RESEARCH REPORT ON

“A STUDY ON TOURISM IN SANKHU”

By:

Nikesh Singh

BTTM 7th Semester (15th Batch)

Exam Roll no.: 2472/17

T.U. Registration No.: 7-2-371-59-2017

Submitted to:

Travel and Research Department

Nepal Academy of Tourism and Hotel Management

(NATHM)

(Affiliated to Tribhuvan University)

In partial fulfillment of the requirement

For the degree of

BACHELOR OF TRAVEL AND TOURISM MANAGEMENT

(BTTM)

Ravibhawan, Kathmandu

2022
 DECLARATION
I, Nikesh Singh, hereby declare that the work presented here is genuine work originally done
by me and has not been published or submitted elsewhere for the requirement of a degree
program. Any literature, data or works done by others and cited within this report has been
given due acknowledgement listed in the reference section.

………………………………..

Nikesh Singh

BTTM 7th Semester

Nepal Academy of Tourism and Hotel Management (NATHM)

Faculty of Management

Tribhuvan University

Date:
 TABLE OF CONTENTS
ACKNOWLEDGEMENTS ..................................................................................................... i

LIST OF TABLES, FIGURES AND PHOTOS ....................................................................ii

LIST OF ABBREVIATIONS ............................................................................................... iii

ABSTRACT OF REPORT..................................................................................................... iv

Introduction .............................................................................................................................. 1

1.1 Background of the Study ............................................................................................... 1

1.2 Objectives of the Study .................................................................................................. 4

1.3 Significance of Study ...................................................................................................... 4

1.4 Limitations of Study ....................................................................................................... 4

1.5 Research Methodology ................................................................................................... 5

1.5.1 Primary Source .................................................................................................................... 5

1.5.2 Secondary Source ................................................................................................................ 6

Review of Literature ................................................................................................................ 7

2.1 Conceptual Framework ................................................................................................. 7

Data Presentation, Analysis and Findings ............................................................................. 9

3.1 Presentation of Facts/ Data and Analysis..................................................................... 9

3.1.1 Demography of visitors ....................................................................................................... 9

3.1.2 Age group of visitors ......................................................................................................... 11

3.1.3 Number of visitors according to gender .......................................................................... 12

3.1.4 Number of visitors according to religion ......................................................................... 13

3.1.5 Number of visitors according to nationality.................................................................... 14

3.2 Findings and Discussion .............................................................................................. 15

3.2.1 Shree Swasthani Fast Story .............................................................................................. 15

3.2.2 Sacred Bajrayogini Temple .............................................................................................. 20

3.2.3 The mythological stories based on Sankhu ..................................................................... 25

3.2.4 Festivals of Sankhu ............................................................................................................ 28

 3.2.5 Environmental Status ........................................................................................................ 30

3.2.6 Sankhu-Nagarkot Hiking.................................................................................................. 30

3.2.7 Accommodation ................................................................................................................. 31

3.2.8 Accessibility ........................................................................................................................ 31

3.2.9 Problems around the area................................................................................................. 31

Summary, Conclusion and Recommendation ..................................................................... 32

4.1 Summary ....................................................................................................................... 32

4.2 Conclusion ..................................................................................................................... 33

4.3 Recommendation .......................................................................................................... 34

REFERENCES ....................................................................................................................... 35

APPENDICES ........................................................................................................................ 36
 ACKNOWLEDGEMENTS
I would like to express my deepest appreciation to all those people who provided me the
guidelines and possibility to complete this project report especially Nepal Academy of
Tourism and Hotel Management.

A special gratitude I give to our BTTM Travel and Research instructor Mr. Damber Raj
Bhatta and BTTM coordinator Mr. Subham Poudel whose contribution in stimulating
suggestions and encouragement helped me to coordinate my project especially in writing this
project report.

Furthermore, I would like to thank all of my NATHM colleagues, well-wishers, and

individuals who assisted me in a variety of ways and gave me with valuable comments and
suggestions while doing this study. Similarly, I would appreciate any constructive criticism
and suggestions on the coverage and other aspects of writing. I have made extra precautions
to prevent mistakes and will be grateful if any are pointed out to me.

i
 LIST OF TABLES, FIGURES AND PHOTOS
Photo.1 Bajrayogini Temple

Photo.2 Sali Nadi Temple

Photo.3 Iconography of Goddess Shree Swasthani Mata

Photo.4 The Bajrayogini Temple in Sankhu

Photo.5 The self-arising Bajrayogini of Sankhu, flanked by her attendant yoginis.

Photo.6 Sankhu‘s Bajrayogini statue in the upper temple.

Photo.7 The self-arising Swayambhu Stupa at Sankhu.

Photo.8 A stone image of Bajrayogini Ugra-tara in one of the meditation caves at Sankhu.

Photo.9 Idol of Bajrayogini Ugratara being carried in a chariot

Table.1 Visitors in Sankhu

Table.2 Age group of visitors

Table.3 Number of visitors according to gender

Table.4 Number of visitors according to religion

Table.5 Visitors according to nationality

Fig.1 Bar diagram of daily visitors in Sankhu

Fig.2 Chart for daily visitors in Sankhu

Fig.3 Pie chart of age group of visitors

Fig.4 Pie chart of visitors according to gender

Fig.5 Pie chart of visitors according to religion

Fig.6 Bar graph of visitors according to nationality

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 LIST OF ABBREVIATIONS
TU – Tribhuvan University

NATHM – Nepal Academy of Tourism and Hotel Management

BTTM – Bachelors in Travel and Tourism

FOM – Faculty of Management

iii
 ABSTRACT OF REPORT
This project research is the study about the importance of the ancient city of Sankhu on the
development of religious tourism regarding its nature and cultural background. Bajrayogini
Temple and Sali Nadi Temple has been the major hub for both Hindu and Buddhist pilgrims,
as well as local people and casual visitors.

The research is done for estimating the current situations, cultural and natural significances of
the destination area. The main aim of this project is to study the history and religious
importance which is responsible for the religious beliefs among people and to promote
religious tourism. Sankhu is famous more among domestic tourists. This project is basically
done to know about the present situation of the destination area and its future results and
prediction regarding a main hub as a Religious Tourism.

The research was done and the project was prepared by taking an interview and questionnaire
with the pilgrims, visitors and local people. Other information was collected through journals,
magazines, blogs etc. Researching about this project gave me experiences with loads of
information.

iv
 CHAPTER 1

Introduction
Tribhuvan University introduced BTTM program with the aim and goal of producing
competitive and quality human resources in the hospitality sector, and to perhaps meet the
market demand for real world experience in the tourism industry or tourism field of study in
addition to theoretical coursed of academy. For the production of quality human resources,
TU has included report writing in 7th semester in BTTM with a vision to make its students
familiar with religious, cultural and natural heritages which are essential and vital assets for
tourism industry. These reports are intended to improve and develop the theoretical
foundation, research abilities, and practical knowledge in real fieldwork.

This project report is being done for the partial fulfillment of the requirement of BTTM
program under the guidance of our BTTM Travel and Research Chief instructor. This project
report applies the skills of researching and collecting information and details from a variety
of sources. The project report is the work experience that is quite valuable in one‘s program
of study. The project report is being done about the tourism development of a place.

