Swayambhunath: a Temple in Kathmandu

On a hill overlooking Kathmandu city is Swayambhunath Stupa, also known as the Monkey Temple, said to date from the 5^th century AD. A visit to this ancient monument is a must during any visit to Nepal. I made my first visit to Swayambhunath 50 years ago. Along with a companion, we hired bicycles and cycled to the base of the hill where we left our bicycles under the watchful eyes of a couple of small boys - for the consideration of a rupee. Passing two guardian Buddhas, we began the hike up a long flight of stairs, passing small chaityas and a rather interesting group of mani, or prayer, stones on the way to this magnificent structure. 

The Buddhas & small chaityas at the beginning of the stairs to Swayambhunath

Interesting mani, or prayer stones on the path to Swayambhunath

As we neared the top of the stairs, a couple of young monkeys (rhesus macaques) were playing on the railings, sliding down a section, then bounding back to the top and sliding down again. They took little notice of us. Above, a spectacular golden canopy of rings appeared, followed by the eyes of the Buddha, gazing benignly down at us. A large white hemisphere, streaked with yellow paint, came into full view as we reached the top of the stairs.  Immediately in front of us, guarded by two lions, was the Vajra, the sacred thunderbolt that is the symbol of Vajrayana, the Diamond Vehicle, the common form of Buddhism practiced in Nepal. This form of Buddhism has adopted various aspects and manifestations from the Hindu doctrine of Shaivism, the cult of the god Shiva, often worshipped in Kathmandu as Bhairava.

The Vajra, the sacred thunderbolt, the symbol of Vajrana Buddhism, largely practiced in Nepal

Beyond the sacred thunderbolt, in all its splendour rose, the great white hemisphere of Swayambhunath. There is an incredible amount of symbolism entwined  with legend in this great structure which is, to the outsider, both fascinating and confusing.

The large white hemisphere, known as the garbh or “womb”, symbolizes the creation of the world of nature. This is surmounted by a gilded square tower called the toran upon which stands the churamani, a conical canopy of golden rings.  Painted upon each of the four sides of the toran are the eyes of the Buddha. These glaring eyes are symbolic of Buddha's all-pervading presence. In place of a nose there is a representation of the number one in the Nepali alphabet, signifying that the single way to enlightenment is via the Vajrayana path of Buddhism prevalent in Nepal. The third eye, signifying the wisdom of looking within, is depicted on the forehead between the two eyes and no ears are shown as it is said the Buddha is not interested in hearing prayers in praise of himself. 

Duncan Forbes in The Heart of Nepal gives the following description of the symbolism of the stupa: ‘These grave, all-seeing eyes are the yes of God. They represent the Adi Buddha, the primeval mind out of whose consciousness the world was formed. To the European the nose looks like a question-mark, the symbol of enigma and mystery of creation, but it was not intended thus. Buddha, more correctly written “Bodh”, means “Mind” or “Intellect” and is the force that creates order out of chaos. The Triratna, or “three jewels”, which are the primeval Trinity, include the Adi Dharma, Primeval Matter, and the Sangha, or Visible World, as well as the Adi Buddha, but it is the Adi Buddha that stands in the centre as Creative Mind. Without Mind the Adi Dharma is simply Chaos, the domain of the flaming, wild demonic Ugra Tara.’

Surrounding the Golden Temple are numerous shrines, the small stupas known as chaityas, Tantric statues, prayer wheels, Shiva lingams, and the large Vajra or sacred thunderbolt. There is a Hindu temple to Harati, Goddess of smallpox, a manifestation of Kali, goddess of time, creation, destruction and power. This temple also signifies the intermingling of Hinduism and Buddhism; Vajrayana Buddhists have no incarnation in their own pantheon to protect against the dreaded smallpox, so they have adopted this Hindu deity for protection. 

A monkey sits in the facade of the Temple of Harati, the smallpox god.

The macaque monkeys also have free reign throughout the temple complex, hence Swayambhunath is often referred to by Westerners as the ‘Monkey Temple’.  

 The legend of the origin of Swayambhunath is rather beautiful. Once upon a time the Kathmandu Valley was a vast lake which, since ancient times, had been a holy place for all Buddhas (those who have achieved enlightenment) and Bodhisattvas (those on the road to Buddhahood). Vipaswi, one of the early Buddhas, visited the lake and noticed there was all types of flowers growing there except the lotus. Acquiring the root of a lotus, “from the mouth of the womb of the universe”, he chanted a mantra and threw it into the middle of the lake. Vipaswi then made the following predictions to his disciples: “In the future this root will make a lotus flower with a thousand petals. On the top of the lotus will appear the light of Svayambhu Dharmadhatu, the self-created.” The lotus then bloomed ‘like a dazzling jewel, the Vajra (sacred thunderbolt), like a rainbow produced by the sun’s rays being spread or diffused by water droplets’. (from the Mythological History of the Nepal Valley from Svayambhu Purana).

  Centuries later, after seeing a vision of a lotus, the Bodhisattva Manjushri travelled to Swayambhu on the lake to worship the lotus. On looking around, he saw that the valley would make a good place for settlement, so he cut a gorge through the mountains through which the water drained. The lotus became the hill, the flower became the golden Swayambhunath Stupa and the drained lake became the fertile Kathmandu Valley now made suitable for human habitation.

We walked around the minor shrines and temples of this sacred hill, avoiding the squabbling monkeys clamouring for food. Swayambhunath is a serene retreat, certainly a place of peace after the hustle and bustle of downtown Kathmandu. I spent some time watching the pilgrims, many of whom were Tibetans, now refugees from their homeland not so very far away across the mountains. These colourful people, circumambulating the Stupa, praying at the shrines  and  spinning the numerous prayer wheels, were happy to pose for a photo. 

Three Tibetan women making their way around the great stupa.

A Buddhist monk spins prayer wheels at Swayambhunath

After a couple of hours, we retraced our steps, back down the flight of stairs and retrieved our bikes, still being watching over assiduously by the small boys, who insisted on leading us into a Tibetan refugee settlement where we saw girls weaving traditional rugs.

Tibetan girls weaving the distinctive Tibetan rugs, in a small refugee settlement near Swayambhunath

  Taking leave of our young friends, we made our way to the Vishnumati River, a smaller tributary of the larger Bagmati River. The river was low, with piles of rubbish along the cityside bank  being turned over by pigs. We made our way, wheeling our bicycles, over the lower makeshift bridge, before cycling back to Kathmandu.

Makeshift bridges over the Vishnumati River on the way to Swayambhunath

Text & photographs ©Neil Rawlins 

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