*Swayambhunath Stupa*
Swayambhunath stupa; the stupa of it's own kind, having the idols of five dhyani buddhas with their spiritual consorts and images of their family members. Swayambhunath stupa; the stupa portraying Vajrayana buddhism under the sect of Mahayana buddhism followed by Newars, the indegnous people of Kathmandu valley. Swayambhunath stupa; one of the most visited popular place regarded as the sacred buddhist pilgrimage site by buddhist pilgrims from all over the world. Swayambhunath stupa; one of the world heritage site in seven world heritage sites of Kathmandu valley also known as monkey temple cause the forest of hill is dwelling place of holy monkeys.
Story, Origin & mythological Beliefs of Swayambhunath stupa;
Thousands of years ago at golden age there was a lake named Naghrad dwelled by mighty serpants. Once Bipashwi buddha from Bandhumati was travelling by the lake he stopped at a hill (Jamacho) side by then stood for religious mortification. After completing his penance he open his eyes. He saw a beautiful lake infront of him. He was allured by the beauty of the lake. So, he sowed a lotus seed in the lake. After six months from the date of the seed plantation at the day Kati punhi; full moon day of Kaulaatho there bloomed a lotus at the middle of the lake with thousands of petals flaming the bright rays of luminous blue light. Highly learned saint & tantrics were obtaining the view of it while they are meditating. They mused and found the origin of the lotus that a virtuous soul has revealed in the form of blue flame coming out of lotus to betoken the fame of Buddha; who was going to born soon to teach mankind with compassion and help people overcome from suffering to achieve a full life for the welfare of the future generation.
Knowing this incident Sikhi buddha from Arunapura came to behold the flower with his scholars. After six months from the date of the lotus bloomed Sikhi buddha immersed himself into the gloss of lotus. Before his immersement Sikhi buddha had told his scholars that in future the lake will change into city. After this, Bishwo-bhu buddha from Anupam Nagar came with his scholars. He worshipped the lotus with hundred thousand flowers. He meditated on the side by hill Fucho, now known as fulchoki. Before his leave he declared the futurity that sooner one of the powerful bodhisattva will visit and drain the lake that pilgrims could be near by the flame. He also told them that secret part of Sati ( wife of lord Shiva who buried herself on an alter hosted by her own father ) also lies within the lake. Now the lake is one amongst the well known pilgrimage site of that time. The fame of the lake, having astonishing lotus is spreading over. Some of the pilgrims & the disciples of those previous buddhas were now living by the sides of lake. They called Padmagiri to the place where the lotus bloomed. They named Adibuddha to the self originated flame who is without begining nor end.
As new era starts with silver age, Pilgrims, Saints, Sadhus were arriving by the lake to pay homage to the self created god Adibuddha. Among them Manjushree, while he was meditating at the hill Wu Tai Shan of China got a vision of the flower. Gaining the knowledge about it's origin he came by the lake, worshipped Adibuddha. The scenary was so alluring that drived him to raise his holy sword named Chandrahrasha to cut down 4 mountains ( Kotpal, Chobhar, Gujeswori & Gokarna ) to drain the lake. All the water flowed out. As the water drained the lotus also dissapeared just remains the bright rays of blue radiant light. He got near by the gloss, which was over the hill. He paid homage to it. The mighty Serpants were fleeing away. By seeing this Manjushree stopped one of the serpant named Karkotak. He built a pond now known as Taudaha near Chobhar hill for Karkotak as it's abode, making Karkotak the owner of all the riches belonging to the lake. After this Manjushree meditated for many more years at the next hill which is at west side of the flame of Adibuddha.
As time passed the lake had changed into the valley of evergreen forests. Peoples are migrating in. The first city of the valley was established by Manjushree making one of his disciple Dharmakara as a rular. Manjushree also taught the citizens various forms of art, craft, farming, music, dance, etc. The city was named Manjupattan & The hill where buddha revealed himself in the form of blue luminious light was called Vajrakut Giri by citizens of that time. It was said that Manjushree spent centuries at the west side of Vajrakut Giri praying, meditating and preaching a virtue of upcoming Buddha to his pupils and centuries later when he was sure that the city is strong enough to subdue any problems Manjushree with his famine powers incinerate themselves by their own power in the sky. It is said that Sidhartha Gautam known as Shakyamuni buddha also had came to visit the auspicious flame at the regime of Kirant king Jitedasti. He lived at the western hill near by for some days where Manjushree used to and taught some of the religious doctrine to bodhisattvas, people and pilgrims.
