"Mother Goddess Ajima Hariti, also known as Sitala, protectress of children. The Yaksi Hariti was present at a sermon given by Sakyamuni Buddha on Gopuccha Prabat. She promised to serve the dharma, protect the Boudhanath stupa and guard prepubescent children."
As I recall there are more nuances to the story but as I have heard the Buddha asked that offerings be made to her daily, and so they are in this main shrine.
"Hārītī (Sanskrit), also known as Kishimojin in Japanese:鬼子母神, is a Buddhist goddess for the protection of children, easy delivery, happy child rearing and parenting, harmony between husband and wife, love, and the well-being and safety of the family. Women without children also pray to Kishimojin to help them become pregnant.
Originally, Kishimojin/ Hariti was a cannibalistic demon. She had hundreds of children whom she loved and doted upon, but to feed them, she abducted and killed the children of others. The bereaved mothers of her victims pleaded to Śākyamuni Buddha to save them.
Śākyamuni stole Aiji, youngest of Kishimojin's sons, and hid him under his rice bowl. Kishimojin desperately searched for her missing son throughout the universe. Finally, she pleaded with Shakyamuni for help. The Buddha pointed out that she was suffering because she lost one of hundreds of children, and asked if she could imagine the suffering of parents whose only child had been devoured. She replied contritely that their suffering must be many times greater than hers, and vowed to protect all children.
Kishimojin became the goddess of easy birthing and the protection and parenting of children.
Some stories describe her as an aspect of Kannon. She is also sometimes identified with the Hindu goddess Kali.
Pancika was her consort, and he fathered her children. He was one of the 28 Yakṣa generals in the army of Vaiśravaṇa (Bishamonten).
In Gandhara, depictions of Hārītī take on many attributes of the Greek goddess Tyche; like Tyche, she is often depicted holding a cornucopia and dressed in Greek attire."
Saturday, November 28, 2009
I know the story of boudhanath stupa
Several aeons ago, a Goddess had a daughter called GANGCHUNGMA, an emanation born from the mind of Arya Avalokitesvara. She descended to the human land and was born to DECHOG, the daughter of a male servant in the town of MAGUTARA in Nepal.
She was a professional poultry keeper and gave birth to four children, fathered by the men of four lower castes: first a son of a horse keeper, then a son of a pig keeper, followed by the son of a dog keeper and at last a son of a poultry keeper. They all grew well by the wages she earned out of poultry keeping.
She continued to amass her remaining wages and became very wealthy. To extract the essence of her multiplying fortune, she thought of erecting a huge Stupa having the relics of the Tathagatas as a receptacle of Buddha's mind, her meditation deity, and a field of immeasurable beings accumulating merit.
Armed with this, one day she approached the King, described the story in detail, and asked him to provide her with land. "How wonderful it is for a lady poultry keeper to think of erecting a huge Stupa from amassing her remaining wages". The King answered, "Can Erect, Erect." The mother including her four sons, a servant, an elephant and a donkey began to carry bricks. Having laid the foundation, they laid bricks up to the height of three chairs.
Jealously, the inhabitants of the town approached the King, objecting about the lady poultry keeper building the Stupa. "What type of Stupa would you and your rich Ministers build from your root virtues," they questioned the King. "You should disallow the construction, or otherwise it will be destructive to us all."
The king thought "How wonderful it is that a lone lady poultry keeper, nurturing four children from four different fathers, is willing to build a great stupa from the wages of her work". The King said to his people: "Because the women’s thought is a wonderful thought, the words ‘can erect’ slipped out of my mouth." So the building of the Stupa began. Other peoples also opposed against the building of the Stupa, but its construction continued undaunted. Ever since the Stupa was known as "Can erect slipped out of mouth."
Not long after, having erected the Stupa to the vase level, realizing the closeness of her death, Ganchungma, the mother, requested her four sons and servant to complete the great Stupa, in honor of her meditational deity and the field to accumulate the highest of merit by all sentient beings. She, then, placed relics of Tathagatas inside the Stupa and held an extensive consecrational prayer over it. Having said this, by the benefit and reward of great Stupa's construction, she attained full enlightenment of a Buddha.
To repay back the kindness of her root virtue (accruement of merit), the vase was completed after three more years of hard labour. Inside the life tree, they installed the relics of Buddha Kasyapa, which amounted to a Magadha measure. Abundant substance of offering was arranged. While they began tossing flowers for it to dwell forever, Tathagata Kasyapa with the attendants, as well as innumerable Buddhas and Bodhisattavas of the ten directions appeared in the front sky.
The ten directions are north, south, east, west, northeast, northwest, southeast, southwest, everything above and everything beneath us. Buddha’s are believed to be in every molecule of dust.
To express the presence of Buddha in everything, it’s told the Buddha’s are in the "ten directions". At present there are about 2.200.000 Buddha’s.
The earth tremored three times, when these great beings tossed flowers and petitioned extensively for the endowment of all Goddess. Splendid signs like the radiation of rays of light occurred. Host of the Tathagatas, Innumerable Buddha's and Boddhisattvas expressed unanimously "Hey, listen the children of good and fortunate family. As the benefit and reward of erecting so great a Stupa with pure intention, the supreme receptacle of the Dharma body indifferent from the victors (Buddha's) mind - whatever you pray for will be answered".
