Manakamana Cabale Car: Nepal's only cable car,Manakaman Devi ...

Manakamana Cabale Car: Nepal's only cable car 

The Legend Behind Manakamana

Legend has it that Gorkha King Ram Shah’s (1614-1636 A.D) Queen possessed divine powers- a fact known only to Lakhan Thapa, her devotee. One day, when the King discovered that his Queen was a Goddess, he suddenly died. As per the custom, the Queen had to commit sati on his cremation pyre. Consoling the lamenting Lakhan, she promised to reappear near his home.

manakamana temple

Six months later, a farmer hit a stone while ploughing his field and noticed blood and milk flowing from it. The flow ceased when Lakhan worshipped the stone with tantric rituals. The site became the foundation of the present-day shrine-the current pujari Priest being the 17^th generation descendant of Lakhan Thapa.

Renovated many times over the centuries, the Manakamana Temple has a four-tiered pagoda style roof with the entrance facing southwest. The priest performs daily prayers and rituals behind closed doors before allowing the public to enter. Manakamana Devi is widely believed bless her devotees by fulfilling their wishes.

Wish Fulfilling Goddess
Since the 17^th century Manakamana Devi has been widely venerated all over the Nepal because of the belief that she fulfills all wishes. The Shrine is accessible in about 10 minutes with Nepal’s first cable car.

Safety
Imported and installed by the world renowned Dopplemayr of Austria, the Manakamana Cable Car system is 100% safe with supporting feature like automatic backup generator, hydraulic emergency drive and a team of qualified and well-trained staff and technicians.

Ever since its inauguration by His Royal Highness Crown Prince Dipendra Bir Bikram Shah Dev on November 24 1998, Manakamana Cable Car has immensely contributed to the religious and touristy significance of the area. Besides drastically reducing the previously arduous five-hour climb to a mere 10 minute comfort trip, it has revolutionized the tourism of international standards.

Manakamana Cable Car has been able to garner overwhelming support from its customer within a short period of operation. This is attributable to proven records of safety, comfort, cleanliness and customer service, combined with the cultural importance of the Manakamana region and superb natural surroundings.

Location:
The grand main gate welcomes all to the Bottom Station (258M) which is located on the bank of the Trisuli river and is 2.5 hour drive away from Kathmandu (2 hours from Pokhara and 1 hour from Narayanghat).

The Top Station (1302m) at Manakamana is near the Manakamana Temple, which lies south of the historic town of Gorkha and is located on the top of a ridge overlooking the spectacular river valleys of Trishuli and Marshyangdi.

 
Other Facilities:

• Internaional class restaurant serving local, Indian and continental cuisine
• Communication facilities
• Kiddies games
• Souvenir shop
• Parking space
• Resort

Nature’s Prize: Journey to Manakamana can be exhilarating both spiritually and visually. Spectacular views from around the temple area include deep valleys, terraced fields as well as the Manaslu-Himlchuli and the Annapurna ranges.

Hanuman Dhoka (Old Royal Palace)

Hanuman Dhoka is the former Royal Palace of the Malla kings and sequentially of the Shah dynasty. It is several complexes connected together taking up about five acres. The eastern wing of the palace was built in the mid-16th century, and is the oldest part of the palace. It has ten courtyards. King Pratap Malla enlarged the original building in the 17th century, adding many of the temples. The oldest part of the palace is Sundari Chowk and Mohan Chowk in the north part of the palace, which are both closed. In 1768, after Prithvi Narayan Shah took over the valley he built four lookout towers in the southeast part of the palace.

The palace was last lived in by the royal family until1886, when the royal residence was moved to the Narayan Hitti Palace, in the northern part of Kathmandu. The old palace still has its ritual and ceremonial importance and the King of Nepal is crowned and other ceremonies enacted here.

Outside the palace is a stone inscription put there by Pratap Malla in 15 different languages. It is said that someone can read that milk with gush out from the middle of it.

The entrance is on the west side of the palace. Open daily except Tuesday, 10.30 am to 3 pm, 4 pm in the summer; Friday 10.30 am to 2 pm. Admission Rs 250.

Palace Entrance
You enter the palace through the Hanuman Dhoka (Hanuman Gate), on the east side of north Durbar Square. To the left of the palace entrance is a 17th century statue of Hanuman. Hanuman service to Rama as depicted in the Ramayana has led to Hanuman standing by the entrance (dhoka) of the palace guarding it. Hanuman is covered in a red cloth and has an umbrella over his head. The image of Hanuman dates from 1672. His face is covered by a red paste put on by visitors. On the left is an interesting sculpture of Lord Narasimha, the half-man, half-lion incarnation of Lord Vishnu, tearing apart the demon Hiranyakasipu.

Past the doorway is a black stone statue of Lord Narasimha, the half man-lion incarnation of Lord Vishnu, killing a the demon Hiranyakasipu, inlaid with silver on the left of the lobby. Lord Narasimha was placed here in 1673 by Pratap Malla and there is an inscription of the pedestal that state they it was put here because he feared that he had offended Lord Vishnu because he danced in a Narasimha costume.

Nasal Chowk
After entering the main entrance to the Durbar (palace) next to the Hanuman Temple, you come to Nassal Chowk courtyard. Nasal means “dancing one.” The courtyard gets its name from the image of Dancing Siva, on the east side of the square. The square is used for the coronation of the king. King Birendra was crowned as king in 1975 on the platform in the middle of the courtyard.

The nine storey Basantapur Tower is in at the south side of the courtyard. The building in the south and east sides of the square have intricately carved doorways, windows, and struts.

The courtyard was made during the Malla period, but many of the building around the square were built during by the Ranas. The rectangular square runs north–south. The entrance is in the northwest corner. Near the entrance is an intricately carved doorway, which was the entrance to the Malla’s king private apartments. There are images of four gods on the panels.

There is a golden image of Maha-Vishnu in an open veranda on the eastern wall. It was originally in the Maha-Vishnu Temple in the square, but after the 1934 earthquake was moved to this location. In the northeast corner of the courtyard is the Audience Chamber of the Malla kings. In this open veranda is the throne of the Malla kings and portraits of the Shah Kings.

Panch Mukhi Hanuman Temple
This temple dedicated to Hanuman is in the northeast corner of the Nasal Chowk courtyard. It has five circular roofs. Each city of the valley has a five roofed temple, the most famous being the Nyatapola Temple in Bhaktapur. Only the temple priest may enter this temple.

Basantapur Tower
South of Nassal Chowk is the huge nine-storey Basantapur Tower. You can climb the tower and get a great view of the palace and city. If it is clear you can also see the Himalaya Mountains. The struts on the facade of the tower, especially those facing Basantapur Tower have erotic carvings on them. Basantapur means “place of Spring,” and refers to Kathmandu.

King Prithvi Narayan Shah constructed the four red towers around Lohan Chowk. The towers represent the four old cities of the Kathmandu Valley. There is the Kathmandu or Basantapur Tower, the Kirtipur Tower, the Bhaktapur Tower or Lakshmi Bilas, and the Patan or Lalitpur Tower.
The tower was restored before King Birandra’s coronation.