1.1 Background of the Study

Sankhu (also known as Sakwa) is an ancient town populated by the Newars, the original
inhabitants of the Kathmandu Valley. This town, which is thought to have once been a
kingdom, is located about twenty kilometers northeast of Kathmandu, the capital of Nepal.
The goddess Bajrayogini, whose shrine is located in the forest above Sankhu, is attributed
with founding the kingdom of Sankhu. Bajrayogini Temple is a popular pilgrimage
destination for Buddhists and Hindus alike. The yearly festival of the goddess is also the main
event in Sankhu‘s ritual cycle. According to the legend of Manisaila Mahavadana,
Bajrayogini is said to have drained the lake water from the Sankhu Valley with her curved
knife and she also directed the priest, Jogdev, and the first king, Sankhadev, to build the town
of Sankhu in the shape of a conch (Sankha). The oldest inscription found in Sankhu dated
back to 538 AD.

Every year in the month of April (Chaitra/ Baisakh), the Bajrayogini Jatra is held for eight
days, during which the gods' idols from the Bajrayogini temple are brought down and carried
around the entire town. Priests accompany the idols of the two big idols Mhasukhwamaju
(yellow faced goddess) and Chibadya (the chaitya shaped idol – husband of

1
Mhasukhwamaju) while two small idols of their children Singli (lioness) and Byangli
(tigress) are carried in smaller chariots by the children of the community. Bajrayogini Jatra is
one of the major festivals inside the Kathmandu Valley. So people from different locality
gather to observe this annual festival.

Photo.1 Bajrayogini Temple

Another major attraction of Sankhu is the Sali Nadi Temple located on the eastern corner of
Sankhu Valley. The eight cornered temple of Goddess Swasthani, also known as Swasthani
Mata Temple sits on the hilltop on the bank of Sali Nadi which has a gold plated roof
supported by wooden struts that features carvings of the goddess Swasthani with a lion which

2
serves as her Vahana (vehicle inside the temple, there is a huge statue of the goddess seated
on a lion, and devotees give sacrifices to the sacred fir to impress the goddess. A stone road
leads from the temple to the river, and a small stone hut a few meters from the temple is
believed to be the home of Goma Bhramin (a mythical figure in Swasthani), with other rest
houses and stone statues nearby.

Photo.2 Sali Nadi Temple

Thousands of devotees worship Goddess Swasthani during the month of Magh. It is believed
that Sali Nadi holds religious significance as Goddess Parvati used to bathe on this month
during her meditation. Many Hindu devotees visit Sankhu starting from full moon day of
Poush to the full moon day of Magh for visiting Sali Nadi Temple.

The month long winter festival of Madhav Narayan also attracts pilgrims from Kathmandu
Valley and beyond. During this festival, the idol of Madhav Narayan is taken on a journey
from Sankhu, Kathmandu to Panauti, Kavre through Triveni Ghat at Bhaktapur, passing
through Changu Narayan, Pashupatinath Temple, Pharping Shesh Narayan, and all the way
back to Sakhu on foot.

3
A fair is conducted annually as Sali Nadi fair that attracts thousands of pilgrims and local
people. The fair exhibits different locally produced items like food, clothes and jewelries.

1.2 Objectives of the Study

A research objective is a simple, declarative statement that gives direction for the research of
the study's variables. The following is an illustration of the study's objectives:
 To explore about the study area‘s historic, cultural and religious significance.
 To collect information regarding available facilities and quality of services for tourism.
 To investigate the impact of the 2015 earthquake to the destination sites.
 To explore about the tourist flow in Sankhu.
 To examine effect on society, culture and nature in context of tourism.
 To highlight the problems faced in the study area.

1.3 Significance of Study

Who will benefit from the study will be a key factor in determining its significance. It will
explain how the knowledge already known about the topic of your research will be improved,
revised, or extended as a result of your research. The following point shows the study's
significance: -

 It helps researchers know about the history of the Sankhu and its important sites and find
optimal ways for its perseverance.
 It has potential to attract domestic and foreign tourists through its historical and religious
aspects.
 It helps students improve their creativity in fieldwork, interpersonal skills and researching
capabilities.

1.4 Limitations of Study

During the preparation of this project report, I faced many hindrances preventing me from
working efficiently in the limited time we had to complete the report. Despite this, I tried my
best to put out the correct data and pieces of information. The limitations of this study are as
follows:

 Economic resources were limited as I had to bear expenses myself for visiting and
collecting information through books and other texts.
 The project had to be completed within a specific period limiting us to gather more
accurate data and information from reliable sources.

4
 Lack of evidence made the information not fully certified.
 Information obtained from the people was varied.
 There was a lack of availability of data from reliable sources.

1.5 Research Methodology

Methodology simply refers to the system of methods used in a particular area of study or
activity. It comprises the theoretical analysis of the methods and principles related with a
field of study. In simple terms, research methodology is the process used to collect data and
information for the purpose of making a project report.

1.5.1 Primary Source

Information that is collected at the time under study are considered as primary source or
primary data. These data are collected first hand for specific purposes. Primary sources of
data consist of sampling, interview, questionnaire, statistical tool, etc.

1.5.1.1 Sampling
Sampling refers to the process of selecting a specific number of observations from a larger
population. The methodology used to sample from a larger population depends on the type of
analysis being performed, but it may include simple random sampling or systematic
sampling.

1.5.1.2 Questionnaire
A questionnaire is a research instrument that consists of a series of questions prepared to
collect information from respondents. They are effective research instrument for collecting
data and test their reliability and validity. It is less time consuming as compared to interviews
and observation and also considers the anonymity and confidentiality of the respondents.

1.5.1.3 Interview
Interview is a research instrument that involves asking series of questions to collect
information from the respondents. It is simply a verbal questionnaire that can be essential in
verifying information from secondary sources.

1.5.1.4 Observation
Observation is the method of collecting information through monitoring or observing actions
of people and surrounding.

5
1.5.2 Secondary Source
Anything that describes, interprets, evaluates or analyzes information from primary sources is
considered as secondary source. Simply, secondary sources are the data and information that
are already collected previously for other purposes and available in published form. These
data are readily accessible for public reference. Text books, past research reports, journals,
newspaper articles, websites and other secondary sources of data were used for this project
research.

6
 CHAPTER 2

Review of Literature
2.1 Conceptual Framework
A literature review is a search of scholarly sources related to a particular subject or research
question. It is a body of text that aims to review the critical points of current knowledge on a
particular topic. Researcher analyzes and discusses published information relating to the
subject area under research. It is commonly written as a part of thesis, dissertation or
research paper to situate work in context with prior knowledge.

According to Arlene Fink 2014, ―A literature review surveys books, scholarly articles, and
other sources relevant to a particular issue, area of research, or theory, and by so doing,
provides a description, summary, and critical evaluation of these works in relation to research
problem being investigated.‖

The Manisaila Mahavadana is one of the most popular mythical stories about Sankhu. It is the
tale of its creation of the town and of the festival if Bajrayogini. It also contains the story of
the Buddha reborn as Kind Manichuda. In this story, Manichuda is presented as the son of a
king Brahmadatta and Queen Kantimati that used to live in a city called Saketu, south of
Jambudvipa. Whether the town named Saketa (Ayodhya) has to be verified. It was common
in countries from Sri Lanka to Thailand to name towns after famous cities such as Ayodhya.
It is; therefore, possible that the religious people changed the name of Saketu to Sankhu. The
Swayambhu Purana is another legend that is very popular amount Newar Buddhists of Nepal.
One of its versions narrated that once three was a city called Saketu in the Valley of Nepal.
However, there is no evidence to conclude that the present day Sankhu was once known as
Saketu.

