Budhanilkantha Temple

Budhanilkantha Temple

Budhanilkantha Temple is located at the base of Shivapuri Hill within the Kathmandu valley on the northern side. It is also known as mystical Budhanilkantha temple or Narayanthan temple .Budhanilkantha literally means “Old Blue Throat”. It is only nine kilometer away from the main city. It is a deity of Lord Vishnu; Lord Vishnu is also known as Narayan.It is called Vishnu (Narayan) Jalasayan lying on Ananta Sesa, in the cosmic ocean. The deity is about thousand years old. Lord Vishnu is about five meter (Seventeen fits) long and lying in a thirteen meter (forty three fits) long tank, as if floating with his legs crossed with his sleeping body resting on the coils of Ananta and his 11 hooded head.His four hands hold the four symbols of Vishnu, the Shankha as conch shell, Chakra as disc,Gada as club and Padma as lotus flower. It is believe that the deity was carved in the seventh or eighth century during the Licchavi period. Hindus can walk down the steps and touch his feet, but foreigners cannot walk and touch. It is with the sacredness of this particular god that a deep seated belief was created by King Pratap Malla through a prophetic dream. It was his strong belief and fear that should the King of Nepal visit the Budhanilkantha temple, death would be threatening immediately to fall upon his departure. The two other images of the deity which were carved during the same time lie at two particular destinationa, the Balaju Garden were public viewing can take place and the beautiful Royal Palace in Kathmandu.It is here at Budhanilkantha temple, however that public is not permitted.
Budhanilkantha Temple is located at the base of Shivapuri Hill within the Kathmandu valley on the northern side. It is also known as mystical Budhanilkantha temple or Narayanthan temple .Budhanilkantha literally means “Old Blue Throat”. It is only nine kilometer away from the main city. It is a deity of Lord Vishnu; Lord Vishnu is also known as Narayan.It is called Vishnu (Narayan) Jalasayan lying on Ananta Sesa, in the cosmic ocean. The deity is about thousand years old. Lord Vishnu is about five meter (Seventeen fits) long and lying in a thirteen meter (forty three fits) long tank, as if floating with his legs crossed with his sleeping body resting on the coils of Ananta and his 11 hooded head.His four hands hold the four symbols of Vishnu, the Shankha as conch shell, Chakra as disc,Gada as club and Padma as lotus flower. It is believe that the deity was carved in the seventh or eighth century during the Licchavi period. Hindus can walk down the steps and touch his feet, but foreigners cannot walk and touch. It is with the sacredness of this particular god that a deep seated belief was created by King Pratap Malla through a prophetic dream. It was his strong belief and fear that should the King of Nepal visit the Budhanilkantha temple, death would be threatening immediately to fall upon his departure. The two other images of the deity which were carved during the same time lie at two particular destinationa, the Balaju Garden were public viewing can take place and the beautiful Royal Palace in Kathmandu.It is here at Budhanilkantha temple, however that public is not permitted.The Budhanilkantha statue of the Hindu god Vishnu, located approximately 10 kilometers from the center of Kathmandu at the base of the Shivapuri Hill, is the largest and most beautiful stone carving in all of Nepal. It is also the most enigmatic.Carved from a single block of black basalt stone of unknown origin, the Budhanilkantha statue is 5 meters in length and it lies in a reclining position inside a recessed tank of water (representing the cosmic sea) that is 13 meters in length. Called the Sleeping Vishnu, or Jalakshayan Narayan, the statue depicts the deity reclining on the twisting coils of the cosmic serpent Shesha (Shesha is the eternal, multi-headed king of the serpent deities known as Nagas, and also is the servant of Vishnu). Vishnu’s legs are crossed and the eleven heads of Shesha cradle his head. Vishnu’s four hands hold objects that are symbols of his divine qualities: a chakra or disc (representing the mind), a conch-shell (the four elements), a lotus flower (the moving universe) and the club.Budhanilkantha literally means “old blue-throat’ and how it got that name is fascinating, as explained by the excellent Rough Guide to Nepal.“Budhanilkantha name has been a source of endless confusion. It has nothing to do with the Buddha (buddha means “old”, though that doesn’t stop Buddhist Newars – a particular sect of Nepalese Buddhists - from worshipping the image). The real puzzler is why Budhanilkantha (literally “Old Blue Throat”), a title which unquestionably refers to Shiva, has been attached here to Vishnu. The myth of Shiva’s blue throat, a favorite in Nepal, relates how the gods churned the ocean of existence and inadvertently unleashed a poison that threatened to destroy the world. They begged Shiva to save them from their blunder and he obliged by drinking the poison. His throat burning, the great god flew up to the range north of Kathmandu, struck the mountainside with his trident to create a lake, Gosainkund, and quenched his thirst – suffering no lasting ill effect except for a blue patch on his throat. The water in the Sleeping Vishnu’s tank is popularly believed to originate in Gosainkund, and Shaivas claim a reclining image of Shiva can be seen under the waters of the lake during the annual Shiva festival there in August, which perhaps explains the association. Local legend maintains that a mirror-like statue of Shiva lies on the statue’s underside.”Two old stories offer differing explanations of the origin of the Budhanilkantha statue. One says that the statue was sculpted and brought (by devotees or forced labor) to its current location in Kathmandu during the reign of the seventh-century monarch Vishnugupta, who controlled the Kathmandu valley under the Licchavi king Bhim Arjun Dev.An alternate legend relates that in times past a farmer and his wife occupied a farm in an (unspecified) area and while cultivating the land they struck the Deity. Immediately afterwards blood began to flow from the ground and thus the lost deity of Budhanilkantha was recovered and placed in its rightful position.
Whatever the actual source of the statue and the time of its creation, it is known that for much of its history it was considered a representation of Vishnu. This is understandable, given the fact that the main sect of Hinduism in Nepal was Vaishnavism, or the worship of Vishnu. At different times, however, for example in the 12th and 13th centuries of the Malla Dynasty, when Shiva became the most popular deity, the Budhanilkantha was not so revered.
In the late 14th century, the Malla king Jayasthitihi (1382–1395) is credited with reviving the Vishnu cult by claiming to be the latest incarnation of this often-incarnated god. Subsequent kings of Nepal, most notably Pratap Malla (1641-1674) have made the same claim. According to a story originating from this time, Pratap Malla had a prophetic vision, which resulted in his strong belief and fear that should the King of Nepal visit the Budhanilkantha temple, death would be imminent upon his departure. Continuing to this day the Hindu Kings of Nepal will not visit the temple. The devotional practice of other Hindus is to approach Vishnu’s feet and, after touching them, make prayers and/or give thanks to the god (but it is forbidden for foreign visitors to do this).Budhanilkantha has become the site on which Haribodhini Ekadashi takes place during the 11th day of the Hindu month of Kartik (October – November). Attended by many thousands of pilgrims, it is the principle festival for the year in celebration of the awakening of Lord Vishnu from his long sleep.It is interesting to note that two other examples of the enormous stone carvings of the Sleeping Vishnu exist in the city of Kathmandu. One, which may be viewed by the general public, lies five kilometers northwest of the city center in the Balaju Gardens.
The other, which may not be viewed by the public, is at the Royal Palace.The basic festival of the year is when Lord Vishnu who sleeps on the cosmic ocean during Chaturmasya periods wakes up on the Haribodhini Ekadashi day in late October or early November period. Many thousand of Hindu people come their day to celebrate their festival.The deity of Budhanilkantha was last for a while and was later rediscovered by a farmer. It is believe that the farmer struck the buried deity with his plough and that blood come out from ground.The morning puja between Nine and ten am is interesting and enjoyable .The last deity of Budhanilkantha was recovered and place in its rightful position. It is common practice for the Hindus to walk down to Vishnu’s feet to touch them but it is forbidden for foreign visitors to do the same. It is one of the wonderful deity of Hindus but there is some improve of environment of place rest things are beautiful place once you visit never forget lifetime.