The Bronze Age; Krakuchanda buddha from Chyamawati, Kanakmuni from Shovawoti and Kashyap buddha from Kashi came respectively to pay their homage to the sacred destinations of the valley. They also illuminate 12 holy places with 8 stoical holy places as pilgrimage sites inside the valley before their return.
The unrest battle between the adjacent cities was at the extreme level. Civilization was advancing, the successors of the rulers were replacing by, with the volume of city was expanding and developing rapidly also the name of the hill had changed into Shaa-Mhaya-Gun ( In Newari language it means the forest in the shape of cow's body )
Prachanda Dev, the king of Gaud bestowing his throne to his son came to the valley on the advise of Kashyap buddha. He became a disciple of bhikkhu Gunakar who was one of the great scholar of Manjushree. Having the attainments from Gunakar he became one of most powerful tantrik mastered with boundless lives named bhikkhu Shantishree who was later familiared by the name Shantikacharya. He didn't returned back. He live near by the flame asserting that he will be always at it's rite.
When Gunakar and Shantishree saw that in future invaders are going to attack the city. Knowing that invaders will definitely destroy the sacred pilgrimage sites they councelled with king Brisha Deva (Brisha Burma) of 4th century. Both bhikkhus were able to influence the king. With the subsidy from king Brisha Deva to protect the light from invaders and evil minded people the light was covered by copper plate and over it a small mound was built as a symbol of buddhist temple. Shantishree also made five puras(abode) symbolizing five elements (Eather, Water, Earth, Fire & Air) with it's respectetive powers. The evolution of the Swayambhunath stupa had started.
Seasons were shifting on, Arts & architectures flourished the city. Mahayana buddhism was rapidly spreading over the valley. Mandeva, one of the most reknowned lichhavi king of 5th century precepted by Shantishree enlarged the dome to an beautiful stupa establishing the idols of dhyani buddhas in the dome. he also throned the Swayambhunath stupa with asal chatra to earn enumerate merits on the name of his mother. His successors continued to renovate the Swayambhunath stupa. Small chaityas, idols of various gods and goddess with the protectors of the stupa were environing the Swayambhunath stupa. The valley had also grown up with big cities like Yen, Yala, Khopa, Kipu with lots of other small cities near by them.
Around 11th century Shankaracharya lll from India advent to valley. Manipulating the ruler he supressed the buddhists and burnt thousands of their religious doctrine. So, the highly learned buddhist masters added tantrism into Mahayana buddhism to stand against him. The Mahayana buddhism which was dominated by Mantras symbolizing the indestructible power of Vajra (thunder bolt) called Vajrayana buddhism raised. The crafts from Vajrayana started to furnish the stupa. The power struggle between the rulers and their successors raised resulting small kingdoms.
On 14th century Sultan Samsuddin invaded over the valley. They were unable to procure the valley but they made lots of damage to temples and stupas which were at the outer part of city. In this vandalism Swayambhunath stupa was almost totally destroyed. 20-22 years after that demolition Swayambhunath stupa was again erected with new idols by Rajharsha Bhallok. Couple years later it was again damaged by the strike of thunderbolt. The scripture shows at the regime of king jyoti malla from 15 century and king Shivashimha of 16 century the stupa was renovated.
The remarkable work was done by 17th century king Pratap Malla renovating Swayambhunath stupa adjoining twin shikhar style temples of the tantric god Bhairav and Bhairavi at the eastern side of Swayambhunath stupa to protect the country from evil spirits. He established a gold plated copper vajra offering it to the Swayambhunath to earn merit from the self created Adi buddha. He built stone paved stairway with a road and a bridge adjoining the city to a hill.