The Swasthani, identifies Sankhu as Lavanya desa, the kingdom of a Brahmin king Navaraja
and Queen Chandravati. The Swasthani is a Hindu myth of Nepalese origin, and contains the
story of a Brahmin boy Navaraj being crowned as a king of Lavanya desa, presumably the
present day Sankhu situated on the bank of the river Sali Nadi. He was made king because of
his mother, who gained merit from the month-long observance (vrata) of the Swasthani. This
vrata is still observed once every year in Sankhu on the bank of Sali Nadi. Therefore,
religious Hindus believe that Sankhu itself was the Lavanya desa, the kingdom of Navaraja.
Two stones situated on the south-east bank of the Sali Nadi River are believed to represent

7
King Navaraja and his Queen Chandravati, and people worship them during the Swasthani
vrata. No other evidence has been found to identify Sankhu with the kingdom of Navaraja,
Lavanya desa. Neither is the name Lavanya desa common among the people of Sankhu. So
far, the oldest text containing the Swasthani legend in Sanskrit is dated back to 1573 AD. The
first known Newar version appeared in 1603 AD.

Célia M. Q. Ramos (2019) defines religious tourism as ―a type of tourism, where people
travel individually or in groups for pilgrimage, missionary, or leisure purposes. It can be
divided into two main types, associated with tourists who are interested in taking part in
pilgrimages and tourists wishing to acquire knowledge about religious products and attend
places associated with the faith.‖

Kathmandu is home to thousands of temples, that includes major destination sites for
pilgrimage including the Pashupatinath Temple, Swayambhunath, Bouddhanath Stupa, etc. It
is also home to the four sacred sites dedicated to Bajrayogini that are located at Bidjeswori,
Pharping, Patan and Sankhu. This project aims at exploring the possibilities of tourism
development in the Sankhu area as the place is one of the primary destinations for pilgrims
who follow both Hinduism and Buddhism.

Sankhu is a traditional Newar settlement located in the North East of the Kathmandu Valley,
Nepal, and was inscribed on the tentative World Heritage List in 2008. With more than 65%
of its structures seriously damaged or destroyed, Sankhu was one of the most severely
affected communities in the historic settlements of the Kathmandu Valley and suffered the
most from the April and May 2015 earthquakes. More than 2000 people were left without
homes and were compelled to take up residence in tents or makeshift buildings on the
outskirts of the town. With a large portion of Sankhu's core population leaving after the
earthquakes, the issue of outmigration which has long been a problem was made worse. Since
then the tourim of the area has been adversely affected. With the recent COVID-19
pandemic, there has been decrease in number of tourists visiting the area during the two
major festivals of the city, Bajrayogini Jatra and Sali Nadi Fair.

8
 CHAPTER 3
Data Presentation, Analysis and Findings
The data collection is the main part of the study. Methods for data analysis fall into two
categories. Statistical tools are used to code, tabulate, and interpret data in quantitative
analysis. Personal feelings and experiences are expressed in sentences during the data
analysis process in qualitative analysis. The case studies, the researcher's own observations,
and the prior research studies all serve as the basis for qualitative research. Field surveys are
carried out in town of Sankhu to collect data.

3.1 Presentation of Facts/ Data and Analysis

Data collected from various primary and secondary sources are organized and converted into
information through analysis in this study.

Data analysis is the most crucial part of any research. Data analysis summarizes collected
data. It involves the interpretation of data gathered through the use of analytical and logical
reasoning to determine patterns, relationships or trends.

3.1.1 Demography of visitors

S. N Daily Visitors (Approx.) Years in Decades (B.S)
1 200 2030
2 500 2040
3 850 2050
4 1300 2060
5 2750 2070
Source: Primary Survey, 2022

Table.1 Visitors in Sankhu

The above data shown in the table is an approximate number of daily visitors. The calculation
is made as per primary observation, local people and the temple priests. The data shown in
above table fluctuate or increase during Friday and Saturday. During Festivals, the visitors
are more in numbers with thousands of people. The above data of number of visitors in
Sankhu are elaborated in bar graph as well.

9
 3000

2500

2000

1500 2750

1000
1300
500 850
500
200
0

2030 2040 2050 2060 2070

Fig.1 Bar diagram of daily visitors in Sankhu

3000

2500

2000

1500

1000

500

0
2030 2040 2050 2060 2070

Fig.2 Chart for daily visitors in Sankhu

The above bar diagram and chart shows that the number of visitors has increased more in
2060 and 2070. The rapid increase in population at Kathmandu Valley has contributed in the
number of increased visitors in the area whereas the increase in number of foreign tourists is
another factor.

10
3.1.2 Age group of visitors
Age Group of Visitors Number of Visitors Percentage
Below 20 20 8
21-40 85 34
41-60 100 40
Above 60 45 18
Source: Primary Survey, 2022

Table.2 Age group of visitors

Age Group of Visitors

Below 20 21-40 41-60 Above 60

Fig.3 Pie chart of age group of visitors

Age is one of the most important demographic figures of the respondents. The age group
helps to find out the interest of different generations in the context of culture and religion. I
have grouped age into four categories 0-20, 21-40, and 41-60 and above 60. Sample of 250
people were taken into consideration and surveyed where number of visitors was according to
the above figure.

11
3.1.3 Number of visitors according to gender
S. N Gender Number of Visitors
1 Male 90
2 Female 160
Source: Primary Survey, 2022

Table.3 Number of visitors according to gender

Male Female

Fig.4 Pie Chart of visitors according to gender

The above figure indicates that the number of female visitors is more with comparison with
male visitors. In the Nepali culture, especially in Newar community, female is mostly
involved in religious activities. Early in the morning, there are more numbers of female
visitors whose sole purpose would be to worship who are living nearby temples. In the
context of Nepal, male are more involved in income generating activities whereas female are
housewives, some are employed and some perform both activities. Hence, the above figure
indicates that female have more belief as they are frequent visitor. But during the festivals,
there are more number of male visitors and participants who support the rites and rituals of
traditionally practiced culture and festivals.

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3.1.4 Number of visitors according to religion
S. N Religion Number of Visitors
1 Hindu 164
2 Buddhists 83
3 Christianity 3
Source: Primary Survey, 2022

Table.4 Number of visitors according to religion

Hinduism Buddhism Christianity

Fig.5 Pie chart of visitors according to religion

The above figure clearly describes that the number of visitors following Hinduism and
Buddhism is maximum. There were 3 visitors who are followers of Christianity. Despite
following other religion, they visited Sankhu to learn and admire the architecture, culture and
history. It is not a surprise that most of the visitors were Hindus and Buddhists as most of the
local newars follow Hinduism and Buddhism. Buddhism has developed unique socio-
religious elements, which include a non-monastic Buddhist society based on the Newar caste
system and patrilineality. Hence, the majority of visitors are from Hinduism followed by
Newar Buddhism. Thus, Christianity is hardly visible in pie chart as there were only 3
visitors during the time period of the survey.

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3.1.5 Number of visitors according to nationality
S. N Nationality Number of Visitors
1 Nepalese 216
2 Indian 27
3 Thai 4
4 Italian 3
Source: Primary Survey, 2022

Table.5 Visitors according to nationality

250

200

150

100

50

0
Nepalese Indian Thai Italian

Fig.6 Bar graph of visitors according to nationality

The above bar chart represents the approximate ratio of numbers of visitors according to
nationality. Local visitors are highest in comparison with foreigners. Besides Nepalese, there
were Indian visitors as well. The visitors from other nationality are in low numbers making
up less than 3% of visitors during the survey. Domestic visitors are dominant according to the
nationality.

