Self-Arising Tara

Self-arising Ganesh, with the smaller self-arising Green Tara to the right

One of the holy sites in Pharping is the Ganesh-Saraswati Temple, which includes the self-arising images of Tara and Ganesh. Tara, identified as Saraswati by Hindus, is considered to be the mother of all the Buddhas. Ganesh, also known as Ganapati and Vinayaka, is the Hindu god of good fortune, prosperity, and success. This temple is a small room opposite a prayer hall on the steps that lead up to the Rigzin Phodrang Monastery. The self-arising images of Ganesh and Tara emerged from the rock on their own. To read more about the Pharping area, click here.

Ganesh-Saraswati Temple on the steps that lead up to the Rigzin Phodrang Monastery

Signage at the front of the temple

Many miracles have been associated with these two holy images. Tara has been known to emit nectar on auspicious occasions while the image of Ganesh is said to have repaired itself. Apparently, pieces broke off when someone tried to extract it from the rock. Devotees say that they have observed the image over time and the damage appears to have been partially repaired. They believe this is “done by the God himself”.

Various items, including khatas, token monetary offerings and mandala offerings in front of the holy images. These were offered by the many local and international visitors who visit the temple every day.

The two images of Tara and Ganesh were self-arising, meaning they were not made but manifested on their own. It was in 1979 that Venerable Drubthob Rinpoche first saw the self-emerged images of Tara and Ganesh among the rocks in Pharping. Over time, the images became increasingly well-defined. That was how this temple started and began to grow in popularity. Today it is one of the top must-visit destinations in Pharping.

Tara in Nepal

Tara, also known as “She who liberates”, is considered the mother of all Buddhas. The most well-known aspects of Tara are the Twenty-One Taras and the Taras who Protect from the Eight Great Fears. She is popular in Tibet, Mongolia, Nepal and Bhutan, and is worshipped in many Buddhist communities around the world. Tara is an especially popular figure among the Newar Buddhists in Nepal, where two main forms of Tara are predominantly worshiped. Green Tara is known as Arya Tara or the “Noble Tara”, while White Tara is called Saptalocana Tara or “Seven-Eyed Tara”.

Arya Tara dance is a popular genre of classical dance in Nepal devoted to Tara

As Tara is recognised as the consort of Amoghasiddhi, one of the Five Buddhas (Panca-Jina) of the Newari, you can find images of Tara in abundance throughout Newari temples. She is often depicted in Newari paintings and sculptures, too. It is common for the family of an ill person to request a bajracharya (Buddhist priest) to perform a Satva Vidhana Tara Puja, a ritual of offering 108, 360 or 1000 candles, together with bowls of water, cups of rice and a coin to Tara. These are accompanied by offerings of food, flowers, peacock feathers, vegetables and fruits. Such pujas are highly effective in invoking upon the energies of Tara for the purposes of healing the sick. It is also well-known that Tara comes quickly to the aid those who venerate her, therefore she is venerated as a Buddha that is very swift in her actions.

Another common practice among Newari is the Tara Vrata, a one-day rite of fasting and ritual purity for the purpose of healing, good health, long life, or for the fulfilment of a wish. Two of the most popular places to engage in Tara Vrata in Nepal are at Itum Bahal and Tara Tirtha. Itum Bahal houses the Mahashantasweta Dharma Chakra Tara statue which is reported to have flown from Tibet to it’s current location and preached Dharma under a sandalwood tree. Tara Tirtha is a cremation ghat on the bank of the Bagmati River where Tara manifested to give blessings to devotees.

About the Self-Arising Tara

Close-up of the self-arising Tara

It is said that self-arising images appear as a representation of the attainments of the practitioners who meditated there, imbued with their energy and the blessings of the deity. On numerous occasions, crowds have witnessed holy nectar flowing from the self-arisen images at Pharping. It is recorded that in 2005, the image of Tara emitted a significant amount of nectar when a group of sincere pilgrims performed puja (prayers) at the location. This is believed to be a sign that the pilgrims had unshakable faith in the goddess and of their deep-rooted connection with her. News of the miracle spread like wildfire among the locals and a temple was built around these holy images. The nectar was collected in small bottles and distributed to devotees. Handmade sculptures of the Twenty-One Taras were enshrined in cabinets above the self-arisen images, and painted forms of each Tara were created on the surrounding walls too.

Various forms of Tara in the cabinets above the self-arisen images

Paintings of 21 Taras on the wall in the temple

Tara is known to remove obstacles, grant long life, fulfil wishes, and bequeath children to childless couples. Pujas are done at the temple every day and devotees can request for a Tara puja to be conducted without needing to be present at the temple themselves. A common prayer called “Praise to the 21 Taras” is often performed at the temple as well. Retreat rooms above the temple are available for those who wish to engage in longer sessions of concentrated meditation.

Self-Arising Tara

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Asura Cave

Asura Cave in Pharping is also known as Yanglesho or Guru Rinpoche’s Cave. It is the place where the Lotus-Born master, Guru Rinpoche, manifested the third level of the four stages of a Vidhyadhara or “Knowledge-holder” according to the Dzogchen tradition of Buddhist practice. This is equivalent to the eighth and ninth levels of the Ten Grounds of a Bodhisattva, which is a more common classification of spiritual attainments within Tibetan Buddhism. In other words, it was here that he achieved the penultimate level of realisation before gaining full enlightenment. Guru Rinpoche, also known as Padmasambhava was a renowned Indian tantric master and mystic who is credited with introducing Tantric Buddhism to Tibet and aiding in the establishment of the first Buddhist monastery there late in the 8^th Century. Due to his life and deeds, he is widely venerated as a ‘Second Buddha’ across Tibet, Nepal, Bhutan, and the Himalayan states of India.

Guru Rinpoche or Padmasambhava statue in a glass case on the main road of Pharping, Nepal

Asura Cave now has a monastery built around it, constructed by the Master Tulku Orgyen. Known to Newari Buddhists by his Newari name, Uddyana Bacharya, he was a “red hat” lama, meaning he belonged to the Nyingma order. The masters of this order are known to wear red pandit’s hats, therefore the order came to be known colloquially as the ‘red hat sect’. Only older Newari priests who have received the appropriate initiations are allowed to wear the Newari equivalent, the “mukuti” or crown. Even today, the main initiation for the most senior monk in Kathmandu is known as ‘Uddiya Dopuli,’ which refers to Padmasambhava’s hat.

A terma (Hidden Treasure) revealed by the master Nyangral Nyima Odzer mentioned that Guru Rinpoche attained Mahamudra, also known as the “Great Seal”, one of the most advanced meditations on the nature of the mind that allows enlightened attainments to manifest, through the combined practice of Yangdag Heruka and Vajrakilaya at Yanglesho (the Tibetan name for Pharping). To read more about Pharping, click here.

Guru Rinpoche initially practised the sadhana of Yangdak Heruka with his consort, Princess Shakyadevi, at Yanglesho. However, powerful spirits began to create problems.

The Nagas, Rakshas and sky demons conspired to cause a three-year drought and famine in Nepal, Tibet and India. The Appearance of Death provoked Guru Rinpoche to the realisation that he must destroy the power of those demons if he was to attain Mahamudra.

Giving an ounce of gold dust to his Nepali disciples Jila Jisad and Kunlakubzhi, he sent a plea to his Pandita Gurus in India to send the means to achieve the subjugation of the obstructing spirits. He was instructed to apply to Prabhahasti, which he did, and he received the text of the Phurba Vitotama, which two men could barely carry. Immediately upon the appearance of the text in Yanglesho, the ocean threw up gifts, the earth was suddenly fertile and clouds gathered in the sky. Rain fell upon the parched soil and simultaneously shoots, leaves, buds and fruit matured.

By eating this fruit both men and cattle were cured of disease and the kingdom was filled with happiness and laughter.

Practising their combined rites, he attained Supreme Mahamudra Siddhi. Through that night, at evening, at midnight and before dawn, various spirits came to him offering their life essence, and he bound them all to pledges to serve as Dorje Phurba’s Logos Protectors. Thus, Guru Rinpoche overcame the arrogant spirits of the Mandala of Divine form. He brought all sound and vibration of the Mandala of Mantra under his control; and every mental construct and thought, and all the five poisons were rendered void as they arose into the mandala of the True Nature of Mind, into the reality of indeterminate, non-conceptual purity. In the plenum of Innate purity, he entered the unchangeable Mind of Mahamudra.”

‘Pharping – Asura Cave – Kathmandu,’ http://goldenturtle.biz, [website], http://www.goldenturtle.biz/pharping-amp.html, (accessed April 26, 2018).

Vajrakilaya

In short, the obstacles were pacified the moment the text of Phurba Vitotama (Vajrakilaya) arrived from Guru Rinpoche’s teachers, and both Guru Rinpoche and Princess Shakyadevi attained the third level of a Vidyadhara, becoming Vidyadharas of Mahamudra.

