Kathmandu, Nepal

Summary

​Airport Rating *****
Reception of locals *****
Cost: £

• Vibrant capital of Nepal and a conglomeration of various urban centres in the broader Kathmandu Valley
• Historically important with a lot of places to visit including some beautiful Hindu and Buddhist temples
• Key city in the history of Sikhi, hosting Guru Nanak during one of his travels, reflected in the presence of historical Gurdwaras and Matths
• Main Sights: Garden of Dreams, Thamel, Pashupatinath Temple, Boudhanath Stupa, Swayambhunath, Narayanhiti Palace Museum, Historical Matths of Guru Nanak

The Himalayan Country

Two days before my trip to Nepal​, a glacial lake high in the Himalayas suddenly burst, releasing a massive surge of water downstream and flooding entire towns, villages, and communities. Over one thousand people died in a matter of hours.

It was a horrific tragedy, but unfortunately not a unique one. Nepal occupies mountainous land where the Indian tectonic plate pushes into the Eurasian. While it creates the beauty of the Himalayas for which Nepal is famed, it also creates geo-hazards. For example, in 2015 almost 9000 people were killed in a large earthquake.

I had reconsidered my travel, after all, this was a nation in mourning, before realising that spending money into the local economy is probably more necessary than ever, while avoiding the areas where disaster relief teams would be working.

During my time in Kathmandu, I saw several disaster relief teams, of which a disproportionate amount were Sikh. These included Global Sikhs which were on the ground very quickly. I also saw teams from Sikh Aid, United Sikhs, and Khalsa Aid. It was a reminder of the Sikh principle of sarbat da bhalla (welfare of all) in action. You can see a list of Sikh charities here, and if you have the means to do so, you can also donate to the charity of your choice, including those focusing on the floods in Nepal.

Nepal occupies a distinctive position in South Asia. Landlocked between India and China, it stretches about 800 miles from east to west but is only about 125 miles from north to south. It’s about two thirds the size of the UK but, within that relatively narrow strip of land, Nepal contains one of the most dramatic ranges of altitude and climate found anywhere in the world.

The country is usually divided geographically into three broad zones. In the south is the Terai, a low-lying belt forming part of the wider Indo-Gangetic plain. This is Nepal's warmest, flattest and most agriculturally productive region and contains a significant proportion of the country's population. North of the Terai, the landscape rises through the Siwalik and middle hills, where valleys and mountain ridges have historically supported many of Nepal's settlements. Beyond these lie the high mountains and the Himalayas along the country's northern frontier with Tibet.

The difference in altitude is insane. Nepal goes from around 60 metres above sea level in the southeastern Terai to the summit of Mount Everest at 8848 metres. Eight of the world's fourteen mountains above 8000 metres are located wholly or partly in Nepal, including Everest, Kanchenjunga, Lhotse, Makalu, Cho Oyu, Dhaulagiri, Manaslu and Annapurna I. The Himalayas are therefore much more than a scenic backdrop to the country. They influence its climate, settlement patterns, agriculture, transport, economy and relationships with neighbouring regions.

Nepal has a population of around 30 million which is a little less than half that of England and about the same size of Indian-controlled Panjab. While it has less population density than both, it’s quite deceptive because most people live in the Kathmandu Valley and the Terai plains which are packed with people.

Believe me, walking about Kathmandu, this city feels bustling. There are about 125 different mother tongues in the country and slightly more castes and ethnic groups. Hinduism is dominant as a religion (about 80% of the population) but there is a sizable Buddhist population too (Siddhartha Gautama, the historical Buddha, was born in southern Nepal. There are also smaller numbers of Christians, Muslims, and Sikhs.

Modern Nepal began to form during the eighteenth century. Prithvi Narayan Shah, ruler of the small kingdom of Gorkha, began a campaign to conquer neighbouring territories. His forces eventually captured the Kathmandu Valley (which was made up of several independent city states), and by 1769 Kathmandu had become the royal capital. The Shah dynasty subsequently expanded the state considerably, creating the core of present-day Nepal. I’ll write a little more about the different city states of the Kathmandu Valley in my next article.