Mul Chowk
The courtyard is surrounded by a two storey building and was dedicated to religious activities. Mul Chowk is dedicated to Taleju Bhawani, the goddess of the royal Malla family, and during the Dasain festival sacrifices are performed in the center of the courtyard. This courtyard can be seen from the doorway off Nassal Chowk.

There is a small Talegu Temple with a golden torana in the south side of the courtyard. The deity of Talegu is moved to this temple during the Dasain festival. There are images of the river goddesses Ganga and Yamanu on either side of the entrance.
From the Bhaktapur Tower, from where visitors usually view the courtyard, the view is not very good and the temple can not be viewed at all.

Degu Taleju Temple
This triple roofed temple dedicated to Taleju, the family deity of the Mallas, was built by Shiva Singh Malla.

Mohan Chowk
Mohan Chowk, north of Nasal Chowk is the residential courtyard of the Malla kings. It was built in 1649. In the past a Malla king had to be born here to be able to become king. It is believed Jaya Prakash Malla, the last Malla king, had problems because he was not born here. This courtyard can not be entered.

The golden waterspout, called Sun Dhara, in the center of the courtyard, is believed to have the water from Budhanilkantha in the north part of valley, come from it. The ornately carved spout is several metres below the level of the courtyard. The Malla kings would bathe from it each morning.
There are towers in its four corners.

The small Sundari Chowk is north of Mohan Chowk.

Tribhuwan Museum
On the west side of Nassal Chowk is the Tribhuwan Museum, which contains an exhibit of items of the grandfather of the present king. It has excellent stone carvings, several spectacular thrones, jewel-studded ornaments used for coronations, weapons, furniture, wooden temple carvings, and a coin collection.

There is a re-creation of the king’s bedroom and study, which contain the king’s personal effects. King Tribhuwan was responsible for overthrowing the Rana’s rule in 1951. There are many photos and newspaper clipping that depict he escape and then his successful taking back of the throne.
This part of the palace, next to Durbar Square, was built by the Ranas in the mid to late 19th century. You enter the museum from Nasal Chowk. Cameras have to be deposited at the door.

In the southeast corner of the courtyard is King Mahendra Memorial Museum, which has exhibits in relation to the present king’s father. It has two thrones.

