Since ancient times, the resplendent topography and

pleasant climatic conditions of Nepal has attracted large

groups of people, from travelers, traders, and pilgrims to
refugees and migrants. Both the bordering nations of
Nepal, India to the south, and China to the north, have
gone through tumultuous political and religious histories
in the past, causing waves of migration as political and
religious refugees into Nepal. However, these upheavals
did not have a devastating effect in Nepal, and the
country always enjoyed harmony amongst its dwellers.
Nepalis, since ancient times, are known to be very
hospitable, adjusting to outsiders and assimilating them
easily into their own culture. 

Melting point of cultures

The migrants brought with them their tradition, religion,
clothing, food habits, art, architecture, and language,
encouraging a cross contact of culture. Therefore, Nepal
became a melting point of influences from Tibet and India.
Thus, there is no ‘purity’ of religious division to be found
here, no jealous guarding of one’s own faith against the
influences of a neighbor’s creed, and little sense of
separateness against devotees (Bernier, 1978:8).However,
the Nepali artists assimilated the incoming style and
features,evolving a unique style, which Nepal can boast as
its own creation. This unique style utilized local resources,
thus, brick and wood became the prime material for
architecture.
Quest for spiritual merit
Delving into the religious history of Nepal, the
construction of temples and installation of deities has
usually been from the part of royalties,
aristocrats,traders, and common donors. The priests
never became all powerful figures in Nepali society, like
that of India and Tibet. Their role was to perform the daily
rituals, festivals, and traditions of the temple, besides
guarding against impurity within the sanctum. 
Hinduism supports the identification or location of a
sacred spot for the construction of a temple. These sacred
spots are called tirthas, or in a wider realm, a kshetra.
They can be near rivers, lakes,mountains, rocks, and
crevices, where the transcendental or the divine reveals
itself. According to American art historian Kramrish,
“Tirthas are places where this world meets the other
world and the aim of the pilgrim is to participate in that
special quality to gain merit and finally be liberated.”
Many of the architectural features in Kathmandu Valley—
their construction and preservation— are the result of the
Hindu-Buddhist quest for religious merit. The building of
temples,and also roads, public shelters, and water
sources, were undertaken by kings and commoners not
only because they were needed, but for the religious
returns they ensured. The gods are thus pleased, and the
donor accumulates merits for himself and his family,
involving the past, present, and future generations. 

Dwellings for the gods

The dwellings of gods and goddesses in Nepal are quite
unlike those of other countries, which house both the
deities as well as the religious congregation assembled to
worship. Nepalese worship is fundamentally an individual
concept. Despite its grandeur, massiveness,and
decoration, the main sanctum of the temples are very
small, seldom accommodating more than five-six people,
and very simple in the interior. However, they are
centrally located in spacious courtyards, enclosed with
sattals and patis (colonnaded resting places). The
courtyard houses smaller shrines of deities associated to
the main shrine, and is used for various rituals, as well as
social activities.
From a distance, the unique design of the Nepali temple,
with the golden glow of the gilded roofs reflecting onto
the red bricks and the wooden structures, looks like an
ethereal chariot, balancing itself in the skyline. With
abundance of land to dedicate to temple complexes, the
early artist centralized the main sanctum in large
courtyards below overhanging roofs in multitiers,
diminishing in size to look like the lofty mountains.