Expansion eventually brought Nepal into conflict with the British East India Company. The Anglo-Nepalese War of 1814–1816 ended with the Treaty of Sugauli, under which Nepal surrendered substantial territory but kept its independence which several other Himalayan countries (including Panjab) were unable to do. While it kept its identity and independence, the ferocity of the wars gave Britain a reason to enlist Nepalese Gurkha soldiers which are now famous throughout the UK.

From 1846, political power was dominated by the Rana family. Although the kings remained formally on the throne, hereditary Rana prime ministers effectively governed Nepal for more than a century. The Rana regime maintained a relatively restrictive political system and limited much of Nepal's engagement with the outside world. Its dominance ended in 1951, restoring a more active political role to the monarchy.

The following decades were politically unstable. Experiments with parliamentary government were interrupted in 1960 when King Mahendra dismissed the elected government. Multiparty democracy was restored after popular protests in 1990, but the constitutional monarchy continued. In 1996, Maoist insurgents launched an armed rebellion against the state. The resulting civil conflict lasted for a decade and caused more than 13,000 deaths.

Nepal's monarchy meanwhile experienced a major crisis in 2001 when King Birendra and several other members of the royal family were killed in the royal palace massacre. Birendra's brother Gyanendra became king, but the monarchy's political position continued to weaken. A political settlement ended the civil conflict in 2006, and in 2008 Nepal's Constituent Assembly formally abolished the monarchy. The country became the Federal Democratic Republic of Nepal.

All of this makes modern Nepal a pretty young republic operating under a much older national identity. It remains a relatively poor country by regional and global standards and it’s very much dependent on tourism for much of its income. It also means large numbers of Nepalese work abroad in places like the UAE, India, and I remember seeing quite a few during my trip to Japan (which you can read about here).

Kathmandu is the capital and it sits at the centre of much of this history. It’s a small capital, although at around 850,000 the population of the city itself is roughly the same as the entirety of neighbouring Bhutan (which you can read about here).

It’’s important to distinguish Kathmandu city from the Kathmandu Valley. The valley contains several historically separate urban centres like Kathmandu, Patan/Lalitpur, and Bhaktapur, together with numerous older Newar settlements. Modern urban expansion has increasingly connected these places physically, but their separate historical identities remain important. These different settlements will be the focus of my next article.

Kathmandu's rise as the capital of unified Nepal transformed its political importance. During the Rana era and subsequently under the monarchy, the city became the centre of the Nepalese state. After Nepal opened more extensively to the outside world during the 1950s, Kathmandu also became the country's main gateway for foreign visitors, diplomats, development organisations and international businesses.

The modern city developed at extraordinary speed. What was once a relatively compact urban settlement surrounded by agricultural land expanded across much of the valley. Migration from rural Nepal accelerated this process, particularly as employment, education, healthcare and government institutions became concentrated in the capital. But its rapid growth also explains many of its current problems of overcrowding, poor air quality, and traffic congestion.

But it’s also the place where Guru Nanak spent some extended time, where key traditions in Hinduism and Buddhism developed, and where a distinct artistic style and community has developed. Believe me, this is a city that profoundly shocked me with just how much it has to offer.

Thamel

Much like nearby Bhutan, landing in Nepal is not for the faint-hearted. Unlike Paro, many international flights operate into Tribhuvan Airport in Kathmandu, and they can also use instruments which means flights can land in poor weather. But the terrain is still tricky, and the descent can feel steeper than it does in any cities. The international terminal is relatively modern and fairly easy to traverse with no issues as Sikh, although be prepared for a lot of security stops. The domestic terminal is much more basic and I’ll cover that in a forthcoming article when I cover the Himalayan city of Pokhara.

I visited during the monsoon season, which means that while accommodation was cheaper and the city was quieter, my days and plans were frequently interrupted by rain. On more than one occasion I found myself soaked after a downpour that I hadn't planned for or that my weather app hadn't predicted. So, if you decide to go, weigh up cost v convenience and make your choice.