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3.2 Findings and Discussion
Sankhu has three popular names: Sakva, Sankhu and Sankharapur.Newar speakers use the
first name and Khas-Nepali speakers use the second, while the third name is rarely used.
People in Sankhu believe that the town is situated below (kvay) Tibet (Sande) it was called
Sakvade (the country situated below Tibet). Those who support this idea believe that Sakva is
an indigenous name and that Sankhu is a new name given by the Khas speakers. However,
there are many others, including some linguists, who are of the opinion that the word
―Sankhu‖ is indigenous. Sankhu lies between two rivers: to the east is the river Salinakhu and
to the west is the Asakhu. It is likely that people called the town Sankhu after the name of the
river, Salinakhu. The word ―khu‖ or ―khusi‖ still means ―river‖ in the Newar language. There
are several other places in the valley that take their names from the rivers flowing nearby,
such as Nakhu, Bhacakhu, Balakhu, Tukhu and Hijakhu. Some people claim that the
legendary king Sankaradeva or Sankhadeva built Sankhu and called the town "Sankharapur"
or "Sankhapur" (the country of Sankaradeva). The name later changed to Sankhu or Sakwa. It
is believed that Sankharapur is a Sanskrit name and may have been attributed to the town
later. Replacing indigenous place names with Sanskrit names is still practiced in Nepal.

Shree Swasthani Brat (fast) is the fasting that Nepali women scattered in Nepal and elsewhere
observe strictly from Paush Shukla Purnima and conclude it on Magh Shukla Purnima.
According to the mythological context, Nepal is considered as the playground of Bhagwati
Parbati (Goddess Parbati/Parvati) daughter of the Himalaya and she is worshiped for a month
in the name of Swasthani Devi in Nepal. Shree Swasthani fast is the difficult vow made by
Goddess Parbati/Parvati, a devotee of Lord Shiva, to receive Lord Shiva as a bridegroom
from her childhood. In this (Brat) Fast, Lord Shiva, who lives with Parvati, is also worshiped.

3.2.1 Shree Swasthani Fast Story

In the Satya Yuga (Golden Age, according to Sanatan dharma, i.e. Hinduism), as mentioned
in the Purans, according to the advice of Lord Bishnu, Parvati, the daughter of the Himalaya,
fasted in Shree Swasthani Brat to get Mahadev (Lord Shiva) as her husband and it is also
mentioned that fasting during this occasion fulfills one's wishes. Parbati wanted to be
Mahadev's wife from an early age. When Parbati was mature enough for marriage, her father
Himalaya started preparing to give her in marriage to Lord Bishnu. After knowing this,
Parvati ran away and went to the remote forest, started meditating on Mahadev, and began to
do severe penance. Ashutosh Mahadev was pleased with this and after approval from Lord
Bishnu, he suggested him to find an idea so that Parbati can get Mahadev himself as her

15
husband. After Bishnu advised Parbati to Fast, observe Shree Swasthani Brat following strict
methods so that she can get Mahadev as her husband, Parbati duly fasted to Swasthani for a
month and the effect of the same fast she got Mahadev as her husband.

As there is a religious belief that the marriage of Shiva and Parvati took place due to the
effect of the fast observed by Mother Parvati, there is a belief that by fasting, one will get the
bridegroom as per one's wish. It is believed that the effect of this vow, especially for women
only, is to attain happiness, peace, prosperity, and fame. This holy fast that united Shiva and
Parbati is also discussed in the Puranic texts, so traditionally the same topic is recited in the
Brata-katha (Shree Swasthani Fast Story). In another context of the Shree Swasthani Brat
story, it is mentioned about Goma Brahmani, who was married to 70-year-old Shiva Sharma
Brahmin at the age of seven, her tragic story and her fasting according to the rites taught by
Sapta-Rishi her son Navraj became the king of the Kingdom of Labanya, plus there is another
story of Chandravati's arrogance, ego and her rejection of Shree Swasthani Parmeshwari
(Goddess), because of which she suffered as being unconscious for years by the side of the
river Shali (Shali Nadi),is also described in the Swasthani Bratakatha.

The Sali River and the Sleshmantak forest mentioned in the story of Shree Swasthani Mata
are in Kathmandu, in our country Nepal.It is mentioned in the Skanda Puran that all the
incidents and events mentioned in this story actually happened inside the vicinity of Nepal.
Swasthani is the goddess of her own place. Nepal is also the playground of Parbati, the
daughter of the Himalaya. That is why Mother/Goddess Parbati herself is actually known as
Shree Swasthani Parmeshwari. Devotees flock to Pashupatinath, Sleshmantak Ban
(Sleshmantak Forest),where Shiva-Parvati used to play in various forms, as well as Bankali,
Bagmati river, Mrigasthali, Kirateshwar Mahadev Temple, Gaurighat, Gujyeshwari, and
various other Shakti Peeths (power centers),including places where Sati Devi's organs fell
down and Mahadev temples, sacred Shali river, etc. for the whole month. In those places,
Swasthani Mela (Fair) is held during the whole fasting period for a month.

One of the fasts performed by women in Nepal with great devotion and faith is the fast of
Shree Swasthani Mata. In order to observe and take the fast of Shree Swasthani, on the day of
Poush Shukla Chaturdashi, one should cut the nails of the hands and feet, take a bath, put on
clean clothes, and prepare the fast by properly cleaning the house and the yard. Brati (the
person fasting) should consume fruits only once a day, sleep on the floor above Radi-Pakhi
(hand-knit woolen carpet/quilt),or a clean bed throughout the month. On the day of Poush

16
Shukla Purnima, after bathing in the morning and finishing daily activities, one should purify
oneself and sit in a pure posture. Then the Brati, to start the fasting, should make a resolution
from the heart as follows" From today till the full moon of Magh Shukla, as per the method
of Fasting, I will spend every noon with the ritual offering of Shree Swasthani Parmeshwari,
and every day at night by listening to the Swasthani story, I will conclude my fast of one
month" and the Brati should start the fasting.

Thus, after starting the Shree Swasthani fast, there is a law that one has to bathe every day
early in the morning, wear clean clothes and worship Shiva Parbati at noon. For a month, one
should eat only one meal of sattvic food (fruits, dry fruits), worship Lord Shiva with Goddess
Shree Swasthani, and follow the strict rules of fasting. Since Parbati used to worship the
Shiva-linga made out of the sand during her childhood, it is customary to worship the sand
Shiva-linga while fasting during the Shree Swasthani brat. Worshipping should be done by
placing a copper plate inscribed with Asta Dal above a Tapari (multipurpose leaf plates and
bowls made by stitching Saal leaf of Saal trees,"Shorea Robusta" with small thin-small
bamboo sticks) filled with rice placing it near the Shivalinga. The ornaments of Shree
Swasthani Mata should be placed on that plate and a beautiful idol with ornaments should be
set up and worshiped along with Bhagwati's Prasad (offering of sweets, fruits, etc)and
Mahadev by offering Panchamrit, sandalwood, incense, lamps, clothes, betel nut, vermilion,
saubhagya dravya (various items used by Hindu married women, red in color), Sel-roti,(Deep
fried round bread), haluwa (rice or wheat flour fried and prepared like a pudding),etc. After
the puja, one should meditate on the following of Shree Swasthani Mata with flowers in
hand.

- -

- -

- ,

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That is to say, "I pay attention and meditate to Shree Swasthani goddess who has a divine
color like gold, has three eyes, with a happy face like a lotus flower, sits on a throne adorned
with various ornaments, holds a sword, feather and sapphire lotus, having four arms".

