Architecture
People walking the streets of Kathmandu cannot fail to notice the abundance of religious buildings in the city. Temples exist near or around royal palaces, as well as at important geographical locations including the top of hills, river banks or near wells. It seems that private temples were built anywhere where there was space and can be found in almost every neighborhood.

The temples are sites of magnificent stone and wood carvings. Most of the stone carvings are from the eleventh and twelfth centuries and reflect the influence of Indian art from the Gupta (5th and 6th century A.D.) and the Palasena (10th to 12th century AD.) periods. Wood carvings predominantly from the eighteenth century are used to decorate pillars, doors and window frames, cornices and supporting struts. The erotica displayed on the struts of Hindu temples usually attracts speculation from visitors. The motivation for such motifs are natural; in countries where death is predominant, procreation is sacred in some respects as the embodiment of life-giving energies and fertility. Sexual union also represents the union of the individual with the universe in the Vedas which are Hindu texts.

Temples are usually one of three types; pagodas, shikaras or stupas. Stupas are exclusively a Buddhist temple, but pagodas and shikaras may be Hindu or Buddhist. Buddhist temples are almost always surrounded by a wall with a defined entrance way. A wall of prayer wheels often surrounds the temple. Whether Hindu or Buddhist, these temples are not places of religious gatherings popular within Christianity and Muslim religions but are sites of individual worship.

Pagodas
Pagodas (devala in Nepali) are usually square or rectangular with a simple geometric design. The base of the temple holds an image of the god in whose honor the temple's been built. The temple has several roofs which get proportionately smaller with height. The number of roofs is usually odd, since odd numbers are more auspicious than even numbers. Many scholars believe that the pagoda style of roofing mimics the multi-tiered style of umbrellas held over royalty or images of deities during processions. The building is usually brick, although the foundation may consist of stone blocks. The doors and windows are wood with latticed patterns for adornment. A torana or a dangler sits above the door, made of wood or bronze-plated wood, depicting the triumph of good over evil. The struts of the temple (tunal in Nepali), carved wooden brackets which support the projecting roof eaves at a 45 degree angle, consist of a deity standing upon a lotus flower above a decorative scene, often erotic, carved upon the lower part of the strut. The struts in the corners of the pagoda often depict a roaring lion or mythical animal which conveys power.

The roofs are plated with copper or gilded bronze and the corners of the roofs always turn upward. These corners end in a human or animal's head facing downward and a bird in flight on the upward slant. A metal ribbon hangs from the topmost point almost to the ground, symbolizing the path for the deity to descend to earth and for people to rise to the upper echelons of divinity. It's almost as if it's a greased pole used by Man and God for sliding up and down to the gates of Heaven. Kinkinimala adorn the edge of the roofs; they are small little bells with a thin metal tongue which tinkles in the wind. One or two bronze bells also stand near the entrance of the pagoda. Protecting this entrance are bronze or stone images of dragons or lions. Examples of the pagoda style of temples are the Taleju Mandir in Kathmandu's Durbar Square, the Golden Temple in Patan and the Nyatapola in Baktaphur.

Shikaras
Shikaras are similar in design to Indian temples, best recognized by a majestic dome roof. Some describe the dome as a closed lotus flower or a folded royal umbrella. The base of the temple is square with many stories of balconies. Two famous shikaras are the Krishna Mandir and the Mahabuddha, both located in Patan.

Stupas
Stupas, designed as funeral mounds, usually have a cubic base with a spherical body and a towered roof. This design mimics the mandala design, a cosmic representation of the universe conducive to meditation. The cubic base symbolizes the earth's solidity, the spherical mound symbolizes water, the tower is fire, the ring above it air, and the crowned top symbolizes ether. Thirteen steps between the mound and the tower represent the number of steps to attaining perfect knowledge. Most parts of the stupa are painted white, but the four sides of the tower hold the omniscient eyes of the Buddha. The eyes watch over the universe, and the symbol between the two prominent eyes is the third eye which allows one to see beyond and inside the self. The symbol in the typical position of the nose is the Devanagari script for the number one, to remind people that only one way exists to salvation. The stupas, designed to hold remains or relics, are not hollow. People encircle stupas by walking clockwise, often spinning prayer wheels embedded in the wall surrounding the temple. Boudanath and Swayambounath, the largest stupas in Kathmandu, are approximately 2000 years old.

Preservation of Architecture
People constantly express concern about the preservation of art in the valley. Many temples and statues are in various stages of disrepair. Two earthquakes, one in 1833 and one in 1934, left a wake of destruction in the country. Until recently, Nepal lacked people with the scientific knowledge required for artistic restoration. Authorities also battle with the establishment of priorities; financing the development of infrastructure and addressing social and health concerns of the population detracts money from restoration projects. Foreign aid projects specifically addressing the maintenance of palace squares and other historical sites are becoming more popular and provide valuable assistance in the preservation of Nepalese art.