I stayed in the Thamel area, the main tourist district and one of the more commercially active parts of the city. It’s pretty much like a backpacking district, but does feel slightly more upmarket than, say, Khao San Road in Bangkok. Think lots of shops, hostels, hotels, cafes, restaurants, and bars in a narrow network of streets. It’s a very energetic district but not so overrun with backpackers that it feels tacky.

During the 1960s and 1970s, Kathmandu became one of the better-known destinations on the so-called Hippie Trail, the overland route used by travellers moving between Europe and South Asia. The best-known centre of Kathmandu’s counterculture scene was initially Jhochhen, subsequently known as Freak Street, close to Kathmandu Durbar Square. Thamel nevertheless became increasingly involved in accommodating foreign visitors, with traditional buildings converted into inexpensive guesthouses and businesses developing to serve the growing number of travellers. I visited Freak Street during my stay too, and really enjoyed it (I’ll cover this in my next article).

The character of tourism changed during the 1970s and 1980s. The counterculture era declined while trekking and conventional tourism expanded and Thamel, which already had a strong trekking background, benefited massively from this change. Thamel was well positioned to benefit from this transition. Trekking agencies, equipment shops, guesthouses and restaurants increasingly concentrated in the district, and after this followed the bars and nightclubs which added to its appeal to backpackers.

I really enjoyed spending time in the area, mostly for food and entertainment late into the evening. There are modern bars and restaurants, and a lot of more basic old school eateries too. I wasn’t quite prepared for how popular cafes are in the area, with very aesthetic coffee houses on pretty much most streets in the neighbourhood. 

Garden of Dreams

​Nearby, and within walking distance, is the Garden of Dreams. It’s a getaway in a busy city, and is a bit of green space in a very densely populated part of the city. The garden was created in the 1920s as the private garden of Field Marshal Kaiser Shumsher Jung Bahadur Rana, a prominent member of the Rana family. He had a huge private library which is now part of the broader garden area in a place called the Kaiser Palace.

The garden looks very European and is divided into several landscaped sections with lawns, flower beds, ponds, fountains, and pavilions. The buildings inside and surrounding the garden have a real neoclassical feel, and when lit up at night, make you feel as though you’re in a European capital (minus the heat and humidity).

Following Kaiser Shumsher's death in 1964, the garden was transferred to the Government of Nepal. Without the same level of private maintenance, it gradually deteriorated. Parts of the original garden were lost and several structures fell into disrepair. By the end of the 20th century, a substantial restoration was started, finishing in 2007.

The restored garden is smaller than Kaiser Shumsher's original estate. Of the six original seasonal pavilions, three survived and were incorporated into the restored complex. Historical photographs and surviving architectural evidence were used to help recreate the character of the earlier garden. Restoration work included the pavilions, ponds, paths, fountains, landscaping and decorative features.

There are high walls separate much of the garden from the surrounding streets which gives it a secluded feel. There is an entrance fee, which is rightfully more for foreigners than it is for locals. During my visit it was very quiet, but here were young Nepalese couples walking around holding hands on what I assume were romantic dates, and I can’t think of many places more romantic. Surrounding buildings have small museums which show photos of the garden in development, but also cafes and restaurants which are beautiful to see but relatively expensive. 

Narayanhiti Palace Museum

​The Narayanhiti Palace Museum is immediately east of Thamel and close to the Garden of Dreams. The palace is closely connected with the final decades of the Nepalese monarchy and with some of the most consequential events in the country's recent history. Following the abolition of the monarchy in 2008, the former royal palace was converted into a public museum.

During the 19th century, a residence was established at Narayanhiti for members of the royal family. The present palace was commissioned during the reign of King Mahendra and designed by the American architect Benjamin Polk. Construction took place during the 1960s, and the building was inaugurated in 1970. I’m not a big fan of architecture from this time period, and this building feels very much 1960s and 70s. Architecturally, from my perspective, it’s not the prettiest. 

