Do you know why the names Boudhanath and Swayambhunath end with – nath?
I hope you do. Because nobody else seems to.
If you’ve ever noticed the naming structure of places in Nepal, you’ll find many ends with the letters “n a t h. “
The answer is that this is not as straightforward as your tour guide will make. For some places in Nepal, the answer is easy. But for Boudhanath and Swayambunath, it’s an outright puzzle.
From history teachers to scholars, tour guides to monks. Everyone has a different interpretation.
Let me know if you have definitive “cited” proof of when and why Boudhanath and Swayambunath were renamed like this.
This is what I’ve pieced together.
This is relatively easy. Its origins are linked to Adinath, a name that Shiva uses. However, there’s more to it than just that.
The name Nath was a naming system developed by the Natha, who was a Hindu sub-tradition group.
The Natha’s origins start from around the 9th-10th century. They chose Natha from Adinath (Shiva), which means “First Lord” or “Original Lord.” This group was made up of “lords” and gurus. Indeed the Sanskrit word Natha translates as “lord, protector.”
Matsyenranath (900 CE) and Gorakshanath (1200 CE) were the most famous of these lords or gurus. It is said that any guru or member of the Natha will have their name ended with “nath.”
Avalokitesvara (bodhisattva) is worshiped as “Natha” in Sri Lanka. He is mentioned in Chola literature (Tamil) which originated in South India in the 9th-13th century. In this terminology, Avalokitesvara was also known as Natha-deva.
What’s interesting here, aside from the name and terminology, are the dates. They virtually correspond to the origin of the Hindu group known as Nathas. In terms of Avalokitesvara, little else is known about the name of Nepal. In terms of the Natha group, there is a lot more to know.
Finally, there are practitioners of yoga who also lay claim to the term Nath though it’s said to have come about later. To make matters confusing, the Natha were practitioners of yoga.
Though their origin again dates to the 9th-10th century, the group of “lords” didn’t indeed become known as such until the 11th century.
The Natha became primarily known for their rather conventional challenging ways. They explored dark practices and stayed away from societies learning to explore their inner powers.
It may seem like a bizarre cult, but the Natha’s popularity grew, and they began forming monasteries. During this period, they developed a strong following. Their dedication to walking long distances garnered them more notoriety as they sought out important sites for spiritual practice.
The Natha are commonly known as Sadhus in Nepal.
A sub-group of Natha even became warriors during the Islamic invasion of India during this period.
From their origins, widespread travels, and search for a higher level of spiritual power, the Natha was an evolutionary belief rather than one with a written doctrine.
The Natha had two branches: Sadhus (the monks) and regular householders or workers who practiced their beliefs at home. Today in Nepal, the Sadhus are well known for making long-distance walks to Pashupatinath during the Shivaratri festival.
If you ask historians today about the Natha, you’ll likely get an answer that they were a Hindu cult that also believed in Buddhism. This is an understandable generalization.
Due to their extensive travels, the Natha was documented in Buddhist texts found in Tibet. However, the Natha did not directly practice mainstream Buddhism.
The Natha did, however, meditate and try to reach a higher understanding (enlightenment). It is this practice that often causes generalization. Though some have delved deeper and come up with certain branches of Buddhism, the Natha was meant to have been practiced.
With that, if we delve deeper into Tibetan documents, Matsyenranath is often referred to as Lui-pa or the first Buddhist Siddhacharyas. And in Nepal, he is a form of Avalokiteshvara. So there is, it seems, a connection.
From my understanding.
The most likely outcome is that they began practicing their form of Buddhism as part of their sub-skills and exploring higher spiritual power.
There is very little documentation on the “Natha group” in Nepal. This is despite an obvious connection with their namesake ending. However, there is overwhelming evidence of Matsyenranath, Gorakshanath, and Avalokiteshvara in Nepal.
The Seto Machchhendranath temple in Kathmandu’s Jana Bahal, along with the Machchhendranath temple in South Patan, is dedicated to Machchhendranath. The change in spelling due to differing languages is commonplace in Nepal, so it’s not an issue.
The Gurkhas of Nepal take their name from Gorakshanath. Indeed the state of Gorka is also named after him.
Avalokiteshvara is represented through many Buddhist scriptures, and many statues are said to be of him.
What about the Natha, though? The only documentation of the Natha is an inscription at Swayambhunath, according to the late historian Mary Sussler.