 

Patan Krishna Temple

Patan Krishna Temple

The eight-sided Krishna temple which marks the entrance to the Durbar Square is also known as the Cyasimdeval or Cyasim Degah. 

It was built in 1723 A.D. by Yogamati, the great-grandfather of Raja Siddhi Narsimha Malla and the daughter of Yoganarendra Malla. 

The style of this multi-stage sikhara temple is Indian, although its design is of a type rare in both India and Nepal. 

The temple was built to commemorate the wives who burned themselves to death according to the custom of sati upon the death of King Yoganarendra Malla, the number of wives perhaps being eight, although some sources put the number at more than thirty. 

The temple as a whole is most notable architecturally for the excellence of its carving in stone, and it bears no relation to multi-roofed Nepalese temples in brick and wood.

This tall structure is an effective marker for the beginning of the square as it stands on its stone based about 4 feet in height. 

The sikhara-shaped storeys are marked by two series of small open balconies which project forward from the tower with small and graceful turret roofs over each. 

The overall effect of the building, emphasized by the low relief "ribs" along the relatively plain upper portion below the final pinnacle, is of upward directed composition.

 The multiplied elements are perhaps more harmoniously combined here than at the square's Krishna-Radha temple and the stone carving is not so complex and abundant as to overwhelm the viewer as in the case of the Mahaboudha temple outside the square.