First, the horse keeper's son prayed: "By the benefit and reward of erecting the Stupa's vase with pure and high intention, may I take birth as a great Dharma King propagating the precious teachings of Lord Buddha at a degenerated era in the future, in the snowy land, when Tathagata Shakyamuni's doctrine disseminate".
The pig keeper's son prayed: "May I take birth as a pure Bhikku, an officiating Abbot, to confer novice vows to the Sangha when my brother is born as a great Dharma King propagating the Doctrine". The dog keeper's son prayed: "When one of my brothers disseminates the Buddha's teaching and the other maintains it; unlike birth from womb, may I take a miraculous birth from Lotus flower and discontinue the cycle of my birth and death; my life span to become equal to the sun and moon, then take birth as one of the powerful but humble beings among the Gods, Demons and Humans, and make my mission to tame all the vicious beings of the borderland. Moreover, may I fulfill the wishes of my two brothers and become a powerful Tantric practitioner, a Guardian of Buddha's doctrine".
The poultry keeper's son prayed: "When one of my brothers spreads the doctrine of Buddha, one holds on to it and one protects it, is no certainty that they will be born at the same place and time, may I at that time take birth as a messenger-Minister creating an atmosphere for them to meet and see each other".
Then the Buddha’s and Boddhisvatta’s unanimously expressed, "It’s good that all of you fortunate sons have prayed extensively. Above all, the Buddha’s of the ten directions rejoice at it and they can't even measure the amount of these merits". All the Buddha’s and Boddhisattvas of the ten directions then transformed into a heap of light rays and dissolved into the great Stupa. During that period, the Stupa was also popularly known as "The Stupa of Buddhas' gathering".
A bee stung the horse keeper's son, but the bee died while the horse keeper’s son tried to remove it, without doing it any harm. Generating inconceivable compassion he prayed, "When I take birth as a Dharma King in a snowy land, may she take birth as my child and become a Dharma practitioner".
A Donkey thought, "How nice it would be if he had prayed for me but he didn't". Angry at it, the donkey uttered, "May I take birth as a minister in a court which dislikes the Dharma, when he takes birth as a Dharma King. He will have no power over me".
Upon hearing this, the servant prayed, "May I take birth as a scholarly minister and destroy the potentiality of the crafty, demonic minister." An elephant thought: "Although I have carried huge quantity of stones they don't pray for me. Therefore, may I, the elephant take birth as his brother or his brother's son and suppress the doctrine established by them".
On hearing this, a crow prayed: "May I take birth as a Great Boddhisattva and assassinate the demonic King when he begins to destroy the Doctrine."
All the prayers were answered. As the horse keeper's son prayed to take birth as a King, he was born as the King THRISONG DEUTSEN. The pig keeper's son was born as the great Abbot Boddhisattva. The dog keeper's son became the great ACHARYA PADMASAMBHAVA; the poultry keeper's son became Wami Thresher of Yarlung; the bee became the Princess Lhacham Padmasel; the donkey became the demonic minister MAZHANG THROM, the servant became Dharma Acharya Padma Gungtsen, the elephant became King Langdarma, and the crow became Boddhisttava Lhalung Pelgyi Dorje.
She was a professional poultry keeper and gave birth to four children, fathered by the men of four lower castes: first a son of a horse keeper, then a son of a pig keeper, followed by the son of a dog keeper and at last a son of a poultry keeper. They all grew well by the wages she earned out of poultry keeping.
She continued to amass her remaining wages and became very wealthy. To extract the essence of her multiplying fortune, she thought of erecting a huge Stupa having the relics of the Tathagatas as a receptacle of Buddha's mind, her meditation deity, and a field of immeasurable beings accumulating merit.
Armed with this, one day she approached the King, described the story in detail, and asked him to provide her with land. "How wonderful it is for a lady poultry keeper to think of erecting a huge Stupa from amassing her remaining wages". The King answered, "Can Erect, Erect." The mother including her four sons, a servant, an elephant and a donkey began to carry bricks. Having laid the foundation, they laid bricks up to the height of three chairs.
Jealously, the inhabitants of the town approached the King, objecting about the lady poultry keeper building the Stupa. "What type of Stupa would you and your rich Ministers build from your root virtues," they questioned the King. "You should disallow the construction, or otherwise it will be destructive to us all."
The king thought "How wonderful it is that a lone lady poultry keeper, nurturing four children from four different fathers, is willing to build a great stupa from the wages of her work". The King said to his people: "Because the women’s thought is a wonderful thought, the words ‘can erect’ slipped out of my mouth." So the building of the Stupa began. Other peoples also opposed against the building of the Stupa, but its construction continued undaunted. Ever since the Stupa was known as "Can erect slipped out of mouth."
Not long after, having erected the Stupa to the vase level, realizing the closeness of her death, Ganchungma, the mother, requested her four sons and servant to complete the great Stupa, in honor of her meditational deity and the field to accumulate the highest of merit by all sentient beings. She, then, placed relics of Tathagatas inside the Stupa and held an extensive consecrational prayer over it. Having said this, by the benefit and reward of great Stupa's construction, she attained full enlightenment of a Buddha.