Guru Rinpoche recognised that while the practice of Yangdak Heruka is great, the obstacles, too, could be great. Vajrakilaya is like an armed escort, necessary for protection from those obstacles and to overcome them. Hence, Guru Rinpoche composed combined sadhanas of Yangdak Heruka and Vajrakilaya, binding the guardians of Vajrakilaya to protect the teachings. Asura Cave is also said to be the place where Guru Rinpoche accepted the oath from the Twelve Tenma goddesses to protect Tibet.

About Asura Cave

The inside of Asura Cave

Visitors will find images of Guru Rinpoche, Yangdag Heruka and Vajrakilaya in the cave. As you enter, pilgrims should take note of the rock above which seems to be about to split open. It is said that a yogi was trying to recover one of the many termas concealed by Guru Rinpoche in the cave, but he realised that the time was not ripe to disclose the secret. He broke his meditation and the rock, which was about to break, was frozen in time like this. Outside the cave, to the left of the entrance, there is a handprint seal on the rock. There are also footprints in the rock in front of the entrance. These are revered by pilgrims and said to have been left by Guru Rinpoche himself.

Handprint at the entrance of Asura Cave

Asura Cave

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Naropa & Tilopa’s Caves

Compared to the grandeur of the Pashupatinath Temple complex, the caves near the ghats may seem ordinary and are likely to be skipped by visitors unaware of their history. However, the pair of names written above the entrances of the two caves at Surya Ghat are not ordinary; in fact, they are the names of celebrated lineage holders and teachers of the great masters of Tibet. To read more about Pashupatinath, click here.

Vajra Yogini. Click on image to enlarge or click here for more beautiful thangkas.

Tilopa (988-1069), and his famed disciple Naropa (1016-1100) were Buddhist Mahasiddhas or Great Adepts who achieved high spiritual attainments through their tantric practices. They were the forefathers of a lineage of Buddhist tantra that became known as the Kagyu School of Tibetan Buddhism. Their successor, Marpa (1012-1096), was a great translator who became a teacher to Milarepa, one of Tibet’s most famous saints and poets. Tilopa and Naropa were also masters in the practice of Vajra Yogini/Vajravarahi. Tilopa had many visions of this deity, and passed the practice to his student, Naropa.

The most prevalent form of Vajra Yogini that Naropa is associated with is Naro Khacho, or “Naropa’s dakini”. This form of the deity became the focus of the practice in the Sakya tradition, based on Naropa’s own encounter and vision of Vajra Yogini. The practice includes eleven special yogas, which have retained great importance in the Sakya spiritual curriculum and were incorporated into the Gelug tradition in the 18^th Century.

The Mahasiddha Tilopa. Click on image to enlarge or click here for more beautiful thangkas.

The caves of Naropa and Tilopa serve as a testament to Naropa’s practice of guru devotion, an important practice of Vajrayana Buddhism. One legend tells us of how Tilopa once said to Naropa, “If I had a disciple worthy of the name, he would jump off the roof of this building.” Naropa immediately jumped and ended up in agony on the ground. Fortunately, Naropa was healed by Tilopa’s magical power, and his trust and devotion to his teacher enabled him to attain enlightenment during that very lifetime. This famous anecdote is often cited as an example of how a student should devote themselves wholeheartedly to their teacher.

Vajra Yogini – from Nepal to Tibet

The Vidyesvari form of Vajra Yogini, also known as Flying Vajra Yogini. Click on image to enlarge or click here for more beautiful thangkas.

As Tilopa and Naropa were masters of Vajra Yogini, it is important to know more about the practice of Vajra Yogini in Nepal and it is connection to these masters. The practice of Naro Khacho was passed on by Naropa solely to his Nepali students, the two Pamthingpa brothers, Vagisvarakirti and Bodhibhadra. The Pamthingpa brothers spent many years in retreat at their hermitage in Pharping. They then passed the teachings and lineage to Melgyo Lotsawa (Mal Lotsawa) Lodro Drakpa, a Sakya translator, practitioner and teacher of Khon Konchog Gyalpo and Sachen Kunga Nyingpo. The practice was eventually incorporated within the Sakya lineage in Tibet. It has been said that “more masters have realised Buddhahood in the Sakya lineage through the practice of Vajra Yogini than through any other practice”.

In Nepal, Vajra Yogini is worshiped primarily at four main temples. These are Guhyesvari (also worshiped as Prajnaparamita, Nairatmya and Agniyogini), Vidyesvari (Bidjeshwori), at Sankhu, and at Pharping. Vajra Yogini is considered the tutelary deity of Sankhu. In the Newar tradition, the rites have been adapted to suit tantric initiates who are householders as compared to monastics, although the pre-eminence of Vajra Yogini in the tantric pantheon is retained as the rituals and initiation into her practice reflects her supreme position in the hierarchy of Newar Buddhist practice.

The ancient Vajra Yogini temple at Pharping

Tilopa (988-1069)

Born to a Brahmin family in East Bengal, India, Tilopa met the great Bodhisattva, Nagarjuna, who gave him preliminary teachings on the Mahayana path. Tilopa later became the ruler of a kingdom in Bhalenta but gave up the royal life and took ordination at the Tantric Temple of Somapuri in Bengal. Tilopa had several teachers, but his root guru was Buddha Vajradhara, who transmitted many esoteric teachings directly to Tilopa, including the practice of Mahamudra. He also received several teachings and transmissions from great masters such as the translator Acharya Charyawa, and the Siddha Lawapa.

Mahasiddha Tilopa

Tilopa became a master of the instruction and practice of Bardo (the intermediate state between death and rebirth), Phowa (the transference of consciousness), Tummo (the practice of inner heat), and many other oral-pith instructions. Tilopa also received the transmission of the Chakrasamvara Tantra from a dakini. He devoted himself to these practices for 12 years but was expelled from the monastic order when it emerged he had taken a yogini as his secret consort. Tilopa spent the rest of his life in solitude. Naropa was one of his most devoted disciples.

Naropa (1016-1100)

Naropa was born to a royal family in Bengal, India. He journeyed to Kashmir to study with the master, Arya Akasha and received lay ordination when he was just eight years old. Naropa was forced by his parents to marry a Brahmin princess. However, when Naropa revealed his spiritual aspirations to his wife, she decided not to be a hindrance on his path. Naropa then became a novice monk and, later, was fully ordained in Kashmir. He studied in Pullahari Monastery as well as at Nalanda University. Naropa became the Chancellor of Nalanda University and was victorious in difficult debates with several non-Buddhist scholars.

Mahasiddha Naropa

A dakini appeared before him and advised him to seek the guidance of Tilopa, a great master who could lead him to realise the ultimate nature of the mind. It was then that Naropa decided to travel eastward to meet Tilopa. Naropa experienced 12 major and 12 lesser hardships to purify his karma during his training with Tilopa, and attained high realisation. He himself taught in many places and had many disciples, especially in Kashmir.

About Naropa & Tilopa’s Caves

The caves of Naropa and Tilopa are located at Surje Ghat or Surya Ghat, which is a hundred yards upriver from Arje Ghat at the Pashupatinath Temple complex. For many centuries, this quiet place of solitude has been the home of yogins who settled themselves in its caves, which were carved from the living rock above the ghat. It is said that it was in these caves that Tilopa gained siddhi (spiritual powers and attainments) and initiated Naropa. It was also here that Naropa engaged in his Vajra Yogini retreat and gained visions of the deity. The names of the two masters are painted in English and Tibetan at the entrances.

Naropa/Tilopa Cave

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Boudhanath Stupa

Boudhanath Stupa

Boudhanath Stupa, also known as Chorten Chenpo (the Great Stupa) or Jarung Khashor, is located approximately 5 km (3.1 mi) from the centre of Kathmandu. It is one of the biggest stupas in the world. It is believed that Boudhanath contains the relics of the historical Buddha Shakyamuni, and for this reason, it is considered one of the most sacred power places for Buddhists. Boudhanath Stupa is also a popular tourist destination in Nepal. The stupa’s magnificent structure is a sight of wonder and a reflection of its builders’ devotion to Lord Buddha. Boudhanath’s irreplaceable historical value, sublime beauty, and place in ancient legends led UNESCO to declare it a World Heritage Site in 1979. To read more about the Boudha area, click here.

No one knows for certain when the Boudhanath Stupa was actually built or when it was first considered a sacred place. However, there are several popular legends as to how the stupa came to be.

Legend 1

Standing Guru Rinpoche. Click on image to enlarge or click here for more beautiful thangkas.

Many centuries ago, there was a man named Jadzimo who had four sons. They were inspired to build a stupa and saved their earnings for this purpose. Finally, Jadzimo and his sons managed to build the stupa on one of the Eight Great Cremation Grounds, which was named Spontaneously Amassed. The stupa is believed to have contained sacred relics and when the stupa was consecrated, 100 million Buddhas were said to have dissolved into it.

Guru Rinpoche elaborated on this legend at Samye Monastery. He explained that the devoted prayers of Jadzimo’s sons led them to be reborn as Guru Rinpoche, King Trisong Detsen, Santaraksita, and Ba Salnang, who were responsible for the spreading of Buddha’s teachings in Tibet in the 7^th Century C.E. Because they had been brothers in their previous lives, their first meeting in their new lives felt like a reunion. Guru Rinpoche also predicted that Boudhanath Stupa would fall into ruin and a reincarnated Lama would restore the structure. Guru Rinpoche’s prediction came true. In the 16^th Century, the stupa did indeed fall into ruin before a Nyingma Lama called Ngakchang Shakya Zangpo stumbled upon it and took on the task of returning it to its former glory.