At noon one should worship Shree Swasthani Mata along with Lord Shree Mahadev. After
the puja (worship), one should give argha (obeisance)to the goddess Shree Swasthani so that
one's wish may be fulfilled. After the evening worship, the story of Shree Swasthani Mata
should be recited. There is a tradition of listening to the story of Swasthani Brat, a dialogue
between Kumar and Agastya Muni of Magh Mahatmya under the Kedar section of Skanda
Puran. Aarti should be performed after listening to the story.

After performing daily pujas in this order, the story called Nitya on the day of Magh Shukla
Purnima is ended by writing "Aum-kar" on a copper plate for a special puja. One should put a
sand Shiva-linga in the center of the plate and also install the Shree Swasthani goddesses
figure and make the offering with 108 pieces of Pan (kind of sweet wrapped in betel leaves
containing areca nut, lime, cinnamon, etc.),108 pc of Janai (sacred thread worn by Brahmins
as well as some other following Hinduism)108 Akchyata (Rice),108 Oil lamps,108 offerings,
barley, sesame, etc., all items to be offered must contain 108 pieces. Other fruits and
offerings can be offered as much as possible. After the puja, one should circumambulate or
perform the prostration of the plate and offerings 108 times.

After concluding the fasting, by reciting "O Swasthani Mata, by the grace of Yours, I have
completed my fast" and give Argha. After this all the offering made to the Shree Swasthani
mata, from 108 pieces of various items, one should take out8pieces of each item and give it
as Prasad to one's husband if there is no husband to one's own son, if there are no sons then to
son of one's best friend or if none of them exists then they should be placed in the flowing
river water with the wish that all incomplete works, etc. be fulfilled. It is also mentioned in
the method of fasting of Shree Swasthani Mata that after this the remaining fruits and other
items should be eaten during the concluding night and stay awake the whole night. There is a
popular belief that after doing so many deeds (Karma), and by consuming the items from the
offerings made to Shree Swasthani Mata by the brati and family, the result of Shree
Swasthani Brat-katha will eliminate all the sorrows and fulfill all desires plus wishes of the
devotee and her family.

During the period of Swasthani Brat, a fair is held for those who visit to pay homage to
Madhav Narayan after bathing in the River Shali (Sali Nadi) in Sankhu, Kathmandu. Millions

18
of devotees come here every year as there is a religious belief that if one comes here in the
month of Magh to bathe and worship Madhav Narayan, all sins will be destroyed and one
will attain virtue.

Photo.3 Iconography of Goddess Shree Swasthani Mata

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3.2.2 Sacred Bajrayogini Temple
The Sankhu Bajrayogini Temple, which can be found at the top of a hill just off the Nyanang
Road, is actually a temple complex made up of numerous shrines. An incredibly old and
sublime image of the goddess Bajrayogini Ugra-tara, housed in the lower temple inside a
Newari-style structure with a gilded copper roof, serves as the main object of worship at
Sankhu.

Photo.4 The Bajrayogini Temple in Sankhu

The statue, which is said to self-arise, is red in color. She has one face and four arms; on
either side of her body, two of her hands hold a sword and a utpala lotus, the other two a
skullcup and a curved knife. She is also known as Khadga Jogini in popular culture because
the sword is her distinctive weapon; "khadga" is Nepali for "sword."

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 Photo.5 The self-arising Bajrayogini of Sankhu, flanked by her attendant yoginis.

A powerful and accomplished female lama reportedly used to reside in Sankhu, according to
a Tibetan source. She is credited with helping countless beings after relying on Bajrayogini to
help her reach enlightenment. Multiple blessed omens are said to have appeared at her funeral
after she passed away, proving her sublime nature. In the end, this statue of Bajrayogini
Ugra-tara was constructed using her sacred remains.

The main (and larger) upper temple of Sankhu houses a larger statue of Bajrayogini Ugra-tara
made of bell metal. Bajracharya priests carry this statue during the yearly religious procession
(jatra) through Sankhu. Bajrayogini Ugra-tara is accompanied by the Tiger and Lion-headed
Yoginis in both the upper and lower temples, Baghini and Singhini.

Photo.6 Sankhu’s Bajrayogini statue in the upper temple.

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Next to Sankhu‘s self-arising Ugra-tara image, a self-arising stone Swayambhu Stupa is
enshrined in another Newari-style chapel. The upper temple at Sankhu also houses the actual
loom of the Nepali Princess Bhrkuti. Other notable sights at Sankhu include an ancient solid
bronze standing Lokeshvara and a solid bronze standing Buddha.

On the hill behind there is a courtyard in the centre of which is a basin containing the ―Water
of the Kalpa‖ which never dries up. In the building immediately to the left of the stairs, there
is also an eternal fire or ―Fire of the Kalpa‖. Further up, on top of the hill, is the Mani-linga.
There the Buddha, in a previous life as Bodhisattva Manichuda, remained in samadhi for a
long time. On one occasion, he cut off his head protuberance and offered it as a gift. That
protuberance—or a likeness of it in stone—remains here and is called ―Mani-linga‖.

Due to concerns regarding the structural integrity of the temples after the 2015 Nepal
earthquake, many of the statues at Sankhu have been displaced from their original locations
and moved to other buildings within the temple complex in order to protect them.

Photo.7 The self-arising Swayambhu Stupa at Sankhu.

Both Buddhists and Hindus worship Ugra-tara and have their separate Tantras
and sadhanas to propitiate her. Although Ugra-tara‘s prevailing reputation is that of an
ancient manifestation of Bajrayogini, to Hindus the goddess is known as Sankhu Narayani, a
form of Durga. They acknowledge that Ugra-tara was originally a Buddhist deity but
nevertheless, Hindu devotees have incorporated her into the Dasamahavidhya pantheon (the
ten aspects of the Mother Goddess‘ wisdom) where she is revered as the personification of
spiritual hunger.

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Like many other temples in Nepal, Sankhu is said to have a connection with Guru Rinpoche.
It is said that Guru Rinpoche hid 1000 treasure teachings (termas) throughout Nepal in
Sankhu and other monasteries, as well as in the environment itself. These termas were to be
discovered at a later time to benefit future practitioners.

Photo.8 A stone image of Bajrayogini Ugra-tara in one of the meditation caves at

Sankhu.

The Guhyeshwari, Pharping, Bidjeswori, and Sankhu Bajrayoginis are the other three sister
yoginis of the Kathmandu Valley, and according to Newari tradition, the Sankhu Bajrayogini
is the oldest of the four. Sankhu is unquestionably one of the Valley's oldest shrines as a
result. Having such deep roots presents its own set of difficulties and the origins of Sankhu
are somewhat shrouded in mystery although the shrine itself is referred to throughout
recorded history.

Manadeva and Sankhu have a connection dating back to the 5th century, and a reference to
"Gum Bihar" in an Amsuvarman inscription from the 7th century may be alluding to the
Gvam Bihar of Bajra Jogini (i.e. Sankhu). Sankhu is mentioned three times in the history of
the 8th century in Urgyan Ling-pa's Padma Kathang; later in the ninth century, it is said that
Sankaracarya, a Hindu, may have visited or even resided at Sankhu.