Similarly the next one was by knig Bhaskar Malla and his mother Bhuvan Laxmi on whose regime the Swayambhunath stupa was fully renovated adding one more shrine of dhyanibuddha Vairochana with other 4 previous shrines of dhyanibuddhas replacing the old stone idols with golden idols consecrating the stupa & evoking all the gods and goddesses of heaven making them to visit the stupa. The name of this hill also turned into shyangu (still the old newar people from The valley call this place shyangu) derived from Shaamhayaa-Guu.
Beside these lots of renovation had been and continued on by the rulers and pious persons to gain merits which preserved the stupa of Adibuddha known as Shyangu-Bhagwan or Swayambhunath stupa having the shrines of all dhyani buddhas and their spiritual consorts which was filled with a religious blend of crafts with arts and architecture from bronze ages to the 18th century.
Swayambhunath Stupa;
Swayambhunath stupa owing a long history back from golden ages is one of the votive stupa with the blue radiant light known as Adibuddha inside it's womb built and renovated by various scholars, kings and devotees to gain merit or for the accomplishment of their wishes is a finest portray of Vajrayana buddhism.
According to Vajrayana buddhism the dome of Swayambhunath stupa erected from the ground level is called womb. The dome of swayambhunath stupa represents the entire world in the shape of bell and vessel. According to tantrism bell means all the important aspects of Buddha with other dieties are worshipped and vessel representing a pot filled with all the characteristics of goodness from where the knowledge arises.
The hemispherical dome of Swayambhunath stupa is encircled by the shrines of five dhyanibuddhas (sitting in padmasana position, known as tathagata. They are not seperate gods. They are the abstract aspects of buddhahood emanated from the self originated god Adibuddha representing the different appearance of enlightened conciousness to help spiritual transformation.) at their respectitive directions with the shrines of their spiritual consorts adjoined by Prayer wheels carved with three lines of mystical word ' Aum Bageshwori Muu. Aum Mani Padme Hum. Aum Vajrapani Hum.' Which is also known as the invocation of Avalokiteswara.
Vairochana; the illuminating one also known as the first dhyanibuddha is a master of the stupa and it's content. He occupies the place in the central part inside the dome. According to vajrayana while building a stupa the idol of Vairochana is placed centre inside the dome but the central part of Swayambhunath stupa was occupied by Adi-buddha himself so, the shrine of Vairochana is allocated at the eastern part of Swayambhunath stupa at the right hand side of Akshobhya. This same philosophy was also materialized in other main stupas of Kathmandu Valley. Originated from the white syllable 'Om' he is a symbol of void, he represents the cosmic element ether, associated with the first skandha(aggregate) Rupa (form), meditating in the Dharmachakra mudra (gesture of teaching), he is the demolisher of ignorance and delusion. His vehicle is lion and his recognition symbol is chakra (wheel). There is not a shrine of Vajradhateshwori she is represented in an alcove of stupa near to Mamaki tara.
Akshobhya; the unshakable dhyani buddha companioned by the shrine of his consort Lochana at the north-east direction in the Swayambhunath stupa the second among the dhyanibuddhas originated from the blue syllable 'Hum' facing east in bhusparsa mudra (earth touching gesture) with his left hand resting on lap while the middle finger of right hand touching the ground with palm drawn inwardly purporting that knowledge of Boddhi Nature can resolute the unstability of the earth. He represents the cosmic element water associated with the fifth skandha vijnana (conciousness) he is the subduer of anger and hatred. His vehicle is elephant and his recognition symbol is Vajra (thunderbolt).
Ratnasambhava; known as the jewelborn dhyanibuddha, originated from the yellow syllable 'Tram' is regarded as the third dhyanibuddha with the shrine of his consort Mamaki at south-east direction in the Swayambhunath stupa, facing south with his left hand resting on the lap and right hand in varada mudra (gift bestowing gesture) purporting that all the needs of human beings can be fulfiled by Bodhi Nature. He represents the cosmic element earth associated with second skandha vedana (sensation), he is the vanquisher of pride and merciliness. His vehicle is horse and his recognition symbol is jewel.
