670af" data-rendition-name="original" width="2000" height="1333" loading="lazy" alt="Exploring Lalitpur book review"> <figcaption>Te Bahal in Patan which houses Karunamaya six months a year.</figcaption> </figure>  WALKING, WORSHIPPING The book can help in exploring Patan along five routes starting in Patan Dhoka, Pulchok, Shankhamul, Mahaboudha and Lagankhel with maps and details of the baha and bahil, shrines, ponds, open spaces, dhyochenn, courtyards and phalcha along the way. Because of its coffee-table size and heft, however, the guidebook is not practical to carry around. And despite detailed descriptions of the past and present of each site, readers are left wanting to know more about those places. It is proof of Patan’s vast treasures that even this book barely scratches the surface.&nbsp;  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20260101120152_31a597b7dc1bcc9f67b4f6a66b8c1c0e0a9406727389699e6aed9ac6c3c50901.jpg" data-media-id="editor_5" data-image-id="20260101120152_31a597b7dc1bcc9f67b4f6a66b8c1c0e0a9406727389699e6aed9ac6c3c50901" data-rendition-name="original" width="2000" height="1332" loading="lazy" alt="Exploring Lalitpur book review"> <figcaption>Patukodom where visitors can view what remains of the ancient Kirant palace.</figcaption> </figure>  Some of the lesser-known must-visit sites include Patukodom which is all that remains of a palace of the original Kirat inhabitants of Patan. An archaeological dig here would surely unearth hitherto unknown facets of pre-Newa Patan. Then there are the slightly out of the way shrines like Mahabouha, a replica of a temple in Bodhgaya which houses 3,341 terracotta Buddhas with 90 big statues and which took 35 years and four generations to complete.  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20260101120152_ffb657dc254f707dc1755f6f13b1ef67bb7183b6573da9678c54482129fb3878.jpg" data-media-id="editor_6" data-image-id="20260101120152_ffb657dc254f707dc1755f6f13b1ef67bb7183b6573da9678c54482129fb3878" data-rendition-name="original" width="2000" height="1333" loading="lazy" alt="Exploring Lalitpur book review"> <figcaption>Mahaboudha is a replica of a temple in Bodhgaya.</figcaption> </figure>  In a recent Patan by Night heritage walk, we learnt that Pim Bahal was the labour of love of a lakhe demon (now popularised as masked dancer) who had fallen for a local girl, and he dug the pond so she would not have to walk to a faraway spout to collect water. Nearby is the Charumati Chaitya, built by the daughter of Emperor Ashoka when she visited the Valley in the 3rd century BCE to spread Buddhism in Nepal. Interestingly, if Kathmandu is a city of temples, Patan is the centre of monasteries which represent a unique Tantric melding of Buddhist and Hindu forms. Examples are: the Tadham Cuka with relocated Licchavi-era chaityas symbolic of the four major events in Buddha’s life, Ajima of Haugal Tole which is the oldest stone scripture in Nepal with the Gaja Laxmi in Chyasal, and Bignantak Ganesa temple which is a manifestation of Shiva mingled with Vajrayana Buddhism.  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20260101120152_17a500e77f06b9881f684329e41d3482f6f6a639ffb929d8bb44e5af7934c61c.jpg" data-media-id="editor_7" data-image-id="20260101120152_17a500e77f06b9881f684329e41d3482f6f6a639ffb929d8bb44e5af7934c61c" data-rendition-name="original" width="2000" height="1333" loading="lazy" alt="Exploring Lalitpur book review"> <figcaption>Bignantak Ganesa temple.</figcaption> </figure>  &nbsp;Besides spatial descriptions, the book also explains the temporal by curating a detailed cultural calendar of Lalitpur with dates and places of jatra, rituals, devotional dances and festivals that weave the agricultural cycle with the zodiac.  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20260101120152_b8e1cc03653fea85dec84a7abee4fd594c35c6ad553769f37905eb5b38774e08.jpg" data-media-id="editor_8" data-image-id="20260101120152_b8e1cc03653fea85dec84a7abee4fd594c35c6ad553769f37905eb5b38774e08" data-rendition-name="original" width="2000" height="1125" loading="lazy" alt="Exploring Lalitpur book review"> <figcaption>Mipwa Lakhe of Patan which create fire in mid aid during performance.</figcaption> </figure>   <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20260101120152_442e10bff842214e8c7522ebf6e63663599768db73bb57d999deff9de1b59375.jpg" data-media-id="editor_9" data-image-id="20260101120152_442e10bff842214e8c7522ebf6e63663599768db73bb57d999deff9de1b59375" data-rendition-name="original" width="2000" height="1333" loading="lazy" alt="Exploring Lalitpur book review"> <figcaption>Gan pyakhan or Astamatrika dance which is performed in Patan Darbar Squre during Dasain. </figcaption> </figure>  The very last chapter is dedicated to water and nature, what sustains lives and civilisations, and how Lalitpur continues to be the city it is because of the water supply system our ancestors left behind which function still, despite encroachment and pollution. ‘In the history of the world cities have been built, they thrived for some time and then became archaeological sites because they were not able to maintain the quality of air, water, and its soil,’ the authors write. ‘This led these cities to depopulate and ultimately die and are only referred to in history books. Lalitpur is not going to make the same mistake.’ &nbsp;  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20260104080132_3f403388d57da82b499d6c489a8f095002bf69f11e515e92fa96fb5ca3af69e9.jpg" data-media-id="editor_10" data-image-id="20260104080132_3f403388d57da82b499d6c489a8f095002bf69f11e515e92fa96fb5ca3af69e9" data-rendition-name="original" width="1136" height="702" loading="lazy" alt="Exploring Lalitpur"> </figure>

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