To repay back the kindness of her root virtue (accruement of merit), the vase was completed after three more years of hard labour. Inside the life tree, they installed the relics of Buddha Kasyapa, which amounted to a Magadha measure. Abundant substance of offering was arranged. While they began tossing flowers for it to dwell forever, Tathagata Kasyapa with the attendants, as well as innumerable Buddhas and Bodhisattavas of the ten directions appeared in the front sky.
The ten directions are north, south, east, west, northeast, northwest, southeast, southwest, everything above and everything beneath us. Buddha’s are believed to be in every molecule of dust.
To express the presence of Buddha in everything, it’s told the Buddha’s are in the "ten directions". At present there are about 2.200.000 Buddha’s.
The earth tremored three times, when these great beings tossed flowers and petitioned extensively for the endowment of all Goddess. Splendid signs like the radiation of rays of light occurred. Host of the Tathagatas, Innumerable Buddha's and Boddhisattvas expressed unanimously "Hey, listen the children of good and fortunate family. As the benefit and reward of erecting so great a Stupa with pure intention, the supreme receptacle of the Dharma body indifferent from the victors (Buddha's) mind - whatever you pray for will be answered".
First, the horse keeper's son prayed: "By the benefit and reward of erecting the Stupa's vase with pure and high intention, may I take birth as a great Dharma King propagating the precious teachings of Lord Buddha at a degenerated era in the future, in the snowy land, when Tathagata Shakyamuni's doctrine disseminate".
The pig keeper's son prayed: "May I take birth as a pure Bhikku, an officiating Abbot, to confer novice vows to the Sangha when my brother is born as a great Dharma King propagating the Doctrine". The dog keeper's son prayed: "When one of my brothers disseminates the Buddha's teaching and the other maintains it; unlike birth from womb, may I take a miraculous birth from Lotus flower and discontinue the cycle of my birth and death; my life span to become equal to the sun and moon, then take birth as one of the powerful but humble beings among the Gods, Demons and Humans, and make my mission to tame all the vicious beings of the borderland. Moreover, may I fulfill the wishes of my two brothers and become a powerful Tantric practitioner, a Guardian of Buddha's doctrine".
The poultry keeper's son prayed: "When one of my brothers spreads the doctrine of Buddha, one holds on to it and one protects it, is no certainty that they will be born at the same place and time, may I at that time take birth as a messenger-Minister creating an atmosphere for them to meet and see each other".
Then the Buddha’s and Boddhisvatta’s unanimously expressed, "It’s good that all of you fortunate sons have prayed extensively. Above all, the Buddha’s of the ten directions rejoice at it and they can't even measure the amount of these merits". All the Buddha’s and Boddhisattvas of the ten directions then transformed into a heap of light rays and dissolved into the great Stupa. During that period, the Stupa was also popularly known as "The Stupa of Buddhas' gathering".
A bee stung the horse keeper's son, but the bee died while the horse keeper’s son tried to remove it, without doing it any harm. Generating inconceivable compassion he prayed, "When I take birth as a Dharma King in a snowy land, may she take birth as my child and become a Dharma practitioner".
A Donkey thought, "How nice it would be if he had prayed for me but he didn't". Angry at it, the donkey uttered, "May I take birth as a minister in a court which dislikes the Dharma, when he takes birth as a Dharma King. He will have no power over me".
Upon hearing this, the servant prayed, "May I take birth as a scholarly minister and destroy the potentiality of the crafty, demonic minister." An elephant thought: "Although I have carried huge quantity of stones they don't pray for me. Therefore, may I, the elephant take birth as his brother or his brother's son and suppress the doctrine established by them".
On hearing this, a crow prayed: "May I take birth as a Great Boddhisattva and assassinate the demonic King when he begins to destroy the Doctrine."
All the prayers were answered. As the horse keeper's son prayed to take birth as a King, he was born as the King THRISONG DEUTSEN. The pig keeper's son was born as the great Abbot Boddhisattva. The dog keeper's son became the great ACHARYA PADMASAMBHAVA; the poultry keeper's son became Wami Thresher of Yarlung; the bee became the Princess Lhacham Padmasel; the donkey became the demonic minister MAZHANG THROM, the servant became Dharma Acharya Padma Gungtsen, the elephant became King Langdarma, and the crow became Boddhisttava Lhalung Pelgyi Dorje.
Friday, November 27, 2009
Art culture and Relegious Aspects
The stupa stands over three-tiered platform raised over the crossed rectangles in order to bring the yantra from. It is really beautiful and grand in architecture, as in stupa architecture. This stupa also has got vairochana at the centre followed by Achhyobhya, Padma Sambhava, Amitabh and Padma Amoghasiddi in east, west, south, and north directions respectively. Similarly, there are one hundred and eight small niches all around the stupa accommodation, the icons of the Buddha's conjoint figures in erotic poses. Likewise at the bottom level, it is surrounded with three praying wheels embossed with the famous mantra OM MANI PADME HUM fixed in more than hundred and forty niches
Boudhanath is one of the most sacred places of the buddists. For Tibetan Buddhist, it is even more scared and therefore more crowed by the Tibetan Lamas than other Buddhist sites. During Losar festival many Tbetan visit the place for pilgrimage. Entire Stupa and all it's sorroundings is decorated and lit during this festival. This is the New Year's Day festival of Tibetan and falls on half January and First half of February each year. The elders bless the Youngers during this festival. Another important event in Boudhanath is the twelve - year festival organized once every twelve-year. It is believed that it took twelve years. To complete the stupa and this festival is organized to commemorate that event, and thus organized after every twelve years. There is a tradition of taking the chariot of Mhyazima round the Bouddha area with the religious procession of full Moon Day of Mahga (jan-feb) each year. In the same way on the Buddha Jayanti (on fullmoon day of May-June) day also the procession takes place but thistime with the icons of lord Buddha on a chariot. On the full moon day of Janai Purnima (Aug-Sep) the stupa is decorated with flags and lit the immortal lamps inside the Bouddha Ghyang .The lamp should not be extinguished. In case, if it is extinguished it should be lit with another lamp brought either from Bajrayogini temple in sankhu. The tradition is called "Mharme Lhakhang" in Tibetan language.