Legend 2

An image of Vajra Yogini. Click on image to enlarge or click here for more beautiful thangkas.

In the 5^th Century, the Licchavi Kingdom of Nepal was experiencing severe drought. The monarch, King Vishvadeva consulted the court astrologers on how to end the drought and to prevent the looming famine. They suggested that the drought would end if the king was to sacrifice a virtuous man. The king then concluded that he himself qualified as the sacrifice. Without revealing this to his son, Manadeva, the king instructed him to go to a royal well on a dark night and decapitate the person he would find there. Manadeva followed these instructions and was horrified to discover that he had beheaded his own father. Manadeva then consulted the female Buddha Vajra Yogini at Sankhu on how to purify his negative karma. Vajra Yogini released a bird with instruction for Manadeva to build a stupa at the place where the bird landed. Manadeva built Boudhanath Stupa at that site.

Legend 3

According to the third legend, the Tibetan king, Songsten Gampo, built the Boudhanath Stupa upon the encouragement of his two Buddhist wives. The stupa was destroyed by the Mughal invaders in the 14^th Century but has since been restored to its former glory.

Legend 4

Another legend tells the story of the daughter of Indra, the Hindu god who has power over war, storms, and rainfall. Indra’s daughter stole flowers from the heavens and was punished to be reborn in the human realm as the daughter of a poultry farmer. In this new life, she decided she would like to pay homage to the previous Buddha by building a monument. She negotiated with a local ruler to obtain the land, and was told that he would give as much land as could be covered with a buffalo hide. Indra’s daughter ingeniously cut the hide into very thin strips and tied them together. She used these strips to cover a large area on which she would later build the temple.

About Boudhanath Stupa

Boudhanath Stupa is believed to contain the relics of an enlightened being (perhaps even part of the historical Buddha’s body such as bones or teeth), sacred texts and other holy objects. Boudhanath Stupa is built on a huge three-level platform in the style of a mandala. The stupa is approximately 36 m (118 ft) in height and over 100 m (328 ft) in diameter. Its base is surrounded by 108 images of Amitabha, one of the Dhyani Buddhas and 147 prayer wheels which are positioned in groups. The mantra of Avalokiteshvara, the Buddha of Compassion, is crafted on each of the prayer wheels.

Boudhanath Stupa is a typical Buddhist stupa. Its constituent parts serve to remind practitioners of the path to Enlightenment. The key features of the stupa are:

• Plinth – the stupa’s lowest level. It consists of a three-level square, terraced plinth which represents the earth element. The four sides of the terraces represent the four immeasurable qualities – joy, compassion, love, and equanimity – and the four states of mindfulness – mindfulness of the body, feelings, mind, and Dharma.
• Kumbha – resting on top of the plinth is a dome similar in shape to an upturned pot of rice. The dome represents the water element. It is whitewashed annually and a pattern that represents lotus petals is painted onto its surface.
• Harmika – is the square tower above the kumbha which represents the fire element. Usually, each side of the harmika is painted with the Buddha’s eyes. Between each pair of Buddha’s eyes, there is a third eye to represent the Buddha’s wisdom.
• Spire – the 13-level tower that represents the 13 stages to enlightenment through which human beings must pass to achieve nirvana or liberation.
• Umbrella – an elaborate golden ceremonial umbrella tops the structure, also representative of the air element.

Around the stupa, there are many prayer flags that carry prayers and mantras into the universe. Generally, prayer flags come in sets of five, one in each of the five colours to represent the five Dhyani Buddhas and purified forms of the five aggregates – form, feeling, discrimination, compositional factors, and consciousness. The Boudhanath Stupa is famous for its blessed energy. In fact, many Tibetan devotees consider it the second most sacred Tibetan Buddhist temple outside of Tibet, the first being Bodhgaya in India. They believed that prayers offered here will surely be fulfilled. Thousands of pilgrims circumambulate the stupa in a clockwise direction every day. Many of them recite mantras and spin the prayer wheels. It is believed that spinning one prayer wheel is equal to reciting the mantra embossed on the prayer wheel 11,000 times. Therefore, if the pilgrim spins all 147 prayer wheels, he or she accumulates the merits equal to 1,617,000 prayers on that one round alone.

Pilgrims at Boudhanath Stupa in Kathmandu

A monk feeding birds at Boudhanath Stupa complex

Maintenance of Boudhanath Stupa

During the annual maintenance of Boudhanath Stupa, a skilled worker throws saffron water on the lotus petal pattern using an arched motion. When the drops of water land on the stupa, they create beautiful curved shapes.

The Boudhanath Stupa undergoes a period of extensive maintenance every year. During this process, water mixed with lime powder is used for the decorative paint finish as it allows the structure to breathe. A skilled worker then throws saffron water on the lotus petal pattern. When the drops of water land on the stupa, they create a beautiful curved shape.

Reconstruction of Boudhanath Stupa After the Nepal Earthquake

In April 2015, Nepal was hit by a 7.8 magnitude earthquake that killed approximately 9,000 people and injured 22,000 others. Boudhanath Stupa was badly damaged by this earthquake and its spire was severely cracked. Due to the severity of the damage, the structure on top of the dome and the religious relics inside it had to be removed. The removal process was completed in October 2015. The actual reconstruction work started in November 2015 and was completed in November 2016.

Boudhanath Stupa

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Swayambhunath Stupa

Swayambhunath Stupa

Swayambhunath Stupa, also known as Swayambu or Swoyambhu, is one of the most sacred pilgrimage sites in Nepal. It is popular with both Hindu and Buddhist pilgrims from around the world. According to legend, Swayambhunath Stupa arose from the lotus flower that grew on a lake which covered what is the present-day Kathmandu Valley. The stupa is believed to radiate blessings and wish-fulfilling energies. Swayambhunath Stupa is also a UNESCO World Heritage Site. To read more about the Swayambhu area, click here.

The incredible legend of the origin of Swayambhunath Stupa is recorded in the 15^th Century Buddhist scripture titled Swayambhu Purana. It contains the accounts of the first and the second Buddhas and enlightened masters who came to Kathmandu. According to the Swayambhu Purana, Kathmandu Valley was a huge lake in prehistoric times. This lake attracted many saints and attained masters. One of the pilgrims was Buddha Vipashyin, who was the first Buddha of our current aeon. Buddha Vipashyin threw a seed into the lake, and the seed grew into a beautiful lotus flower. From the centre of this sacred lotus flower, a self-arising (swayambhu) stupa appeared and radiated light. Swayambhunath Stupa is said to have the power to fulfil wishes and it is said that those who are touched by wind which has passed over the stupa will have the seed of liberation planted in their minds.

Thangka of Manjushri in Newari style. Click on image to enlarge or click here for more beautiful thangkas.

Manjushri, the Buddha of Wisdom, was at his earthly abode on Mount Wutai at the time and had a vision of this stupa. He decided to pay homage to the self-arisen stupa in the form of Manjudeva. It is believed that Manjushri took his two consorts, Kesini and Upakesini (Wealth and Learning), his sword of wisdom, and his book, the Perfection of Wisdom Sutra (Prajnaparamita) on this journey. He mounted a lion and made his way to the lake. When they arrived, Manjushri and his retinue were enchanted by the magnificence of the stupa at the middle of the lake. Realising that those without supernatural powers would not be able to reach it, Manjushri decided to meditate in the surrounding mountains for a suitable place to drain the lake. He was rewarded with an answer and made his way to Turtle Mountain.

At a place which is today known as Chobar, Manjushri made a cleft in Turtle Mountain with his sword and the water from the lake started to flow out. The naga kings who resided in the lake realised that their home was about to be destroyed and prepared to abandon it. However, Manjushri knew that the kings had power over the seasonal rains and their presence in the valley was essential for the rainfall to continue. He convinced them to stay in the valley at Lake Taudaha, south of Chobar. After the bigger lake was drained, it became apparent that the Lotus flower, where the wish-fulfilling Swayambhunath Stupa had appeared, continued to grow on the small amount of water remaining on top of Mount Vajrakuta Parvata.

Swayambhunath Stupa atop its sacred hill, Kathmandu, Nepal

Manjushri then meditated on this mountain and built a temple there in the form of a three-petaled lotus, known as Manjudeva Stupa. He then built a beautiful city called Manjupattna between this temple and the Swayambhunath Stupa. Buddha Kashyapa also went to pay homage to the Swayambhunath and the Manjudeva stupas. He then travelled to India where he met a king named Prachanda Deva. The king wishing to be ordained, gave up his kingdom to go to the Kathmandu Valley to engage in meditation. While he was meditating on Mount Vajrakuta Parvata, Manjushri appeared and advised him to build a larger stupa to cover and protect the Swayambhunath Stupa. The former king then took the Vajrachaya ordination, which was the prerequisite to building the stupa. He was given the ordination name of Santikar Acarya. Santikar Acarya then covered the original Swayambhunath Stupa with precious stones and had it covered with an outer stupa. He also had images of the Five Dhyani Buddhas crafted on the stupa.