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 Photo.9 Idol of Bajrayogini Ugratara being carried in a chariot

During the annual Bajrajogini Jatra, the sacred image of Bajrayogini Ugra-tara bedecked in
finery is carried in a religious procession to bless everyone in Sankhu town. Therein lays the
mystery of Sankhu‘s origins. Bajrayogini Ugra-tara has sometimes been referred to as a
wrathful aspect of Tara and although Tara is originally a Buddhist deity, the Hinayana
Buddhists of the time would never have worshipped Tara in her Sankhu form as Ugra-tara.
Hence, it seems possible that long before the present temple was built by the Nepali King
Prakash Malla in 1655, the site was originally occupied by Hindu priests. It was they who
established the Devi (goddess) as the chief image for worship and instituted blood sacrifice to
her. The hypothesis that Hindu priests originally occupied the site is further reinforced by the
fact a devi pitha is not a likely site for the establishment of a Hinayana Bihar (as Sankhu
eventually became), and blood sacrifice is never performed for Buddhist yoginis.

Nevertheless, the bihar has long since disappeared and the Sankhu of today is occupied by
Buddhist Newar priests who once again attend to the temple. If the name ‗Bajrayogini‘ is
Buddhist in origin and a Buddhist goddess was being worshipped at Sankhu in the
9th Century, author Keith Dowman writes that it is unlikely she was Ugra-tara. He postulates
that it is possible she was a different deity, perhaps even Naro Khechari (Naropa‘s Dakini)
herself.

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3.2.3 The mythological stories based on Sankhu
Coming of being of Goddess Bajrayogini based on Manisaila Mahavadana
Once upon a time there was a king named Asoka in the heavenly place Pataliputra Patana. He
was a great devotee of the three jewels (triratna), and he was a very generous dispenser of
gifts. One day, he went to the Kukutarama monastery (bihar) with his teachers, priests,
ministers and attendants to hear the story of Ugratara Bajrayogini from the Buddhist monk
(bhiksu) Upagupta, who had heard it from the Great Maitribodhisatva Sakyamuni (the
Buddha), who had told the story to a big gathering at the Padmamala monastery situated
above Sankhu at the Manicuda Mountain close to the Himalayas. The story he heard went as
follows.

In the Satyayuga, the Golden Age (the mythical time when human beings and gods and
goddesses were able to communicate with each other) and when the life span of human
beings amounted to 80,000 years, in the place called Nepal, there was a mountain called
Manicuda that was a mine of jewels, covered by beautiful flowers, fruit trees and wild
animals. Right at the centre of the mountain was a ―jewel stone‖ called Manisaila. One day,
the goddess Ugratara Bajrayogini emanated from the inside of that stone in the form of a very
bright light.

Many years later, when the life span of human beings amounted to 70,000 years, there was a
big lake in the Nepal Valley in which divine serpents (naga) lived. To the north of that lake,
on the Manicuda Mountain, the bright light of Bajrayogini had become very famous under
the name of Ugratara (Fearsome Goddess).

Later, when the human life time was 60,000 years, Bajrayogini took a definite shape with
three faces: the central face red, the right face blue and the left face white, each face having
three eyes. Her right hand held a sword and her left hand held a blue lotus (uphosvam). She
had a smiling face and she looked beautiful, like a twelve-year old girl with all the auspicious
signs. She showed compassion to every creature in the world, gods, human beings and
demons alike, and was ready to liberate them from their sorrows. As soon as she took her
form the world trembled. Gods and goddesses, men and demons and all other creatures
worshipped her with happiness.

To the left of the Ugratara Bajrayogini, a Buddhist relic by the name of Jogesvara Mani
Caitya, which would become very famous in the Kaliyuga (Kali age), emerged in the form of
a jewel stone (manisila).Aksobhyatathagata (one form of the Buddha) emanated just in front

25
of Bajrayogini in the form of Vasuki Naga, a divine serpent. Then, about two hundred metres
below Bajrayogini, Mahakala Ksetrapala appeared in the form of a triangular stone. Soon
after his appearance, gods, demons, men, yaksa and monsters started to worship him.

At that time, a saint named Yogajnacarya lived in a cave called Siddhagupha and worshiped
Bajrayogini every day. One day, Bajrayogini appeared in front of him and inquired if he
wanted any boon from her. Overwhelmed by her appearance, he replied that he would accept
whatever she bestowed upon him. That answer made her happy and she told him that from
that day onwards he should become her priest with the task of worshipping her every day.
She also granted that task to his descendants and foretold to him that she would remain there
as long as his descendants remained. Then he praised her with a long song, which made her
even happier. She gave him a new name, Vacasiddhi or ―one whose words are perfect‖. From
that day onwards, he became the priest of Bajrayogini

Killing of demon Mayasur

Chapter five of the Manisaila Mahavadana tells the story of the suffering of the gods and
goddesses caused by the demon Mayasur, and the killing of Mayasur. This chapter aims to
show the great power of Bajrayogini, which compelled the god Vishnu to worship her. The
story runs as follows:

Once upon a time, a powerful demon called Mayasur harassed gods and goddesses, including
Indra, and chased them away from Heaven. This forced Indra and the other deities to seek
Lord Vishnu‘s assistance to fight with the demon. On their request, Lord Vishnu went to fight
Mayasur, but in vain. Mayasur killed numerous gods and goddesses and trapped Vishnu with
the help of a charm. Vishnu found himself powerless and had to flee and hide in the Sumeru
Mountain. As he began to meditate, he remembered the powerful goddess Ugratara
Bajrayogini and decided to seek her help. He went towards Manicuda Mountain, where the
goddess Bajrayogini lived, to request her to fight with the demon Mayasur. As he arrived
close to the gate of the goddess, he saw her guard, Mahakala Bhairava. The nervous Vishnu
requested him to kill the demon Mayasur. To that end, Mahakala Bhairava explained that
Vishnu should take a bath in the twelve confluences (tirtha) around the Mamicuda Mountain
in order to get a chance to see Bajrayogini. Vishnu followed Mahakala Bhairava‘s
instructions and took a bath in all the twelve confluences. This pleased Bajrayogini very
much and she advised him to learn the Dharani mantra from the Buddha Sakyasimha. He
followed Bajrayogini‘s instructions, and as soon as he began to recite the mantra Dharani, the

26
omnipotent goddess Mahamaya Vijaybahini Devi emerged. She had a thousand hands and
four faces with different colours: red, blue, white and yellow. Each face had three eyes. She
assured Vishnu that she would help him defeat the demon Mayasur. When Vishnu and his
fellow gods and goddesses faced Mayasur in the battlefield again, this time with the help of
the goddess Mahamaya Vijaybahini Devi, they succeeded in killing Mayasur and his troupe.

Creation of Sankharapur
The eighth chapter of Manisaila Mahavadana describes the birth of Sankhadeva and the
creation of Sankhapur: In 3300 BCE (1801 of the Kali era), when Bajrayogini was playing in
the Forest of Manicuda Mountain, she dropped her ornament called nagakundala. As soon as
it touched the ground, water sprang from that place, and a lake was formed, which she named
Manikunda. Then she went to another part of the forest called Dathumala, where she sewed a
medicinal seed called rajautpanna below a tree. The tree gave birth to a beautiful child with
all the auspicious signs. She informed her priest of this and asked him to bring the child
home. She named him Sankhadeva and blessed him to be the king.

As Sankhadeva grew up, the priest Jogdeva, a descendent of Vacasiddhi, gave him all the
necessary education. Then, one day, the goddess Bajrayogini told the priest to create a
kingdom and to make Sankhadeva its king. The priest built a kingdom in the shape of a conch
shell, bringing seven villages (grama) together. They were: Nagaca, Gulima, Sasam, Gagal,
Pavana, Gudekhvah and Cvabahah According to Bajrayogini‘s wish, he made eight quarters
in the town: Dhomla, Salkha, Calakhu, Dongahiti, Svamtva, Ilampa, Imla and Pukulachi. The
town was also surrounded by water. A palace was built in the centre of the town and nine
monasteries (bahah) were erected.

