INTRODUCTION
There are numerous stupas and
chaityas filling the landscape of the valley, and beckoning the onlookers
towards their inner mystery. They have been held from the ancient times as
receptacles of the corporeal remains of the Buddha or Baudhisattvas, and later
as objects of worship and veneration. Swayambhunath Stupa is a magnificent
architectural legend. It is one of the most ancient stupa about 2000 years old.
It has been settled on the hill top admist the forest. This hill contains small
chaityas, tiered temples and a famous ancient monastery. This is the holiest
place of Buddhism in Nepal
and is situated at Kathmandu valley about 6.5 km. west from the center of Kathmandu. To reach at the top of the hill where the
stupa and temples stand there is the staircase of about 336 stone steps (i.e.
nearly equal to 90.00m from the road level). This stupa is dedicated to gods
Variochana, Akshobhaya, Ratnasambhava, Amitabha and Amogasidhi.
HISTORICAL BACKGROUND
The Kathmandu valley was a vast
lake long before the dawn of history. Buddha Shakyamuni's predecessor Vipaswi came to Nepal to
meditate at the hill that rose from the lake on its western shore. Wishing to
give the rough mountain people an object of worship, Vipaswi throw a lotus seed
into the lake. When his lotus bloomed, a light shone from the center of its
thousand petals and illuminated the entire valley. This light was called the
swayambhu Dharmadhatu (the self-sprung infinite field of light and the flame of
the enlightened mind of the primal Buddha). Vajradhara was also emanated in the
colors of the rainbow and in each of the five colors appeared one of the five
Buddha, Variochana, Akshobhaya, Ratnasambhava, Amitabha and Amogasidhi.
Manjushree came to the
valley from the far west of China.
He arrived here and developed the holy place by giving the definite form to the
lotus flowers and shine. He there cut a passage through the hills to let the
water out and thus changed this area from lake to an inhabitable land. Later
on, the king Prachanda Dev came to the Swayambhu and covered the lotus with
dome and gave it an architectural form. Henceforth this stupa was built as an
important Buddhist place. During the reign of Amshuverma, an Indian king from Bihar came on pilgrimage to Swayambhunath, he took
ordination there, adopted the religious name Shantikara and practiced vajrayana
tantrik yoga. When he arrived at the valley the flame was hidden under a slab
of stone placed there by the boddhisattva varasattva to protect the jaavel
lotus from thieves of the dark age, the iron age, the kali yuga. The legend
says that shantikara raised a stupa studded with gems. It is probable that
shantikara's stupa was designed as five shrines of the five meditating Buddhas
in the four cardinal directions.
STUPA ARCHITECTURE
The stupas in fact should be the entombment of the corporeal
relics of Buddha. The stupas usually consist of a square or circular base, a
drum like hemispherical body and a square or a rectangular enclosure over the
center of the hemisphere, with a tapering umbrella consisting originally of 3
and later of 13 concentric rings crowned finally by a finial called
"gajura".
Stupas are normally of three kinds on the basis of their purpose.
They are i.)Saririka (embodying the mortal remains such as bones),
ii.)Paribhogika (containing objects used by the Buddha or the Bodisattvas), and
iii.)Uddesika (dedicated to buddha). It is the Uddesika stupas that are called
chaityas in Nepal
in common language.
Its form is circular. The hemisphere acts as a garbagriha. The
dome of chaitya covers the peak of the hill and forms a platform at the level
of 1403.26m. On the peak rests the central shaft or, wodden pillar (yasti) of
the chaitya. 31meters below the platform, a dome is placed representing
Bhairava as the gurdian god of the hill at the very point upto which kalihrada,
the pre-historic lake is set to have had its level. The central shaft of the
chaitya represents Indra, the axis of the world and the dome represents the
primordial hillock, floating on the primordial ocean. Here the symbolism of the
hillock is repeated. It is represented by the hill as it sticks out of the lake Kalihrada
as well as by the dome of the building.