Amitabha; dhyanibudha of infinite light is the most popular and highly appreciated dhyanibuddha of Swayambhunath stupa, originated from the red syllable 'Hrih', adjacent to the shrine of his consort Pandara at south-west in Swayambhunath stupa, facing the west direction with his right hand on the left hand resting on the lap and the palms facing upwards holding a patra is a god of boundless kindness. He represents a cosmic element fire associated with third skandha Sanjna (name), he is the demolisher of desire and lust. His vehicle is peacock and his recognition symbol is lotus.
Amoghsiddhi; the conqueror dhyanibuddha is the last among the five dhyanibuddhas originated from the green syllable 'Ah', facing north, guarded by seven headed serpant, with his left hand lying on the lap and right hand in abhaya mudra (gesture of protection) signifying that there is no need to be intiminated by grief when Bodhi nature can easily banish it. He is the embodiment of rainy season. So, infront of his shrine there is a square pit named Nagpur (the dwelling place of serpants). He represents the cosmic element air asociated with the fourth skandha samskar (conformation), he is the vanquisher of jealousy and fear. His vehicle is garuda (bantej) and his recognition symbol is viswa vajra (double thunderbolt).
The cubical pillar indicating the planetory world is called Harmika. The eyes painted on all four directions of Harmika spreading the knowledge with compassion with a sign as questionmark is a visionary appearance of dhyanibuddha Vairochana. The eyes are representations of Sun and Moon also known as sunyadristi and vajradristi. The conch like shell between the eyes is called Urna. It is one among the 32 auspicious signs found on the body of Gautam Buddha.
The pentagonal sheet carved with the dhyanibuddha of that direction as a head with his 4 family members signifying the 5 basic elements according to tantrism were raised on each direction above the harmika is called Toran.
The wooden shaft which is called Yasti having 13 tieres of gold plated bronze rings erected above the Harmika is called Trayodashbhuvana. These rings depicts the 13 disciplinary worlds (Pramudita, Vimala, Prabhakari, Acchirshmati, Sudurjaya, Abhimukhi, Durangama, Achala, Sadhumati, Dharmamegha, Samantaprabha, Nirupama and Gyanawati). The person who passes the 5th layer is called shrawakyani, he becames arahat after mastering the 9th layer, when he surpasses the 11th layer he will be mahayani and after surmounting the 13th layer, Gyanawati also known as Vajrabhumi he becames vajrayani the enlightened one and makes his place inside usnishachudamani the place above the yasti covered by dharmachhatra with a pinnacle. This place is a symbol of paradise where a person reaches after surmounting all the disciplinary worlds one after another and dwells in being a enlightened one.
At all four direction there were gold plated bronze banner carved with auspicious symbols descending from the pinnacle are known as pataka. Pataka is believed to be a pathway of gods from where they descend down to Earth.
According to the vajrayana doctrine it's almost impossible to surpass all the disciplinary worlds in a life time it needs numerous lives to pure our soul for being enlightened. So, we must always keep on living a meritous life with positive attitude making our soul pure and passing the disciplinary worlds one after another.
Some of the considerable monuments from Swayambhunath arena:
Stairway, Chaityas and Idols;
Situated at the hill top Swayambhunath stupa can be reached up by all the stone paved stairways located at four directions adjoining the surrounding road at the bottom of the hill and the winding road which leads to the car parking area at the gorge between the Swayambhu hill and Manjushree hill near to paschimi chaitya and vishwa shanti pokhari (world peace pond)
The eastern stairway is the main and pilgrimage way builted first to reach Swayambhunath stupa.
At the bottom of the stairway by the side of road there is a footprinted cubical stone. These footprints belonging to swayambhu is set up at bottom for those devotees who cannot climb up which makes the name of that place Bhagawanpau (the feet of god)
The chaityas (the small structure of Swayambhunath stupa) furnishing the stairway and the surroundings of stupa were established by different devotees to earn merit for them or the souls of their ancestors.
There are three big stone idols of dhyanibuddhas at the starting of the stairway among them one of the stone idol was from 17th century at the period of king Pratap Malla.
