Kathmandu Tourist Attractions Kathmandu, the capital and largest city in Nepal, is located in the eastern half of the

country in the valley of the same name at an altitude of 1300 m (4266 ft). In recent years Khatmandu has experienced a massive migration to the city, and today has a population of over 600,000. For several hundred years it was one of three rival royal cities, the others being Bhaktapur and Patan. But the unification of Nepal under Prithvi Narayan Shah and his decision to make Kathmandu his capital, set the city firmly on a course of expansion. Today Kathmandu has more of a big-city atmosphere than either Bhaktapur or Patan and possesses a more developed urban infrastructure. Among its wealth of historic buildings it can boast the largest of the ancient royal palaces (and the newest) as well as innumerable Rana palaces and important shrines. Despite the growth which has made a modern city of Kathmandu, the old center still retains something of a medieval air. The day still begins with prayers and pujas in the temples and farmers still bring their fresh vegetables to market in enormous baskets. At the same time Kathmandu faces increasingly severe Third World problems of overpopulation, air and water pollution and a sometimes deadly lack of hygiene. The effects of mass tourism are also plain to see. In the district of Thamel and in Durbar Marg any traces of Nepal's fascinating indigenous culture are hidden well beneath the surface. The people too behave differently from those in less tourist-affected areas. Some see this as a natural process of development, others complain of a loss of identity. One thing however is clear: Shangri La no longer exists, at least not here and not now. Yet this city of contradictions, with wonderful works of art, remains a thoroughly intriguing place. North and south of the palace precinct the streets are winding and irregular, suggesting that this was the original nucleus of the town. The streets are interrupted by large open spaces resembling squares, on which are located Kathmandu's oldest temples. Near by also are numerous bahals. Probably under Mahendra Malla, a more extensive network of streets was built, orientated north-south and east-west parallel to the Vishnumati ridge. The city is thus divided into rectangular quarters, the toles or districts of Kathmandu. Up until 1482 there were just twelve toles, each ruled by its own raja. Later there were 32 toles. Today on the south-east side the grid pattern is broken, whole quarters having been demolished following the 1934 earthquake. Cutting diagonally across this rectangular network of streets is the ancient Bazaar Street, on the line of the old route from India to Tibet. Its effect is to create intriguing triangular spaces at intersections, where many of Kathmandu's major temples are found. Chusya Bahal The Chusya Bahal is considered the finest example of bahal architecture in the Kathmandu Valley. Two lions flank the entrance while above on the beautiful torana the Buddhist deity Prajnaparamita is portrayed. At ground level the buildings are open to the court, the one on the right containing a Mahakala shrine, the one on the left a shrine to Ganesh. Traditional brick paving has been preserved in the sunken court. Like the other shrines the temple facing the entrance is two-storied, its roof topped by a simple finial. Note in particular the magnificent 14th c. roof struts. All the various deities depicted are also named. In the court are two votive stupas, one an image of Tara, the

other a statue of Vajrasattva. The two donors stand either side. The order of priests responsible for the bahal is now virtually moribund and only one or two members of the community remain. As a result the bahal has no income and no one to maintain it. The open halls on the ground floor are used as a school. Hopefully something will be done to save this jewel of Malla architecture; otherwise some concrete eyesore will soon replace these lovely though dilapidated old buildings. Kathmandu - Hanuman Dhoka Between the Degutale Temple and the Taleju Mandir the main faade of the palace turns at right angles, creating a forecourt called Hanuman Dhoka after the palace deity (the Mallas chose Hanuman the monkey god on account of his prodigious strength). In 1672, during Pratapa Malla's reign, an image of Hanuman was placed in front of the portal to keep away evil spirits and disease. The figure still looks threatening though centuries of anointing with mustard oil and cinnebar (vermilion) have eroded its features. Gate The Hanuman Dhoka Gate was remodeled in the 19th c. A row of brightly painted figures above it includes, on the right, King Pratapa Malla and his Queen. The exquisite golden entrance door was financed by subscription. In 1810, at the time of the Shahs, the 100 copper plaques with inscriptions dating from the Malla period were deemed worthless and sold. The gate is guarded by a pair of stone lions with Shiva and his shakti seated on their backs. Prayer to Kali Set in the palace wall on the north side of the gate, opposite the Jagannath Temple, are stone plaques with engravings of Pratapa Malla's "Prayer to Kali" translated into fifteen different languages. The other wing, between the gate and the Degutale Mandir, was rebuilt in the early 19th c. A large hall in the upper story now houses a numismatic collection. The Islamic-style faade (1810) to the west of the Degutale Temple hides some of the oldest sections of the palace. Jagannath Mandir The Jagannath Temple, recognized as the finest of the group near Hanuman Dhoka, is entered via three gates with elaborate triple frames. Exquisite wood-carvings embellish the doors, windows and roof struts, depicting a panoply of gods from the Hindu pantheon. There are also some little erotic scenes. Originally dedicated to Vishnu the shrine was later re-dedicated to Jagannath. Kathmandu - Kasthamandapa The square is dominated by the Kasthamandapa, a spacious hall-temple without rival in Kathmandu. Relatively unadorned with carving the building impresses by its compactness and simplicity. Balconies encircle each story, protected by the heavy widely jutting roofs. The interior of the building is open, with rows of timber supports. According to legend Kalpa Vriksha, the heavenly wishing tree, came down to Earth in human form to participate in the Matsyendranath Jatra Festival. He was recognized by a Tantric priest who pleaded with him to build a monastery from the wood of the tree. The result was the Kasthamandapa ("House of Wood"), from which Kathmandu takes its name. The Kasthamandapa is often identified with an important monastery of which there is mention as early as the 8th c. From the 11th c. it was used as an assembly house, perhaps for legislative or consultative meetings between the rajas of the 12 Kathmandu