Boudhanath is one of the most sacred places of the buddists. For Tibetan Buddhist, it is even more scared and therefore more crowed by the Tibetan Lamas than other Buddhist sites. During Losar festival many Tbetan visit the place for pilgrimage. Entire Stupa and all it's sorroundings is decorated and lit during this festival. This is the New Year's Day festival of Tibetan and falls on half January and First half of February each year. The elders bless the Youngers during this festival. Another important event in Boudhanath is the twelve - year festival organized once every twelve-year. It is believed that it took twelve years. To complete the stupa and this festival is organized to commemorate that event, and thus organized after every twelve years. There is a tradition of taking the chariot of Mhyazima round the Bouddha area with the religious procession of full Moon Day of Mahga (jan-feb) each year. In the same way on the Buddha Jayanti (on fullmoon day of May-June) day also the procession takes place but thistime with the icons of lord Buddha on a chariot. On the full moon day of Janai Purnima (Aug-Sep) the stupa is decorated with flags and lit the immortal lamps inside the Bouddha Ghyang .The lamp should not be extinguished. In case, if it is extinguished it should be lit with another lamp brought either from Bajrayogini temple in sankhu. The tradition is called "Mharme Lhakhang" in Tibetan language.
History of Boudhanath by The Chini Lamas
Recent history of the Stupa has revolved around the lineage of the Chini (or Chiniya) Lamas. The first Chini Lama, Taipo Shing, was a Szeshuanese Nyingmapa Buddhist who settled in Boudha after coming here on pilgrimage. In 1853, at the conclusion of the Sino-Gorkhali war, Jung Bahadur invited his Chinese resident of Boudha to the palace to interpret during the peace discussions. In recognition of his services to the Rana prime minister, in 1859 he was awarded the abbotship of Boudha with its stewardship of the guthi lands of Malemchi in Helembu. He was succeeded by Buddha Vajra in 1880 and Punya Vajra (1886-1982), the Third Chini Lama, succeeded him in 1922. The spiritual and temporal power of the Second and Third Chini Lamas increased, until during the Late Rana period Boudha had become a kingdom within a kingdom. The authority of the Chini Lamas was enhanced by their status as consul of the Dalai Lamas to the Kingdom of Nepal.
The Chini Lama's power was diminished by the Chinese occupation of Tibet in 1951, by the Nepali land reform of 1961, which stripped the Stupa of much of its supporting lands, and also by the Panchayat domination from which Punya Vajra, the Third Chini Lama, stood apart. By the time of Punya Vajra's death in 1982 the abbot of Boudha's power had been radically curtailed. As Nyingmapa yogins, the Chini Lamas had taken Tamang and Sherpa girls as their consorts. The first Chini Lama married the daughter of one of Jung Bahadur's concubines, thus initiating family ties with Government. The Third Chini Lama's long life and virility resulted in a prolific extension of the family. From the mid-19th century until the death of Punya Vajra, it was the Chini Lamas of Boudha who contributed most to the continuing religious and social significance of Boudhanath.
As abbots of Boudha the Chini Lamas were the heads of the Tamang sangha and the Boudha Gyang Guthi, the Boudha Monastery Society. This guthi of local devotees of the Stupa comprises the administrative body maintaining the Stupa and also the priests tending Ma Ajima, the Protecting Goddess. The members of the guthi were, and still are, disciples of the Chini Lamas (Tibetan: Gya Lama) in the Tibetan tradition. Guthi lands, lying principally in Malemchi Gaon in Helembu and around Kopan, were the main source of finance for this guthi. The Newars also have rights of worship at the temple of Ma Ajima. The historical relationship of the Buddhist guthi to the Hindus is obscure, but we do know that during the abbotship of the Third Chini Lama blood-sacrifice to Ma Ajima - alluded to by Shabkar Rinpoche - was discontinued. Since the death of the Third Chini Lama, in a temporal and spiritual power vacuum, the Stupa has been governed by a guthi committee consisting of lineal descendants of the Third Chini Lama and the families of his Tamang disciples who live in the vicinity. The Newar presence in Boudha is limited to silver-smiths and traders from Patan taking advantage of the pilgrim and tourist market.