Santikar Acarya covered the original Swayambhunath Stupa with precious stones and had it covered with an outer stupa

Renovation of the Stupa

The Swayambhunath Stupa has undergone several renovations and the most recent took place between June 2008 and May 2010. A Tibetan Nyingma Meditation Center in California sponsored this renovation. It was the first major renovation since 1921 and the fifteenth in the 1,500 years since it was built.

About Swayambhunath Stupa

365-step stairway toward Swayambhunath Stupa

Swayambhunath Stupa is located west of Kathmandu. There are two access points to enter the stupa. One is the 365-step stairway which regales the visitor with a scenic view of the surrounding woods, this will lead you directly to the main platform of the temple. The other option is to go by car around the hill to the southwest entrance. The stupa is also known as the Monkey Temple because there are many monkeys living at its north-western side. These monkeys are regarded as holy due to the legend of their birth from Manjushri’s hair. While Manjushri was building around the stupa, he left his hair long, attracting head lice. These later left his hair and transformed into the monkeys that live around the stupa.

The monkeys are regarded as holy due to the legend of their birth from Manjushri’s hair

At the base of the stupa, there are special shrines to honour the Five Dhyani Buddhas. Four of these shrines face the four cardinal directions, and another one is located slightly to the left on the east side to represent the centre direction. In between these shrines, there are four shrines to consorts of the Five Dhyani Buddha’s, making nine shrines in total. A chain of prayer wheels and butter lamps links these shrines together.

Swayambhunath Stupa – Monkey Temple

Or view the video on the server at:
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Go to Manjushri’s Site

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Manjushri’s Teaching Site

H.E. the 25^th Tsem Rinpoche and pilgrims reciting prayers at Manjushri’s Teaching Site

Manjushri’s Teaching Site is a courtyard located a short walk away from the sacred Swayambhunath Stupa. It is believed that Manjushri still visits this place every year to give teachings. Therefore, visiting Manjushri’s Teaching Site and making aspirational prayers are good ways to connect with the Buddha of Wisdom. The History of Manjushri’s Teaching Site is closely linked to the history of the Swayambhunath Stupa. To read more about the Swayambhu area, click here.

About Manjushri’s Teaching Site

The site where Manjushri is said to teach local deities is relatively simple with trees, prayer flags and prayer wheels.

Not far from Swayambhunath Stupa, there is a special courtyard where Manjushri is believed to give teachings to celestial beings every year. Although most ordinary people cannot see this wonderful sight, in the past, certain individuals with special psychic abilities were able to perceive what took place here. It is an auspicious place to build a connection with the Buddha of Wisdom. Visitors can recite prayers to Manjushri here, such as Gangloma, to establish and strengthen such a connection. The courtyard is relatively simple with trees, prayer flags and prayer wheels, yet many visitors can feel the vibrant energy here.

Next to this sacred courtyard, about 50 m (164 ft) to the west of Swayambhunath Stupa, is a Manjushri-Saraswati Shrine. This place is particularly popular among Buddhist and Hindu devotees. It is customary for school children to visit the shrine during the Saraswati Puja (Prayer to the Goddess of Learning), which usually falls between late January and early February, to have their pens, pencils and books blessed.

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Seto & Rato Macchendranath

There is a beautifully-carved image of Buddha on the stone pillar at Macchendra Bahal, also known as Jana Baha, at the junction called Kel Tole. A large pagoda-style temple dedicated to Seto (white) Macchendranath is located past the gateway. This deity is recognised by Hindus as the god of rain as well as an incarnation of Shiva who blesses barren women with fertility and bestows longevity to children. Buddhists, on the other hand, worship him as an aspect of Chenrezig or Avalokiteshvara.

The temple is located between Ason and Indra Chowk in central Kathmandu and believed to have been established around the 10^th Century C.E. Every year during spring, from the 8^th to the 10^th day of the sixth lunar month of the Nepali calendar, the Jana Baha Dyah Jatra (or Seto Macchendranath Jatra) is celebrated. During this three-day festival, the sacred Seto Macchendranath is bathed, repainted and carried in a towering 35-foot-high chariot for a procession through old Kathmandu. To read more about Kathmandu, click here.

The Seto Macchendranath in Jana Bahal, Kathmandu and the Rato (red) Macchendranath in Bungamati, Lalitpur are two of the best-known Macchendranath statues in Nepal. The Newari refer to Seto Macchendranath as “Jana Bahal Dya” or the God of Jana Bahal; and Rato Macchendranath as “Bunga Dya”, God of Bungamati. Both will be discussed below.

The sacred Seto (White) Macchendranath statue

The sacred Rato (Red) Macchendranath statue

Seto Macchendranath

Legend of the Seto Macchendranath

According to the inscriptions still visible in the Jana Baha courtyard, the deity originated at the Hamhal Monastery in Ranipokhari and was moved to Kel Tole later. There is a legend that supports this. Based on the legend, Jamal was initially a kingdom named Jamadesh and ruled by King Yakshya Malla. At that time, there was a divine place near a holy river called Kantipuri where people bathed every morning before visiting Swayambhunath. These virtuous actions led them to heaven after death. When Yamraj, the God of Death, saw that people in Kantipuri did not go to hell after death, he came to understand that the cause was the divine power of Swayambhunath. He decided to go to Kantipuri with his followers to pay homage to Swayambhunath.

As he was returning, King Yakshya Malla and his tantric guru captured Yamraj and his retinue, and asked for immortality in return for their freedom. Being mortal himself, Yamraj could not give such a boon. The king insisted and said he would not let Yamraj go unless he bestowed that blessing. The frightened Yamraj then prayed to Avalokitesvara and requested for help to be freed. Hearing the prayer, the lord instantly appeared before them from the water. He had a white-coloured body and half-closed eyes looking downwards as if in meditation. The lord said that a temple needed to be built wherever the Kalmati and Bagmati Rivers meet. Those who visit it shall always be prosperous and live long. Avalokitesvara told the king to organise a Ratha Yatra (chariot festival) starting from the date of Chaitra Sukla Astami, every year for three days. This was so that the king could go to the houses of people who were disabled or could not move and stay at their houses to bless them with happiness and long life. The Ratha Yatra was to start from the place where Avalokitesvara appeared, in the present-day Ranipokhari area. The Seto Macchendranath temple originated here, and was later moved to Kel Tole.

About Seto Macchendranath

The age of the Seto Macchendranath Temple is not known but it was restored during the 17^th Century. The temple’s arched entrance is marked by a small Buddha figure on a high stone pillar in front of two metal lions. The arched entrance to the temple was destroyed in the 2015 earthquake and the temple was closed for repair works. Within the temple are numerous smaller shrines, chaityas (small stupas) and statues, including a mysteriously European-looking female figure that faces the temple and is surrounded by candles. It seems that it was brought from Europe or gifted to the temple by someone who had come from the faraway continent. What is certain is that she has been accepted into the pantheon of gods at the shrine. Right in front of the temple, facing the other way, are two bronze Taras gracefully seated atop tall pillars.

Seto Macchendranath is always adorned with flowers. This is the statue that is taken out during the Seto Macchendranath festival in March/April each year on a procession around the city in a chariot. In the courtyard, there is a sculpture of men holding what looks like a bizarre string instrument. It is actually a tool used to fluff and separate down, like cotton padding, that is sold in bulk nearby. The string is plucked by a wooden double-headed implement that looks like a cross between a dumb-bell and a rolling pin. There are also several stores here that sell incense sticks, flowers, grains and other items required for offerings. People also feed corn grain to the birds there. To the north of the temple, on the Bhedasingh side street, are shops that sell topi (cloth hats) and Nepali traditional dress, daura suruwal (a long shirt over tapered drainpipe trousers), including adorable miniature versions for children. On the left, near the temple’s exit, is a small tantric temple, the triple-roofed Lunchun Lunbun Ajima, that is covered in red tiles around the lower level.

Ritual of Seto Macchendranath

The Jana Baha Dyah Jatra (chariot festival) is believed to have been started by King Pratap Malla, a descendant of King Yakshya Malla. On this day, the Newari Shakya priests take the White Padmapani Avalokitesvara (Seto Macchendranath) statue for a procession to Jamal, beside Ranipokhari, where a large chariot is on standby to receive it. The procession begins with people playing various musical instruments and dancing to the tunes. The chariot makes its way down the town alleys pulled by enthusiastic youths as people sing hymns and pray. Butter lamps are lit and the smell of the incense gives the scene a wondrous aura filled with divine power that is difficult to describe. People from all walks of life come together for the procession and pray for long life and prosperity.

The procession covers the Jamal, Ratnapark, Bhotahity and Ason areas on the first day. The next day, it starts from Ason and moves on to Balkumari, Kel Tole, Indra Chowk, Makhan and the rest of the Hanuman Dhoka area. The main highlight of this event is that the living goddess Kumari attends this ritual. The worship of Kumari Devi is traditional in Nepal. They believe certain young pre-pubescent girls are manifestations of the divine female energy or Devi in Hindu religious traditions.