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3.2.4 Festivals of Sankhu
Bajrayogini Jatra
Every year, in the month of April (Chaitra/Baishak), Sankhu celebrates the Bajrayogini Jatra,
during which the idols of the Gods from the Bajrayogini temple are brought down to the town
and paraded throughout it. Priests accompany the two large idols Mhasukhwamaju (the
yellow-faced goddess) and Chibadya (the chaitya/stupa shaped idol - Mhasukhwamaju's
husband), while the community's young people carry the two minor idols Singli (the lioness)
and Byangli (the tigress) on smaller chariots. Because Bajrayogini Jatra is so well-known
within the Newar community, people gather from all over to celebrate this event.

Pancha Dan
Pancha Dan is the festival of five summer gifts. The five different things including rice
grains, unhusked rice grains, salt, money and pulses that are needed for one's daily life are
donated. These days, as per one's will and capacity, people donate other things besides that.
This festival falls on triodashi, two days prior to the Father's day according to the lunar
calendar.

Buddha Jayanti
Buddha Jayanti is also celebrated in Sankhu. Gum Bihar or 9 Biharas in Sankhu has been in
existence since the Kirat Dynasty. The 9 stone caves are still preserved in the Bajrayogini
Sanctuary.

Sa Paru/ Gaijatra
Sa Paru/ Gai Jatra is a festival celebrated in the Kathmandu valley by the Newar community.
This Hindu festival commemorates those who have passed away throughout the year and is
observed on the first day of the month of Bhadra's dark fortnight, which usually falls in
August or September.

Baman Pyakhan
On the occasion of the Gaijatra, it is a glimpse of the dance of the ancient Himalayan forest,
where a monkey named Yeti was caught and brought tied with a rope. One of the highlights
of the special Gaijatra that cannot be seen or heard in other Newar settlements of the valley is
the Banmanche dance. Sankhu, who shows that he can do anything after letting go of the
rope, performs a special dance.

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Wa Pijya Jatra/ Hilo Jatra
On Krishnashtami day, the last day of the Sankhu Gaijatra festival is the presentation of the
tableau of planting in the fields of Simsime King and Sumati Rani. A group of artistes from
all the eight villages of Sankhu perform in Ropai Jatra, singing, serving food, dancing,
serving alcohol, distributing spices and satirizing the so-called ruling class.

Kumari Jatra
Many people are unaware that Kumari of Sankhu exists. The Kumari in Sankhu does not
appear in public as frequently as the Kumari in Kathmandu, Lalitpur, or Bhaktapur.
Moreover, the Kumari of Sankhu wears a distinctive headdress with the marking Pancha
Buddha (Five Buddha), which may be unique only in Sankhu.

Devi Pyakhan/ Devi Naach

Devi Pyakhan (Dance) is an ancient dance of Hindu Goddess. It is an ancient dance
celebrated in different part of old Newar towns of Nepal. This dance gives entertainment as
well but it has more ritual values and religious aspect than anything else.

Every year this festival is celebrated on the Kage- Asthami. Tha Kage-Asthami is the
Asthami before Yanya Punhi (Bhadra Sukla Purnima) Indra Jatra. The festival of Devi
Pyakhan starts at 10 PM at night and last throughout the night. The dance is shown every tole
(main place) of Sankhu. This dance is a traditional religious dance.

Gathe Mangal
The Kathmandu Newar community celebrates Gathe Mangal Festival. It is celebrated every
year on Shrawan Krishna Chaturdashi. The festival, also known as "Gaanthaamo" or
"Gathaanmo," is celebrated by Newars who burn demon effigies to protect themselves and
drive away evil spirits. People believe that wearing iron rings on their fingers will protect
them from demons and other evil spirits.

In addition to the effigies, people also celebrate the festival by offering semi-naked man with
black tar on his face with money, clothing, salt, and handmade dolls. His body is covered in
numerous shapes that are sexual in nature to make him a representation of Ghantakarna.

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3.2.5 Environmental Status
The general cleanliness of the nearby area of the destination area makes up the environment.
Garbage disposals and sewage management fall under the category of environmental
cleanliness. The local environmental conditions have a direct impact on the tourism industry.
Pilgrims dislike dirty, unsanitary environments. They prefer tidy, clean environments.
Tourists typically avoid and dislike crowded and polluted areas. In order to increase tourism,
locals should be aware of how clean the environment is. The 2015 earthquake in April has
had a major impact in the small town of Sankhu with more than 60% damage to the houses.
The reconstruction and expansion of structures and roads have impacted the environment.
The Sankhu municipality has aimed and is actively working on making the town more clean
and sustainable along with preserving its art, culture and tradition.

Thousands of pilgrims visit the Sali Nadi River during the Swasthani Mela resulting in
unmanaged waste disposal creating land pollution, and ir pollution due to vehicles. The
unmanaged road maintenance has resulted in area full of dirt and dust.

3.2.6 Sankhu-Nagarkot Hiking

Sankhu Nagarkot Hiking is the best hiking route around the Kathmandu valley. The trail is
easy and spectacular with great views of surrounding valleys, mountains and monasteries of
Nepal. Sankhu hiking tour is suitable for beginner hikers. Sankhu Nagarkot Hiking trek offers
a real Nepali village rural life with the panoramic views of Himalayas.The 1-day trek from
Sankhu to Nagarkot is the best hikes in Nepal. Sankhu Nagarkot hiking itinerary includes
drive to Sankhu (30 kms, 1 hour) and start hiking from Sankhu/Lapsiphedi to Nagarkot which
is amazing hiking, enjoy the view and landscapes from Nagarkot.

Sankhu Nagarkot Hiking is the best day hike around Kathmandu through mid-hill villages.
Similarly, the sunset view from Nagarkot at the end of Sankhu day hiking is fantastic. This
day hike combines a contrast landscape of terrace farmlands, rural villages and also the
panoramic view of the Himalayas.

Drive to Sankhu from Kathmandu for 2 hours, and start hiking through Lapsiphedi, Jaharing
Pauwa, Kattike Bhanjyang and finally to Nagarkot. It is 14 km hiking that takes 5 hours.
Sakhu is ancient Newari town, it has temples, and an old buildings. Nagarkot is famous hill
station famous for the glimpses of 180 degree of Himalayan range with sunset at the end
Sankhu Nagarkot hiking.

30
Similarly, Nagarkot has modern resorts and accommodation facilities. Nagarkot is famous for
sunrise and sunset views, overnight stay is recommended for best experiences. If you can‘t
stay there for overnight it will be better if you watch the sunset views from Nagarkot.

An easy day hiking-Sankhu Nagarkot Trek is recommended for beginners to experience

hiking in Kathmandu once you are in Nepal

3.2.7 Accommodation
Accommodation is a group of rooms or buildings where someone may live or stay. A place to
stay, such as a hotel, campground, or caravan park, is always necessary for travelers who
want to visit another destination or go on a trip. Since Sankhu has been a popular site for
pilgrims for decades, there have been facilities of accommodation in the area. Visitors can
choose between various accommodation facilities including homestay, lodges and hotels.

3.2.8 Accessibility
Sankhu is an ancient Newar town that was once an important stopover on the old trade route
between Kathmandu and Lhasa, Tibet. It is located in the northeastern corner of the
Kathmandu Valley about 17 kilometres from the capital city of Kathmandu. Unfortunately,
earthquakes in 2015 heavily damaged this ancient town and the roads leading there.
Fortunately, larger four-wheel-drive cars can still make the journey to Sankhu. The roads
have since been expanded and accessing the area has been made convenient. One can easily
travel to Sankhu from New Buspark and Old Buspark by getting on the local public vehicle
that stops at Sankhu Buspark.