Given the political sensitivity of the Palace and the tragedies that happened inside, you cannot take phones inside. At the entrance there is a locker for bags and mobile phones and after a small entrance fee (which again is rightfully more for foreigners) you walk into the front gardens and towards the main entrance. 

The interior is divided between rooms intended for official state business, ceremonial occasions and royal residence. You have reception rooms for foreign dignitaries, meeting rooms for government officials, and places where gifts from heads of state are kept. 

But the reason this place is so sensitive is because of the events of 1 June 2001, when King Birendra and several members of the royal family were killed during a gathering inside the palace complex. The incident became known as the Nepalese royal massacre and represented one of the most significant events in the country's modern history.

According to the official investigation, Crown Prince Dipendra opened fire on members of the royal family during a regular family gathering. King Birendra, Queen Aishwarya and seven other members of the royal family were killed, while several others were injured. Dipendra was himself critically wounded and fell into a coma.

Because Dipendra was the heir to the throne, he was formally proclaimed king following his father's death despite remaining unconscious. He died from his injuries three days later, making his nominal reign one of the shortest in modern monarchical history. Birendra's younger brother Gyanendra subsequently became king.

In February 2005, King Gyanendra dismissed the government, assumed direct authority and imposed restrictions on political activity. The move intensified opposition to the monarchy. In 2006, large-scale protests known as the People's Movement, forced the king to restore parliament. Political parties subsequently reached agreements with the Maoists that brought the decade-long civil conflict towards an end.

The monarchy's political powers were progressively removed. On 28 May 2008, Nepal's newly elected Constituent Assembly voted to abolish the 240-year-old Shah monarchy and declared Nepal a federal democratic republic. King Gyanendra was instructed to leave Narayanhiti, ending the palace's role as the royal residence. Narayanhiti Palace Museum formally opened to the public in February 2009, allowing ordinary Nepalese citizens to enter a complex that had previously been associated with the country's most exclusive political institution.

Outside, the palace grounds extend well beyond the main building. They originally contained numerous structures associated with the royal household, including residences, offices, security facilities and areas used for private and ceremonial purposes. The scale of the compound reflects the palace's former dual function as both a residence and an institution of state.

A particularly significant area is connected with the 2001 royal massacre. The killings did not take place in the main palace building but in Tribhuvan Sadan, another building within the royal compound where the royal family had gathered. The building was subsequently demolished during King Gyanendra's reign. The location has since been incorporated into the museum complex, and surviving physical features associated with the incident have been preserved or identified for visitors. On my visit I saw bullet holes from the shots that were fired from the Crown Prince killing his family members. It’s pretty raw.

​​Swayambhunath

​Swayambhunath, for me, was the opposite of the palace. Beautiful architecture, wonderful history, and genuinely one of the more stunning landmarks that I have ever visited. Swayambhunath is one of the oldest and most important religious sites in the Kathmandu Valley and is on a wooded hill and is centred on a large Buddhist stupa that has views all over the city and the broader Kathmandu Valley.

Although primarily associated with Buddhism, Swayambhunath also contains Hindu shrines and has long been used by followers of both religious traditions which is always pretty cool to see. It’s given story is that the valley once had a huge lake where a miraculous lotus appeared which produced a light the represented the primordial wisdom. A boddhisattva called Manjushri travelled here, cut through the hills to drain the lake, and leaving the sacred hill above newly exposed land for others to visit to primordial light. Now, there is evidence there was a lake here, so there is some grounding for this story, but of course, storytelling in the subcontinent takes the form of a lot of allegories (this includes pre-colonial historical texts to do with Sikhi too, you only have to read Suraj Prakash Granth to find similar stories). While we don’t know how long the temple has been here, there is documented evidence from least the fifth century that there was some form of worship happening here, making it one of the older Buddhist sites in the country.