Stepping up around 80 steps there are small stone shrines of Ganesh and Kumar. They are basically known as hindu gods but for the indegnous group (Newar) of Kathmandu valley following the religion based on vajrayana tantrism lots of gods from hinduism are merged in their religion so hinduism and buddhism are not different religion for them. According to tantrism Ganesh and Kumar must be worshipped first before worshipping any other gods. So we can see both of these gods at the entrance of every shrines in the valley.
In the mid of Ganesh and Kumar at the stairway there is a stone, it is called Shikhalloah. At the time of Gunakamdev of 10th century Kathmandu valley had panicked through aridity so, the king consult Shantikacharya who was the powerful monk of that time. To get relief from drought Shantikaracharya called 8 serpants from different directions. All the serpants came except one of them named Karkotak refused to. The king went himself on the advise of Shantikaracharya to invite Karkotak but it didn't listen to king. Then the king chained the serpant with tantric powered chain given by Shantikacharya and draw it to the Swayambhu hill. This stone denotes that place where Karkotak, binded with chains had rested when they reached Swayambhu.
The three idols of dhyanibuddhas same as at the bottom were established in the mid-way of the stairs among them two of the idols of Akshobhya are from 18th century at the regime of king Prithvi bir bikram Shah. From here the steps became really steepy having the statues of bantej, peacock, horse, elephant and lion guarding in both sides. These creatures are the vehicles of 5 dhyanibuddhas that recides in Swayambhunath stupa.
Beyond these there are lots of idols of gods and goddess around the stairway and up at the Swayambhunath arena. Among them we can see numerous idols of Bhairav, Bhairavi and Mahakal because Bhairav and Bhairavi are the protectors of swayambhunath stupa and its territory while Mahakal is a religious keeper of buddhism who will subjugate the slander.
The ten feet idol of Devavatar Bodhisatwa (one among the 108 bodhisatwas) is also noticeable one. This 10th century black stone idol represents the actual size of people from golden ages. This idol of bodhisatwa facing east was now placed at the western corner of the platform beside Harati temple which was placed in the wall facing north of the resting house at the west of Harati temple. The same but a little and coloured idol of Devavatar Bodhisatwa was at the outer wall of Shantipur.
Vajra;
Vajra represents the vajrayana buddhism where vajra means the indestructible weapon having the power to destroy all kinds of ignorance and yana means the way or vehicle. Vajra, which is used by buddhist priest in all the ritual worships as a male principle combined with bell as female principle is actually a weapon of Indra (king of the gods) builted by the spinal bones having the lightening powers of sage Dadhichi to slaught the demon named Vritrasur who had a boon of never been harmed by any weapon built by metals and woods. Swayambhunath stupa is one of the vajrayana based stupa so, the gold plated big bronze Vajra was placed infront of the Swayambhunath stupa over the dharmadhatu mandala (geometrical image of Swayambhunath stupa) which is placed on the cylindrical pole having the animals of astrological wheel. This gilded Vajra with dharmadhatu mandala was replaced in the place of the old stone ones by king Pratap Malla and established two stone lions on both sides of it at his regime.
Anantapur and Pratappur;
The two tall shikhar style temples of terrible tantric god Bhairav and goddess Bhairavi facing each other at the eastern part of Swayambhunath stupa from the mid 17th century are called Anantapur and Pratappur. The northern temple belonging to god Bhairav is called Pratappur named by the king's himself and the southern temple of goddess Bhairavi is called Anantapur named from one of his queen Anantapriya. These temples were built by king Pratap Malla to beautify Swayambhu arena with the wish of gaining virtue from the self originated god Swayambhunath and to protect the kingdom from evil spirits. These temples are also called lotus pillars because of their shape as a lotus.
Panchapur;
The five shrines representating the five basic elements were also built along with Swayambhunath stupa by Shantikaracharya. These five puras are built around the Swayambhunath stupa to protect it from disasters. The shrine with the idol of goddess Basundhara at the south-east corner of stupa is called Vasupura (element-Earth). Goddess Basundhara is a symbol of earth. She is also known as goddess of wealth. The small shrine at the south-west corner to the stupa with a small non-imaged mound of stone dedicated to the god of air is called Vayupura (element-air). This idol is worshipped to prevent hurricane. A reverence is held up to remove the threat which may occour before starting the chariot pulling carnival of red Matshyendranath.