The four large stages of the base lead up to the circumambulatory passage entrance, and two stone lion 4 feet in height guard the smaller entrance stairs which are set into the stepped base. On the last step before the circumambulatory are two elaborate multi-armed figures which also serve as guards. The major steps of the plinth are lightly carved into a series of double ridges at the top of each level and slight bevels at the bottom. At the base of the columns which enclose the circumambulatory the carving becomes more detailed and more symbolic. Quite suitably for this passage we see the application of the meandering line motif called the kalpalata, this is the wish-fulfilling vine from which all desires are granted and all needs supplied. As a symbol of unending continuity, this design encircles the shrine in worship by walking the circumambulatory is the carved figure of lion, symbol of strength and power, the form becoming two-headed as it turns each of the temple's eight "corners."

Between each pair of columns around the first level passageway in an archway marked by a slightly raised carved circle at its highest point and similar circles at the head of each column, these being doubled at each corner of the building. The circular motif helps make for a design of light, balanced composition, and it is remarkable that the building is of an almost weightless appearance despite the narrowness of the columns and the considerable mass of the upper two third of the structure.

The entranceways are within the circumambulatory passage and are marked by the meandering line also, here being carved in higher relief are pillars on each side of the doorways beneath which stand stone lions. There are eight such doorways but six are false. The eastern and western openings have wooden doors covered with much carvings related to wood. Also each of the eight sides has two illusionist windows flanking its false door. These are carefully copied after wooden screen windows and some of the carved holes actually do penetrate through the stone "screens" to the interior of the small, dark shrine.

The second storey is of quite complex spatial relationships because of the eight columned niches that project from the main sikhara each with a miniature sikhara tower as pinnacle. The cornice upon which these niches rest is elaborately carved with a great many border motifs and the second level has numerous small carvings of various gods and goddesses without interrupting the overall rhythm of columns and arches that repeats that of the first level. This second floor issued for religious functions and its circumambulatory is open as on the first level.

The third stage of the temple is not functional and the arched niches here, while following the lower level designs on a smaller scale, serve only as decorative additions to the main sikhara tower, which is made of brick and capped by a stone finial. Statues of various divinities are attached to the raised ribs of the tower and the uppermost pinnacle, which echoes of all the minor pinnacle turrets below it, is brightly gilded. Its form is quite simple, providing a good example of the basic capping device used in Nepalese temple architecture. Just below this final elements are seven small divinity statues showing figures seated on lotus bases, and above these, beyond the tower's highest niches, the sikhara tower is no longer clearly eight-sided but round. However, in small elements like column shape and window perforations, eight-sidedness is clearly emphasized throughout the design.

It is important to note that Krishna Mandir is clearly Hindu both in total plan and in detail, its Indian origin making it less a blend of stylistic influences than is common in Nepal, The carvings in stone of Garudas, nagas, snake-destroying demons, and certain deities are almost exact parallels of figures and designs common since every early times in India. in total, the building must be termed Indo-Nepalese.

Durbar Square Bells

Located next to Krishna Mandir is a large cast bronze bell over 200 years old which was rung by all rulers of Patan for religious and warning purposes. It stands on a very high base into which shops have been built; the bell is itself being supported by a heavy post and lintel stone framework which has been painted with religious symbols. The bell is covered by a small brightly gilded roof which harmonizes well with the roofs of the Nepalese style temples around it. A golden pinnacle stands atop this small protective roof. The bell was erected in 1737 by Vishnu malla and his wife Chandra Lakshmi.

Pashupatinath Temple

Pashupatinath Temple

One of the most sacred Hindu temples of Nepal  Pashupatinath Temple is located on both banks of Bagmati River on the eastern outskirts of Kathmandu.
Pashupatinath is the most important temple dedicated to god Shiva.
 Every year this temple attracts hundreds of elderly followers of Hinduism.
They arrive here to find shelter for the last several weeks of their lives, to meet death, be cremated on the banks of the river and travel their last journey with the waters of the sacred river Bagmati, which later meets the holy river Ganges. Hinduists from every corner of Nepal and India are arriving here to die.
It is believed that those who die in Pashupatinath Temple are reborn as a human, regardless of any misconduct that could worsen their karma. The exact day of their death is predicted by astrologers of the temple. If you are attracted to the places where the spirit of death can be felt, then consider Pashupatinath as your first destination. It is a temple with special atmosphere of death; death is present in almost every ritual and every corner of it.
The main temple of Pashupatinath is a building with a bunk roof and a golden spire.It is located on the Western bank of Bagmati and is considered a masterpiece of Hindu architecture. It is a cubic construction with four main doors, all covered with silver sheets.
The two-storied roof is made from copper and is covered with gold. This richly decorated temple with wooden sculptures is believed to make wishes come true. One of the most astonishing decorations of the temple is the huge golden statue of Nandi - Shiva’s bull.
Only followers of Hinduism can enter the main temple, but all the other buildings are available for foreigners to visit. From the Eastern bank of the river the main temple can be seen in its whole beauty. The western bank of Bagmati also hosts the so called Panch Deval (Five temples) complex, which once was a holy shrine but now serves a shelter for destitute old people.
Numerous religious buildings are also located on the eastern bank of Bagmati, most of them are devoted to Shiva. The majority of these buildings are small single storey constructions made from stone. From the outside these buildings are reminding crypts, but in reality these are sacral buildings, created for holding the symbol of the deity Shiva - lingam (erect phallus). Lingams can be found all over the complex.