I took a taxi to the Swayambhunath (taxis in Nepal are extremely cheap and an easy way to get around the city). I downloaded an app called inDrive which is pretty cool because you can negotiate rates with your drivers, but pretty annoying because as soon as you book your ride they call you to try and renegotiate. The place is popularly known as Monkey Temple and knowing that I was a foreign tourist, this is exactly how the taxi driver described it. The reason it is called Monkey Temple is because of the large population of rhesus macaques living on and around the hill, and believe me, they are everywhere. Given that are used to human presence, they seem pretty harmless, but they’ll happily steal your food given a chance.

The central stupa dominates the summit of the hill. Like other major Buddhist stupas, it functions as a symbolic representation of Buddhist cosmology and as an object of devotion. It’s basically a large white hemispherical dome supporting a square structure known as the harmika. Above this rises a tapering spire composed of thirteen levels, traditionally interpreted as representing stages on the path towards enlightenment. It’s absolutely stunning to look at and the views surrounding it are incredible.

On each of the four sides of the harmika are the large painted eyes for which Swayambhunath is particularly recognisable. They are commonly described as the eyes of the Buddha and face the four cardinal directions, symbolising awareness and wisdom. Between the eyes is a symbol resembling a question mark and there are prayer flags hanging all around the stupa. You can find similar stupas in other parts of the city.

The stupa is surrounded by numerous smaller religious structures. These include chaityas, shrines, temples, statues and monasteries constructed at different points in the site's history. Several Tibetan Buddhist monasteries have also been established around Swayambhunath, particularly following the arrival of Tibetan refugees in Nepal during the twentieth century.

The complex is pretty big, and steep, and you can spend a couple of hours easily visiting the main stupa, the adjacent shrines, and the many shops surrounding the top of the hill (including some with incredible rooftops. There are about 300 steps from the bottom to the top, although you can start at the top if you like as there are several entrances. 

Swayambhunath has experienced repeated damage from earthquakes. The Kathmandu Valley lies in a highly active seismic zone, and major earthquakes have required substantial reconstruction at different points in the site's history. The 2015 Nepal earthquake damaged several structures within the complex, including historic temples and monasteries, although the main stupa survived, while others were restored.

The site is part of the broader Kathmandu Valley UNESCO World Heritage Site. UNESCO recognises it as one of seven monument zones that collectively represent the historic cultural heritage of the valley. But it’s so much more than that, it’s still an active place of worship and that makes it even more special. Honestly, this place is incredible and while you have to pay a small entrance fee to get inside, it is well worth the time, effort, and money.

Boudhanath

It’s far from being the only Buddhist Stupa in the city. In fact, there is a huge one several miles away called ​Boudhanath Stupa. It’s one of the largest and most important Buddhist monuments in Nepal. It’s so big and famous that it’s the centrepoint of a whole neighbourhood which has grown around it and it’s now one of the main Tibetan Buddhist shrines outside of Tibet.

No one really knows how old the site is, there is definitely evidence that it’s over a thousand years old, but there isn’t really a precise date. One Nepalese tradition connects the stupa with the Licchavi king Manadeva, who ruled during the fifth century. Other historical interpretations suggest that the present monument or an important predecessor may date from several centuries later. As with many ancient religious sites in the Kathmandu Valley, Boudhanath has been repaired, enlarged and reconstructed repeatedly, making it difficult to assign the surviving monument to a single period.

Boudhanath's location is also a big reason for its continued development. The site stood on an important historical trade route connecting the Kathmandu Valley with Tibet. Merchants and travellers moving between the Tibetan plateau and the settlements of the valley passed through the surrounding area, allowing Boudhanath to develop as a place of rest, commerce and religious activity. Tibetan merchants could perform prayers and make offerings at the stupa before continuing their journeys.

After China annexed Tibet, thousands of Tibetans left their homeland and headed for neighbouring countries including Nepal and a big community developed around Boudhanath. Monasteries were developed around the stupa and religious schools focused on Tibetan Buddhism grew in number. 