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City at a Glance    LSMCO    Organization Chart    CEO's Message    Community Development    Ward Profile    International Relationship    City Maps    Historical Monuments & WHS    News/Bulletins Historical Monuments & WHS Cultural Heritage Lalitpur, since historic times have been known for its rich social and cultural heritage and tradition. The city still displays this unique tradition and culture in its day to day life and activities. It won't be wrong to consider Lalitpur as a city of living culture rather than a heritage. Various religious and ethnic communities belonging either Hinduism or Buddhism live side by side in close harmony. The city boasts with number of heritages both in tangibles and intangibles forms. Apart from the varieties of historic Hindu and Buddhist monuments like Bahas, Bahis, Pagoda and Stone Temples, Chaityas, Pati, Agamchhens, stone spouts etc., adorned with beautiful art and architecture, the buildings of ordinary people along the city's streets and alleys of the city form a part of its tangible heritage. The various religious and cultural activities that have survived the test of time and have continued to be indispensable part of people's day to day life too contribute to its intangible heritage. Various Jatras or festivals, which would include various cultural and religious processions, dance, music and other various activities are even today enthusiastically observed and form an essential part of day –to-day life of its citizens. Patan Durbar Square has been list in UNESCO world heritage sites, which is one of the seven such sites in Kathmandu Valley. Tangible Heritage 1. Durbar Square Patan Durbar Square located at the city centre is the focal point of all the heritages in Lalitpur. This palace complex from where the ancient rulers of this city ruled consists of 19 monuments in and around it. The Durbar Square was designated as World heritage site in 1979. It is a pride and glory of not only Patan but also the nation as a whole. It is small but has been successful in preserving its original character than other palaces of the Kathmandu valley. It is most impressive architectural site with complex of temples. 2. Temples Different types of temple architecture have developed in Nepal since few hundred years. It is a mixed type of architecture represented by multi roofed temples, Shikharas style temples, monasteries, Patis, Chaityas, palaces, residential houses. All these represent a unified and comprehensive character which has earned for them a distinctive terminology of Nepalese architecture. As in other countries the development of a distinct Nepali style of architecture is reflected in Nepal’s religious buildings. Among many styles of architecture, the multi roofed temples or even the houses are known as traditional architecture which is named as the Nepalese or the Newari architecture also. The most impressive characteristics of the architectural complex in Nepal are represented by temples in association with palaces and residential houses. The complex of temples is clearly visible in the durbar square of Patan. The durbar square area possesses tiered temples as well as cithara temples. The durbar square of Patan with rich cultural and architectural heritage occupies a central position in the city scope. In 1928 Perceval London very much appreciated this square “as an ensemble, the durbar square in Patan probably remains the most picturesque collection of buildings that has been set up in so small place by the piety and pride of an oriental man.” Temples are constructed not only in durbar square complex but in other parts of the city core also. Patan is a living example of religious harmony. So one can find Hindu temple and Buddhist Chaityas in a same complex standing together. In this report only the multi roofed temples and the stone temple (Shikhara) have been discussed. 2.1 Multi Roofed Temples The multi roofed temples commonly interpreted a pagodas are different from other religious buildings. These temples are identified with roofs of decreasing dimension, stacked one above another constituting a traditional style. It is very difficult to say about the Origin of this temple style. Buildings with tiered roof were already known in both India and China before the time of Christ, and it is assumed that the influence of Indian architecture is there in traditional Nepalese architecture. Although one of the Chinese travelers has described in 7th century that Nepali method of tiering the roof was new to them. It is believed that these temples existed in Nepal from the beginning of the Christian era. These types of temples are built of brick, mud and timber. Although the residential building and temples are built of same materials they differ in conceptual aspects. These types of building are generally square in plan, sometimes rectangular and very rarely octagonal in plan. They are generally raised on a high plinth. The roofs number of these temples varies from one to five. Majority of temples are one to three roofed. Four and five roofed are very rare. For example Bhagbati temple of Nala and Harisiddhi temple of Lalitpur are the only two temples with four tiers. Similarly there are only two five tiered temple, Nyatapole of Bhaktapur and Kumbheshwor of Lalitpur. Altogether 87 pagoda temples have been identified in this report; these temples have been located in the various 22 wards of Lalitpur (Chart 3.1). The ownership description of the temples shows that most of the temples are taken care of by the Guthi, and by the people of certain caste like Amatyas, Rajopadhyas, and Patravansas etc. Kumbheshwor temple is one of the five tiered temples and is dated the oldest one from 1391 when it was completed by JayastHiti Malla with two tiers. Srinivas Malla later added three tiers to it making it five tiered. The temple is noted for its fine proportions and elegant woodcarvings. This temple is classified as of international importance that is in “A” category. The location of the monuments shows that most of the pagoda temples are located in the core city area and the monument zone. The majority of the tiered temples lie in ward no 22 (Kumbheshwor area), 18 and 11 (Durbar Square Area) and 19. The detail information regarding the monuments, its location, ownership and category is given in Annex I. The monuments in Kathmandu Valley have been categorized according to the Ancient Monument Act 2013, 5th Amendment as given in the Table 3.1. Descriptions of Some important temples A. Kumveshwore Temple The Kumveshwore Temple is said to date from 1391 when it was completed by JayastHiti Malla, making it the oldest extant temple in Patan (Figure 3.5).The temple is noted for its fine proportions and elegant woodcarvings. There are numerous statues and sculptures around the courtyard, from the Lichhavis to the Mallas, including a particularly fine Ganesh figure. The temple is, however, dedicated to Lord Shiva, as indicated by the large Nandi (bull), facing the temple inside the main entrance. The temple platform has two ponds whose water is said to come straight from the holy lake at Gosainkunda, a long trek north of the valley. An annual ritual bath in the Kumveshwore Temple’s tank is claimed to be as meritorious as making the arduous walk to Gosainkunda. Thousands of pilgrims visit the temple during the Janai Purnima festival in July and August each year to worship the silver and gold lingam which is set up in the tank while members of the Brahmin and Chhetri castes replace the sacred thread they wear looped over their left shoulder. Jhankris beating drums and wearing colorful headdresses and skirts dance around the temple to complete the dramatic scene. B. Rato Machhindranath Temple The Rato (Red) Machhindranath temple, the god of rain and plenty comes in a variety of incarnations (Figure 3.6). To Buddhists he is the Tantric edition of Avalokiteshvara while to Hindus he is another version of Shiva. The temple’s four elaborately carved doorways are each guarded by lion figures and at ground level on the four corners of the temple plinth are reliefs of a curious yeti-like creature. A diverse collection of animals (including peacocks, horses, bulls, lions, elephants, and fish) top the pillars facing the northern side of the months of the year. The metal roof is supposed by struts, each showing Avalokiteshvara standing above figures being tortured in hell. Prayer wheels are set into the base of the temple. The Machhindranath image is just a crudely carved piece of red-painted wood, but each year during the Rato Machhindranath celebrations it is paraded around the town on a temple chariot. The complex celebration moves the image from place to place over a period of several weeks in the month of Baishakh (April/May), finally ending at Jawalakhel where the chariot is disassembled. Occurring on a 12 year cycle the procession continues out of Patan to the village of Bungamati, 5 km to the south. Dragging the heavy Chariot along this bumpy and often uphill track is no easy feat. 2.2 Stone Temples The Shikhara shrines are much smaller in number than the sloping roof and multi roofed temples. Even so most of them date from medieval period. Though the multi roofed style were more prominent and prevalent in the Kathmandu valley it co existed with Shikhara style. The Shikhara is interpreted as mountain peak towered temple generally made of stone and some times brick believed to have been developed in Gupta India about 6th century A.D. The elementary form of the temple is a small square cellar surmounted by a tapering tower together symbolizing caves and mountains. The temple is usually elevated on a steeped plinth followed by a number of molded courses. In most cases, small Deval is attached on all four sides of the main tower. Sometimes two or three small Devals are built in all sides of the tower at the ground level. The main Shikhara tapers on the top and terminates in a flattened ripped disc known as Amalaka. The Gajur is surmounted on the top of the Amalaka. The best example of the Shikhara shrine made of stone are Cyasing Deval and