districts (toles). In the 14th c. the building became a shrine to Goraknath administered by the Natha sect. Goraknath was a great teacher belonging to the Natha sect in medieval Nepal. He is said to have been a cowherd whose destiny it was to care for a crippled prince whom he came across abandoned in the forest. His 12 years of selfless devotion were the equal of the highest form of yogic discipline and thus earned him immortality. Kathmandu - Akasha Bhairava Mandir The important shrine in Indra Chowk Square is unfortunately not open to tourists. It is dedicated to a form of Bhairava identified with the Kirati King Yalamba, a hero of the Mahabharata. The legend tells how the King went to India to take part in the battle of the Mahabharata. When Krishna saw him he asked on which side he intended to fight. The King answered he would fight for the losing side, whereupon Krishna struck off his head with such force that it flew all the way back to Kathmandu. The King is worshipped as Akasha Bhairava, who mysteriously fell from heaven (akash). Every year this story is reenacted during the Indra Jatra Festival. The gigantic blue Bhairava mask is located on the first floor of the rectangular building, positioned, as guardian deities often are, so as to look out on life in the busy square below. Bhairava however turns his eyes heavenward; were he to look down disaster would ensue. The ground floor of the temple is filled with little shops in front of which coolies and rickshaw drivers wait for hire. A remarkable number of flute sellers frequent Indra Chowk. Kathmandu - Ashok Binayak Shrine Despite its modest appearance the small Ashok Binayak Temple behind the Kasthamandapa is the principal shrine to Ganesh in the Kathmandu Valley. Rites performed here are an important part of the coronation ceremony. The temple is thought to have been founded by Gundakama Deva in the 10th c., at the same time as the nearby Madu Hiti Fountain. The present structure however dates only from the mid 19th c. The stone image of Ganesh stands beneath a golden replica of the ashok tree which once shaded the shrine and eventually gave it its name. Kathmandu - Durbar Marg Durbar Marg, constructed during the city's period of expansion under the Ranas, is the expensive face of Kathmandu. Here all the trappings of tourism are found: luxury hotels, restaurants serving international cuisine, pricey boutiques, travel agencies and airline offices. A statue of King Mahendra, father of the previous King, stands in the center of the roundabout at the junction of Durbar Marg with Jamal. The ancient settlement of Jamal was a victim of the Ranas' enthusiasm for building. The none too scrupulous rulers seized land from farmers and monasteries, demolishing an old bahal to make way for the new road. The bahal, one time abode of the White (Sveta) Matsyendranath, stood where the god's image had been found in a field, an event commemorated every year at the Matsyendranath Jatra. Shveta Matsyendranath's chariot is assembled and driven three times round the spot over which the statue of King Mahendra now presides.

Also on Durbar Marg, the greater part of which was built during the Rana era, are the campus of Tri Chandra College and a mosque used by the Valley's Muslim minority. Kathmandu - Itum Bahal Itum Bahal or Keshavacandra Mahavihara is one of the oldest of Kathmandu's Buddhist monasteries, founded in the 11th c. or even earlier. The torana above the entrance dates from the 16th c. The superb wood-carvings illustrate the temptation of Buddha. Demons and Mara's seductive daughter strive to distract him from his meditation but he resists, invoking the Earth as his witness by touching it with his right hand. Although in poor condition the original structure of the monastery has been preserved. The two-storied buildings have the usual open ground floor, above which are windows with elaborately carved frames. Facing the entrance stands a shrine with two metal lions. Oil lamps hang in an arc above the steps. Note especially the four-headed, six-armed Tantric deity on the torana over the entrance to the shrine. In the middle of the courtyard are another shrine and a stupa encircled by four standing Buddhas. This unusual composition is thought to be from the 11th or 12th c. The ancient roof struts above the entrance, carved in the early Malla period (14th c.), are particularly admired. According to popular belief the man-eating Guru Mapa once dwelt in the monastery courtyard, his gargantuan appetite for little children causing their disappearance in large numbers. The inhabitants begged him to remove himself to Tundikhel, promising the annual sacrifice of a buffalo. The pact is kept to this day, every year a buffalo being offered to Guru Mapa in Tundikhel. The man-eater is pictured in embossed copper-work on the north wall; one plaque shows him devouring a child with relish, another consuming buffalo meat. Festival During the annual Itum Bahal Festival the monastery's magnificent treasures are put on display. They include books, images, and a long, painted banner illustrating the history of the bahal. Guru Mapa takes pride of place. Kathmandu - Durbar Square Kathmandu's Durbar Square is the largest of the palace squares in the three royal cities and is designated by UNESCO as a protected cultural asset. The old palace alone covers an area three times the size of the precincts in Bhaktapur and Patan. Also on Durbar Square are some 50 temples and monuments of varying shapes, sizes, styles and faiths. Kathmandu became an independent city-kingdom at the time of King Ratna Malla who, in 1501, erected a temple to Taleju in the Tana Deval temple precinct. His palace is presumed to have stood near by. Mahendra Malla (1560-74) extended the palace precinct to its present size and built the great pagoda dedicated to Taleju, the Malla family deity. He also erected two other temples on the square, the Mahendreshvara Mandir dedicated to Shiva and the Jagannath Mandir dedicated first to Vishnu but later to Jagannath. During the reign of Pratapa Malla (1641-74) Mohan Chowk was constructed and the gardens east of the palace were laid. Under the Shahs much of the palace was given a new, uniform exterior unmistakably Islamic in style. Its usefulness for purposes of state