Along the right bank of Bagmati numerous platforms for funeral pyres are built. The cremations on these platforms are a common activity.

Usually tourists have the chance to see at least one open-air cremation.

The majority of religious rituals are culturally unusual and even mind-blowing for Westerners, but probably the most culturally unusual thing in Pashupatinath is the specific smell of cremated bodies. Unlike any expectation the smell has nothing in common with the smell of decaying flesh, but rather reminds the smell of clabber mixed with different spices.

Another culturally shocking thing in Pashupatinath is the image of local women washing clothes downstream the river. The waters of Bagmati contain animal fat because of the ashes of cremated Shiva followers and easily wash the dirt from linen. It is believed that this is how the soap was invented. 

As far as Shiva is considered the patron of animals and all living organisms, monkeys and deers are wandering all around the temple complex on both banks of Bagmati. Monkeys are very often unfriendly, they beg for food, snatch things from careless tourists and may even be dangerous.

It is also very common to meet sadhus in Pashupatinath.

Sadhus are wandering ascetic yogis, who are trying to acquire liberation from the cycle of death and rebirth by meditating. 

They have very unique appearance with specific yellow paintings on their bodies.

Majority of sadhus are very tourist friendly and eager to pose for the photos with foreigners, but it is not free of charge. They live in caves or tiny cells on the territory of Pashupatinath. Sadhus have extremely ascetic and even miserable life but for a Westerner their independent and unconstrained behavior looks mysterious. 

Muktinath Temple

Muktinath Temple

Introduction

Muktinath-Chumig Gyatsa is a sacred place for both Hindus and Tibetan Buddhists at 3750 meters (12,300 feet) at the Annapurna Circuit in the Himalayas of Nepal. It is a great example of how two religions can share the same holy spot with mutual respect and support. 

Attributes

In Muktinath-Chumig Gyatsa all the elements are represented, not only earth, air and holy water, but also fire. Beside trees are growing at an unusual altitude. For this and reasons unseen yogis from both religions do their meditation at Muktinath.  

Padmasambhava & Dakinis

The local name for Muktinath is Chumig Gyatsa (Hundred Waters). The traditional caretakers of Muktinath-Chumig Gyatsa are the Tibetan Buddhist Chumig Gyatsa ('Muktinath') nuns with the head of the Gye Lhaki Dung as their abbot. This family is popularly know as the Lama Domar family, an unbroken lineage of Tibetan Buddhist Nyingma lamas from Muktinath Valley, which has Chumig Gyatsa as its religious seat for centuries. The current abbot of Chumig Gyatsa is Muktinath Lama Wangyal.

According to Tibetan Buddhists Muktinath-Chumig Gyatsa is the home of 21 Taras, female deities, and the residence of many Dakinis, known as Sky Dancers, energetic beings in female form, evocative of the movement of energy in space. It is of great importance for Buddhists that Chumig Gyatsa is one of the 24 Tantric places. Padmasambhava plus the Mahasiddhas blessed it with their visit. The famous Tibetan yogi Shabkar visited Muktinath in 1818 and stayed for several days to 'connect to the place', as his autobiography tells us. The Padmasambhava Statue in Narsingh Gompa can be considered the most holy object together with the Chenrezig statue.

This is a very brief enumeration. More information on Buddhist backgrounds - for instance on the natural fire - can be found in the pilgrimage guide "The Clear Mirror", written down by the late abbot of Chumig Gyatsa, Muktinath Lama Jampal Rabgyé Rinpoche. See also the research published by the Muktikshetra Publication Committee, mentioned below.

Lord Vishnu & Shalagramas

For Hindus, beside the natural fire representing Brahma and the holy waters, the central meaning of the Muktinath area is the veneration of the god Vishnu in the form of ammonites (shilas) called Salagrama-Shilas.

There are many stories which tell of Vishnu turning into stone and all of them are closely connected to the holy Kali Gandaki River. This river, also known as the Salagrama, is a few hours walking from Muktinath-Chumig Gyatsa. 

Salagrama

The building in 1815 of the Buddhist-Hindu temple of Vishnu and Chenrezig at Muktinath-Chumig Gyatsa was initiated by the Nepali Queen Subarna Prabha who considered Muktinath-Chumig Gyatsa Salagrama. The Purana legends (300-1000 AD) mention Salagrama being the most holy spot connected to the Gandaki River. Salagrama is one of The 108 Temples & Celestial Abodes of Vishnu referred by the Tamil hymns of the Alwars of the 1st millennium CE. Although the veneration of Vishnu is central nowadays, there is also a connection with Krishna as well as with Shiva.