Krishna Mandir of Patan Durbar Square. Krishna Mandir was built in N.S. 757 (1636 A.D.) by King Siddhinarasimha Malla. This is one of the finest stone structures in whole Nepal. The temple is constructed over three stepped platforms. It has columned arcade circumbulating the ground floor and on the first floor a row of mini Shikharas. The main shrine is located on the first floor. This temple is classified as of international importance that is in “A” category. Thirty-four stone temples in the city of Lalitpur have been identified. The ownership of the temples is taken by Shresthas, Bajracharyas, Shakyas and Guthi as well. These temples have been categorized into three groups, A, B and C, according to the Ancient Monument Act of 2013 5th Amendment. Most of the stone temples fall in local category that is category “C”. The detail information regarding the stone temples its location, ownership and category are given in Annex I. 2.3 Pati and Gate There are number of Patis (or Sattals or Chappa), which are the public rest house of the early days in the city of Lalitpur. In early days, apart from providing resting place for the tradesmen and travelers, they used to be the place for socio-cultural gatherings and functions and were important component of the urban settlement. In early days, the cities and settlements of Kathmandu Valley had a definite city boundary beyond which the expansion rarely occurred. There were well laid roads within them and the major road that lead to places outside the city and surrounding lands would have artistic gates constructed to mark the point of entry and exit to and from the city. In the city of Lalitpur there used to be 21 artistic gates in the city (Annex I). Patan Dhoka that still exists today is one of them. 2.4 Stone Water Conduit From the ancient times man has always tried to have water nearby. In the same context, the people of Kathmandu valley have managed to bring water through stone water spout. Water spout are highly decorative elements representing the old culture and civilization fulfilling the water demands till date. Hitis exhibits the glorious past architectural development in urban design of valley cities. Hiti is a legacy of past working till date in many situations showing great engineering feat of our ancestors. Tusa Hiti in Mangal Bazaar is the highest epoch of stone water spout. Manga Hiti is the oldest one dating 570 A.D (492 Baisakh) The water spouts were designed with their own source, often in the hinterland of the Patan city. There existed extensive network of canals (Rajkulo) for transportation to the city. Large-scale urban reservoirs (Pokhari) also existed which are believed to play an important role in charging ground water table and thus formed an important element of the entire water network consisting of Hitis and wells. Naricha, Nayekhyo, KhwayeBaha has been confirmed as major aquifers in Laitpur. In Lalitpur there are fifty six stone water spouts (source: LSMC). Of these, 28 of are running satisfactorily and there is sufficient amount of water flow in the taps. There is very little flow of water in 12 but it increases during the rainy season. There is no flow of water in 4 water spouts and thus requires proper maintenance including cleaning of the source. The rest are said to have been filled up and covered according to the local people. However, some of these could also be restored for cultural preservation if not for functional use. The location and condition and distribution of the spouts in each ward are given in Annex I. 2.5 Pond (Pokhari) and Well There are altogether 25 Ponds (Pokharis). Major ones are Prayag, Jawaklakhel and PimBahal Pokhari. in the past there used to be many more ponds within the historic city of Lalitpur, which were a vital element of its traditional water supply system. However, many of them have vanished due to drying up, encroachment, and lack of proper maintenance and attention. As a vital element of traditional water supply system, the city of Lalitpur has 226 wells, many of which are in good condition. However, these wells do not include those built in recent times by the individuals. The traditional wells were often located at courtyards and public spaces and used by the whole community, only few were private owned. 2.6 Ashoka Stupa According to legend five Stupas were built by Ashoka, the Mauryan King of India, while he was visiting Patan on a pilgrimage. At that time Nepal was ruled by the Kirati Kings. These Stupas were often built upon a mound of earth covered with grass. The four Ashokan Stupas in Lalitpur are at Lagankhel in the south, Imadol in the east, IBahi in the north and Pulchowk in the west. 2.7 Bahal and Bahi The Newar Buddhist Monastery, with its associated cult objects, is the focus of Buddhism in Patan. The monastery has developed out of an ancient Buddhist design, consisting of a two storey building made up of open halls around a square courtyard. This courtyard is characteristically set back from the road, contrasting from the Hindu temples set up on a multiple plinths in the street and at the crossroads. The Bahals consists of Buddha shrine opposite to the entrance, and sometimes there is also a Ganesh or even a Harati temple. The Newar Buddhist monasteries have at least one and usually many Chaityas. These are the basic Buddhist cult object, depicting Buddhas on its four sides, and whose forms have gone through long and complex architectural and iconographic evolutions. There are 16 main Bahals in Patan followed with 13 Bahis. Both Bahal and Bahis areas have also been classified according to the national and international importance in category A, B and C. According to DOA Kwa Baha, UkuBaha, HaBaha and GujiBaha are classified in category “A” as they have been able to retain the features typical of Baha courtyards. BhincheBaha, BuBaha, SuBaha are classified in category “B”. Similarly TagaBaha, and TaBaha are listed separately and classified as category “C”. The ownership of majority of the Bahals belongs to the Sangha. The most ancient architectural form is preserved in the Bahi type. Bahi, which have retained their classic form, are CikaBahi, IbaBahi, JyaBahi, NakaBahi, NhaykaBahi, UbaBahi, IBahi, PintuBahi and KontiBahi. Many Bahis are in a state of collapse. Among these are KhvayBahi, KhvayBahi Cidhagu, IlaBahi and KinuBahi. Some Bahis have been taken over by their members. This has happened in Mul GuitaBahi, GustalaBahi, ThapaBahi, DhapagaBahi and Kvecvagu etc. PintuBahi, NakaBahi, NhaykaBahi are classified in category “A”. Although in bad state of repair Pintu Bahi preserves the most typical architectural features of Bahi architecture. 2.8 Description of Vihars A. Shankerdev Samskarita Mayurvarna Mahavihara (Bhinche Baha) BhincheBaha is located north-east of Sundhara. This Baha has a large courtyard, brick paved and well maintained. The main shrine of Kwapadyo consists of three storey pagoda with a pinnacle or Gajura. The shrines main entrance faces west. The courtyard is decorated with Dharmadhatumandala, Vajradhatu, three Chaityas, and one Chaitya Stambha. The Sansrit name for this Bahal is “Shankerdev Samskarit Mayurvarna Mahavihar”. B. Indradev SamskaritaJay Manohar Varma Mahavoihara (Su Baha) Su Baha is considered as one of the ten most ancient Bahas. This Bahal is situated in an entirely closed courtyard in Su Baha Tole, one of the oldest parts of Patan. Two Licchavi Chaityas are found in the Baha, which has an inscription on it. The inscription does not mention the Baha but its presence indicates the antiquity of the site. The main shrine of the Baha faces west with its entrance marked by two stone lions and two bells. The shrine has well carved struts and the courtyard retains its Pasukajhyah with representation of Buddha above. The Baha is taken care of by the Sangha which is initiated by the Sixty Shakyas. The members of the Sangha take turn every eight days, from eldest to youngest to serve as Dyopalas. Originally the site of the Bahal is said to be a cremation Ghat. C. Baladhar Gupta SamskaritaBaladhar Gupta Mahavihara (Yachhu Bahal) YachhuBaha is said to have been founded by Baladhar Gupta and named after him as Baladhar Gupta Mahavihara. This is a small Baha situated in a courtyard just north of the Sundhara area. The Baha is taken care of by the Sangha members. There is one Sangha of five initiated members. They take turns serving as a Dyopala in the temple of Kwapadyo . The annual festival of the Baha is celebrated on the full moon day of the month of Magh. Very little is known about the history of this Bahal. Some say that the orphaned people of Uku Bahal had no means of support so they were given this Bahal as means of support. The Baha was then renovated with the help of the Uku Baha Sangha. D. Divya diwakar SamskaritaShree Vaisyavarna Mahavihara (Guji Baha) Guji Baha was founded by Vaisya Diwakar Varma. This Baha is located in Sundhara area. The Licchavi style Chaitya mark the north entrance of the Bahal. The earliest of this Bahal is given on the manuscript of N.S. 373 (1253 A.D.) from the time of Abhay Malla. The main shrine of Kwapadyo is a well preserved three-storied shrine. The Baha is taken care of by the Sangha members. The Sangha of this Bahal consists of about 150 Shakyas. They serve as Dyopalas in the Kwapadyo shrine in order of seniority in fifteen days interval. The priest of Bu Bahal performs the rituals whenever a Bajracharya is required. E. Shivadev Samskarita Rudravarna Mahavihara (Uku Bahal) Uku Baha was founded by Shivadeva Varma. The Bahal was said to be later renovated by Rudradev so it is named as “Shivadev Samskarita Rudravarna Mahavihara”. The Bahal was established in Wankuli area so also known as Wankuli Bihar. Later the name changed to Wankuli- Unkuli- Uku Bahal. This is one of the best-preserved Bahals of Patan with the second largest Sangha and greatest number of branches. It is said that the residents of this Bahal are shifted to a separate place so that the Bahal could be preserved as a shrine. The main shrine of Kwapadyo is facing north with two-gilded copper roof. The Kwapadyo is a statue of Aksobya. The courtyard is full of