The Chini Lama's power was diminished by the Chinese occupation of Tibet in 1951, by the Nepali land reform of 1961, which stripped the Stupa of much of its supporting lands, and also by the Panchayat domination from which Punya Vajra, the Third Chini Lama, stood apart. By the time of Punya Vajra's death in 1982 the abbot of Boudha's power had been radically curtailed. As Nyingmapa yogins, the Chini Lamas had taken Tamang and Sherpa girls as their consorts. The first Chini Lama married the daughter of one of Jung Bahadur's concubines, thus initiating family ties with Government. The Third Chini Lama's long life and virility resulted in a prolific extension of the family. From the mid-19th century until the death of Punya Vajra, it was the Chini Lamas of Boudha who contributed most to the continuing religious and social significance of Boudhanath.
As abbots of Boudha the Chini Lamas were the heads of the Tamang sangha and the Boudha Gyang Guthi, the Boudha Monastery Society. This guthi of local devotees of the Stupa comprises the administrative body maintaining the Stupa and also the priests tending Ma Ajima, the Protecting Goddess. The members of the guthi were, and still are, disciples of the Chini Lamas (Tibetan: Gya Lama) in the Tibetan tradition. Guthi lands, lying principally in Malemchi Gaon in Helembu and around Kopan, were the main source of finance for this guthi. The Newars also have rights of worship at the temple of Ma Ajima. The historical relationship of the Buddhist guthi to the Hindus is obscure, but we do know that during the abbotship of the Third Chini Lama blood-sacrifice to Ma Ajima - alluded to by Shabkar Rinpoche - was discontinued. Since the death of the Third Chini Lama, in a temporal and spiritual power vacuum, the Stupa has been governed by a guthi committee consisting of lineal descendants of the Third Chini Lama and the families of his Tamang disciples who live in the vicinity. The Newar presence in Boudha is limited to silver-smiths and traders from Patan taking advantage of the pilgrim and tourist market.
Sunday, November 22, 2009
When To Visit Boudhanath Stupa In Kathmandu
A good (if busy) time to visit Boudhanath is at dusk, when hundreds of devotees walk around the stupa in a clockwise circle performing kora, or pilgrimage, spinning prayer wheels as they pass them to release prayers. Many pilgrims make their way around the stupa slowly by prostrating on the ground.
One of the biggest festivals celebrated in Boudhanath is Losar, the Tibetan New Year in February, that attracts thousands of pilgrims. After the Chinese invasion of Tibet, many Tibetan refugees settled in the area around Boudhanath, and today there is a large Tibetan community in this part of Kathmandu, as well as many Tibetan Buddhist monasteries and centres for Tibetan Buddhist studies. Shops around the stupa sell Tibetan art, jewellery and handicrafts, and several restaurants around the area offer balconies and roof terraces with stupa views.
One of the biggest festivals celebrated in Boudhanath is Losar, the Tibetan New Year in February, that attracts thousands of pilgrims. After the Chinese invasion of Tibet, many Tibetan refugees settled in the area around Boudhanath, and today there is a large Tibetan community in this part of Kathmandu, as well as many Tibetan Buddhist monasteries and centres for Tibetan Buddhist studies. Shops around the stupa sell Tibetan art, jewellery and handicrafts, and several restaurants around the area offer balconies and roof terraces with stupa views.
Where to eat?
Stupa View Restaurant, on the third floor of a building on the north side of the Boudhanath Stupa, has brown rice, pizzas, pastas and Greek salad, among other things on its menu. It has a great view and a roof terrace. It is mainly vegetarian Low to medium.
SV Terrace Restaurant, next door, is less expensive and not as good.
Ristorante Italiano La Calabria, next to the stupa, has good Italian food. It has good views form its rooftop location. Rs 130 to Rs 200 for a main courses.
Double Dorjee Restaurant, on the main road east of the stupa, is a popular place to sit around. It has good Tibetan and Western food including good apple pie.
Om Shanti, next to the stupa, has cheap Tibetan (Rs 30 for a dish) and Indian (Rs 40 to Rs 100).
Bir Restaurant, on the main road west of the stupa, is a popular cheap place.
Land of Snows Restaurant, with a view of the stupa, has good Tibetan and Indian food. Rooftop seating.
Steed Restaurant has cheap Tibetan food.
SV Terrace Restaurant, next door, is less expensive and not as good.
Ristorante Italiano La Calabria, next to the stupa, has good Italian food. It has good views form its rooftop location. Rs 130 to Rs 200 for a main courses.
Double Dorjee Restaurant, on the main road east of the stupa, is a popular place to sit around. It has good Tibetan and Western food including good apple pie.
Om Shanti, next to the stupa, has cheap Tibetan (Rs 30 for a dish) and Indian (Rs 40 to Rs 100).
Bir Restaurant, on the main road west of the stupa, is a popular cheap place.
Land of Snows Restaurant, with a view of the stupa, has good Tibetan and Indian food. Rooftop seating.
Steed Restaurant has cheap Tibetan food.
Where to stay?
There is a good selection of places to stay in the area, and it is a nice area to stay overnight. It is best to avoid the places on the noisy main road.
Peace Guest House, near the entrance of the stupa, is a really basic place that has dorm beds for Rs 100.
Lotus Guest House (472-320, 472-432; fax 478-091), east of the stupa, behind the Dobsang Monastery, has clean, basic rooms with common bath for 200/300 and with bath for Rs 250/350. It is well-located, peaceful, has a pleasant garden, and is a good value.