Salagrama, Muktikshetra and Muktinath

It is difficult to understand the exact status of Muktinath-Chumig Gyatsa within Hinduism. There is no difference of opinion within Hindu schools regarding the status of the Gandaki River. However, some Hindu schools doubt that the very spot Muktinath-Chumig Gyatsa*is the Celestial Abode of Vishnu connected to the Gandaki River (Salagrama). They have the opinion that the source of the Gandaki or a cave near to it is Salagrama and the real place ('nath') of salvation ('mukti'). One of the reasons for their opinion is that contradictory to other Hindu pilgrimages sites connected to a holy river, one has to walk away from the holy Gandaki River for several hours to reach the site. Another reason is that 'Muktinath' as such is not mentioned in Hindu scriptures like the Mahabharata and the Puranas. The name 'Muktikshetra' does appear in the Varaha Purana (c.144:v.122), but as the area near the Gandaki River and not as a spot in the mountains.** Also there is more than one 'Muktinath'. For instance, while Muktinath-Chumig Gyatsa is at 12,000 feet near Thorong La Pass, R.S. Gherwal locates Muktinath in his pilgrimage book - published in 1927 - at 17,000 feet near Nora Pass (p.82).

Muktinath Lama Wangyal pointed out the bottom line though, when he was asked what his opinion is in the very matter: "Look at the many, many Hindu pilgrims visiting Muktinath-Chumig Gyatsa; no doubt this is a pilgrimage place for Hindus." 

Swaminarayan 

One Hindu Guru connected to Muktinath is Lord Shri Swaminarayan, Satguru of Sabij Yoga, the goal of which is the realization of and service to God Supreme. At the end of the 18th century this Satguru practiced severe penance in Muktinath for two and a half months and attained the highest degree of proficiency in Nishkamvrat. In 2003 his followers funded the new wall around Muktinath and raised a small monument for him at Muktinath-Chumig Gyatsa.

Boudhanath Temple

Boudhanath

Stupa is semicircle shaped structure (domed) memorial which contains the relics and remains of Buddha. Stupas are ancient form of mandala. Stupa in Sanskrit means heap or mound-like architectures.  Stupa is called Chorten in Tibetan and now adopted by English. 

Stupas are sacred places to worship. Stupa is also called Chaitya. However, Chaitya refers to close stupa inside a building. Sometimes, stupa is also referred as Pagoda.

Boudhanath is one of the largest Stupas in the world, located at heart of Kathmandu at Boudha near by ancient entrance from Tibet to Kathmandu. Sankhu is believed to be the old entrance from Tibet to Kathmandu, which is near to Boudhanath Temple. It is located at about 11 km (6.8 miles) from the center and northeastern within Kathmandu municipality. An ancient and smaller stupa of Chabahil Charumati bihar is located just in about the distance of 2.5 kilometers from Boudhanatha.  Charumati Bihar is known as Little Bouddha. 

The Stupa of Bauddhanath is believed to have the remains of Kassapa Buddha. It has different names in different languages. Newar community of Nepal calls it Khasti, Tamangs call it Jyarung Khasyor and in Nepali it is Bouddhanath. Boudhanath has been listed as world heritage site by UNESCO in the year 1979.  Boudhnath is very popular place for Buddhist holly rituals and popular sightseeing place to all tourists in Kathmandu.

Boudhanath Tour

Boudhanath Stupa looks like a giant mandala from the top view or diagram of the Buddhist cosmos. Four of the Dhyani Buddhas mark the cardinal points as in all Tibetan mandalas, with the fifth, Vairocana, enshrined in the center (in the white hemisphere of the stupa). 

The five Buddhas also represent the five elements (earth, water, fire, air and space/ether), which are represented in the stupa's architecture.

There are other symbolic numbers too. The nine levels of Boudhanath Stupa represent the mythical Mt. Meru, center of the cosmos; and the 13 rings from the base to the pinnacle symbolize the path to enlightenment, or "Bodhi" — hence the stupa's name.

At the bottom, the stupa is surrounded by an irregular 16-sided wall, with frescoes in the niches. In addition to the Five Dhyani Buddhas, Boudhanath Stupa is closely associated with the Bodhisattva Avalokiteshvara (Padmapani), whose 108 forms are depicted in sculptures around the base. The mantra of Avalokiteshvara - Om Mani Padme Hum - is carved on the prayer wheels beside the images of Avalokiteshvara around the base of the stupa.

The base of the stupa consists of three large platforms, decreasing in size. These platforms symbolize Earth, and here you can look out at the mountains while listening to the chants of the devout doing kora, walking around the stupa praying.