figures like bronze images, pair of winged horses, Garuda, pair of horned horses, lions. The courtyard also contains the statue of Rana Prime Minister Juddha Shumsher who donated money for the repair of the Bahal after the earthquake in 1934. F. Balarcana Dev Samskarita Jyesthavarna Mahavihara (Tanga Bahal) Tanga Baha is also known as Caku Baha. The Sanskrit name of the Baha is “Jyesthavarna Mahavihara”. It is located on the east side of the road leading south from Patan Durbar. The main shrine of the Baha is a small two-tiered freestanding temple within an enclosed courtyard. The main shrine houses a small red image of Padmapani Lokesvara, popularly referred to as Caku Baha Dya or Minnath. Some say that the name is derived from the word Caku, which means molasses, which, is offered to the god. Others speculate that it is derived from Newari word for sparrow (Chakuncha), because the location is supposed to have been chosen by sparrows. The image is also called the Jatadhari Lokesvara and is the Kwapadyo of the Sangha of the Baha. The shrine of the Baha faces west. The courtyard is full of Chaityas and a Dharmadhatumandala. The northeast corner of the courtyard has an open shrine dedicated to Janmadvara. On the southern side an old building exists which is also known as the Dyochhen of Vasundhara. The earliest inscription found there is dated N.S. 245 (1125 A.D.) which was put there while installing a golden Gajura. G. Mandeva Samskarita Chakravarna Mahavihara (Cuka Bahal) The Bahal is situated south of Tangah Baha. This Baha was said to have been founded by King Mandeva I. Although this Baha is one of the oldest Bahals of Patan it now remains as a branch Baha of Kwa Bahal. The Sangha of the Bahal is composed of 26 Bajracharyas who are originally from Nyakhachowk and are members of Sangha of Kwa Bahal. H. Bhuvanakar Samskarita Dharmakirti Mahavihara (Ta Baha) TaBaha in Sanskrit is named as "Bhuvanakar Varma Samskarita Dharmakirti Mahavihar”. This Baha is said to have been founded by Bhuvanakar Varma. The Baha house the temple of Rato Machhindranath and Kwapadyo. The Baha and the temple are two separate entities. The shrine of Kwapadyo is located in the southern part and the temple in northern part. The temple is three storeyed with copper roof and the shrine of Kwapadyo is a simple one. The shrine of Kwapadyo requires maintenance. Most of the houses in the Baha are occupied by the Dyapalas from the Bajracharya family. Some part of the Baha is currently occupied by the Guthi Sansthan office. This Bihar is considered as one of the most ancient Bihars of Patan. The earliest reference of the Baha comes from the inscription of IbaBahi Dated N.S. 547 (1427 A.D.). I. Laxmi Kalyan Varma SamskaritaRatnakar Mahavihara (Ha Bahal) Ha Baha is also known as Hakha Bahal or Hatako Baha. This is among the few Bahals of Patan to retain its architectural character. This Baha is also known as Ratnakar Mahavihara and was founded by Laxmi Kalyan Varma. King Siddhinarsing Malla worked for the maintenance of the fifteen Bahals of Patan and Hakha was one of them. It is said that it was the king who shifted this Bahal from Mul Chowk to the location where it is now (N.S. 738-71). The main shrine of Kwapadyo with three storey is opposite to the entrance. The main entrance is marked by two large lions mounted on stone bases supported by crouching elephants (Figure 3.15). The shrine of the Kwapadyo occupies the southern wing. There is a Licchavi Chaitya in front of the shrine, three Dharmadhatumandalas and a Vajra in the courtyard. The Baha Sangha consists of three lineages, Bajracharya, and two of Shakyas. When the Bahal shifted from Patan Durbar area, the Bajracharyas refused to move and they left the Sangha and joined the Sangha of Bu Baha. The Sangha of the Bahal take turns serving as Dyopalas. One of the main features of the Sangha of the Baha is that they worship the living goddess of Patan, Kumari. The Kumari is always selected from the families of Ha Baha and whose official residence is in quarters directly behind the Baha complex. J. Bidhyadharsarma Samskarita Yashodharvarma Mahabihara (Bu Bahal) Bu Bahal lies off the main road to Patan Durbar in the area of GaBahal (Figure 3.16). The Bahal consists of a large courtyard whose entrance is guarded by two stone lions. To the left side of the entrance facing north is the main shrine which is three storied and in Pagoda style. In Sanskrit the Bahal is called “Bidhyadharsarma Samskarit Yashodharvarma Mahabihar”. The total area covered by Bu Bahal is 4 ropani- 11 Anna- 1 Paisa- 2 Dam. The Bahal is taken care of by the Sangha. Various rituals are performed in this Bahal. The most important one takes place in the second day of the month of Magh. Every three years and during initiation (Barecuyegu), all the sons of the Sangha members assemble in the courtyard to have their horoscopes prepared. K. Sri Vaccha Mahavihara (Si Baha) Si Baha is located in a closed courtyard at the western edge of the city. This Baha is also known as Sri Vaccha Mahavihara. This Baha is said to have been established by King Siddhinarsimha Malla and renovated after the great earthquake of 1934. The earliest date associated with this Baha is found in the Pancharaksa manuscript dated N.S. 509 (1389 A.D). The shrine of Kwapadyo is a well preserved structure with four storeys. The entrance of the shrine is marked by two stone lions. The Kwapadyo is a standing image of Buddha locally referred to as Ratnapani Bodhisattva. The topmost roof pinnacle of the shrine is a Gajura with three guilt Chaityas. There is a Dharmadhatumandala and a Chaitya with circular base in the courtyard. L. Rudradev Gargagotra Varma Samskarita Dattanama Mahavihara (Dau Baha) Dau Baha was founded by Rudradev Varma. There are no certain historical evidences about this Bahal. The Bahal was said to have existed during the rule of King Siddhinarsimha Malla and was supported by royal grant. Dau Baha is a fully enclosed courtyard with the entrance of Kwapadyo shrine marked by two stone lions. The shrine is surmounted by a characteristic tower topped by golden finial. The entrance leading to the Baha is defined by a Pati where there are images of Mahankal, Ganesha and Manjushree. M. Bhaskerdev Samskarita Hiranyabarna Mahavihara (The Golden Temple/ Kwa Bahal) This is one of the 18 main Bahals of Patan. The Sanskrit name of the Bahal is given as “Bhaskerdev Samskarit Hiranyabarna Mahavihar”. The name of the Bahal was given according to the saying that there was a mouse named Hiranyak with eyes sparkling like diamond. This Bahal is located in Kwalkhu Tole, north-west of Mangalbazaar. Built outside the boundary of the palace of Kirat King Patuk this was called Kwathalakhu Bihar. Later it was called Kwatha Bihar then Kwa Bahal. Nowadays the Bahal is popular by the name of the Golden Temple. The Bihar is said to have been constructed by Bhaskerdev of Medieval Era. This Bahal is famous for the Golden Temple inside the Bahal and has been identified as one of the religious centers of the valley. This Bihar is very well known from the name of “The Golden Temple” all over the world and many tourists come to visit this Bihar. There is always a huge gathering of devotees in the month of Shrawan for various Pujass. People come here to fast as well as request for the reading of the Pragyaparmita. Pragyaparmita of the Golden Temple Hiranyabarna Mahavihar is not only a religious area but this is the place where religious book (Grantha s) of Buddhism is recited. This Bihar is famous for one of the main nine Ganthas “Pragyaparmita”. This Grantha was written by a monk named Ananda in B.S. 1282 during the reign of King Abhaya Malla. This Astasahashrika Pragyaparmita is written in golden letters. People believe that this Grantha was kept in this Bihar to protect from evil nature of people. People from various regions come to read this book. From B.S. 1995 this Grantha was kept safe in a box. A separate Guthi has been established for the reading of this religious book. The local people believe that if they ask to carry out the reading of this book once, their every desire will be fulfilled. Nowadays people have to register their names months before for the reading of this book. N. Guna Laxmi Varma Samskarita Guna Laxmi Mahavihara (Dhum Baha) Dhum Baha is known by its Sanskrit name Guna Laxmi Mahavihara. The Baha is said to have been founded in the reign of King Siddhinarsimha Malla, but the dated reference of this Baha begins from N.S. 682 (1562 A.D.) after the period of King Siddhinarsimha Malla. DhumBaha lies to the north of the durbar square at Sankhamul in the area known as Ko Baha. The main shrine of Kwapadyo is a stone image of Aksobya facing north with corrugated roof. In the courtyard are a large votive Chaitya and a mounted Vajra. The Sangha of the Baha consists of 25 Bajracharyas. They perform the usual rituals in the shrine of the Kwapadyo morning and evening. Legend of the Baha says that this Baha serves the members of the ironsmith caste. They believe that Lord Buddha baptized an ironsmith just as he baptized a barber to monkhood in India. O. Surya Varma Samskarita Vajrakirti Mahavihara (Wam Baha) Wam Baha is located to the northeast of Patan Durbar. It was founded by Surya Varma and the Sanskrit name is Vajrakirti Mahavihara. The inscription found in the Baha dates back to N.S.561 (1441A.D). The courtyard of the Bahal is brick paved, with a Vajra, votive Chaitya and an old Lichhavi style Chaitya. The houses around the Baha courtyard are occupied by Shakyas and Bajracharyas. The main Pujas of the Bahal is on the full moon day of Falgun. The annual festival of the Baha used to be observed in Mangsir by the Sangha of this Baha and Jyo Baha, one year at WamBaha and next at JypoBaha. P. Rudradev Nangapala Samskarita Jyotivarna Mahavihara (Jyo Baha) History of this Baha not much known. Jyo Baha is said to be founded by Rudradev Nangapala who later named it as Jyotivarna Mahavihara. This Baha is located directly behind the Durbar Square and retains none of its original buildings except the shrine of Kwapadyo . The entrance of the shrine is guarded by two lions.