The stupa is very similar to the one in Swayambhunath, although it feels much larger. Entrance to the complex is ticketed but the prices are reasonable. Once inside, you have a perimeter of the most beautiful buildings that house cafes, shops, and restaurants. Think of it as a massive circle that is cut off from the rest of the city and the area surrounding it.

I ate in a restaurant that had a rooftop view over the stupa. As a thunderstorm rolled in, the whole things transformed into the most beautiful experience. Heavy rain fell outside as open windows allowed a little wind into the restaurant. Heavy lightning strikes followed and a small pigeon decided to fly into the open window and rest at the window sill, which it did for the next half an hour. Watching the rain lash outside and lightning light up the surrounding area while staring directly at the stupa and the fluttering prayer flags is something that will stay with me forever.

During the early morning and evening, large numbers of monks, local residents and pilgrims perform *kora*, the Tibetan term for ritual circumambulation. Some carry prayer beads or handheld prayer wheels, while others make repeated prostrations. The practice continues alongside ordinary commercial and social activity in the surrounding square.

This is an important aspect of Boudhanath's character. Although it is one of Kathmandu's major visitor attractions, the stupa is not primarily a museum or archaeological monument. It remains part of a functioning religious community. Ritual practice occurs throughout the day, and major Buddhist festivals can bring particularly large numbers of pilgrims to the site. Much like Swayambhunath, that’s what makes this extra special.

Pashupatinath

​From the oldest Buddhist temples to the oldest Hindu one, Pashupatinath Temple is the most important Hindu temple complex in Nepal and one of the country's main religious sites. It’s not far from Boudhanath and it extends along the banks of the Bagmati River. It’s not a single temple but a complex made up of multiple temples and shrines (there are over a hundred inside). Again, we don’t know how old the site is, but we know it’s possibly even older than Boudhanath.

The present main temple is considerably later than the origins of worship at Pashupatinath. The structure standing today was built in 1697 during the reign of King Bhupalendra Malla of Kathmandu, following earlier phases of construction and reconstruction. Earthquakes, deterioration and political upheaval have resulted in repeated repairs to buildings throughout the complex.

The main Pashupatinath Temple follows the two-storey pagoda form characteristic of the Kathmandu Valley but the inner temple can only be visited by Hindus, non-Hindus are not allowed inside. You can still visit broader parts of the complex and that includes the river which is used for cremations. During my visit I counted at least 6 dead bodies being burned on open pyres and one getting prepared. It’s a little bit of an adjustment for those of us born in societies where death is not to visibly seen, but an important element of local customs to see. 

Architecturally, the wider area is unusually varied. Although the main Pashupatinath Temple follows the traditional tiered pagoda form, the complex contains structures employing pagoda, *shikhara* and domed architectural forms, as well as stone and metal sculptures from different periods. The long period over which the complex developed means that it cannot be understood as the product of a single ruler or architectural programme. At times, it feels like you’re in a version of a video game like Assassin’s Creed or the Prince of Persia.

The riverbanks also contain numerous smaller structures. Particularly distinctive are rows of stone Shiva shrines containing lingas. Other temples and shrines are dedicated to different manifestations of Shiva and to other Hindu deities. The wider Pashupati area also contains ashrams and accommodation historically used by pilgrims and ascetics. And this includes a couple of very important Sikh shrines (see below) and a very cool mural of Guru Nanak and the story of Bhai Lalo and Malik Bhago.

Gurdwaras and Matths

First things first, Sikhi is a very small minority in Nepal. During my visit to a local Gurdwara I was told there are no more than 20 Sikh families in the Kathmandu Valley. But despite its small size, the historical significance of Nepal in Sikhi is huge.

In Nepal you have conventional Gurdwaras, like the ones you find in most other countries. But you also have matths that are associated with Guru Nanak and run by the Udasi, the same group that historically look after many Sikh shrines prior to Gurdwara Reform Act.