Dragon Guest House (479-562; fax 486-744), to the left of the stupa, has clean comfortable rooms for Rs 250/ 400. It has a good atmosphere and good views. It is a friendly place and is often full.
Bir Restaurant (470-790), on the main road just west of the stupa, has rooms for Rs 250/300.
Kailash Guest House (480-741), on the road going north from Sakyapa Gompa, is a friendly place with basic rooms with common bath for Rs 175/225 and with bath for Rs 300.
Snowlion Lodge, on the main road 500m east of the stupa, has rooms for Rs 250/300.
Maya Guest House (470-266), on the main road east of the stupa, has a nice garden and rooms for $30.
Happy Valley Guest House (471-241; fax 471-876), north of the stupa, has a great view of the stupa from the roof terrace and is well-managed. The comfortable rooms are $25/40.
Hotel Padma (479-052; fax 481-550), near the stupa, has large, comfortable rooms with bath, TV and phone for $22/30. Often 25% discounts can be gotten. Rooms face inside and do not have views.
Stupa Hotel (470-400), past of the Maya, is a well-managed place.
Hyatt Regency Kathmandu, 1km west of the stupa, is a new five-star luxury hotel.
Peace Guest House, near the entrance of the stupa, is a really basic place that has dorm beds for Rs 100.
Lotus Guest House (472-320, 472-432; fax 478-091), east of the stupa, behind the Dobsang Monastery, has clean, basic rooms with common bath for 200/300 and with bath for Rs 250/350. It is well-located, peaceful, has a pleasant garden, and is a good value.
Dragon Guest House (479-562; fax 486-744), to the left of the stupa, has clean comfortable rooms for Rs 250/ 400. It has a good atmosphere and good views. It is a friendly place and is often full.
Bir Restaurant (470-790), on the main road just west of the stupa, has rooms for Rs 250/300.
Kailash Guest House (480-741), on the road going north from Sakyapa Gompa, is a friendly place with basic rooms with common bath for Rs 175/225 and with bath for Rs 300.
Snowlion Lodge, on the main road 500m east of the stupa, has rooms for Rs 250/300.
Maya Guest House (470-266), on the main road east of the stupa, has a nice garden and rooms for $30.
Happy Valley Guest House (471-241; fax 471-876), north of the stupa, has a great view of the stupa from the roof terrace and is well-managed. The comfortable rooms are $25/40.
Hotel Padma (479-052; fax 481-550), near the stupa, has large, comfortable rooms with bath, TV and phone for $22/30. Often 25% discounts can be gotten. Rooms face inside and do not have views.
Stupa Hotel (470-400), past of the Maya, is a well-managed place.
Hyatt Regency Kathmandu, 1km west of the stupa, is a new five-star luxury hotel.
Gompoas in the area of the stupa
There are over 30 gompas in the area. Each of the four main Tibetan Buddhist sects has at least two gompas in Bodhnath. North each of the monasteries has a morning and evening puja.
Dilgo Kyentse’s Gompa is one of the most interesting monasteries at Boudhanath.
Sakyapa Gompa
This gompa is directly on the west side of the stupa. There is a beautiful Tara covered in colorful embroideries. There is a huge prayer wheel left of the entrance and some nice paintings.
Kargyupa Gompa
It is also known as the Ka-Nying Sheldrup Ling Monetary. It has some large thangkas and some nice painting. It is a large white gompa that you enter on the left side of the metal gate. The friendly lama speaks English. There is an annual seminar studying Vajrayana, usually for two weeks in October.
Gelugpa Gompa
Northeast of the stupa is popular place with worshippers.
Chinya Lama Gompa
This gompa is on the right down the road that goes north from the stupa. It is named after a lama that was trained in China.
Nyingmapa Gompa
This is one of the more interesting gompas and it has a good number of monks. It is a large reddish color monastery design after a gompa in Tibet. It is well decorated inside by artist from Bhutan. It was constructed in 1984.
Sakyapa Gompa
The gompa is northeast of the stupa. It is not so interesting from the outside, but the main rooms with well-decorated and richly gilded. There are some really good paintings.
When you enter inside Gompas!!
You should take off your shoes and hat before entering, and should ask before taking photo. Smoking is prohibited. During a service photos should not be taken and you should not walk in between the monks or near the altar. The monk’s cushions should not be stepped over.
It is normal to give an offering at a gompas. It is traditional to give a khata (white scarf) to a lama (Buddhist monk), but a donation of money will be highly appreciated.
In the gompas there will often be large statues of forms of Buddha. Tibetan believe that the Buddha and reincarnated many times. There are also prayer wheels, rice offerings, and lamps with ghee (clarified butter) in them.
In all the gompas there are interesting mural paintings and sometimes there are thangkas, which are painted on a cotton material. Subjects of the paintings include pastimes of the Buddha, important lamas, deities and mandalas.
During ceremonies then are usually chanting a sacred texts, often along with the playing of musical instruments. Trumpets play and drums pound and cymbals bang. Often the instruments are not played in a systematic musical way. Often there is an uplifting effect.
Dilgo Kyentse’s Gompa is one of the most interesting monasteries at Boudhanath.