3.2.9 Problems around the area

The problems around the area are as follows.

 Increase in population and human settlement with congested space around the area.
 Increase in traffic congestion
 Pollution due to unmanaged garbage disposal.
 Lack of information about the significance of Bajrayogini and Sali Nadi Temple
amount the local youths.
 Degradation of inscriptions and its information
 Improper maintenance of street and roads.

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 CHAPTER 4

Summary, Conclusion and Recommendation

4.1 Summary
Sankhu is a small village in the east of the Kathmandu Valley, in Nepal. It is a sacred site of
Buddhism associated with Bajrayogini, as well as an important Hindu shrine. It is considered
one of the oldest of the Kathmandu Valley and records go back as far as the 5th century AD.

The major attraction sites of Sankhu are the Bajrayogini Sanctuary and the Sali Nadi Temple.
Bajrayogini Temple is a popular Tantrik temple in the Gun Bihar area. A sacred text detailing
the historical development of the temple is available at the temple and is written in the
Prachalit script. Around nine caves can be found on the temple grounds, and the statue of the
temple has a distinctive feature. Situated on hilltop the main temple enshrines the two scared
representations-two statues of the four-armed Bajrayogini Ugra-tara who is worshipped by
both Buddhists and Hindus. The temple is proof that Buddhism existed in Nepal from around
the start of the first century. Bajrayogini Jatra is one of the major festivals inside Kathmandu
which is celebrated around the month of April (Chaitra/ Baisakh).

The Bajrayogini Temple and the early Sankhu settlements are on the tentative list of
UNESCO heritage sites because they share a cultural and historical connection with the
Monument Zones of the Kathmandu Valley World Heritage sites.

The month of Magh sees one of the most important month long festivals Shree Swasthani
Brata Katha Festival along with Madhav Narayan Festival for followers of Hinduism. People
recite the Swasthani Fast Story during this period while fasting. A large scale fair is
organized in the Sali Nadi River where thousands of pilgrims from Kathmandu and nearby
areas visit to pray and purify themselves of bad omen by taking dip in the holy Sali Nadi.

Apart from religious tourism, Sankhu can also be promoted as a destination for relaxation due
to its natural greenery. Sankhu-Nagarkot hike is an easy 5 hour hike through Lapsiphedi,
Jaharing Pauwa, Kattike Bhanjyang to Nagarkot.

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4.2 Conclusion
The ancient town of Sankhu is one of the potential tourist destination sites inside Kathmandu
Valley. With major temples like Bajrayogini Temple and the Sali Nadi Temple, thousands of
pilgrims who follow Hinduism and Buddhism visit the area annually.

There must be involvement of the local people and the government for the protection and
promotion of the place. To prevent the quality of the sites from deteriorating, the environment
and human settlement should be carefully managed. In order for heritage sites to last for a
long time, pollution should be kept to a minimum around them. One of the primary causes of
the disappearance of historical artifacts and their information is pollution. Natural disasters
like the Nepal earthquake in April 2015 often completely or partially destroy the temple
structures and important monuments. The earthquake caused some damage to the Bajrayogini
temple, but subsequent restoration work has brought the building back to its former glory.
Cultural heritage is the main source of tourism attraction in context of Nepal. Unmanaged
tourism in cultural heritage sites causes the loss of identity, deterioration of the building and
loss of cultural diversity. Hence, cultural heritage should go with a planned sustainable
development so that the heritage sites remain and exist for indefinite period of time.

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4.3 Recommendation
Based on findings and discussions, recommendation has been made in order to solve the
rising problems in tourism. Sankhu can even attract international tourists if taken appropriate
measures for promotion and advertisement. The recommendation for the protection of ancient
city of Sankhu is as follows:

 There should be proper garbage disposal management.

 Department of Archaeology should give more focus on preserving the inscriptions
and monuments in the area.
 Government assistance is required for promotion and advertisement of the place.
 Publish and advertise the site in local newspaper, article, television shows, books,
magazines etc.
 Increase high alert security nearby temple and crowd.
 There should be proper crowd management during festivals and fairs.
 Provide education and training that encourages local people and develop their skills in
field of tourism.
 Establish connection with visitors and locals

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 REFERENCES
Fink, A. (2014). Conducting research literature reviews : from the internet to paper.
California: Thousand Oaks.

José Álvarez-García, M. d.-U. (2018). Handbook of Research on Socio-Economic Impacts of

Religious Tourism and Pilgrimage. IGI Global.

Shrestha, B. G. (2012). The Sacred Town of Sankhu: The Anthropology of Newar Ritual,
Religion and Society in Nepal. . Newcastle: Cambridge Scholars Publishing.

Yagyaman Pati Bajracharya, A. B. (2016). Namaste Sankharapur. Print Point Publishing.

Dhungana, K. (2018, January 5). By the banks of the Sali Nadi. MNSVMAG. Retrieved
March 5, 2022, from http://mnsvmag.com/news/2018-01-15/wander-salinadi-river-
religious-place-swastani-purnima
Lamichhane, N. (2010b, July). Bajrayogini. ECS Retrieved March 5, 2022, from
http://ecs.com.np/destination/bajrayogini
Rauniyar, A. (2020, May 28). Bajrayogini Jatra. Nepal Travel Guide. Retrieved August 3,
2022, from https://www.nepal-travel-guide.com/bajrayogini-jatra/
Rinpoche, T. (2018, July 12). Four Sacred Sites of Vajra Yogini in Nepal. Tsem Rinpoche.
Retrieved August 5, 2022, from https://www.tsemrinpoche.com/tsem-tulku-
rinpoche/travel/four-sacred-sites-of-vajrayogini-in-nepal.html
Tandukar, S. (2019, May 1). Bajrayogini Jatra – An cultural Affair Of Sankhu. Cultures of
Nepal. Retrieved August 5, 2022, from https://culturesofnepal.com/bajrayogini-jatra-
an-cultural-affair-of-sankhu/
Upadhyaya, S. B. (2021, January 28). Shri Swasthani Brat. Nepali Patro. Retrieved August 3,
2022, from https://nepalipatro.com.np/blog/en/shri-swasthani-brat/

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 APPENDICES
Appendix A

Survey questionnaire about Bajrayogini Temple and Sali Nadi Temple area, Sankhu

The interview was prepared for the survey about the study area. List of questionnaires
prepared for the survey is illustrated below:

Name of the destination

Location – Sankhu, Kathmandu

Questionnaire

A. Questionnaire for visitors

Q.1

a) Name:
b) Sex: M/F
c) Age:
d) Occupation:

Q.2

Explain about the history of Sankhu.

Q.3

What is the purpose of visit?

a) Religious Purpose
b) Leisure/Relaxation
c) Other

Q.4

By which mode of transportation you arrived here?

a) Public Vehicle
b) Private Vehicle
c) On foot

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Q.5

Problems faced during the visit?

Q.6

B. Questionnaire for Locals

Q.1

a) Name:
b) Sex: M/F
c) Age:
d) Occupation:

Q.2

Explain about the history of Sankhu.

Q.3

How has COVID-19 pandemic affected the destination?

Q.4

When do visitors mostly visit here?

Q.5

What are the main sources of income?

a) Tourism
b) Business
c) Agriculture
d) Other

Q.6

Are any of your family members engaged in tourism?

Q.7

What are your opinions on Sankhu as a potential for religious tourism.

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