The worship of young girls as the manifestation of the divine feminine energy, who are known as Kumari Devi, is traditional in Nepal.

The procession moves from Hanuman Dhoka to Maru, Chikan Mangal, Jaisidewal, Jya Baha and then Lagan Tole on the final day. The procession ends after the circumambulation of a special tree three times. According to Buddhist belief, the festival must be completed before the Purnima (the full moon) of the month, which normally falls on the third day of the event. On the fourth day, the sacred Padmapani Avalokitesvara is brought back to the temple after a special puja. One interesting point to take note is that the start, stop and finish points of the procession follows a hierarchy of open spaces and affirms socio-cultural meaning to existing pilgrimage sites, squares and streets. The procession pierces through the densely-populated areas of the city in the day and stops at the Chowks or the Durbar squares that are locations of religious or political importance. These locations serve as congregational points where religious activities take place for the locals.

The bathing ritual of Seto Macchendranath

In the month of Poush, the third month of the Nepali lunar calendar, a ceremony is held to bathe and repaint the Seto Macchendranath. The Seto Macchendranath statue is brought into the temple courtyard during the event. Its ornaments and accoutrements are removed and it is given a bath of cold and hot water, milk, ghee, and honey by the temple priests. The living goddess Kumari will also attend this ritual. The annual bathing and repainting ritual symbolises the changes that occur throughout our lives.

Rato Macchendranath

Legend of the Rato Macchendranath

Once, the Kathmandu valley experienced drought and famine for 12 years. A saint told the king and his subjects that Gorakhnath, a master with significant spiritual power, had been angered by the nagas when he came to Kathmandu. He had imprisoned them but because the nagas held power over the rains, this had caused a drought.

In order to appease Gorakhnath, the locals held a procession through the city with the statue of Macchendranath, the father of Gorakhnath. They pulled the chariot on which the statue was placed with all their energy and great fervour. Gorakhnath was well pleased, the nagas were immediately released and rain came pouring down on the valley. From then onwards, the locals started a tradition to please Rato Macchendranath with an annual festival. It lasts for about six months from December to June.

Ritual of Rato Macchendranath

Every year during the chariot procession, thousands of people gather to worship and observe the Ratha Yatra. On the first day, Rato Macchendranath is carried out and pulled towards Ganabahal. On the second and third days, the statue is taken to Sundhara and Lagankhel respectively.

The Rato Macchendranath rests in Lagankhel for two to three days and people come to worship every morning and night. A holy coconut (the Fruit of Faith) will be thrown from the top of Rato Macchendranath Chariot in Lagankhel. It is believed that whoever manages to grab it will have his wishes granted. This makes the efforts by the crowd to catch it very competitive. The lucky individual is given the privilege of offering it to the chariot together with a donation. The chariot is then brought to Thali. The next morning, only women are allowed to pull the chariot.

The exciting sounds coming from the traditional musical instruments Dhime (drums) and Bhushya (a pair of big brass cymbals) adds to the festive mood of the procession.

The display of Lord Macchendranath’s Bhoto (vest) called “Bhota Jatra”. Those who glance at the Bhoto will be bestowed with good luck.

The tradition is to have a Newari band play music during the procession. In addition, the Nepal Government’s Sarduljung battalion’s band also plays at the Jatra, a Newari festival that includes a street carnival. The sword of 17^th Century ruler, King Siddhi Narshing Malla’s battle sword is exhibited, always kept under a parasol. The chariot is then brought to Thahiti Tole, where it remains for a few days. Knowledgeable priests ascertain the most auspicious day to display Lord Macchendranath’s Bhoto (vest), which is called “Bhota Jatra”. Thousands of people and foreigners gather to catch a glimpse of the Bhota Jatra during a grand ceremony; it is believed that a single glance at the Bhoto will bestow them with good luck.

In the past, the king and queen used to grace the Jatra. Today, the President and other senior government officials participate as guests. It is a holiday for those residing in the Kathmandu Valley. On the last day, Rato Macchendranath is invited back to its residence in Bungamati. He will remain there for 6 months before he is again escorted to the chariot for the following season which starts from Pulchowk. The exact date is determined by a priest for its auspiciousness in the calendar. The chariot is traditionally dismantled at Pulchowk every year, except for every twelfth year, when this is done in Bungamati.

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Itum Bahal Tara Chapel

The sacred images at the Itum Bahal Chapel: Yellow Prajnaparamita Tara (left), White Tara (centre) and Green Tara (right)

White Tara represents the motherly aspect of compassion. Her white colour indicates purity and truth, complete and undifferentiated. Altogether, she has seven eyes, including one in the centre of her forehead, two on her hands and two on her feet. The eyes represent her seeing of all suffering and cries for help from sentient beings, through ordinary and extraordinary or psychic means. The eyes also symbolise the vigilance of her compassion, always on the lookout to help.

Tara is, without doubt, the most beloved female deity in Tibetan Buddhism, revered for her swiftness in helping those who rely on her. She has been described as a Buddha for our modern age, a sublime personification of compassion and wisdom in female form at a time when sorrow and suffering seem to be increasing everywhere. Of all the Buddhas, Tara is the most accessible.

Rinpoche, Acharya Zasep Tulku, Tara in the Palm of Your Hand, British Columbia, Wind Horse Press, 2013, p. 1.

White Tara. Click on image to enlarge or click here for more beautiful thangkas.

Her right hand is held in a boon-granting mudra, her left hand holds the stem of a white flower between thumb and fourth finger in the protection mudra. The flower is an utpala flower and contains three blooms: the first, which has gone to fruit, is a representation of the past Buddha Kashyapa; the second, in full bloom, is a symbol of the present Buddha Shakyamuni; and the third, budding and about to bloom, represents the future Buddha Maitreya. This signifies that White Tara is the essence of all past, present and future Buddhas. She sits crossed-legged in the vajra (diamond) position and displays regal grace and calm.

Kyabje Zong Rinpoche explained that Tara is very sacred and that even gazing at her image is a holy act that reaps many benefits. Her body, speech and mind, and anything that has to do with Tara are so sacred that her images do not require further blessings. Zong Rinpoche said that any image of Tara does not even need to be consecrated because Tara is that powerful and sacred. Tara had a very special place in Zong Rinpoche’s heart and he gave her a lot of reverence, performed pujas to her every month and engaged in her recitations every single day.

His Holiness Kyabje Zong Rinpoche

The Stories of Tara

Green Tara. Click on image to enlarge or click here for more beautiful thangkas.

Tara is the most popular goddess in the Buddhist pantheon, especially in Tibetan Buddhism, and is considered to be the Goddess of Universal Compassion who represents virtuous and enlightened activity. Tara means ‘Female Saviour’. One of the most popular legends about Tara tells of her being born from the compassionate tears of Avalokiteshvara. Avalokiteshvara wept when he saw the suffering of the world. As the tears streamed down his face, two Taras were born, the peaceful White Tara from the left and, from the right, Green Tara. Thus, Tara is often referred to as Avalokiteshvara’s consort. In Tibetan history, Tara is associated with the two pious and virtuous wives of one of the Three Great Dharma Kings, Songtsen Gampo. Princess Wen Cheng from China is associated with White Tara and Princess Bhrkuti Devi from Nepal is identified with Green Tara. These two are the most popular of all the known forms of Tara widely worshipped by Buddhists.

King Songtsen Gampo (centre) and his sacred consorts, Princess Wen Cheng (right) and Princess Brikuti Devi (left)

According to the Tara Tantra, she originated aeons ago when she was born as a princess who had a strong spiritual and compassionate nature. The princess regularly gave offerings and prayers to the Buddhist sangha, allowing her to develop a great amount of merit. Monks told her that because of her spiritual strength, they would pray that she would be born as a man and spread Buddhist teachings. She responded that she wished to remain in female form to serve sentient beings until everyone reached enlightenment because nothing existed in reality; there is no male and no female. Her response implied a flaw in the monks’ knowledge that assumed that the male form is superior in Buddhism. Hence, Tara may be considered one of the earliest feminists.

About Itum Bahal Tara Chapel

Itum Bahal courtyard

In the metropolitan city of Kathmandu, there are 18 main Mahayana Buddhist Mahaviharas (Great Mahayana Buddhist Monasteries). To read more about Kathmandu, click here. Among them is the Itumba (Itum Bahal), one of the oldest, most important and most well-known of them all. It is widely accepted to have been built in the middle of 11^th Century C.E. by Keshchandra at the centre of Kantipur city (Kathmandu). Its full name in Sanskrit is Shree Bhaskardeva Samskarita Sata Shree Keshavachandra Krit Paravat Mahavihara, Itumba. Understandably, it is known popularly as Itum Bahal. On special occasions, an ancient bilanpau (scroll painting) that records the legend of the monastery’s founding is displayed to the public. Itum Bahal hosts Nepal’s most famous Tara, the Mahashanta Shweta Tara. It is a large bronze statue of White Tara, also known as “The Great Peaceful White Tara Who Turned the Wheel of Dharma”. 