Sakyapa Gompa
This gompa is directly on the west side of the stupa. There is a beautiful Tara covered in colorful embroideries. There is a huge prayer wheel left of the entrance and some nice paintings.
Kargyupa Gompa
It is also known as the Ka-Nying Sheldrup Ling Monetary. It has some large thangkas and some nice painting. It is a large white gompa that you enter on the left side of the metal gate. The friendly lama speaks English. There is an annual seminar studying Vajrayana, usually for two weeks in October.
Gelugpa Gompa
Northeast of the stupa is popular place with worshippers.
Chinya Lama Gompa
This gompa is on the right down the road that goes north from the stupa. It is named after a lama that was trained in China.
Nyingmapa Gompa
This is one of the more interesting gompas and it has a good number of monks. It is a large reddish color monastery design after a gompa in Tibet. It is well decorated inside by artist from Bhutan. It was constructed in 1984.
Sakyapa Gompa
The gompa is northeast of the stupa. It is not so interesting from the outside, but the main rooms with well-decorated and richly gilded. There are some really good paintings.
When you enter inside Gompas!!
You should take off your shoes and hat before entering, and should ask before taking photo. Smoking is prohibited. During a service photos should not be taken and you should not walk in between the monks or near the altar. The monk’s cushions should not be stepped over.
It is normal to give an offering at a gompas. It is traditional to give a khata (white scarf) to a lama (Buddhist monk), but a donation of money will be highly appreciated.
In the gompas there will often be large statues of forms of Buddha. Tibetan believe that the Buddha and reincarnated many times. There are also prayer wheels, rice offerings, and lamps with ghee (clarified butter) in them.
In all the gompas there are interesting mural paintings and sometimes there are thangkas, which are painted on a cotton material. Subjects of the paintings include pastimes of the Buddha, important lamas, deities and mandalas.
During ceremonies then are usually chanting a sacred texts, often along with the playing of musical instruments. Trumpets play and drums pound and cymbals bang. Often the instruments are not played in a systematic musical way. Often there is an uplifting effect.
What to See?
From above, Bodnath Stupa looks like a giant mandala, or diagram of the Buddhist cosmos. And as in all Tibetan mandalas, four of the Dhyani Buddhas mark the cardinal points, with the fifth, Vairocana, enshrined in the center (in the white hemisphere of the stupa). The five Buddhas also personify the five elements (earth, water, fire, air and ether), which are represented in the stupa's architecture.
There are other symbolic numbers here as well: the nine levels of Boudhanath Stupa represent the mythical Mt. Meru, center of the cosmos; and the 13 rings from the base to the pinnacle symbolize the path to enlightenment, or "Bodhi" — hence the stupa's name.
At the bottom, the stupa is surrounded by an irregular 16-sided wall, with frescoes in the niches. In addition to the Five Dhyani Buddhas, Boudhanath Stupa is closely associated with the Bodhisattva Avalokiteshvara (Padmapani), whose 108 forms are depicted in sculptures around the base. The mantra of Avalokiteshvara - Om Mani Padme Hum - is carved on the prayer wheels beside the images of Avalokiteshvara around the base of the stupa.
The base of the stupa consists of three large platforms, decreasing in size. These platforms symbolize Earth, and here you can look out at the mountains while listening to the chants of the devout doing kora, walking around the stupa praying.
Next come two circular plinths supporting the hemisphere of the stupa, symbolizing water. As at Swayabunath, Bodnath is topped with a square tower bearing the omnipresent Buddha eyes on all four sides.
Instead of a nose is a question-mark-type symbol that is actually the Nepali character for the number 1, symbolizing unity and the one way to reach enlightenment—through the Buddha's teachings. Above this is the third eye, symbolizing the wisdom of the Buddha.
The square tower is topped by a pyramid with 13 steps, representing the ladder to enlightenment. The triangular shape is the abstract form for the element of fire. At the top of the tower is a gilded canopy, the embodiment of air, with above it a gilded spire, symbolic of ether and the Buddha Vairocana. Prayer flags tied to the stupa flutter in the wind, carrying mantras and prayers heavenward.
The main entrance to the upper platform of Bodnath Stupa is on the north side. Here Amoghasiddhi, progenitor of the future Buddha, presides. Below Amoghasiddhi is the Buddha Maitreya, the future Buddha.
Surrounding Boudhanath Stupa are streets and narrow alleys lined with colorful homes, Tibetan Buddhist monasteries, and street vendors
There are other symbolic numbers here as well: the nine levels of Boudhanath Stupa represent the mythical Mt. Meru, center of the cosmos; and the 13 rings from the base to the pinnacle symbolize the path to enlightenment, or "Bodhi" — hence the stupa's name.
At the bottom, the stupa is surrounded by an irregular 16-sided wall, with frescoes in the niches. In addition to the Five Dhyani Buddhas, Boudhanath Stupa is closely associated with the Bodhisattva Avalokiteshvara (Padmapani), whose 108 forms are depicted in sculptures around the base. The mantra of Avalokiteshvara - Om Mani Padme Hum - is carved on the prayer wheels beside the images of Avalokiteshvara around the base of the stupa.
The base of the stupa consists of three large platforms, decreasing in size. These platforms symbolize Earth, and here you can look out at the mountains while listening to the chants of the devout doing kora, walking around the stupa praying.