At the north-west corner from the swayambhunath stupa there is a spherical white painted stone having a portray of eyes and nose representing a god of fire is called Agnipura (element-fire). At the north, infront of the shrine of dhyanibuddha Amoghsiddhi of stupa there is a small square pit having a long stature of stone at the bottom symbolizing the serpant, dwellers of the lake is called Nagpura (element-water)
To the north around 50 meters from the Harati temple there is a sanctrum near by a big idol of dhyanibuddha akshobhya which looks like an one storied ancient house. This is Shamworapura (element-sky). This is the place used by Shantikacharya (the monk with illimitable life time who is also known as bhikkhu Shantishree) as his abode so this place is more popular by the name Shantipura than Shamworapura. Inside this mystical sanctrum there is a locked door with painted eyes worshipped as a god by devotees at the middle of the room filled with beautiful wall paintings of buddha.
The door is always locked which is a main entrance of a tunnel that leads to the undergrounded 3 storied building with 9 rooms on each floor. One of the widely known story about this sanctrum is that in the regime of king Gunakam dev of 10th century Kathmandu valley had suffered from draught. The king visited the sanctrum and requested monk Shantikacharya to make a way out from the disaster. To solve the problem Shantikacharya called 8 serpants by his tantrik powers. All the serpants arrived but one of the serpant named Karkotak refused to which was brought by king himself. At the presence of these all 8 serpants Shantikacharya performed a sacred religious precept resulting rainfall. Knowing that in future this kindd of problem could arise, before the leave of serpants he asked all of them to donate some blood of their heart to draw a nag-mandala. He also made them to vow that whenever the nag-mandala is shown up in the sky at sunlight they must help to create a rainfall. Shantikacharya draw a nag-mandala in a cloth mixing a colour with the blood of serpants and secured it inside his sanctrum.
At 17th century at the period of king Pratap Malla the same problem raised. Knowing about the mandala the king along with some Bajracharya priests entered to the tunnel. When they saw horrible creatures priests flee out but the king managed to search the monk Shantikacharya who was sitting at the last room of the sanctrum in the skeleton form but still alive. Getting the permission from the monk he took the nag-mandala packed inside a tubed copper box and made his way out. He opened the nag-mandala shown it up to the sky which made a rainfall and put it back to the same place where it was.
Harati temple;
Harati temple lies at the western side of Swayambhunath stupa belonging to goddess Harati Ajima (the grandmother goddess). This is the only buddhist temple in Swayambhunath arena with pagoda style. Inside the temple there is a black stone idol of goddess Harati Ajima with 5 childrens. Holder of the Swayambhu doctrine she is a protector and wish fulfilling goddess.
Harati ajima; the goddess is an ogress at the time of Siddhartha Gautam. When Siddhartha became Buddha 'the enlightened one'. He had roamed so many places and cities to help people and taught the meaning of life what he had gained. Among those, one of the city was filled with agony. People of that city were scared to leave their young children alone because an ogress is stealing their children. They can't fight against an ogress nor the king of that city was able to solve the problem. When Buddha was travelling by the city, knowing the fame of Buddha the king with his citizens visit him and requested for a help. Unfolding the situation Buddha found that ogress had almost made 500 childrens by stealing. He concealed one child among them whome the ogress loved so much. When the ogress found that her beloved child was missing she didn't left a place in search of her child. Crying, filled with grief she at last went to Buddha and appealed him to find her missing child. Buddha exhorted the ogress about the situation of those mothers whose child she had stolen. Buddha's precept changed the view of an ogress. She summoned to omit her wicked misdeeds. She promised to protect the people and will heal the pain of childrens. Buddha returned back her child and the ogress became goddess as a protector of children.
According to Vajrayani treatise it is essential to establish the idol of Mahakala and Harati Ajima near by to build a stupa because Mahakala and Harati Ajima are the religious keepers of Swayambhu doctrine. The five children around her idol depicts her 500 childrens whose names are Dhana bhaju, Dhana maiju, Washi bhaju, Washi maiju, Lata bhaju, Lati Maiju ......and so on. The oldest idol of Harati Ajima was demolished by one of the Shah ruler named Rana Bahadur after the death of his wife at the end of 18th century. This idol was established later after that incident.