Everest Facts

MOUNT EVEREST HISTORY/FACTS: Welcome to Mount Everest facts. In this site you will find many informative facts of Mt.Everest and a bit of history. Any facts or history bits you feel should be added, just send an e-mail as usual at the bottom of page..

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EVEREST FACTS

Age of Everest: Everest was formed about 60 million years ago

Elevation: 29,035 (8850m)-found to be 6' higher in 1999

Name in Nepal: Sagarmatha (means: goddess of the sky)

In Tibet: Chomolungma: (means: mother goddess of the universe)

Named after: Sir George Everest in 1865 ,the British surveyor-general of India. Once known as Peak 15

Location: Latitude 27° 59' N.....Longitude 86° 56' E It's summit ridge seperates Nepal and Tibet

First Ascent: May 29,1953 by Sir Edmund Hillary, NZ and Tenzing Norgay, NP, via the South Col Route

First Solo Ascent: Aug. 20,1980, Reinhold Messner, IT, via the NE Ridge to North Face

First winter Ascent: Feb. 17,1980 -L.Cichy and K. Wielicki, POL

First Ascent by an American: May 1,1963, James Whittaker, via the South-Col

Mt. Everest rises a few milimeters each year due to geological forces

Everest Name: Sir George Everest was the first person to record the height and location of Mt. Everest, this is where Mt."Everest" got its name from(In american language)

First Ascent by a Woman: May 16,1975, Junko Tabei, JAP, via the South-Col

First Ascent by an American Woman: Sep.29,1988, Stacey Allison, Portland, OR via the South-East Ridge

First Oxygenless Ascent: May 8, 1978- Reinhold Messner, IT, and Peter Habeler, AUT, via the South-East Ridge

First woman to reach the summit of Mount Everest from both north & south sides: Cathy O'Dowd (S.A.) South May 25,1996/North '99

Fastest Ascent from South: Babu Chhiri Sherpa 34, NP-16 hours and 56 minutes (5-21-2000)

Fastest Ascent (north side): Hans Kammerlander (IT) May,24,1996, via the standard North Col Ridge Route, 16 hours 45 minutes from base camp

Youngest person: Temba Tsheri (NP) 15 on May,22,2001

Oldest Person: Sherman Bull May,25,2001 -64 yrs

First Legally Blind Person: Erik Weihenmeyer May,25,2001

Most Ascents: Eleven, 24th May 2000 Appa Sherpa became the first person to climb Everest 11 times-Ten, Ang Rita Sherpa, Babu Chiri Sherpa all ascents were oxygen-less.

Best and Worst Years on Everest: 1993, 129 summitted and eight died (a ratio of 16:1); in 1996, 98 summitted and 15 died (a ratio of 6½:1)

Highest cause cause of death: Avalanches-about a (2:1) ratio over falls

Country with most deaths on mountain: Nepal-46

Most dangerous area on mountain: Khumbu Ice Fall-19 deaths

First ski descent: Davo Karnicar (Slovenia) 10-7-2000

Last year without ascent: 1974

Last year without ascent: 1977

Corpses remaining on Everest: about 120

Longest stay on top: Babu Chiri Sherpa stayed at the summit full 21 hours and a half

Largest team: In 1975, China tackled Everest with a 410-member team.

Fastest descent: In 1988, Jean-Marc Boivin of France descended from the top in just 11 minutes, paragliding.

Only climber to climb all 4 sides of Everest: Kushang Sherpa, now an instructor with Himlayan Mountaineering Institute

First person to hike from sea level to summit, no oxygen.: 11th May 1990,Tim Macartney-Snape, Australian

Largest number to reach the top in one day: 40, on May 10, 1993

First person to summit Everest twice: Nawang Gombu-Nepal(once with Whitaker in '63,and again two years later in '65)Gombu now works for the Himalayan mountaineering institute

The oldest woman to summit Anna Czerwinska May 22, 2000.

Buddha

From N.S. Gill's Ancient/Classical History Glossary

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Definition: Buddha was a legendary prince or the son of a nobleman, who founded a major world religion around the 5th century B.C. The word buddha is Sanskrit for 'awakened one'. The Buddha was known as Siddharta Gautama, son of Suddhodana, the head of the Sakya tribe and a member of the clan of Gautama. Prince Siddharta was born in what is now Nepal, in Lumbini, in a petty state that was subordinate to the Magadha kingdom in India. At 29 Siddharta renounced his family and station and set out on a spiritual journey of abstinence and contemplation. When that failed, he sat down under a ficus tree (in modern Bodhgaya, in the Indian state of Bihar). There he meditated until he achieved enlightenment or Bodhi. He then taught followers what he had learned. This became the doctrine of Buddhism. See The 8-Fold Path Sources: "Buddhas and Bodhisats," by B. A. de V. Bailey. Parnassus, Vol. 12, No. 2 (Feb., 1940), pp. 26-30+51. "An Introduction to Buddhist Archaeology," by Gina L. Barnes. World Archaeology, Vol. 27, No. 2, Buddhist Archaeology (Oct., 1995), pp. 165-182.

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More on Buddhism

• Buddhism and Other Religions of China
• Profile of Buddhism
• Ashoka - King Ashoka

More on Buddhism

• Dharma
• Early History of Buddhism - From Buddhism at About.com
• The First Buddhist Monks - From Buddhism at About.com

From Buddhism and Hinduism at About.com

• Glossaries of Buddhist Terms
• Birth of the Buddha -- The Buddha's birth in myth and legend
• Buddha: The Refiner of Hinduism - Exploring Hindu-Buddhist Connections

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• Biographies of Notable Women of the Ancient and Classical World

Important Events

Nepal History

Nepal has been a Kingdom for over 1500 years from now. The Newars are thought to have lived in the Nepal Valley since the 4th century AD, developing a Hindu-Buddhist culture. Cited below is a brief chronology of the important events that happened in Nepal.