Next come two circular plinths supporting the hemisphere of the stupa, symbolizing water. As at Swayabunath, Bodnath is topped with a square tower bearing the omnipresent Buddha eyes on all four sides.
Instead of a nose is a question-mark-type symbol that is actually the Nepali character for the number 1, symbolizing unity and the one way to reach enlightenment—through the Buddha's teachings. Above this is the third eye, symbolizing the wisdom of the Buddha.
The square tower is topped by a pyramid with 13 steps, representing the ladder to enlightenment. The triangular shape is the abstract form for the element of fire. At the top of the tower is a gilded canopy, the embodiment of air, with above it a gilded spire, symbolic of ether and the Buddha Vairocana. Prayer flags tied to the stupa flutter in the wind, carrying mantras and prayers heavenward.
The main entrance to the upper platform of Bodnath Stupa is on the north side. Here Amoghasiddhi, progenitor of the future Buddha, presides. Below Amoghasiddhi is the Buddha Maitreya, the future Buddha.
Surrounding Boudhanath Stupa are streets and narrow alleys lined with colorful homes, Tibetan Buddhist monasteries, and street vendors
Thursday, November 19, 2009
History of Boudhanath Stupa
Boudhanath was probably built in the 14th century after the Mughal invasions; various interesting legends are told regarding the reasons for its construction. After the arrival of thousands of Tibetans following the 1959 Chinese invasion, the temple has become one of the most important centers of Tibetan Buddhism. Today it remains an important place of pilgrimage and meditation for Tibetan Buddhists and local Nepalis, as well as a popular tourist site.
According to legend, Boudhanath Stupa was built by an an old poultry woman who asked the king for land to construct a shrine to the Buddha. The king agreed, and offered her as much land as she could cover with the skin of a water buffalo. The woman proceeded to cut a buffalo hide into thin strips, and placed them end to end to form a huge circumference. The king realized that he had been tricked by the old woman, but he adhered to his word, and the stupa was constructed according to these dimensions. Nowadays, the stupa is the most popular site for Buddhists in Nepal, and throughout the day pilgrims can be seen circumambulating the structure chanting mantras. It is especially spectacular at night when adorned with butter lamps. Remember to walk around the stupa in a clockwise direction and also to spin the prayer wheels clockwise. There is a small entry fee to enter the stupa area, though this is waived for guests of hotels located at the other side of the stupa. Here, you can also see Shechen Monastery, located in the alleys near the stupa. A very spacious and beautiful temple founded by the late Dilgo Khyentse Rinpoche. There is a garden restaurant near the monastery guest house.
According to legend, Boudhanath Stupa was built by an an old poultry woman who asked the king for land to construct a shrine to the Buddha. The king agreed, and offered her as much land as she could cover with the skin of a water buffalo. The woman proceeded to cut a buffalo hide into thin strips, and placed them end to end to form a huge circumference. The king realized that he had been tricked by the old woman, but he adhered to his word, and the stupa was constructed according to these dimensions. Nowadays, the stupa is the most popular site for Buddhists in Nepal, and throughout the day pilgrims can be seen circumambulating the structure chanting mantras. It is especially spectacular at night when adorned with butter lamps. Remember to walk around the stupa in a clockwise direction and also to spin the prayer wheels clockwise. There is a small entry fee to enter the stupa area, though this is waived for guests of hotels located at the other side of the stupa. Here, you can also see Shechen Monastery, located in the alleys near the stupa. A very spacious and beautiful temple founded by the late Dilgo Khyentse Rinpoche. There is a garden restaurant near the monastery guest house.
Introduction of Boudhanath Stupa
The Buddhist stupa of Boudhanath dominates the skyline. The ancient Stupa is one of the largest in the world. The influx of large populations of Tibetan refugees from China has seen the construction of over 50 Tibetan Gompas (Monastries) around Boudhanath. As of 1979, Boudhanath is a UNESCO World Heritage Site. Along with Swayambhunath, it is one of the most popular tourist sites in the Kathmandu area.
The Stupa is on the ancient trade route from Tibet which enters the Kathmandu Valley by the village of Sankhu in the northeast corner, passes by Boudnath Stupa to the ancient and smaller stupa of Cā-bahī (often called 'Little Boudnath'). It then turns directly south, heading over the Bagmati river to Patan- thus bypassing the main city of Kathmandu (which was a later foundation). Tibetan merchants have rested and offered prayers here for many centuries. When refugees entered Nepal from Tibet in the 1950s, many decided to live around Bouddhanath. The Stupa is said to entomb the remains of a Kasyapa sage venerable both to Buddhists and Hindus.
The Great Stupa of Boudhanath in the Kathmandu valley, a vast dome-shaped monument representing the Mind of the Buddha, is the primary pilgrimage destination for Tantric Buddhists of the Himalayas and a major draw for Tibetan Buddhists from all over the planet. This small book brings together virtually all we know about the Great Stupa of Boudhanath. The core text translation relates the Tibetan legend of the massive monument’s origins and describes how it is to be worshiped, the benefits of worship and the apocalyptic results of failure to maintain it. The introduction describes the fabric of the Stupa in detail, its symbolic meaning and its functions. The history of the stupa from its origins in the fifth century to the present day is also presented here for the first time.'
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