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The construction of the Mahabuddha Temple, located in a claustrophobically narrow courtyard, was begun in 1585 during the reign of King Mahendra Malla by a Newari Brahman called Abhayaraja Shakya. Abhayaraja had spent three years on a pilgrimage to Bodh Gaya in India, the place where Buddha is said to have attained enlightenment. On his return, Abhayaraja brought with him a Buddha statue for which he endeavoured to build a temple similar to the famous Mahabodhi Temple in Bodh Gaya. Well-prepared for the task, Abhayaraja carried with him a model of the original temple in India, which was to be copied in Patan.<br/><br/> Though built on a much smaller scale than the original, the construction of the Mahabuddha Temple in Patan reputedly took several generations. After Abhayaraja Shakya had died, his sons and their descendents carried on the work. Records also seem to indicate that the temple turned out somewhat different from the original in India, which may have been due to the difficulties in working from a small-scale model such as Abhayaraja must have brought from India.<br/><br/> During the earthquake of 1934 the temple was severely damaged and, due to lack of photographs or drawings, the restoration had to be done entirely from memory. The outcome was bound to be different from the original structure.
The construction of the Mahabuddha Temple, located in a claustrophobically narrow courtyard, was begun in 1585 during the reign of King Mahendra Malla by a Newari Brahman called Abhayaraja Shakya. Abhayaraja had spent three years on a pilgrimage to Bodh Gaya in India, the place where Buddha is said to have attained enlightenment. On his return, Abhayaraja brought with him a Buddha statue for which he endeavoured to build a temple similar to the famous Mahabodhi Temple in Bodh Gaya. Well-prepared for the task, Abhayaraja carried with him a model of the original temple in India, which was to be copied in Patan.<br/><br/> Though built on a much smaller scale than the original, the construction of the Mahabuddha Temple in Patan reputedly took several generations. After Abhayaraja Shakya had died, his sons and their descendents carried on the work. Records also seem to indicate that the temple turned out somewhat different from the original in India, which may have been due to the difficulties in working from a small-scale model such as Abhayaraja must have brought from India.<br/><br/> During the earthquake of 1934 the temple was severely damaged and, due to lack of photographs or drawings, the restoration had to be done entirely from memory. The outcome was bound to be different from the original structure.
Vajra is a Sanskrit word meaning both thunderbolt and diamond. Additionally, it is a symbolic ritual object that symbolizes both the properties of a diamond (indestructibility) and a thunderbolt (irresistible force).<br/><br/>The vajra is used symbolically by the Dharma traditions of Buddhism, Jainism and Hinduism, often to represent firmness of spirit and spiritual power. The use of the vajra as a symbolic and ritual tool spread from India along with Indian religion and culture to other parts of East and Southeast Asia.<br/><br/>The date of construction of the Svayambhunath stupa, its origins steeped in myth, is unknown. According to the inscriptions on an ancient and damaged stone tablet at Svayambhunath, King Vrishadeva (ca. 400 CE) was the first to build a place of worship on the site. His grandson, King Manadeva I (ca. 464-505) may have made some additions.<br/><br/>The Muslim invasion of 1349 undid all the pious building work, the marauding Muslim warriors dismantling every kafir (infidel) sanctuary that they came across. An inscription at Svayambhunath records the date of the Muslim invasion as 20 November 1349, in all probability a very accurate account. After the raids Svayambhunath was restored, and most of the buildings seen today are from the post-invasion period.<br/><br/>Swayambhunath (Devnagari: स्वयम्भूनाथ स्तुप) is an ancient religious complex atop a hill in the Kathmandu Valley, west of Kathmandu city. It is also known as the Monkey Temple as there are holy monkeys living in parts of the temple in the north-west. The Tibetan name for the site means 'Sublime Trees' (Wylie:Phags.pa Shing.kun), for the many varieties of trees found on the hill.<br/><br/>For the Buddhist Newars in whose mythological history and origin myth as well as day-to-day religious practice, Swayambhunath occupies a central position, it is probably the most sacred among Buddhist pilgrimage sites. For Tibetans and followers of Tibetan Buddhism, it is second only to Bodhnath.