was also enhanced by altering the height of the stories and remodeling the faades. The hand of the Ranas is most clearly seen in the Throne Room facing Durbar Square. It was built in 1908 after Jung Bahadur's visit to England. Gaddi Baithak The south-west wing of the palace, Gaddi Baithak, projecting into Basantpur Square, was built in 1908 after Jung Bahadur Rana's return from a visit to England. The vast Throne Room with its stucco-work, crystal chandeliers and wall-paintings in the European Historicist style is truly magnificent. Kavindrapur Kavindrapur, the building on the east side of the square, is particularly associated with Pratapa Malla. As well as being a temple to Narashima it is the home of the Narashima dancers, who keep up a tradition instituted by the King. In addition to some 17th c. images the shrine contains a copy of the Nrityanatha, the original of which was commissioned by Pratapa Malla for Nasal Chowk. Delightful carvings adorn the roof struts and windows. On the ground floor fruit and vegetable sellers have their stalls. Mahendreshvara Mandir The Mahendreshvara Temple and the Jagannath Temple were both built shortly after the Taleju Mandir, by King Mahendra Malla. As its name implies, the Mahendreshvara Mandir, dedicated to Shiva in the form of Pashupati, is also a memorial to its founder. It was destroyed during the 1934 earthquake and rebuilt, though in a simpler style. Maju Deval Dedicated to Shiva the large three-storied Maju Deval on its unusually high stepped base seems to dominate Durbar Square. It was built in 1692 by the mother of Bhupatindra Malla of Bhaktapur. Inside the temple there is a Shiva lingam. The small shikhara (temple tower in the North Indian style) at the foot of the steps honors Kam Dev, Shiva's shakti. Maru Tole The rectangular Maru Tole adjoins the south-east corner of Durbar Square. Here the road which was once the old India-Tibet trade route intersects with others running northsouth from Baleju to Kirtipur and west to Swayambhu. Chasin Dega An octagonal temple on a stepped base, built in 1649 by Pratapa Malla, commemorates his first two wives who died in that year. It is dedicated to the flute-playing Krishna, here depicted in the company of Rukmini and Satya Bhama. The three figures are believed to have the features of the King and his wives. Nasal Chowk - Narashima Statue Left of the entrance stands a black statue of Narashima with rich gold and silver mounts. In the form of Narashima, Vishnu appears as part-lion, part-man, tearing the entrails from a demon with his bare hands. The statue was commissioned in 1673 by Pratapa Malla who allegedly incurred the deity's wrath by dancing dressed as Narashima. Only after taking the advice of a priest and erecting this placatory image to the god was the King freed from the resulting afflictions. The open gallery on the left side once served as an audience chamber, its upholstered seats testifying to the opulence of palace furnishings at the time. The walls are hung with portraits of the entire Shah dynasty. Each wears the Sri Pech, the magnificent plume worn by the Shahs as a crown. Above the north-east corner rise the five circular roofs of the Panch Mukhi Hanuman

Pagoda, dedicated to the five-faced monkey god. Hanuman's image was again commissioned by Pratapa Malla. Narayan Sattal The Narayan Sattal, a two-storied meeting house with heavy-looking roofs, was probably constructed in the 16th c. It almost certainly started life as a hospice before a shrine to Narayan was installed. There are fine carvings on the windows and roof struts. Nasal Chowk Nasal Chowk takes its name from the little statue of the dancing Krishna in the shrine on the east side of the court. In Malla times the podium in the center of the court was used for dancing displays. The Shah kings chose to be crowned in Nasal Chowk, a tradition which continues today. Pratapa Malla's Column Between Degutale Mandir and Jagannath Mandir stands Pratapa Malla's Column. The king sits on a lion throne atop the lotus-shaped capital, his two wives one on either side. The King's five sons also appear, one at each corner and the fifth, the youngest son, in front. The column was erected on Durbar Square in 1670. Rival columns soon appeared in Patan and Bhaktapur. Shiva Mandir Lakshmi Narayan Joshi wielded almost unlimited power in the kingdom during the regency of Riddhi Lakshmi, disposing of political rivals by intrigue and assassination. In 1691 he himself fell victim to an assassin. He founded the temple to Shiva known as the Jaisi Deval in south Kathmandu. The Shiva Mandir in Durbar Square is a replica of the Jaisi Deval and was built by Riddhi Lakshmi in 1690. Kathmandu - Relief of Kala Bhairava Entering the square from Bazaar Street, a huge stone relief of Kala Bhairava is seen ahead. Carved from a single piece of stone the ferocious six-armed Bhairava is depicted crushing the demon Vetala underfoot. In his right hand he holds a kapala (a skull cup) while his left hand displays the vyakhyana mudra (thumb as ring finger). The Nepalis come here to settle disputes, believing that anyone who tells lies in front of Kala Bhairava will spit blood. To appease the terrifying god hundreds of buffaloes are sacrificed during the Dasain Festival. The relief was originally endowed by Pratapa Malla. Shiva Mandir Lakshmi Narayan Joshi wielded almost unlimited power in the kingdom during the regency of Riddhi Lakshmi, disposing of political rivals by intrigue and assassination. In 1691 he himself fell victim to an assassin. He founded the temple to Shiva known as the Jaisi Deval in south Kathmandu. The Shiva Mandir in Durbar Square is a replica of the Jaisi Deval and was built by Riddhi Lakshmi in 1690. Statue of Garuda Opposite the entrance to the Tana Devi precinct is a statue of Garuda half sunk into the ground. Dating from the 6th c. it ranks as one of the oldest statues in the Kathmandu Valley and is thought to mark the site of an earlier shrine. Taleju Mandir Construction of the huge three-tiered Taleju Mandir heralded a new phase in the architecture of the Kathmandu Valley. It was the first temple erected with more than two roofs and the first to be raised on a tall stepped platform. It is said that the mandir was built in the shape of a yantra on the advice of Taleju herself and that she appeared to the King at the dedication ceremony disguised as a bee. Kathmandu - Simha Sattal