For those wondering. I do not include the Pashupatinath temple here as it is dated to the 5th century, and the likelihood is that the term nath here is indeed a direct link to Shiva as Adinath. Swayambhunath and Boudhanath have Buddhist points of origin or at least non-Shiva-specific origins.
Mythology says a bodhisattva, Manjushree, let the water out of a lake, and the Kathmandu Valley appeared with a lotus blossom, becoming a “Self Awoken, lord.” This is where the stupa, or the building where it now stands, was built. It thereby holds the title of the Valley’s first building.
Swayambhu Maha Chaitya is the official name of the stupa commonly referred to as Swayambhunath. However, its first recorded name was “Singru-vihara-chaitya-bhatjarika.”
It was, in fact, a monumental chaitya rather than a stupa at the start. The first written evidence of the stupa comes from King Manadeva, who had work done here in 640 CE, so it predates the Natha. King Pratap Malla built the long stairs that led to the stupa during the 17th century.
In all likelihood, Swayambhunath was built up over the centuries. The “Sway” part of the name comes from “Singru,” which came from the original location known as “Sigu.”
How are the Natha and Swayabunath related? Well, both were known as “lords.” One has Buddhist origins the other has a vague delving into Buddhism. Why is there a Natha inscription at the stupa?
When did the name change from Swayambhu Maha Chaitya to Swayambhu-nath? Records also name it Swayambhu-natha. Obvious evidence from that period of the Natha. But little else.
The great white stupa at Boudha dates back to the Licchavi period in 400 CE. The area was known as Boudha.
The earliest name for Boudhanath is Khasi or Khasa Chaitya from the Newar Chronicles. There is no reference to the Natha here. The only connection between Swayambhunath and Boudhanath aside from Buddhism is the name Nath at the end and, interestingly, the presence of an Ajima temple at both sites. Ajima is revered by Hindus and Buddhists alike, often cited as a Newar deity.
Nobody seems to be able to cite a reference as to when these terms were first used in Nepali history when it comes to Swayambhunath and Boudhanath. Again, the likes of Pashupatinath and Machchhendranath all make sense. But Swayambhunath and Boudhanath had different original names. Why and when were they changed?
There are many theories but no hard facts. I find this quite strange.
One theory is that the term “Natha” has Hindu and Buddhist origins, so it was added to respect both beliefs in Nepal. But again, nobody can put a date on when this occurred.
There is some un-cited writing that a “king” changed the names so that both iconic sites would be a representation of Hindus and Buddhists alike. When pressed, nobody can name the king nor the year this happened.
As always in Nepal, the answer is probably obvious and out in the open. There’s probably someone who knows this or where it is written.
Something so obvious nobody has thought actually to write it down anywhere.
Then again, there’s also a strange silence in Nepal to many things people are uncertain about. There’s a mentality that its better-left silent than figuring out the answer. More accessible, too, by many accounts.
There’s also this horrible mentality in Nepal of “those who have the knowledge, have the power” and will not share it for fear of losing this power. It’s an idiotic mentality, not a powerful or smart one.
That said, I’ve searched and come across many “tales” and uncited reasons. But nothing concrete has come about.
What I do know is that from 900 CE to around 1700 CE, Boudhanath disappeared from the record books. It was rebuilt after that. During this period, Amsuvarma Buddha’s relics were found there.
One can only assume that the term Boudha-nath came after the stupa was reconstructed. But is this correct, and why was it renamed?
It seems the historians Sussler and Kotch were left to come up with their theories based on what written evidence there is. Are we left with this methodology, or is there an answer?
Over to you. I’ve chased Nepali legends and names for over a decade. As mentioned above, the answer is usually right there. But, I need evidence. Not just talk or hypothesis. Nobody seems to know this.
If you have written evidence or can cite or refer to where the documentation is, with an answer to the above, I’ll give you written credit here and in my next blog. I’m thinking of all you good students out there. It might help you in the future to be credited with this.
The challenge is open to all comers just so long as there is some evidence to back up your claim.
I need written proof. Not a hypothesis. There are a lot of hypotheses in Nepal and a lot of “talk.” A citation or written reference from a history book, news, thesis, research paper, ancient text, inscription e.t.c.,
Again – when and why were Boudhanath and Swayambhunath given the name endings of “Nath” – with a written historical reference?
