The Balkumari Temple, located in Kwolakhutol, Ward No. 4, Madhyapur Thimi, is one of the largest temple structures in the Madhyapur Thimi area. Historical records, particularly from the Malla period, reveal that the temple’s significance extended beyond Thimi to the surrounding regions. Inscriptions found in places like Chwa Pu (Chitrapur) and Nilbarahi include phrases such as “………Madhyapuristane Balkaumari Sannidhane…..,” highlighting its historical prominence. Situated in the Kwolakhutol area, it is locally referred to as Kwolakhudyah. Balkumari is regarded as the principal deity of Thimi. The residents of Kwolakhutol and Digutol, considered the ancient settlements of Thimi, as well as the expanded Chapacho area, worship Balkumari as their main deity.
A) Historical Background
The history of Thimi prominently mentions Thyam Digudyah, Balkumari, and Bakache Mahadev. Balkumari of Madhyapur Thimi is counted among the four Kumaris of the Kathmandu Valley: Balkumari of Thimi in the east, Panchakumari Maityadevi in the west, Manglapur Kumari in the north (believed to have been near Bhameshwar in Bishalnagar), and Patan’s Balkumari in the south. The establishment period of Thimi’s Balkumari remains unclear, but records hint at its ancient origins. A palm-leaf manuscript in the Guthi Sansthan mentions that the temple was enlarged in Nepal Sambat (NS) 478, indicating the temple existed before this period.
In another document dated NS 641, which refers to the sale of land linked to the Biska Jatra, the phrase “Bisaka Jatra Guthia Bhad Bhumen” (land belonging to Biska Jatra) further validates the temple’s existence before NS 641. Additionally, a popular legend connects Balkumari with Lubhu in Lalitpur. According to the tale, a woman from Lubhu, while on her way to her marital home in Bhaktapur, left behind a statue she carried for protection in what is now Kwolakhutol. This statue is believed to have later manifested as Balkumari. However, no concrete evidence exists to verify this story.
Balkumari is also considered the Kaumari among the eight mother goddesses (Ashtamatrika) surrounding the Thimi area. Some believe that Balkumari is the same deity as Chibah Dyah (forest goddess) located east of Kwolakhutol near Chipga. The Bajracharyas of the area, during the Dashain festival, worship this forest deity as Kaumari, and she is adorned with jewelry during the Biska Jatra. The forest goddess is also included in the annual month-long worship of Ashtamatrika during Kartik, further supporting her association with Balkumari.
B) Cultural Significance
The Balkumari Temple and its premises hold immense cultural importance. Festivals such as Dashain, Biska Jatra, and other traditional events in Thimi are closely associated with the temple. Balkumari is worshiped as the primary deity by the original inhabitants of Thimi, even those who have moved away. They return to the temple during major festivals like Dashain, Biska Jatra, and Digupooja.
Biska Jatra, the major festival of Madhyapur Thimi, revolves around Balkumari. On the eve of the festival, a traditional pole (Yosin) is erected about 50 feet northeast of the temple. On this day, the deity is brought from the Dyahche (temple house) to Balkumari Temple in a procession. On the first day of Baisakh (Nepalese New Year), another procession is led by Vishnuvira, culminating in the temple premises. On the second day of Baisakh, 23 deities from various parts of ancient Thimi gather at Balkumari for the festival’s main event, highlighting its central role in the celebration.
Additionally, various cultural rituals such as Mikhu Mye Paligu (animal sacrifices), Kumha Nakegu (a special feast for uninitiated boys), and others are performed in the temple. Its premises are also used for singing hymns, conducting weddings, and celebrating rites like Bratabandha and Guthi ceremonies.
C) Artistic Significance
The three-tiered Balkumari Temple, facing north, is a prime example of Newari architectural and artistic excellence. Its roofs are covered with gilded copper sheets, and the corners feature small decorative peacocks, while the pinnacle hosts a flame-shaped ornament (Jwalah Nyakha). Intricate wooden windows (Chapa Jhya) adorn each tier.
The temple’s northern façade features three open bays, while the eastern and western façades have two each, all covered with ornately carved wooden canopies. The main entrance bay features an intricately designed lintel, and the temple premises are surrounded by three layers of stone walls. Brass lions stand at the corners of the structure, adding to its grandeur.
Inside, the southern wall is adorned with a gilded copper backdrop, and a series of three chibhas (stone idols) represent the deity. A central pillar with Bhairav’s image and other support beams are also significant features. Various sculptures, including a towering stone pillar topped by a peacock (installed in NS 918), add to the temple’s aesthetic appeal. The original peacock sculpture was stolen in 2058 BS but was later replaced.
In the temple complex, there are other historical structures such as Krishna Mandir, Kwacha Bhailah Dyah (Batuk Bhairav), and a Shiva Linga set within a square pit.
Overall, the Balkumari Temple is not just a place of worship but a testament to the rich cultural, historical, and artistic heritage of Madhyapur Thimi.