Squeezed between two streets at the southern end of the square stands the rectangular Simla Sattal, traditionally said to have been built from heavenly wood left over when the Kasthamandapa was completed. Its date, 1863, refers presumably to its reconstruction, during which a figure of Garuda Narayan was discovered and erected inside. Balconies run around the upper floors. In 1929 strange-looking griffins were added at the corners. The residential-style building also contains a little shrine to Harikrishna. Bhajans are sung in the open ground floor hall. Kathmandu - Tana Devi Temple Before the Taleju Mandir could be built the goddess Tana Devi had first to be placated. She had been deity of the ruling house in Thakuri times and was naturally angered when the Malla kings chose to honor Taleju with so magnificent a temple. The shrine to Tana Devi is located north-east of the Taleju Mandir, in a small precinct entered from Bazaar Street. The temple was built by Ratna Malla in 1501. The goddess is worshipped in conjunction with Taleju, principal family deity of the Malla kings. Ritual offerings (pujas) are made here every fourteenth day of the lunar calendar. On the ninth day of the Dasain Festival the goddess's sword is displayed. Kathmandu - Trailokya Mohan Narayan Mandir The small three-storied Trailokya Mohan Narayan Temple, built in 1680 by Prithvi Bendra Malla, is the oldest temple in the group adjacent to the south-west corner of the palace. Although badly damaged in the 1934 earthquake it was possible to rebuild it using mainly original parts. Among them were the carved timber roof struts portraying the incarnations of Vishnu. The figure of Garuda - a faithful copy of the 8th c. Garuda in Narayanhiti - was placed in front of the temple in 1690. An inscription records it was erected by Riddhi Lakshmi, widow of King Bhupalendra, his son Bhupalendra (still a minor) and the then Prime Minister Lakshmi Narayan Joshi. Kathmandu - Vilar Mandir Between the Lalitpur and Basantpur Towers can be seen the magnificently carved faade of the three-storied Vilas Mandir, of a richness truly befitting a Temple of Luxury. The beauty of the temple today is owed as much to restorers as to its original builders. In the 1970s it was on the verge of collapse and was only saved by a UNESCO-backed program. In the course of the painstakingly detailed restoration more than 20,000 pieces of wood were dismantled, numbered, cleaned of several layers of paint and dirt, and reassembled. The results show the timber in its original unpainted state, its loveliness more than justifying the effort and expense. Kathmandu - Kumari Bahal The Kumari Bahal on the east side of Basantpur Square is the abode of the Royal Kumari, the living goddess of Nepal. The worship of young girls - known as Kumaris - believed to be the incarnation of a deity, is an old Buddhist tradition in Nepal. Chroniclers refer to the existence of such cults as early as the end of the 13th c. Some time later, probably in the reign of Jaya Prakash Malla, one particular "living goddess" became identified with the Hindu deity Durga. The King, it is said, was forced to flee Kathmandu and took sanctuary at Guhyeshvari.