On the top of hemisphere, hermika must be cube. But here it is
elongated because of flattering. The hermika is the replication of gavaska
window. Instead of window, two eyes with the symbol of Nepali letter 1. The eye
and window has the similar meaning as looking out. The symbol of one means the
oneness, unity of Nepalese people. Thus from this part the fifth Buddha
Vairochana is radiating energy through the eye. The central spire is lengthened
by an array of concentric discs made of gilded copper. It is called Churamani
or conical gift rings. It symbolizes the 13 steps of enlightenment. On the
uppermost disc of the square, there is a strong wood and gilt work supporting
richly carved canopy. In the center of the framework the upper end of the
wooden chhatra or linga around which the spire is constructed, is seen. On the
top of the spire, there is an inverted bell shaped pinnacle. This pinnacle is
crowned by a second small chattra be that rest upon a tripod, which is formed
by three long gilded supports projecting from the upper edges of the lower but
larger canopy.
The vajrayana concept started in the valley in the seventh century
resulting the five thoughts around the hemisphere. The notion of five
tathaghts, Jinas or "Dhyani Buddha" named Vairochaya, Akshobhaya,
Ratnasambhava, Amitabha (Amitylas) and Amogasidhi are the fundamental of vajranya
practices. These are assumed as the authors of the five world as three past,
the present and the future.
Four tathaghats are placed in niches facing the cardinal direction
at an angle 12 from North. Each may be
recognized by its particular color, symbol, mudra, and vanane and each has its
own concert. Aksobhaya is in Bhumisparsh mudra touching the ground. His vehicle
is depicted below the niche. The fifth tathgata, Vairocana is regarded as the
eldest and Vairocana is a lord of perfection. This image was placed in 1418. As
the old image was layed and its gold coating got rubbed out. This deity should
have been represented in the middle of dome shaped structure but in the stupa
of Swayambhunath, he is given a place of greater honor because he is stationed
at the right hand side of Aksobhaya, the lord of east. He is shown in attitude
of preaching. His vehicle is the lion. Vajradateshwari the concert of
vairochana is represented sitting on her husband's right mamaki. The female
concert of Ratnasambhava, the lord of the south is depicted in a boon giving
attitude of mounting in a horse. In another small shrine, there is a pandara,
the female concert of Amitabha. On the west side, Amitabha, the lord of the
west is regressed in the position of meditation. This is mounted on a vehicle
peacock. Just beside the shrine of Amitabha is the shrine of Tara,
the female concert of Amogasidshi who is situated by her side in small shrine.
Amogasiddhi, the lord of north is depicted in a boon giving a protective
attitude. His vehicle is Garuda.
The dome of the stupa appears as almost hemispherical mass with
the external coating of Bajra, a primitive mortar constituted by lime
pulverized brick and mud pulse. The stone skeleton of the chapels are clothen
by gilt plates with sculpturally finished toranas and golden gajur on the top.
Each of these chapel house mediating Buddha, which are of cuprous origin with
external framework of gold. There is great Hindu-Buddhist architectural harmony
since very much ancient time, which can be seen on the swayambhu area also. The
whole complex comprises many other buildings, temples, bihars etc.
Material And Technology:
With the lack of
knowledge on material and technology, no architecture can survive. We have
still Swayambhunath stupa because of good material and excellent technology
used in its construction. The main materials used are brick, mud, stone, metal,
timber, and gold. The core of brick and mud used for hemispherical dome, metals
were used on 13 tiers over harmika and on gajur . While washing was done by
lime or bajra
OTHER SHRINES AT SWAYAMBHU
PRATAPURA
This is a shikhara styled temple located at Swayambhu dedicated to
god Mahasambhar. It's base is square in plan. The golden gajur (pinnacle) is
constructed of brick and bajra. The materials used in the temple is stone and
bajra. Established in 1654A.D. it was renovated in 1922 A.D. It was built by King Pratap Malla.
ANANTAPURA
This is also a shikhara style temple located on the eastern side
of the stupa dedicated to god Nil Saraswati and Ugratara. Established in
1654A.D., it was renovated in 1922A.D. It was made by one of the queen of
Pratap Malla.
MANJUSHREE MANDIR
Established in 17th century, this temple is dedicated
to Manjushree. On the torana of the temple, there are carved figures of
Ganesha, Bageswar and Buddha. In 1784A.D., a shakya vikshu named Jayapatideva
renovated the temple.