Nepal: Chronology of Important Events

Period	Description
ca. 563 B.C.	Buddha born in Lumbini
ca. A.D.400-750	Licchavi kingdom in power in Kathmandu
1100-1484	Khasa Mall kings rule in western Nepal
1200-16	Arimalla, first monarch of the Malla Dynasty, rules in Kathmandu Valley.
1312	Khasa King Ripumalla leads raid in Kathmandu Valley
1345-46	Sultan Shams ud-din Ilyas of Bengal leads raid in Kathmandu Valley.
1382-95	Jayasthitimalla rules as king of united Malla kingdom in Kathmandu Valley.
1428-82	Yakshamalla reigns - height of united Malla kingdom.
1484	Malla kingdom divided; three kingdoms of Kathmandu, Bhadgaon, and Patan established.
1559	Gorkha kindgom established by Dravya Shah.
1606-33	Ram Shah of Gorkha reigns; Gorkha kindgom experiences first expansion.
1743	Prithvi Narayan Shah ascends to throne of Gorkha.
1768-90	Gorkha conquers Kathmandu and Patan, Bhadgaon, eastern Nepal, and western Nepal.
1775	Prithvi Narayan Shah dies, first king of united Nepal.
1814-1816	The Anglo-Nepalese War and the resulting Treaty of Sagauli reduces the territory of Nepal.
1846	Jang Bahadur Rana takes over as prime minister and establishes hereditary Rana rule.
1946	The Nepali Congress Party is founded.
1947	The United States establishes diplomatic relations with Nepal.
1948	The country's first constitution, the Government of Nepal Act, is promulgated; Prime Minister Padma Shamsher Rana resigns in the wake of opposition to the new constitution from conservative Ranas; Mohan Shamsher becomes prime minister; constitution is suspended.
1951	Mohan Shamsher capitulates; King Tribhuvan is restored to the throne
1952	Koirala resigns; King assumes direct rule.
1953	Koirala is recalled as prime minister.
1955	King Tribhuvan dies and is succeeded by Mahendra; Nepal joins the United Nations; National Police Force is formed; Koirala resigns; Mahendra takes over direct control.
1956	Tanka Prasad Acharya is named prime minister; Border treaty with China concluded;
1957	Acharya resigns; K.I. Singh becomes prime minister for a few months.
1958	USSR opens an embassy at Kathmandu; Subarna Shamsher is named new prime minister.
1959	United States opens an embassy at Kathmandu; New constitution is promulgated, superseding Constitution of 1951; First general elections are held; Nepal Congress Party wins absolute majority; Tribhuvan University founded;
1960	B.P. Koirala heads first popular government; Koirala's policies are opposed by the king, and Koirala is abruptly dismissed; All political parties are banned; the king takes over direct control of government; Treaty of Peace and Friendship with China is concluded.
1961	Kind proclaims guided democracy; Boundary treaty with China renewed.
1962	New constitution, third since 1951, establishes panchayat form of government; Land Reorganization Act and Mulki Ain, new legal code, are promulgated; Anti-India riots erupt in Kathmandu over Indian aid to dissidents.
1963	Emergency is ended; Panchayat elections begin; National Guidance Council is formed; Tulsi Giri is named prime minister;
1965	Local government reorganized; Giri resigns; Surya Bahadur Thapa is appointed prime minister
1969	Thapa yields office to Kirti Nidhi Bista; Indian military mission withdrawn.
1970	Bista resigns; Raj Bhandari becomes interim prime minister.
1971	Bista is recalled as prime minister; New trade and transit treaty negotiated with India.
1972	Mahedra dies and is succeeded by King Birendra; Development regions are established under National Development Council.
1973	Nagendra Prasad Rijal is named prime minister; Singha Durbar, the seat of government, burns down.
1975	Rijal resigns; Tulsi Giri is appointed prime minister; King Birendra is crowned; "Go to the Village" campaign is launched.
1976	B.P. Koirala returns from India and is arrested; Treaty with India expires and is not renewed.
1977	Tulsi Giri resigns as prime minister in the wake of corruption charges; Former prime minister Kirti Nidhi Bista is reinstated as prime minister.
1979	Following nationwide demonstrations by students, Bista is replaced as prime minister by Surya Bahadur Thapa; King announces referendum on the panchayat form of government.
1980	In national referendum people vote for continuance of the panchayat form of government and against the reintroduction of political parties.
1982	B.P. Koirala, Nepali Congress Party leader dies.
1983	Prime Minister Surya Bahadur Thapa is defeated in the Rastriya Panchayat and is replaced by Lokendra Bahadur Chand.
1986	Second elections to Rastriya Panchayat held; Marich Man Singh Shrestha becomes prime minister.
1989	Failure to renegotiate trade and transit treaties with India disrupts economy.
1990	Demonstrations for the restoration of democracy; Panchayat system is dissolved; Interim government made up of various parties and king's representatives formed; New constitution promulgated.
1991	Elections to Parliament held; Nepali Congress wins a narrow majority; G.P. Koirala becomes prime minister.President of Nepali Congress and interim prime minister, K.P. Bhattarai, defeated in the polls by the leader of CPN-UML, Madan Bhandari.
1992	Local elections held; Nepali Congress wins a majority of the seats.
1993	Madan Bhandari killed in a mysterious car crash. Violent demonstrations by communists to overthrow Koirala's government; Devastating floods kill hundreds.
1994	Prime minister Koirala resigns and calls for new elections afte losing a parliamentary vote due to the abstention of 36 members of his own party. New elections in November results in a hung parliament; CPN-UML, which emerged as the single largest party, formes a minority government.
1995	The minority goverment of CPN-UML loses power in a parliamentary vote of no-confidence. A coalition government of Nepali Congress, RPP and Sadhvabana is formed.
1997	The NC-RPP coalition government loses power resulting in a UML-RPP coalition. This government itself loses power six months later to another NC-RPP coalition. Ganesh Man Singh, who led the 1990 democracy movement dies.
1999	The third general elections after restoration of democracy results in Nepali Congress coming back to power with an absolute majority in the House. Krishna P. Bhattarai becomes Prime Minister for the second time.

Swayambhunath

Swayambhunath (Devnagari: स्वयम्भूनाथ स्तुप; sometimes romanized Swoyambhunath) is an ancient religious complex atop a hill in the Kathmandu Valley, west of Kathmandu city. It is also known as the Monkey Temple as there are holy monkeys living in parts of the temple in the north-west. The Tibetan name for the site means 'Sublime Trees' (Wylie:Phags.pa Shing.kun), for the many varieties of trees found on the hill. However, Shing.kun may be a corruption of the local Newari name for the complex, Singgu, meaning 'self-sprung'.^[1] For the Buddhist Newars in whose mythological history and origin myth as well as day-to-day religious practice, Swayambhunath occupies a central position, it is probably the most sacred among Buddhist pilgrimage sites. For Tibetans and followers of Tibetan Buddhism, it second only to Boudhanath.