One evening there arrived at the temple a Buddhist from Kathmandu who claimed his daughter was the new Kumari. Jaya Prakash Malla asked to be allowed to worship her. On being brought to the exiled king the girl announced that he would be restored to power within four days. And so, with the help of the deity Guhyeshvara, he was. As a token of his gratitude Jaya Prakash Malla built the Kumari Bahal, a harmonious mid 18th c. blend of traditional Newari residential architecture. While the style of the threestoried building with its inner court is that of a Buddhist bahal, the imagery and symbolism combine Buddhist and Hindu motifs. The faade overlooking Durbar Square is embellished with wonderfully fine carving, the four large windows on the first floor being decorated with the famous peacock design. A carved torana above the entrance depicts the Hindu deity Durga, whose incarnation the Royal Kumari is said to be. The layout of the courtyard is again traditional. Opposite the entrance stands a Buddhist shrine containing images of the five Dhyani Buddhas. The shrine of the Royal Kumari is directly above. Daily offerings are made to the Royal Kumari by the Raj Guru (spiritual teacher), Nepal's most senior Buddhist priest, and by a Tantric priest from the Taleju Temple. The living goddess makes an appearance at a window on the third floor - an event which nonbelievers may witness for a small fee. They are excluded, though, from the daily audience. Taking photographs of the Kumari is strictly forbidden, except during the Indra Jatra when she leaves the sanctity of her shrine. Then she is borne through the streets in a sedan-chair accompanied by two boys representing Ganesh and Bhairava. Kathmandu - Lohan Chowk Towers at the four corners of Lohan Chowk symbolize the valley's former city-kingdoms, by which they are said to have been endowed. They were built after Prithvi Narayan Shah had unified Nepal and chose Kathmandu as his capital. Each tower has a distinctive shape, the Kirtipur Tower in the north-west corner being domed, the Bhaktapur Tower in the north-east corner octagonal, and the Lalitpur (Patan) Tower in the south-east corner square. Symbolizing Kathmandu the Basantpur Tower in the south-west corner is tallest as well as being most splendid of all. Kathmandu - Lohan Chowk Towers at the four corners of Lohan Chowk symbolize the valley's former city-kingdoms, by which they are said to have been endowed. They were built after Prithvi Narayan Shah had unified Nepal and chose Kathmandu as his capital. Each tower has a distinctive shape, the Kirtipur Tower in the north-west corner being domed, the Bhaktapur Tower in the north-east corner octagonal, and the Lalitpur (Patan) Tower in the south-east corner square. Symbolizing Kathmandu the Basantpur Tower in the south-west corner is tallest as well as being most splendid of all. Kathmandu - Mul Chowk Beyond the modest single-story buildings seen ahead on entering Nasal Chowk lies the smaller Mul Chowk, its true splendor only revealed when once inside. Fine carvings embellish the entrance and small windows. The carved roof struts portray the eighteenarmed Mahashamardini. On the south side of the court is a shrine dedicated to Taleju, its doorway flanked by statues of the goddesses Ganga and Jamuna. As the occasional abode of the goddess Taleju the court is barred to visitors, though it is often possible to peep in through the gate. The Chowk is opened to Hindus once a year when, on the ninth day of the Dasain Festival, hundreds of buffaloes and goats are

sacrificed to the goddess. Part of what is probably the oldest surviving wing of the palace, Mul Chowk was built in 1564 and altered early in the 18th c. at the time of Bhaskara Malla. Kathmandu - Shiva Parvati Mandir The long low building on the northern side of Durbar Square contains a shrine to Shiva and Parvati, figures of whom can be seen gazing down from an upper window posed like a normal couple. The lower part of the faade is embellished for almost its whole length with a five-bayed carved wooden screen. This somewhat unusual building is believed to date from the time of Bahadur Shah, son of Prithvi Narayan Shah. It is probably a reconstruction, the stepped platform on which it stands being considerably older than the temple itself. The platform bears an inscription in Nepalese from the reign of Lakshmi Narashima Malla (1620-41), the earliest such inscription known. Agam Chen Pagoda The triple roofs rising above the gate into Nasal Chowk belong to the Agam Chen Pagoda, dedicated to the Malla family deity. Since access was barred to all but the royal family, the shrine was situated on the second floor. Despite widespread alterations to the palace faade during the reign of Jung Bahadur, elements of the old Malla palace have been preserved, among them the Agam Chem Pagoda with its delightful wood-carvings. Chasin Dega An octagonal temple on a stepped base, built in 1649 by Pratapa Malla, commemorates his first two wives who died in that year. It is dedicated to the flute-playing Krishna, here depicted in the company of Rukmini and Satya Bhama. The three figures are believed to have the features of the King and his wives. Kathmandu - Bhandarkal In the mid 17th c., at the rear of the palace, Pratapa Malla created a garden. He called it Bhandarkal, possibly after a palace of which he had heard tell. Although its location remains unknown, the palace is said to have been seven-storied and to have possessed a statue of the Sleeping Vishnu, Jalashayana Narayan. Jalashayana Narayan Pratapa Malla built a shrine to Jalashayana Narayan in the new garden, installing an image of the god asleep on a bed of snakes. The figure is one of four, or perhaps five, statues of Jalashayana Narayan originally located at the four points of the compass (and maybe the center) of an ancient valley kingdom, the capital of which was near Hadigaum. By thus moving the figure to his garden from the pool in Guaneshvara where it lay, Pratapa Malla made the palace the symbolic center of the valley. Apart from the one in the palace garden, two more of these statues survive, one being the Bala Nilkantha in Balaju, the other in Buddha Nilkantha at Narayanthan (the oldest known group of temples in the valley, dating from the first half of the 7th c.). Of the three, the one at Buddha Nilkantha is held to be the original and the others copies. Pratapa Malla was told in a dream that he and his successors must never set eyes on the original; otherwise, as incarnations of Vishnu, they would perish. Kathmandu - Degutale Mandir A century after completion of the great shrine to Taleju, a temple was built by Shivasimha Malla honoring the Mallas' other family deity, Degutale. It resembles Taleju's shrine but with a tower-like base in place of the stepped platform. The worship of

Degutale has its origins in a nature cult, the images being pieces of rock which the Newaris set up and worshipped. Mask of Shveta Bhairava The gilded mask of the Shveta (White) Bhairava occupies a niche just to the west of the Degutale Temple. Appropriately - given the angrily distorted features of the god - the carved trellis-work screen seems to offer protection. The image was erected in 1795 by Rana Bahadur Shah who commissioned the large Taleju clock at the same time.