Next come two circular plinths supporting the hemisphere of the stupa, symbolizing water. As at Swayabunath, Bodnath is topped with a square tower bearing the omnipresent Buddha eyes on all four sides.

Instead of a nose is a question-mark-type symbol that is actually the Nepali character for the number 1, symbolizing unity and the one way to reach enlightenment—through the Buddha's teachings. Above this is the third eye, symbolizing the wisdom of the Buddha.

The square tower is topped by a pyramid with 13 steps, representing the ladder to enlightenment. The triangular shape is the abstract form for the element of fire. At the top of the tower is a gilded canopy, the embodiment of air, with above it a gilded spire, symbolic of ether and the Buddha Vairocana. Prayer flags tied to the stupa flutter in the wind, carrying mantras and prayers heavenward.

The main entrance to the upper platform of Bodnath Stupa is on the north side. Here Amoghasiddhi, progenitor of the future Buddha, presides. Below Amoghasiddhi is the Buddha Maitreya, the future Buddha.

Surrounding Boudhanath Stupa are streets and narrow alleys lined with colorful homes, Tibetan Buddhist monasteries, and street vendors.

History and Legends of Boudhanath

, Boudhhanath was founded by Lichhivi King Shivadev (590-604 AD).  Though, other Nepalese records refer it to be built during the reign of King Mandev (464-505 AD). Tibetan sources claim a mound on the site was excavated in the late 15th or early 16th century and the bones of king Amshuverma (605- 621) were discovered there. 

The Stupa is one of the ancient trade route in between Tibet and Kathmandu. The village of Sankhu in the northeast corner is the gateway of entering Kathmandu through Bauddhanath. There are vrious stories about Bouddhanath stupa. Most famous among all those is from Tamang Mythology. Tamang call the stupa Jyarung Khasyor.

According to the mythology an Apsara of previous life, Jajima was born in a very ordinary family of the earth. She was married to four husbands. Her four husbands worked in four different areas. The first one was a horse dealer, second one was pig dealer, third one was dog trader and the forth one was a poultry dealer. She gave birth to for sons from each of the husband. She named them Tajebu, Phajebu, Khijebu, and Jyajebu. Tajebu was born from horse trader, Phajebu from pig trader, khijebu from dog trader and Jyajebu from poultry business man. Her sons were very religious persons. They decided to construct a largest chorten (stupa). The land, necessary for the construction of stupa was made available by Majyamija. The constructions of stupa started in a speed. The construction materials like soil, bricks and stones were carried on elephants, horses, donkeys etc. Majyamija died after the construction of almost four stories of stupa. The four sons Jajima took over and worked hard for three more years and constructed The Bauddhanath stupa. It is believed that thousands of Buddhist followers and heavenly Deities converted themselves into Lama (Buddha monks) in the Bauddhanath stupa. It is said that because of its Rabne, the rays of Bouddhisattwa entered in the vocal from the heaven and the holy sound was heard in the sky

As empowered by the Bodhisattva this stupa is addressed with a great respect as Sange, Yhange Duibe, Chhorten etc.

 After the completion of the construction of Buddha stupa, Tajebu prayed to become the king of northern region. In his next life he was the king Thichen Devajan of Tibet. Phajebu wished to be a scholar. He became Bouddhisatwa, an enlightened teacher in Tibet. Khijebu was incarnated as the enlightened Guru, Rinpochhe. Jajebu prayed to be a minister for the protection of religion in the north so he became the minister Bhamitisi. Alomg with the people various animals had also worked to build the Stupa but nobody even remembered them. These animals became angry and prayed. The elephant prayed to be the demon in the next life to get rid of the religion. He became the king of Tibet in the form of Langdharm in the next life. In the same way, the Donkey prayed to become a minister in the next life to destroy the religion and he too became a minister 'Duilon Masyal Thoumbe" in Tibet. Crow hearing the prayers of these animals, wish to destroy the religion, prayed to be a minister to protect and conserve the holy religion. He was born as the brother of minister Lalan paldooc in the next life. The cowherds, shepherds, who prayed for the protection of religion, were born as ChhyolenGohi pemachaen in Tibet.

In the same way, chhodpurchan and sarse, these two Brahmins prayed to the stupa to give the birth in the holy country and to write the holy literature and they got the next life as Kavapalcheka and luigalchen and they translated thousands of holy teachings of Lord Buddha and wrote holy Kangyur. In addition to this two crown princess of Nepal prayed to be the helpers in spreading the religion and to write the holy books. They became Denama Chemang and Hegika Demoka in their next lives and wrote many holy books. One of the religious king of Tibet, Dechen Devachan asked the greatest teacher Rinpoche "what could be the factor and cultural back ground of our previous life that made us deeply devoted in religion and active in disseminating religious matters". He was answered and simply referred by the Guru as 'Jyarung Khasyor and its name, which is illustrated in Kambu Chhoi.