HARATI TEMPLE
Harati mata is referred as the mother of all children in the
world. It is two tiered temple facing south. The present structure is a recent
origin, replacing an older one built in 1807 AD. It is above 9 to10 m in
height. All roofs are gilded. There are toranas on the side of the main
entrance. The pinnacle is typical which has a stupa over which a flat metallic
bar supports an umbrella. It is notable for the excellent combination of wooden
sculpture, metal works and stone inscription. Rana Bahadur Shah donated the
goddess statue and Jung Bahadur Rana donated the gilded roof during their
reigning periods.
SHANTIPUR
It is a brick building on the northern side of Swayambhu dedicated
to god Mahasam Bharadigan. It was renovated in 1938 and 1968A.D. It is a very
simple construction.
PANCHATATTVA
The temple of Panchattava is just behind Anatapur, the Agache, the
house of the esoteric tantrik gods of the Buddhacharya community and the
mansion of the earth Vasupura, housing Vasundhara, the goddess of good fortune,
wealth and abundance. Both building have been constructed in 1981- 1982, by the
Swayambhu construction and preservation commity.
SINGHUBAHI
It is a two storied temple established in 18th century
A.D. and renovated in 1933 and 1943A.D. It is dedicated to god Aksobhaya
PULA SHINGHU STUPA
It is a stupa located at Swayambhu established in 16th
century and renovated in 1893A.D. It is a Bajradhatu chaitya.
DHARMACHAKRA BIHAR
It is a bahal established in 1984 dedicated to god Shakyamuni.
KINDOL BIHAR
It is a brick building at Swayambhu dedicated to Bhumisparsa
Shakyamuni. It was established in1666A.D. and renovated in1925A.D. It has got
carvings on the torana and the roof is gilded.
ANANDA KUTI
It is a closed temple at Swayambhu established in1949A.D. for god
Bhusparsa Shakyamuni
TYMPANA (TORANA)
To the upper on the left side is mamaki under in Kirtimukh: Garuda
with Vasuki Nagaraja in his hand. Above Amogsiddhi which is at middle left;
Vairochana with vajrasattva in lower left. Amogariddhi under his canopy of
serpents: Vaisajya tathagata on upper left and Ratnasambhava with Amituprabha
tathagata on lower left.
GROUP OF 35 CHAITYAS
The group of 35 chaityas in the northern yard is another important
feature. The two dome fragment of Lichchavi chaityas is rearranged with new
finials and placed on a secondary plinth. It is in the 18th century
when about 25 chaityas were built in the form of shikara kuta chaitya within
only one generation.
The other buildings at Swayambhu are the swayambhu gumba, maitri
gumba, jagat udhar mahabihar etc. The agam devta is a two storied having gate
and resting platform. It has three pinnacles. On the site there is another
sanctuary called Vayapur symbolised air. There is some private houses, patis,
pauwas. There are two pillars supporting magnificent bronze images of Tara. On the third pillar there is a beautiful metallic
sclupture of a dancing peacock. On the north corner, beside the statue of
Buddha is the temple
of Agnipur symbolizing
fire.
RENOVATIONS
The first certain account of restoration occured in Lichchhavi
times in 1129A.D. as recorded in an inscription. The most extensive renovation
took place in 1372A.D.when with the permission of King Arjunadeva and his
successor Sthiti Malla repaired the stupa almost a quarter century after its
sack by the Muslims. The part of finial was replaced on 1565A.D. 13 years later Shivasimha repaired the stupa
again. In 1750A.D., a tibetan lama came and the great central beam was supplied
by King Prithvi Narayan Shah. In 1816A.D.during violent storm, its central beam
was snapped and the whole spire fell down. In 1825, a new beam was prepared,
the hemisphere was cut, the central chamber was opened and the remains of the
old beam was taken out and the new one was fixed and the chamber closed. During
the last 30 years no repairs have been required.
CONCLUSION
The hill is the best example of harmony among the Hindu and
Buddhist. Although the history of the present form of stupa is not clear,
however it can be explained on the basis of some myth, religion and swayambhu
purana. The complex is the combination of shikhara, tiered, and the stupa
styles. It is maintained and restored mainly by Buddhist Newars of Valley.
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