Pashupatinath Attractions
The Pashupatinath Temple with its hallowed lingam is situated on the sacred Bagmati River 4 km (21/2 mi.) east of Kathmandu. Not only is Pashupatinath the principal Hindu shrine in Nepal, it is one of the foremost temples to Shiva on the Indian subcontinent. Shiva is worshipped here as Pashupati, lord of beasts, who as protector of all living creatures is also the patron deity of Nepal. Temples, ashrams (hermitages), dharamsalas, shrines and ghats spread over a wide area along the Bagmati embankment. Pashupatinath is one of the UNESCO protected cultural monuments. Legend relates that Shiva once transformed himself into a gazelle to enjoy the delights of the Shleshmandaka grove on the river's bank. The other gods, searching for Shiva, recognized him in the handsome single-horned gazelle with three eyes. They seized it by the horn to make the god reveal himself, but the gazelle escaped, leaving the horn behind in its pursuers' hands. The horn became the lingam now worshipped as Shiva. From his shrine beside the sacred Bagmati, Shiva/Pashupati watches over all creatures. It is said that any man or beast or living thing who worships here is delivered from the cycle of rebirth. Although the Pashupati cult can be traced back to the 2nd c. bc, the shrine on the Bagmati was probably founded in the 3rd c. ad. The oldest inscription in Pashupatinath dates from ad 477. Numerous architectural fragments from the Licchavi period show the shrine to have flourished from an early date. Pashupati has been patron deity of the Kathmandu Valley since the early 7th c. At the time of the three city-kingdoms Pashupati shrines were erected in Bhaktapur and Kathmandu; in Patan an existing shrine, the Khumbeshvara Temple, becamed linked specifically with the god. The pilgrim route from Kathmandu's palace to Deopatan was also marked out at this time. Since then the temple has remained in continuous use with the exception of a brief period of Buddhist expansion. The cult was revived by the greatly beloved Indian teacher and holy man Shankara Charya who, in his seventh incarnation, went on a pilgrimage to Pashupatinath and found the temple empty of priests. He dispatched Brahmins from southern India to look after the shrine and is said to have been a priest there himself. Bhatta priests from the south of India have maintained the Pashupatinath Temple ever since. As the shrine of the most sacred lingam the Pashupatinath Temple is closed to nonHindus. They must be content with peering through the entrance gate and the view from the terracing on the opposite bank of the river.

Above the entrance, situated on the south side, is a depiction of Shiva as Yogeshvara, lord of yogis. Through the gate the rear end of Shiva's bearer, the great bull Nandi, can be glimpsed in the courtyard. His hooves were sheathed in silver and his horns and tail in gold by a penitent Jagat Jung Rana who accidentally killed a cow when hunting in the Tarai. As regards the temple itself, the only option is to visit the replica in Bhaktapur's Durbar Square. Lingam Worship at the Pashupatinath Temple centers on the hallowed lingam, a huge phallus of black stone a meter high. The lingam has five faces, four orientated towards the points of the compass and the fifth up-turned towards heaven. This latter most potent of faces absorbs heat from the sun; people say it can make water boil. Only the Pashupatinath Temple's priests are permitted to touch the lingam. They will take any offerings and place them around the lingam, adding their blessing. The redrobed priests from Karnataka State in southern India, specially chosen for their learning and experience, wear rosaries of rudraksha seeds. The lingam is anointed every day with a mixture of yoghurt, ghee, honey, sugar and milk, then bathed with water from sacred rivers and springs. Having wrapped the lingam in brocade and decorated it with tika, the priests paint a shri yantra on the up-turned face using a sandalwood paste, their handiwork being displayed in a mirror. In the afternoon various foods are set before the lingam. Pashupatinath - Arya Ghat The Arya Ghat, immediately below the temple at the foot of a steep flight of steps, was built in the reign of Pratapa Malla. It is reserved for the cremation of royalty. Access is barred to non-Hindus. Further along the embankment small shrines in the rock are adorned with ancient sculptures, thought to be of former rulers of the Valley. A little pagoda situated between the two bridges has a torana showing the goddess Durga slaying the buffalo demon. Next to it is a small brick shrine with a terracotta image of Ananta Narayan, the gift of the potters caste in the mid 16th c. Pashupatinath - Bagmati Ghats The Bagmati ghats are an integral part of the Pashupatinath complex. Daily ablutions in the sacred though badly polluted river bring Hindus the promise of escape from the cycle of rebirth. The same hope attends the cremation of the dead. Accompanied by male relatives - the women stay at home to weep - the dying are laid with their feet touching the water and given a last sip from the river to drink. The eldest son conducts the ritual. When the time comes the fire is lit with surprisingly little ceremony. Afterwards the ashes are consigned to the Bagmati on their journey to the Ganges. Cremations, though carried out in public, are intensely personal religious affairs. Spectators brandishing video cameras and telephoto lenses are, generally speaking, resented. While there is no law against taking photos, discretion is recommended.