According to Kyabje Trijang Rinpoche, this Tara flew miraculously to Kathmandu from Tibet. The statue is said to have landed at the white sandalwood tree at the site and spoke to spread Buddhist teachings. The Mahashanta Shweta Tara then flew to other parts of Nepal to be of benefit to the beings there. It also spoke to great masters who paid homage to her. Although Tara was not a major deity prayed to by the Newari Buddhists, she is highly revered with the Tara Vrata, a special ritual observed by the Newari Buddhist community during which the devotees fast and maintain a state of purity for a day. This White Tara is found in a side courtyard (nani bahal) north of the old courtyard of Itum Bahal. The statue on her right is Prajnaparamita Tara, and on its left is Green Tara. It is considered one of the most powerful images of White Tara in the world.

About Itum Bahal

Shree Bhaskardeva Samskarita Sata Shree Keshavachandra Krit Paravat Mahavihara (Itum Bahal) is originally believed to have been built after Buddha Shakyamuni’s visit to the Kathmandu Valley for the darshan (viewing) of the Swayambhu Jyotirupa Mahachaitya, also known as the Swayambhunath Stupa. Indian Emperor Ashoka’s Dharmadutas (messengers of Dharma) had visited this vihara and asked for an Ashokan caitya (a sacred place) to be built at Itum Bahal. This caitya still exists in good condition at the centre of the vihara courtyard. It is very difficult to put an exact date to when the vihara was constructed and consecrated because no historical evidence has been found that mentions these details. However, most historians concur that this is one of the oldest viharas in Kathmandu Valley.

Most of the Buddhist viharas in Kathmandu Valley were built during the time of the Licchavi kings. By looking at the Sanskrit name of the vihara, historians have discovered that the words “Bhaskardeva Samskarita” means that the vihara was built by a ‘King Bhaskardeva’. If we go through the Gopal Vamsavali (also known as Gopalraj, the oldest Nepali chronicle), there appears to be only three such names:

• Bhaskardeva Varma;
• Bhaskardeva, the Thakuri king from Nuwakot; and
• Bhaskarmalla Deva

King Bhaskardeva Varma lived in the 7^th Century and ruled Nepal for 13 years. During his reign, large quantities of gold amassed from invasions of countries to the south were used to build the golden city of Kantipur. The Gopal Vamsavali is the only historical book that mentions that the king offered gold to make the golden roof of Pashupatinath Temple.

King Bhaskardeva, the Thakuri king from Nuwakot, lived in the 10^th Century. Historical records show he only ruled Kathmandu itself for three years. However, he ruled the Nuwakot area for 15 years when Kathmandu did not have a king due to the massacre of 12 members of the ruling lineage. He built Buddhist viharas in Lalitpur City and in Kathmandu during his three-year reign. Two of the viharas in Lalitpur were completed in this period while the one in Kathmandu was completed later.

King Bhaskarmalla Deva lived in the 17^th Century. He ruled Kathmandu for eight years and also seems to have renovated the vihara in Kathmandu and was present at its consecration.

Special Feature of Itum Bahal

One of the special features of Itum Bahal Newar Buddhist monasticism is that members of the sangha are not celibate. Instead, they live at home with wives and children. One of the male children in every local Newar Buddhist family is ordained for four days and then returns the novice monk vows and disrobes. He remains a member of the monastery for life after that. Today, the monastery has about 450 members from 118 families in Itum Bahal.

Itum Bahal is very closely aligned with the Bungadhyo Buddhist ritual ceremonies (of the Rato Machhendranath of Bungamati Village) that originated from Kamarukachhe in the state of Assam in India. King Narendradeva of Bhaktapur, Priest Vandudatta from Kathmandu Tebahal and Rathanchakra, a farmer from Lalitpur are credited with the transfer of this knowledge. As Rato Machhendranath resides at a temple at Lalitpur, holy water from Itum Bahal is carried there every year. This water is used to bathe the holy statue on the festival day of Baisakhkrishnaprtipada.

It is believed that a very big white sandalwood tree stood in Itum Bahal many centuries ago, and that the Mahashanta Shweta Tara used to preach Dharma under it. A vihara stood beside the root of the tree, which is why it was named Tarumula Mahavihara or Sikanmoo Baha in the local Newari language. Every year during the month of Shrawan, members of the Salanpa Guthi (Trust) in Itum Bahal arrange for a two-week exhibition of the Tara statues, along with other Buddhist statues of the vihara. The Salanpa Guthi is solemnised by vajracharya (Buddhist tantric masters) from different Buddhist viharas of central Kathmandu who recite the Astasahashrika Prajnaparamita (Wisdom of Perfection Sutra in 8,000 lines) for one week. 200 vajracharya are invited from four different viharas to Itum Bahal on this day to do the recitation and they are offered dana following the recitation.

Every year in the month of Gunla (from Shrawan Shuklapratipada to Bhadra Krishna Amawasya), the vihara’s sangha members go to the Swayambhu hillside with a band of Gunla Bajan (religious musicians) and devotees early in the morning. They circumambulate the Swayambhunath Stupa while reciting Buddhist hymns. A completion feast is organised by the Gunla Bajan Khala when the month ends. Every year during the month of Ashad, sthaviras (senior sangha members) observe a special fast in a ceremony called Kayetamadu Dhalan. This fast ensures that the rains come, contributing to a good rice harvest. This is done by observing the Naga Sadhana to please Naga beings in order to make rain. Women are not allowed to be present or take part in the fasting.

The daily prayers known as Nitya Puja are performed at the main shrine four times a day: early in the morning, at 9am, at 2pm, and in the evening. Sangha members who are ordained take turns to carry out their one-week responsibility for Nitya Puja. No sangha member can be exempted from this responsibility.

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The Mahabauddha Temple

The life story of Buddha Shakyamuni begins in Lumbini, near the border of Nepal and India, about 2,600 years ago. The Buddha was born Prince Siddhartha Gautama. Despite being born a prince, he began to realise that life should have meaning beyond materialism, despite the many comforts it provided, for lasting happiness or protection from suffering. He then became an ascetic for six years before realising that even that could not bear results. He had finally understood that just like a sitar will not play well if a string is too loose or too tight, the solution was the ‘Middle Path’. It was then that he achieved the state of unconditional and lasting happiness, the state of Enlightenment, of being fully awake, of Buddhahood. This state of mind is free from disturbing emotions and expresses itself through fearlessness, joy, active compassion and wisdom. For the remainder 45 years of his life, the Buddha taught the profound Dharma he had realised.

Lumbini, the Buddha’s birth place

Ukubaha is located in the south-eastern quarter of Patan, about an eight-hour drive from Lumbini. To read more about Patan, click here. It is here that the Mahabauddha temple is located. The temple is modelled on the Mahabodhi Temple at Bodhgaya, India, where the Buddha achieved enlightenment. It is often called the “Temple of a Thousand Buddhas” because one thousand Buddha figures of various sizes are carved into the nine thousand terracotta bricks from which the temple is constructed. The construction of the temple began around 1584 and was inspired by a priest of Patan, Abhaya Raj. He once went to Bodhgaya for pilgrimage and was inspired by the architecture of the Mahabodhi temple there. After returning from a three-year pilgrimage, he sought to construct a similar but smaller version in Patan, dedicated to Buddha Shakyamuni, his life and his teachings. Some legends say that the Lord Buddha appeared to him in a dream and commanded him to do so while Hindu legends claim that Abhaya Raj’s fifth son Bauddhaju dreamed of the goddess Vidyadhara who commanded him to finish the construction just when he was about to give up on it.

One unique aspect of the Mahabauddha Temple is its architecture which does not exhibit Nepali influence. It is the only major stupa in the Kathmandu Valley built in an early Shikhara style. The temple’s surface is covered with terracotta tiles, many of which depict the Buddha in the ‘earth-touching’ mudra that represents the moment of the Buddha’s awakening as he claims the earth as witness to his enlightenment. A larger Buddha Shakyamuni statue is displayed on the ground floor, also in ‘earth-touching’ mudra. On the first floor, there is a statue of Buddha Amitabha. On the second, third, fourth and fifth floors are the Panchajinalaya Svayambhu Chaitya, Dharmadhatu Mandala, Vajradhatu Mandala, and Sunyaniranjan Chaitya respectively. At the top of the temple is the Usnish Cudamani Suvarna Chaitya, which takes its total height to approximately 18.2 m (60 ft).

Before the construction of the Mahabauddha Temple, the Temple of Akasha Jogini Shree Vidhyadhari Devi, a form of Vajra Yogini, already existed at the site, which also housed an image of Manjushri. An old manuscript of the Prajnaparmita Sutra is also preserved here and recited daily. At the front entrance of the shrine is a pyramid-shaped candle stand on which devotees and visitors place lit butter lamps. The Mahabauddha Temple is a popular pilgrimage site, especially for Tibetan Buddhists. Every day, Buddhist monks and devout practitioners travel to Patan to perform pujas there. Devotees may visit on important days or festivals with the motivation to receive good luck. The busiest time of year is the month of Wesak when devotees come together to join prayer gatherings and activities in remembrance of the Buddha’s birth, enlightenment and parinirvarna.