The Swayambhunath complex consists of a stupa, a variety of shrines and temples, some dating back to the Licchavi period. A Tibetan monastery, museum and library are more recent additions. The stupa has Buddha's eyes and eyebrows painted on. Between them, there is something painted which looks like the nose - but is the Nepali symbol of 'unity', in the main Nepali language dialect. There are also shops, restaurants and hostels. The site has two access points: a long stairway, claimed to have 365 steps, leading directly to the main platform of the temple, which is from the top of the hill to the east; and a car road around the hill from the south leading to the southwest entrance. The first sight on reaching the top of the stairway is the Vajra. Tsultrim Allione describes the experience:

Architecture

The stupa consists of a dome at the base. Above the dome, there is a cubical structure present with eyes of Buddha looking in all four directions with the word "unity" in the main Nepali dialect between them. There are pentagonal Toran present above each of the four sides with statues engraved in them. Behind and above the torana there are thirteen tiers. Above all the tiers, there is a small space above which the Gajur is present.

Symbolism

The dome at the base represents the entire world. When a person awakes (represented by eyes of wisdom and compassion) from the bonds of the world, the person reaches the state a bit higher. The thirteen pinnacles on the top of it symbolises that sensient beings have to go through the thirteen stages of enlightenment to reach Buddhahood.
On each of the four sides of the main stupa there are a pair of big eyes which represent Wisdom and Compassion. Above each pair of eyes is another eye, the third eye. Saying goes that when Buddha preaches, cosmic rays emanate from the third eye which acts as message to heavenly beings, so that those interested can come down to earth to listen to the Buddha. The hellish beings and beings below the human realm cannot come to earth to listen to the Buddha's teaching, however, the cosmic ray relieves their suffering when Buddha preaches.
There are carving of Panch Buddhas (five Buddhas) on each of the four sides of stupa. Apart from this, idols of the Buddhas are at the base of the stupas. Panch Buddhas are Buddha in metaforical sense in Tantrayana. They are Vairochana (occupies the center and is the master of the temple), Akshobhya (faces the east and represents the cosmic element of consciousness), Ratna Sambhava (faces the south and represents the cosmic element of sensation), Amitabha (He represents cosmic element of Sanjna (name) and always faces the West) and Amoghsiddhi (He represents the cosmic element of conformation and faces the north).
Each morning before dawn, hundreds of Buddhist (Vajrayana) and Hindu pilgrims ascend the 365 steps from eastern side that lead up the hill, passing the gilded Vajra (Tibetan: Dorje) and two lions guarding the entrance, and begin a series of clockwise circumambulations of the stupa.

We were breathless and sweating as we stumbled up the last steep steps and practically fell upon the biggest vajra (thunder-bolt scepter) that I have ever seen. Behind this vajra was the vast, round, white dome of the stupa, like a full solid skirt, at the top of which were two giant Buddha eyes wisely looking out over the peaceful valley which was just beginning to come alive.

Much of Swayambhunath's iconography comes from the Vajrayana tradition of Newar Buddhism. However, the complex is also an important site for Buddhists of many schools, and is also revered by Hindus.

Contents [hide] 1 Mythology 2 History 3 Architecture 4 Symbolism 5 Gallery 6 See also 7 Footnotes 8 Additional References 9 Further reading 10 External links

Mythology

According to Swayambhu Purana, the entire valley was once filled with an enormous lake, out of which grew a lotus. The valley came to be known as Swayambhu, meaning "Self-Created." The name comes from an eternal self-existent flame (svyaṃbhu) over which a sūpa was later built.
Swayambhunath is also known as the Monkey Temple as there are holy monkeys living in parts of the temple in the north-west. They are holy because Manjushree, the bodhisattva of wisdom and learning was raising the hill which the Swayambhunath Temple stands on. He was supposed to leave his hair short but he made it grow long and head lice grew. It is said that the head lice had transformed into these monkeys.
The Bodhisatva Manjushri had a vision of the lotus at Swayambhu and traveled there to worship it. Seeing that the valley can be good settlement and to make the site more accessible to human pilgrims, Manjushri cut a gorge at Chovar. The water drained out of the lake, leaving the valley in which Kathmandu now lies. The lotus was transformed into a hill and the flower become the Swayambhunath stupa.

History

Swayambhunath, is among the oldest religious sites in Nepal. According to the Gopālarājavaṃśāvalī Swayambhunath was founded by the great-grandfather of King Mānadeva (464-505 CE), King Vṛsadeva, about the beginning of the 5th century CE. This seems to be confirmed by a damaged stone inscription found at the site, which indicates that King Mānadeva ordered work done in 640 CE
However, Emperor Ashoka is said to have visited the site in the third century BCE and built a temple on the hill which was later destroyed.
Although the site is considered Buddhist, the place is revered by both Buddhists and Hindus. Numerous king Hindu followers are known to have paid their homage to the temple, including Pratap Malla, the powerful king of Kathmandu, who is responsible for the construction of the eastern stairway in the 17th century.
The stupa was completely renovated in May of 2010, its first major renovation in 90 years and its 15th in the nearly 1,500 years since it was built. The dome was re-gilded using 20 kg of gold. The renovation was funded by the Tibetan Nyingma Meditation Center of California, and began in June 2008.

Architecture

The stupa consists of a dome at the base. Above the dome, there is a cubical structure present with eyes of Buddha looking in all four directions with the word "unity" in the main Nepali dialect between them. There are pentagonal Toran present above each of the four sides with statues engraved in them. Behind and above the torana there are thirteen tiers. Above all the tiers, there is a small space above which the Gajur is present.

Symbolism

The dome at the base represents the entire world. When a person awakes (represented by eyes of wisdom and compassion) from the bonds of the world, the person reaches the state a bit higher. The thirteen pinnacles on the top of it symbolises that sensient beings have to go through the thirteen stages of enlightenment to reach Buddhahood.
On each of the four sides of the main stupa there are a pair of big eyes which represent Wisdom and Compassion. Above each pair of eyes is another eye, the third eye. Saying goes that when Buddha preaches, cosmic rays emanate from the third eye which acts as message to heavenly beings, so that those interested can come down to earth to listen to the Buddha. The hellish beings and beings below the human realm cannot come to earth to listen to the Buddha's teaching, however, the cosmic ray relieves their suffering when Buddha preaches.
There are carving of Panch Buddhas (five Buddhas) on each of the four sides of stupa. Apart from this, idols of the Buddhas are at the base of the stupas. Panch Buddhas are Buddha in metaforical sense in Tantrayana. They are Vairochana (occupies the center and is the master of the temple), Akshobhya (faces the east and represents the cosmic element of consciousness), Ratna Sambhava (faces the south and represents the cosmic element of sensation), Amitabha (He represents cosmic element of Sanjna (name) and always faces the West) and Amoghsiddhi (He represents the cosmic element of conformation and faces the north).
Each morning before dawn, hundreds of Buddhist (Vajrayana) and Hindu pilgrims ascend the 365 steps from eastern side that lead up the hill, passing the gilded Vajra (Tibetan: Dorje) and two lions guarding the entrance, and begin a series of clockwise circumambulations of the stupa.