Buddha Statue A particularly delightful 6th c. statue of Buddha can be seen in front of steps on the east side of the Raja Rajeshvari Mandir near the outer wall. The calm, benign features recall similar Buddha figures at Chabahil and Swayambhunath. Gorakhnath Mandir A trident and the bull Nandi embellish the shikhara-style Gorakhnath Mandir at the top of the hill, reflecting the celebrated yogi's close association with Shiva. Pashupatinath - Guyeshvari Mandir There is a tradition that the Guyeshvari Temple on the north side of Mrigasthali Hill is Pashupatinath's oldest shrine. In fact it was probably built in the 17th c. by Pratapa Malla, ruler of the city-kingdom of Kathmandu. Barred from entry, non-Hindus can only gaze at the outer wall. The legend of its origin is interesting. Himalaya, father of Parvati, invited the gods to a gathering, but snubbed Shiva, his daughter's consort, whom he called a long-haired ganja-smoking good-for-nothing. Parvati, deeply upset, hurled herself into the fire around which the gods were seated. Shiva arrived and lifted Parvati from the flames. Distraught, he bore her away. As Shiva went, not heeding where he trod, parts of his shakti's body fell to earth in 51 places where now there are 51 shrines or pithas. The most intimate part of her body fell here beside the Bagmati, which is why the temple is dedicated to Guyeshvari, meaning "secret, mysterious goddess". From this legend the custom of sati developed, whereby widows threw themselves on their husband's funeral pyre. Kailash Hill Beyond the Pashupatinath Temple the ground on the west side of the Bagmati rises to form Kailash Hill. Named after the sacred mountain it is thought to have been the site of an old royal fort. Sundry stone columns and other fragments have been incorporated into the long series of steps from the temple up the hill. Lingams Directly opposite the Pashupatinath Temple stand a row of 11 stone chaityas containing lingams. Beyond them is a classic single-faced lingam (ekmukhi) attributed to the 6th c. The carved figure is particularly appealing, the features being gentle and serene. From the terraces there is a view across the river to the main temple. Monumental Lingam The massive lingam in front of the Raja Rajeshvari Mandir is estimated to be 1500 years old. It is said to have replaced a fountain in whose water a person might see their next incarnation reflected. Fearing this could cause unrest among his people the king had the fountain filled in and the large lingam set up instead. Mrigasthali Mrigasthali, the hill on the opposite, east bank of the Bagmati, was the site of the grove where Shiva dallied as a gazelle. Its terraces and temple complexes mostly date from the 19th c. Amid the newer, but already sorry-looking buildings are some much older, more noteworthy sculptures. Steps built during Jung Bahadur's reign ascend Mrigasthali Hill. Devotional images of Shiva abound. Raja Rajeshvari Mandir Downstream of the second bridge stands the Raja Rajeshvari Mandir, the southernmost of Pashupatinath's temple complexes on the west bank of the Bagmati. Like the temple,

the ghat in front of it is dedicated to the goddess Raja Rajeshvari. Non-Hindus are barred from the temple court. The ghat is in almost continuous use for cremations. Pashupatinath - Vatsala Shrine This little open shrine dedicated to the goddess Vatsala is thought to be the remnant of a temple which occupied the site as recently as the last century. The image dates from the 12th c. Vatsala is an aspect of Parvati whom Pashupati himself accorded a position close to him. The need first to bathe in the Bagmati and then to worship Vatsala before entering the Pashupatinath Temple is a recurrent theme in many legends. Although Vatsala means "tender" or "caring", human sacrifices were still being made to the goddess in the reign of King Shiva Deva Varman. Also in the shrine is a 7th c. image of a female deity associated with Lakshmi. The figure stands on a tortoise, vehicle of the river goddess Yamuna. Swayambhunath - Swayambhu Stupa The external appearance of the stupa has remained substantially unchanged since the 14th c. apart from minor alterations due to later endowments and repairs. An appreciation of the stupa is best gained by proceeding round it in a clockwise direction. As people walk round the prayer wheels fixed to the balustrade are set in motion, so multiplying the prayers a thousand times. Kathmandu - Swayambhunath

Swayambhunath, visible from afar on a hilltop site to the west of Kathmandu, takes pride in being the second most important Buddhist shrine in the Valley after Bodnath. Legend connects Swayambhu, the self-born, primordial Buddha, with the earliest origins of Kathmandu. The Swayambhu Stupa, painted with the eyes of the omnipresent god, forms the centerpiece of the temple complex. Swayambhu plays a major part in the lives of the Vajrayana Buddhists of Northern Nepal and Tibet, but more especially of the Newari Buddhists of the Kathmandu Valley. Swayambhunath occupies a prehistoric cult site. Ancient legends suggest the site initially served a nature cult, only later becoming associated with Buddhism. The legends portray a close link between Swayambhu and the emergence of the valley. At a time when the Kathmandu Valley was still submerged there bloomed on the surface of the lake a lotus flower which gave forth a brilliant light, the light of Swayambhu. So that all might more easily worship the divine flame, Manjushri smote the earth with his sword, creating the Chobar gorge through which the waters of the lake drained away. Gods and men alike praised the miracle. Later, as the dark clouds of Hinduism massed over the land, the monk Shantikar Acharya, recognizing the danger threatening the incomparable treasure, covered the flame with a stone and erected a stupa over it. The oldest inscription in the temple precinct refers to the monastery as founded in about ad 460 during the reign of King Mana Deva. By the 13th c. it had become widely known, a fact to which the writings of a Tibetan pilgrim called Dharmasvami who spent eight years in Swayambhunath testify. In 1346 however, the Sultan of Bengal's Muslim troops reduced the shrine to rubble. It was rebuilt in 1372, the expense being borne by the nobility of Kathmandu. The bronze sections and bejeweled mast, made in Kathmandu,