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Jowo Rinpoche Chapel in Sakya Tharig Monastery

The Sakya Tharig Monastery in the Boudha area of Nepal houses a very special statue. It is a replica of the original Jowo Rinpoche statue which is currently housed in the Jokhang Cathedral in Lhasa, Tibet.

History of the Original Jowo Rinpoche Statue

The Jowo Rinpoche, also known as Jowo Shakyamuni, is considered the most sacred and important image of Buddha in Tibet. It is very old, from the time of Lord Buddha, and Lord Buddha is believed to have blessed it himself when it was completed. Texts such as the 11^th Century Vase-Shaped Pillar Testament suggest that the Jowo Shakyamuni statue was fashioned from a life portrait of the Buddha. It is said that it was created in India by the celestial architect, Vishvakarma, who is sometimes called the Principal Architect of the Universe. Jowo Rinpoche is one of only two Buddha images carved by someone who personally knew what the Buddha looked like; the other is in the Mahabodhi Temple at Bodhgaya. Hence, these images are extremely sacred. The Jowo Rinpoche is doubly blessed since it is derived from the actual likeness of the Buddha and was carved by a celestial being.

Statues of Princess Wencheng (right), King Songtsen Gampo (middle) and Princess Bhrikuti from Nepal (left)

However, the earliest written mention of the statue dates back to the 7^th Century when China gifted India with a rare and expensive fabric, which legend says had no beginning or end. It is said that the fabric was made by female celestial deities called dakinis. In return, India gifted China with the great statue of Jowo Rinpoche. When the Chinese princess, Wen Cheng was to wed the Tibetan Dharma King, Songsten Gampo in 641, she brought Jowo Rinpoche with her to Tibet as a gift to the King. This date coincides with the time that Buddhism began to take root in Tibet. During the reign of Mangsong Mangsten (649 – 679), when there was fear of an invasion by the Tang Dynasty, Princess Wen Cheng hid the statue in a secret chamber in the Jokhang Cathedral. Sometime after the year 710, the princess took it out and placed it in Jokhang’s central chapel. Later, it was placed at Ramoche Temple beside a small bronze statue depicting the Buddha when he was eight year old, called the Jowo Mikyo Dorje, apparently also carved by Vishvakarma. This is another important Jowo statue and was brought to Lhasa by Bhrikuti, the Nepali queen of Songtsen Gampo.

The Jowo Mikyo Dorje of the Ramoche Temple that was restored by Ribur Rinpoche to its present glory and grandeur

Ribur Rinpoche worked with H.H. the 10^th Panchen Lama in recovering and restoring the famous Jowo Rinpoche statue

In the 14^th Century, Lama Tsongkhapa made an offering of jewelled ornaments to the statue, dressing its original Nirmanakaya form with Sambogakaya ornaments. Hence, Tsongkhapa transformed Jowo Rinpoche into a Sambogakaya Buddha. The Nirmanakaya form depicts the Buddha in his regular robes, whereas the Sambogakaya form shows the Buddha in beautiful ornaments and jewels such as bracelets, anklets, arm bands, necklaces, earrings, and a jewelled crown. In 1959, during the Chinese Cultural Revolution, the Ramoche Temple was partially destroyed and the statue disappeared. In 1983, the lower part of the statue was discovered in a rubbish heap and the upper part, somewhere in Beijing. They were joined, restored, and taken back to Ramoche Temple in 1986. However, the damage was still visible.

When Ribur Rinpoche was given a position at the Office of Religious Affairs of Tibet, he had the statue taken back to the Jokhang Cathedral. His mission was to recover and restore sacred treasures, especially those that had been dispersed or lost during the Cultural Revolution. He did this with the help of His Holiness the 10^th Panchen Lama, who explained to the Chinese government how sacred and valuable the Jowo statues were to Tibetans. They acquiesced to Ribur Rinpoche’s quest as proof of the sincerity of the new religious policies in China.

About the Original Jowo Rinpoche Statue

The Jowo Rinpoche statue sits in lotus posture with his right hand in the ‘earth-touching’ mudra.

The Jowo Rinpoche is a magnificent life-size statue of Buddha Shakyamuni that is housed in the Jokhang Temple in Lhasa, Tibet. The Jowo Rinpoche statue sits in lotus position or padmasana in Sanskrit, with his left hand in meditation mudra and his right hand in ‘earth-touching’ mudra. This signifies the crucial moment when Buddha achieved enlightenment. The statue is dressed in a magnificent jewelled crown and robes heavily adorned with precious stones that have been added to the statue over many years. The figure is seated on a stunning and bejeweled throne made of gold. The statue has gone through several restorations and reconstructions over the course of its history. It is one of the greatest treasures of religious and cultural importance in Tibet.

Monks adding more gold as an offering to the sacred Jowo Rinpoche statue

About Sakya Tharig Monastery

The Sakya Tharig Monastery in Boudha, Nepal is also called Tse Chen She Dup Ling. It was built in 1969 by the 6^th Tharig Rinpoche, Jamyang Dhamchoe Nyima. A well-known Nepali Priest, Chini Lama (1915-1983), donated the land on which the monastery has been built. To read more about Boudha, click here.

Tse Chen She Dup Ling was the first monastery that built its Gompa (Prayer Hall) in the Boudhanath area. Later, other monasteries followed suit. The monastery was blessed by the presence of His Eminence Chogye Trichen Rinpoche (1921-2007) who gave many teachings here before establishing his own monastery, Matrya Gompa, on the outer periphery of the Boudhanath Stupa in 1984. Another great teacher who lived and gave many important teachings here was His Eminence Dezhung Rinpoche (1915-1987). In 1986, he, too, moved to his own monastery.

Tharig Monastery has hosted many honoured guests and high lamas, including His Eminence Dzongsar Khyentse Rinpoche. Whenever he came to Kathmandu to receive teachings, empowerments, instructions and oral transmissions from great masters like His Eminence Dezhung Rinpoche, he stayed at Tharig Monastery. The living quarters he occupied next to the Mahakala Shrine Room is now named after him. The monastery has also been graced and blessed by visits from renowned high lamas like His Holiness Sakya Trizin, who at the time of his visit was the Supreme Head of the Sakya tradition. Tharig Monastery has also had the honour of hosting His Eminence Luding Khenchen Rinpoche. This master and H.H. Sakya Trizin eventually became patrons of the monastery, giving valuable advice and supervising its day-to-day activities.

Shrines of Tharig Sakya Monastery

The monastery is divided into four areas or wings which contain several important shrines. There is the Mahakala shrine where pujas and special propitiations to Mahakala are conducted; the Hevajra Mandala Shrine which houses the grand three-dimensional celestial mansion of nine-deity Hevajra Mandala; and the Kagyur Lhakang shrine that contains the complete set of the Kangyur, the written words of the Buddha. This consists of over three hundred volumes, together with various scriptures with painted covers and illustrations. Then there is the Yarney Lhakang shrine where the Sangha gather to recite the Vinaya Sutra during their one-and-a-half-month long summer retreat; and the Jokhang shrine, also known as Jokhang Chapel that contains the glorious replica of Jowo Rinpoche. This Buddha has been sculpted and dressed to resemble the holy Jowo Rinpoche statue in Jokhang Temple, Lhasa. Since the Jowo image is considered one of the holiest and most sacred of Buddha images, this means its replica also carries the same significant blessings. Hence, visiting the Jowo Rinpoche image in Tharig Sakya Monastery is the same as visiting the Jowo Rinpoche in Jokhang, Lhasa. The blessings are the same if one has faith.

The magnificent Jowo Rinpoche statue in Tharig Sakya Monastery is said to be very similar to the holy Jowo statue in Jokhang, Lhasa

In Tibet, when someone is ill or is about to pass away, the relatives of the person traditionally make precious offerings such as gold to be painted on Buddha statues. The gold that is applied on the face and body of the Buddha creates a great amount of spiritual merit for the person who made the offering or the one it is dedicated towards. Besides that, a sick or dead person’s name can be written in gold on a red piece of paper called Ser Yek Dak, which means ‘Golden Letters’. These papers will then be burned in front of sacred Buddha images like the Jowo Rinpoche. Tibetans pray to see the statue of Jowo Rinpoche before they die because they believe that the blessings and energy from this sacred statue will transform their karma and this will help them at the time of death. That is how much faith Tibetans have in Jowo Rinpoche.

This is not uncommon because faith and devotion can transform an object from ordinary to something real, and in this case, the sacred Jowo statue into a real Buddha. Therefore, it is easy to receive blessings especially when one believes that what they are seeing is the real Buddha himself.

The 6^th Tharig Rinpoche (1923-1998) comes from the unbroken lineage of Nagarakshita (Khon Lui Wangpo Sungwa), who was the direct disciple of Guru Rinpoche and Santarakshita. Nagarakshita was one of the first seven novice monks during the time of King Trisong Deutsen in the 7^th Century.