The earliest Sikh connection with the Kathmandu Valley is traditionally associated with Guru Nanak. Sikh and local traditions mention that Guru Nanak travelled through Nepal during one of his extensive journeys, or *udasis*, in the early sixteenth century.

Historical research by the Nepal Museum Association identifies at least four Nanak maths in Kathmandu as well as three Udasi establishments. These are a mix of shrines associated with historical samparyadas like Udasis, Nirmalas, and Nanakpanthis. 

The best known of these historic sites is Nanak Math Udasin, often called Prachin Guru Nanak Math or simply Guru Nanak Math. It stands in the Balaju–Naya Bazaar area, on a wooded rise close to the Bishnumati River. It’s not easy to find. Google Maps has it in the wrong location, and the entrance is not signposted. I had a walk around the riverbanks before finally findings it. A set of stairs leads into something that feels like a house but once inside I saw Udasi priests who have appearances that look more Hindu than what we associated with modern Sikhs within the SGPC banner. It also means you have photos of Hindu gods and goddesses next to photos of the Guru, although Guru Granth Sahib retains primacy.

Inside, a peepal tree within the grounds is traditionally identified with Guru Nanak's meditation at the site, and a stone representation of footprints commemorates his presence. I spoke with the local Udasi mahant who told me that Guru Nanak's son Sri Chand (the founder of the Udasi samparyada) established a connection with the location and that Guru Granth Sahib was installed there. He told me the story that Guru Nanak healed a disease of a local king. I was also told that the land associated with the Matth was once much larger than it is today but urban expansion has reduced it considerably and there are worries it might no longer exist.

Next to my visit of the Nihang Singhs of Harianvela and my audience with Baba Nihal Singh, this was one of my most important visits. I want to better understand pre-colonial Sikhi and that means meeting historical groups that played a key role in the development of Sikhi. While elements of their worship might make modern Sikh (including me) uncomfortable, they predate the modern SGPC version of Sikhi and are deserving of our respect and understanding. It also helps us better understand Sikhi. 

Another historic location is Gyan Dhara in the Gyaneshwar area. Local Sikh tradition associates the site with an episode during Guru Nanak's visit in which water emerged from the ground. I was told that Guru Nanak was staying in a cave at Gyaneshwar and produced a spring subsequently known as Gyan Dhara. During my visit, I saw the spring and the small shrine dedicated to Guru Nanak. It’s walking distance from Thamel and easily visited.

Now, back to Pashupatinath. Inside there is a small Gurudwara associated with Bhasmeshwar Guru Nanak Math and the Udasi tradition. It’s just inside the main complex (so you have to pay the entrance fee for Pashupatinath) but it’s well worth the visit. Inside, I was beckoned upstairs by an Udasi priest. He wore a distrinct turban and had a tikka on his forehead, but had no beard. Once upstairs, after bowing to Guru Granth Sahib, I was granted an audience with the Udasi mahant. He spoke in broken English for about 15 minutes describing the history of the institution, with the beautiful temple tops of Pashupatinath in the background. For a split second, I could imagine myself in the 15th century learning about spirituality from different types of ascetics, yogis, and sadhus.

The most extraordinary thing I saw, however, was a handwritten saroop of Guru Granth Sahib associated with Maharani Jind Kaur, the last queen of an independent Sikh state. Following the British annexation of Punjab in 1849, Jind Kaur, the youngest wife of Maharaja Ranjit Singh, escaped British custody and reached Nepal, where she received asylum. She remained in Kathmandu for approximately eleven years and placed the handwritten saroop where it is kept today. Her presence created a direct link between Kathmandu and the political history of the nineteenth-century Sikh Empire at a time when Sikh sovereignty in Punjab had recently ended.

Seeing the saroop with my own eyes was incredibly moving emotionally. It was great to see that is has been kept with such care, but it also seems like it going forward more care is needed to keep the saroop from further degrading. It’s over 200 years old, after all. Nearby, and outside the paid complex, is a Nirmal Akhada where I saw a local sadhu meditating. Honestly, visiting these Matths was a personal highlight of my travels.