were carried up Swayambhunath Hill in procession. The stupa is assumed to have taken on its present shape at this particular time. Much of the current lay-out of the temple site is owed to Pratapa Malla (1641-74). He created a pilgrim way from Kathmandu to Swayambhunath, building a bridge across the Vishnumati and adding the impressive flight of steps giving access to the shrine from the east. The two tall shikharas framing the stupa's tower also date from his time. A later inscription records a further rebuilding of the tower-like upper section following its destruction in 1751. The Hindu gods are said to have taken a great interest in these proceedings; Vishnu appeared in the guise of a Brahmin to explain exactly how the new tower should look - which also explains how a Hindu monarch came to be involved. Both Jayaprakasha Malla, then King of Kathmandu, and the Gorkha King Prithvi Narayan Shah, soon to conquer the valley, contributed significantly to the rebuilding. Ever since 1639 the temple had been looked after by Tibetan lamas and a High Lama from Tibet was invited for the consecration. The temple complex The hill on which the Swayambhu Stupa stands is lightly wooded. Mani-stones inscribed with prayer formulae are seen everywhere (stones similarly engraved can be bought in the car park west of the stupa). Six large statues of Buddha mark the foot of the long staircase which ascends between more statues - of elephants, horses, peacocks, Garudas and lions, bearers of the five Dhyani Buddhas - arranged in pairs, at intervals, one on each side of the steps. The entrance to the precinct is dominated by a huge gilded vajra rising above a mandala worked in a drum-shaped base. Animals, symbols of the years of the Tibetan twelveyear cycle, decorate the walls, while a snake, head and tail pointing east, forms a border round the drum above. The vajra is itself a symbol of Buddha Aksobhya, whose shrine is on the east side of the stupa. Either side of the entrance stands a tall shikhara, its porch aligned inwards towards the vajra. The position of the shikharas is not, however, determined by the entrance but by the perspective when viewed from the south-east, i.e. from the direction of Kathmandu. The shikharas are dedicated to Ugratara and Vajra Yogini, each depicted coupled with their respective Buddhas. Pratapa Malla is said to have erected the two shrines to commemorate his two deceased wives whose features the images bear.

Suspension bridge across mountain river outside Kathmandu.

Temple and flags in Kathmandu.

Full view of Swayambhunath Stupa in Kathmandu.

Swayambhunath Buddhist Temple in Kathmandu.

Decorative tower of Swayambhunath Buddhist Temple, also known as the monkey temple, in Kathmandu.

Kathmandu's Swayambhunath Buddhist Temple.

Souvenirs for sale in Durbar Square, Kathmandu.

Stupas and flags in Kathmandu.

Market in Kathmandu.

Temple in Kathmandu.

Temple top in Kathmandu.

Hanumandhoka palace, in Kathmandu..

Thamel region of Kathmandu.

Top of Bodhnath Stupa in Kathmandu.

Prayer wheels in Kathmandu. Red window in Kathmandu..

Carved mask in Kathmandu. Night at Rani pokhari pond in Kalo Bhairab statue in Durbar The Ghanta-ghar clock tower Kathmandu Square, Kathmandu in Kathmandu.

Carved temple roof of the goddess Kumari in Kathmandu.

Bhairabnath Mandir in Kathmandu.

Flags at Bodhnath Stupa in Tibetan temple in Kathmandu. Kathmandu.

View over the city of Kathmandu. .

Bdhnath eyes and prayer flags, Kathmandu.

Statue in Dubar Square, Kathmandu.

Street scene in Kathmandu.

Buddha statue at Swayambhu Prayer wheels at the monkey in Kathmandu. temple, Swayambhu, in Kathmandu.

The Dharhara tower in Kathmandu.

The Cremation Vats along the Basantapur Durbar, in Durbar holy Bagmati River at Square, Kathmandu. Pashupatinath in Kathmandu.

Hindu shrine in Durbar Square, Kathmandu .

A Hindu shrine in Kathmandu's Durbar Square.

Trilokya Mohan Narayan temple located in Durbar Sqaure, Kathmandu.

The top of Bodnath stupa in Kathmandu.

Flags hanging from Swayambhunath Stupa, Kathmandu.

Rani pokhari pond, Kathmandu.

Rani pokhari pond in Kathmandu. .

Close up of Bodnath Stupa in Kathmandu.

Bhairab in Durbar Square, Kathmandu.

Eyes on the stupa at Swayambhunath buddhist temple near Kathmandu.

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The top of Trilokya Mohan Narayan temple located in Durbar Sqaure, Kathmandu.