Pashchimi Chaitya;
At the gorge of Swayambhu hill and Manjushree hill near by a car parking area adjacent to world peace pond there is a small stupa with the idols of Five dhyanibuddha with a small stone Vajra on it's east and a new tibetan bell at it's west. This stupa is called Paschima Chaitya.
When the muslim invaders destroyed Swayambhunath stupa at 14th century it was again newly built by the aid of Raj Harsha Bhallok from Kathmandu. At 17th century the king of Kathmandu Nripendra Malla replaced the dhyanibuddhas old stone idols of Swayambhunath stupa with golden idols. So this Paschimi Chaitya was built inorder to place those old stone idols of dhyanibuddhas from Swayambhunath stupa.
Manjushree Chaitya;
At the end of next summit in the western side of Swayambhunath, a small shrine on the name of Manjushree (creator of Kathmandu valley) was built by his pupils after Manjushree leaved this place. It's believed that this shrine was built at those primitive era when there wasn't any practice of using idols. So, instead of the idol of Manjushree a small stone canopy was placed representing Manjushree. The idol of Lokeswara is placed at the wall behind the canopy. The idol is also worshipped as goddess Saraswoti so, this place is popular by the name Swayambhu-Saraswotisthan. The niche circling the shrine is filled by Mahayani idols.
It is said that Sidhartha Gautam known as Shakyamuni buddha also had came to visit the auspicious flame at the regime of Kirant king Jitedasti. He lived at the western hill near by for some days where Manjushree used to and taught some of the religious doctrine to bodhisatwas, people and pilgrims.
Puraana Swayambhu;
At the north-east of Manjushree Chaitya there is a small stupa which is known as Purana Swayambhu. According to legends Manjushree spread buddhism and taught about the importance of Swayambhu for numerous years at this place. After completing all his penance Manjushree with his feminine powers altered themselves to ashes by the devine light originated by their own powers. it is believed that this stupa was constructed at that place where the ashes fell by putting those ashes inside the womb of stupa. It is also said that when Buddha visited Swayambhu he had also lived at this place. He taught the importance about Swayambhu, lightening the knowledge known as Swayambhu-Purana he spent some days at this place. The small stone footprints at the east of this stupa known as Buddha paduka is the symbol of those days which is believed to be at the place where The seat of Buddha used to be. This is the place from where Manjushree and Buddha had dictated about Swayambhu-Purana so, this stupa had a name Purana Swayambhu.
At the corner, south-east of this stupa near by a gate there is a round stone which is called Basuki-Nag symbolizing a serpant named Basuki. The serpant was invoked by Manjushree to protect Swayambhu hill. Some stone sculptures of gods from Buddhism are placed in the southern wall surrounding the stupa.
Anandakuti Vihar;
The first Theravada monastery of the Kathmandu valley known as AnandaKuti Vihar which was established by bhikkhu Dhammalok Mahathero in 1943 AD is situated at north downstairs from the world peace pond near to swayambhu car parking area. The fascinating surroundings with a beautiful Srilankan stupa (having a branch of bodhi tree - under which tree Budhha attained bodhihood) founded by srilankan bhikkhu Narad Mahathero on the year 1946 AD is the gift from Srilankan government to Vihar and the idols of dhyanibuddhas presented from various countries with the peaceful environment makes this Vihar the pleasurable place. At the time of Buddha jayanti (the full moon day of may when Shakyamuni Buddha was borned, enlightened and achieved maha parinibbana) the huge ceremony is held at the premises of this Anandakuti Vihar.
Buddhapark;
At the western base of Swayambhu hill on the year 1997-2002 A.D. Buddhapark was built by Tilicho Khangsar service committee of Manang district with the main attraction of 67ft tall idol of Shakyamuni Buddha (Amitabha) companioned by alike idols of Kharacheri (the six syllabled Avalokiteswara) at it's right and Padmasambhavaba (the highly learned tantric of 8th century who spreads Buddhism in Tibet by subjugating all the maligant gods over there) at the left.