One of the other legend states that, s king in ancient time built a pond with stone water spouts near the present Royal Palace. But the water did not come out of the water spout. It worried the King. 

After meditating for a long time, he found out that water would not flow out of the spouts unless a person gifted with all the 32 qualities was sacrificed to it. The king could think of no one except himself to be sacrificed. Determined to make the water flow out of the water spouts, he asked his son to be where he had built the pond with the water spouts at mid-night and chop off the head of a person whoever would be present during the midnight. 

The Prince followed his dad’s ordered. As soon as the sacrifice was made, water started flowing out of the spouts. The scene was too horrifying. Unable to beer what he saw one of the stamped water spouts turned its face towards the sky. The pond and the water spouts is still near the Royal Palace. It is known as machha pokhari. The water spouts which looked towards they sky in now replaced.

When he saw the face of the dead body he was horrified with sock. The head which he had cut off was of his father. The Prince with depressed heart, went somewhere near the Bajrajogeni temple in Shankhu. He lived an sober life praying to Goddess Bajrajogeni for several years. 

The Goddess became pleased with his prayer. She asked the Prince to build a temple of the Buddha to wash away his sin. The Prince started building the Stupa. But as he started the 12 years drought started in Kathmandu valley. He collected dew drops from cloth kept in the open throughout the night and started building the Stupa. Since the dew drops could be collected only during the winter, the construction took a long time to finish. The Stupa being built by a Hindu king for the Bhuddhists is held in great adoration both by the Buddhists and the Hindus. The Stupa is regarded as holy as the Soyambhunath Stupa.

It is believed that this Bauddha stupa was built just after the demise of Lord Buddha and is largest stupa in the world. After every 12 years water is filled in the Gumba of chhorten. Many kilograms of gold have been used for plating the stupa.

Bagalamukhi Temple

Bagalamukhi Temple

Baglamukhi (Pitambara Devi/Brahmastra Roopini), The Historic Temple

Baglamukhi Temple is one of the most famous and ancient temple of Lalitpur .

The word “Bagalamukhi” consists of two words “Bagala” and “Mukhi”.”Bagala” means “bridle” and “Mukhi” means “face (like) “. Thus, Bagalamukhi means one whose face has the power to capture or control. She thus represents the hypnotic power of the Goddess. Another interpretation translates her name as “crane faced”. Bagalamukhi has a golden complexion and her dress is yellow. She sits in a golden throne in the midst of an ocean of nectar full of yellow lotuses. A crescent moon decorates her head.

Location: It is situated in Lalitpur district of Kathmandu Valley. It is few metres North to Patan Krishna Mandir.It is the most sacred and worshipped temple by the locals of Lalitpur.

One of the famous temples of Devi in Kathmandu, the temple of Baglamukhi is situated in Patan (Lalitpur). There are various other small temples inside the Baglamukhi temple premises and this temple is specially crowded on Thursdays as it is considered as the day of Bhagwati.

According to the legend, a demon named Bagala had tortured and threatened the lives of the people. The people worshipped and prayed to the goddess Baglamukhi who, pleased by their prayers, came to their rescue and killed the demon. Hence, the people built the temple as a tribute to the goddess and used to call it Bagala. Later, the name of the temple was changed to Baglamukhi. The temple is ruled by the planet Jupiter and Thursday is considered as the special day for worshiping at the temple.

It is also said that worshiping here silences the gossip of the people (enemy). She is also considered as Bhairavi, a type of Matrika Devi, the mother of all speech as she puts an end to the evil gossips that comes out of every speech.

The devotees often burn three Agarbatti (incense sticks) or ghee Pala Batti (butter lamps) that they can buy outside and around the temple’s main entrance gate. Yellow color or purple color clothes and flowers are offered to please the goddess as those two are considered to be her favorite color. Some people also wear these color clothes while they perform puja in the temple.

Although the main temple of the goddess is small, the temple premises is very wide and open and it houses various small temples of other gods and goddesses like Lord Shiva, Lord Ganesh, goddess Manakamana, etc. A big temple of Lord Shiva is situated in front of the Baglamukhi temple. Also, there is one pond each, inside and outside of the temple both of which has stone taps.

It is one of the most popular Hindu temples in Patan where maximum devotees visit every Thursday for the success of their personal as well as professional lives.

There are various other small temples inside the Baglamukhi temple premises.

It is mostly crowded on Thursdays as it is considered as the day of Bhagawati.

Outside the temple premises we can easily get materials like Agarbattis (incense sticks ), special diyos (made of ghee of Chiuri plant) and flowers which are used to perform Pooja inside the temple.

Unlike in other temple , 3 Agarbattis should be lit here at once.