The modern Sikh community of Kathmandu developed through a different process. During the twentieth century, Sikh families from Panjab and India settled in Nepal and became particularly prominent in transport and related businesses.

As this community grew, it required a permanent congregational centre. The principal modern institution is Gurudwara Guru Nanak Satsang in Kupondole, Lalitpur, immediately south of central Kathmandu across the Bagmati. The present Gurdwara was built in 1982 and it feels more like the modern types of Gurdwareh that we see in the west. It’s quite large, and inside the darbar hall is a decent size. A local Granthi Singh told me there are 20 Sikh families, and unlike the Matths that are controlled by the government and Udasis, the Gurdwara in Lalitpur is owned by the Sikh community that build it. Unlike the Matths, the Gurdwara has functions and ceremonies that we associate with modern Sikhi.

The Kupondole gurdwara primarily serves a living Sikh congregation, whereas the older maths preserve the religious memory of Guru Nanak's traditional association with the Kathmandu Valley. It’s also the place where I saw lots of vans loading up on supplies and donations from Sikhs around the world. I saw vehicles belonging to many different Sikh charities that were delivering donations to disaster areas where they are most needed. A Gurdwara acting like a Gurdwara which is incredibly refreshing to see.

The distinction between a gurdwara and a math is particularly useful in understanding these sites. A modern gurdwara is centred explicitly on the Guru Granth Sahib as the eternal Guru of the Sikh tradition and normally operates according to established Sikh congregational practices. A *matth* is historically a monastic or ascetic institution. Kathmandu's Guru Nanak maths developed within an older religious environment in which Udasi ascetics played a major custodial role. Their architecture, administration and some of their practices can consequently differ from those of a mainstream Khalsa gurdwara.

Kathmandu's Sikh sites are therefore historically unusual. They represent several separate periods: traditions concerning Guru Nanak's journeys during the early sixteenth century; the subsequent development of Nanakpanthi and Udasi establishments; connections with Nepalese rulers and land endowments; the residence of Maharani Jind Kaur during the nineteenth century; and the establishment of a permanent modern Sikh community during the twentieth century. Some aspects of the earliest history depend on oral tradition and later religious accounts and cannot be established with the same certainty as the modern history.

It’s what makes a visit to Nepal as a Sikh incredibly unique and incomparable. I cannot begin to tell you just how much I valued the opportunity to see these different types of Matths as well as the Gurdwara. It’s this diversity within Sikhi that has historically served us well and not judging but welcoming this diversity will continue to serve Sikhi well going forward.

Would I recommend visiting Kathmandu?

Kathmandu is one of the most incredible cities that I have visited as a Sikh. In following articles I’ll write a little more on the historical durbar squares as well as some of the surrounding commercial areas but for now, the places I've covered here alone make it a must visit destination.

Firstly, the Matths. I know they can be uncomfortable with those of us grown up with a certain view of Sikhi, but they are core pillars of the history of Sikhi and for me are some of the most important places I have visited, not just for their history, but also their current practices. The problems with the Indian government, which are very real and valid, should not make us uncomfortable with elements of Sikhi that are very close to Hinduism, these are important parts of our history and our present and we have to learn to treasure them, separating it from the wider struggle.

Secondly, the vast treasures of Buddhist and Hindu history in the city are extraordinary. ​Swayambhunath specifically is a place that will stay with me in my memory for a long time. 

Thirdly, while the country might be relatively poor the city has some beautiful places to visit and I also found the food was incredible. The cafe culture surprised me, and I'll be honest, some of the cafes here were every bit as good - if not better - than some of the ones I go to regularly in the UK or the US. 

Fourth, the people are kind and incredibly diverse. I never felt unsafe at all as a Sikh, on the contrary, when people saw me or asked me if I am Panjabi they got extremely happy. I felt very welcome and it made my stay feel all the more special.

Kathmandu has a bit of everything for everyone, and if you can get beyond the noise of the city and busyness of the streets, you have a real gem of a city ready to explore.