Many believe that there is no need to meditate or recite mantras when you visit the sacred Jowos because “the statue will change the person’s energy to positive” on sight. This is called “liberation through seeing”. Of course, the result will depend on one’s mindset, which is based on one’s motivation, devotion, and compassion. Hence, the Jowo Rinpoche in Tharig Sakya Monastery will have the same effect as the original. However, when you are there, and if you wish to do some prayers and meditate, you are more than welcome. Click here for some recommendations on what prayers you can do if you do not have your own personal sadhana.

Go to Phelgyeling

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Phelgyeling Monastery

The Nyanang Phelgyeling Monastery in Nepal was built after the 1959 Cultural Revolution in Tibet as the successor to the Nyanang Shedrup Gaden Phelgyeling Monastery which was located in Nyanang, near the Tibet-Nepal border. Today, the monastery sits at the foot of the famous Swayambhunath Stupa in Kathmandu. It follows the Gelug tradition of Tibetan Buddhism. To read more about Swayambhu, click here.

The 5^th Dalai Lama Ngawang Lobsang Gyatso

In 1689, His Holiness the 5^th Dalai Lama established Nyanang Shedrup Gaden Phelgyeling Monastery in Tibet. His Holiness considered it a branch of the great Sera Mey Monastery. The Nyanang area was also one of the four great hermitage places of the brilliant meditator Jetsun Milarepa. The monastery’s population peaked at around 150 monks. During the Cultural Revolution in 1959, some of the monks escaped to Nepal with many precious relics and sacred objects. In the beginning, they were scattered and stayed in many different monasteries in Kathmandu. With the help of Serkong Tsenshab Rinpoche, Nyanang Phelgyeling Monastery was established in Nepal.

The view of Phelgyeling Monastery in Tibet from Milarepa’s Cave

Serkong Tsenshab Rinpoche helped established Nyanang Phelgyeling Monastery in Nepal

Kyabje Dagom Rinpoche

The pioneers were Gelong Pasang, Gelong Jampa, and Gelong Ukyen Kelsang. Gelong Pasang served as the monastery’s first Abbot, and Gelong Ukyen Kelsang served as the first Chant Master. The monastery sits at the foot of the famous Swayambhunath Stupa, which is one of the holiest places in Kathmandu and is associated with Manjushri. Besides helping in establishing Phelgyeling Monastery, Serkong Tsenshab Rinpoche also created the monthly schedule for rituals and prayers in Phelgyeling. In 1966, he advised the monks of the monastery to conduct Dorje Shugden kangso (fulfilment) rituals on a monthly basis.

His Holiness the 5^th Dalai Lama composed the four exhortation verses (‘phrin bskul) to Dorje Shugden while His Holiness Kyabje Pabongka Rinpoche created the rituals. Both these verses and rituals are practised in their original form at Phelgyeling Monastery even today. Kyabje Dagom Rinpoche started the celebration known as Phayul Gaden Monlam Festival in Phelgyeling in 1991. It is held at the start of the new year and attracts thousands of devotees.

Over the years, Phelgyeling Monastery has had the great honour of hosting many esteemed Lamas who came to confer precious Dharma teachings and oral transmissions. Among them are:

• Kyabje Zong Dorje Chang – Conducted a repair and purification ceremony for monastic vows (Tashi Sojong) and spoke on Lam Rim (The Stages of the Path to Enlightenment).
• Kyabje Serkong Tsenshab Rinpoche – Elaborated on Lam Rim Chen Mo (The Great Text on the Stages of the Path to Enlightenment) which was written by Je Tsongkhapa.
• Kyabje Zemey Rinpoche – Spoke on Je Tsongkhapa’s text, The Three Principal Paths, as well as Guru Puja and Vajra Yogini. He also touched on Guhyasamaja, Chakrasamvara, and Yamantaka, and their empowerments.
• Kyabje Dagom Rinpoche – Rinpoche has often given teachings and transmissions here, including those on Guru Puja, Yamantaka, as well as Je Tsongkhapa’s The Three Principal Paths and the Lam Rim Chen Mo.
• Kyabje Pabongkha Choktrul Dorje Chang – Graced one of the first Phayul Gaden Monlam Festivals as Monlam Tripa (Head of Ceremonies).

This is just a small selection of the many eminent teachers, illustrious masters and scholars who have graced Nyanang Phelgyeling.

About Phelgyeling Monastery

The monastery is currently home to 45 devoted monks, ranging in age from just eight years to 72 years. The daily schedule consists of pujas, study, practices and various other activities under the tutelage of the abbot, Khen Rinpoche Jampa Losang. A monk’s day begins at 5am, the first morning puja starts by 5.30am and lasts about 2 hours. The monastery’s regular puja sessions are from 9am to 2pm. The monks gather and begin with a recitation of various prayers and supplications. These include the Hundreds of Deities of Tushita (Ganden Lhagyama), The Source of All Good Perfections (Yonten Shigyurma), Mandala Offering Prayer, Praises to Arya Tara, Sutra of The Three Superior Heaps (Confession to 35 Buddhas), and Trusol (extensive bath offering to all of the Lineage Gurus). The monks then engage in practices like memorising scriptures, practising Tibetan writing, ritual practices, and making torma (food) offerings and butter sculptures. They also have English and Nepali language lessons.

The monks at Phelgyeling Monastery conduct pujas, offering ceremonies, and various other prayer services in accordance with the authentic traditions of the Gelug lineage. People can ask for these pujas to be conducted and dedicated for themselves, their family and friends, or for all sentient beings. The monks also perform pujas in sponsors’ homes in Nepal.

Monks of Phelgyeling during the Great Prayer Festival of Lama Tsongkhapa

Puja in Tibetan Buddhism is used to describe various types of ritual performances and prayers. Pujas are performed for us to collect an enormous amount of merit in a short span of time to avert or clear obstacles. These obstacles arise because of our lack of merit  or build up of negative karma, and they prevent us from achieving our worldly and, more importantly, our spiritual goals. Throughout the year, Phelgyeling Monastery conducts various types of pujas and spiritual programs. There are annual pujas and daily pujas. If you happen to be there when a puja is about to take place or is in progress, it is good to make a small token contribution of any amount towards the puja. This will enable you to collect some merits from the puja. Once the pujas are done, the monks usually hand out blessed food offered as a blessing from the particular deity of the puja performed. For example, if they did a Manjushri puja, the food offerings were blessed by Buddha Manjushri. The food offerings are highly energized and will bless one’s mindstream and body when one partakes of them.

Phelgyeling houses several precious holy items that were brought out of Tibet during the 1959 Cultural Revolution. Some of these treasures date back thousands of years and they continue to be a great source of blessings and inspiration to devotees. Visitors are welcome, regardless of their religion and ethnicity.

Sacred Buddha Images in Phelgyeling Monastery

When the monks fled Nyanang for Nepal, they managed to bring with them some very holy and precious treasures. Today, Phelgyeling Monastery in Nepal is home to some of these sacred and well-preserved artifacts. The holy items enshrined in Phelgyeling include the following:

A famous image of Tara which is known to have spoken to those with sincere minds. (click to enlarge)

The holy statue of Dharmapala Dorje Shugden made by His Holiness the 5^th Dalai Lama (click to enlarge)

A rare statue of Jetsun Milarepa (1052— 1135 CE) made by his heart-disciple, Rechungpa during his lifetime. (click to enlarge)

The footprints of His Holiness the 6^th Dalai Lama, Tsangyang Gyatso (1682 – 1706). (click to enlarge)

A very holy statue of Buddha Shakyamuni from the time of King Langdharma (838 – 841 CE) of Tibet. King Langdharma tried very hard to suppress Buddhism and ordered every statue that could not speak to prove its worthiness or be destroyed. This statue was spared because it spoke directly to the king. (click to enlarge)

Dorje Shugden in Phelgyeling Monastery

The very holy Dorje Shugden statue, made by His Holiness the 5^th Dalai Lama covered in silk brocade

Old records show that the original Phelgyeling Monastery in Nyanang, Tibet was actually a Kagyu monastery and that its main Dharma Protector was Dorje Shugden. This was during the time of the 5th Dalai Lama and His Holiness personally made a very holy Dorje Shugden statue that is still displayed at the monastery. In one of her books, Buddhist researcher Ursula Bernis describes the Dorje Shugden statue as being about 12 to 16 inches in height and heavily covered in silk brocade so that only the face of Dorje Shugden is visible.

When Phelgyeling was converted to a Gelug monastery in 1665, it did not halt the propitiation to Dharmapala Dorje Shugden. The monastery was also famous for its Nyingma cham dance ritual of Dorje Drolo. In the Nyanang area itself, there were various Nyingma and Kagyu monasteries where Dorje Shugden was revered. This shows us clearly that Dorje Shugden was widely accepted and that there was great harmony between the different lineages.

Phelgyeling Monastery’s Cham Dance Performance During a Festival Attended by Kyabje Dagom Rinpoche

Or view the video on the server at:
https://video.tsemtulku.com/videos/PhagyelingCham.mp4

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