It is believed that Goddess turns speech into silence, knowledge into ignorance, power into impotence, and defeat into victory. She represents the knowledge whereby each thing must in time become its opposite.

Bagalamukhi is the secret presence of the opposite wherein each thing is dissolved back into the Unborn and the Uncreated. 

The way to Bagalamukhi:

We can go to Bagalamukhi as:

From the TIA( Tribhuvan International Airport), we can hire a Taxi to Lagankhel.

 From Lagankhel Buspark take a subway to North along with small shops on foot, in a couple of minutes we will reach to Patan Durbar Square.From Patan Durbar Square take straight north for about 5 mins, we will be exactly on Bagalamukhi Premises.

If You want to take Public Bus, take SAJA vehicle to Lagankhel get dropped at Lagankhel. ( Your charge will be Rs. 20).From Lagankhel follow the same process as said earlier.

If you are interested on walking, you can reach on foot too. From New Baneshwor Chowk , Walk to Sankhamul side (i.e, South from New Baneshwor Chowk), take straight distance, in about 15 mins, you will reach to a Narrow Bagmati Bridge.(Where only two wheelers vehicles can pass due to its narrowness) Go along the bridge, walk straight without taking turn to any other subways. In about 15 mins you will be exactly on the Bagalamukhi Temple Premises.

Changu Narayan Temple

Changu Narayan Temple

Old as old itself, the Changu Narayan Temple has a history that dates back to around 3000 years. Perched on a hill, the temple stands majestically over the rice fields of Bhaktapur, around 22 km away from Kathmandu.

The temple is a UNESCO World Heritage Site today.

The Changu Narayan temple is a double-roofed temple dedicated to Lord Vishnu in his incarnation as Narayan. The temple is decorated with ten incarnations of the Narayan. Stone lions guard all the four doors of the temple.

Garuda, half-man and half-bird is the vehicle of the Vishnu. A life size stone statue of Garuda kneels in front of the west face of the temple. There is an inscription stone behind the statue. The inscription provides important information on the Lichhavi dynasty and on the history of Kathmandu valley. In front of the temple’s main entrance, in a ornate cage, there are smaller statues of King Bhupatindra Malla and his queen.

To the north of the temple is the statue of Vishnu seated on a Garuda. The sculpture dates back to the 9th century and is yet another attraction in the area.

The temple’s true gem are the much older sculptures dotted around the courtyard. The statue of Vishnu in a half man and a half lion incarnation called Narsingha is something not be missed. It dates back to 464 AD. Another statue shows Vishnu as Vikrantha/Vamana, the six-armed dwarf who later transformed into a giant. To the side of these images is a small black slab showing a 10-headed and 10-armed Vishnu.  The beautifully carved image is around 1500 years old.

Historical Importance 

It is the oldest temple in Kathmandu valley.

A Vishnu idol with ten heads and ten arms is a fine example of stone carving from the 5th century.

The temple is of great importance due to its idols and shrines having rich architectural beauty.

Places To Be Seen 

Garuda Narayana Temple

Shrine of King Bhupatindra Malla and his mother

Krishna Shrine

Nateshwar Shrine

Sculpture of Sri Mahadev

Sculpture of Garuda

Shrine of Somalinga Ishvara

Sculptures: Vishnu, Durga Avalokitesvara and Garuda Ganesha

Ganesh Shrine

Bhagvati Temple

Vishnu Vikranth

Vishnu Vishvarupa

Lakshmi Temple Shiva Temple

Stone Column

Legendary Places In The Temple 

Garuda Idol

Inside the Changu Narayan temple is a esteemed figure of Garuda. The statue is offered sweets by the devotees every year on Nag Panchami. This is done in remembrance of the epic struggle with the great snake Taksaka. The drops of moisture, believed to be effective against diseases such as leprosy and ulcers, are collected by the priests.

King Bhupendra Malla Statues

Statues of King Bhupatindra Malla of Kathmandu and his mother can also be seen in a shrine. Bloody fighting characterised their politics during the 17th century but both were generous when it came to revering the gods.

Vishnu Sculpture

To the north of the temple is a sculpture of Lord Vishnu seated on Garuda (Garudasana Vishnu). This image appears on the Nepalese 10 rupee note. Vishnu sculpture dates back to 9th century.

Important Vishnu Sculptures 

Vishwaroop

Vishwaroop sculpture, dating back to 8th century A.D., presents Lord Vishnu in his universal form. 

Vishnu Vikranth

The stone idol, harking back to the 8th century A.D, is of the most powerful form of Lord Vishnu. It is related to the Hindu legend of Vamana, an incarnation of Vishnu, who measured space with feet.

Vishnu Riding Garuda 

This figure of Vishnu mounting Garuda, the mythical bird, dates back to the 10th century A.D.

Narsimha Vishnu

This form of Lord Vishnu, the Narasimha, is in half human and half lion form.