Hiraõyavarõa Mahàvihàra

A Unique Newar Buddhist Monastery

By:
Min Bahadur Shakya

Published by:
Nagarjuna Publication Pvt. Ltd.
2004
Patan, Nepal
Published by:
Nagarjuna Publications Pvt. Ltd
Friends’ colony, Bakhundole
Lalitpur, Nepal
Tel:5552118
A Note from the Publisher
First Edition 2000 copies
There are innumerable cultural and religious sites in Nepal, but authentic
Buddha Era: 2548 books providing systematic and detailed information of them are very few.
English Era: 2004 It is our great pleasure to publish this book on Hiraëyavarëa Mahävihära
Nepal Era: 1124 of Patan written by the well-known Buddhist scholar Mr. Min Bahadur
Shakya. This is the first book in English to provide authentic detailed infor-
Cover Photo: Hiraëyavarëa Mahävihära mation about the famous Newar Buddhist shrine.
Nagarjuna Publication is a newly established publishing house, which
Frontispiece: Kväbaùäju (Çäkyamuni Buddha) is dedicated to serve the society through publication of reference books,
academic, research and popular books, anthologies etc., without restriction
Typesetti ng & Layout Design by: Milan Shakya
of language and field of subject. We are also interested to publish a series of
books on other famous cultural and religious sites of Nepal.
Cover Design: Miroj Shakya
We thank all the friends in the country and abroad, including Hwa yue
ISBN : Foundation of Taiwan, for their love and moral support, which Nagarjuna
Publication has been receiving since its establishment.
Price: We’d like to offer a special thank to Hong Kong Avalokiteçvara Gar-
den Ltd. for sponsoring the printing cost of this book.
© All rights reserved by the author
Dr. Sarbottam Shrestha
Printed at: Nagarjuna Publications Pvt. Ltd
Shakya Printing Press Friend’s colony, Bakhundole,
Om bahal Lalitpur, Nepal
Kathmandu/Nepal
July 1st, 2004
 To Whom it may concern

It is a matter of great pleasure that a book entitled “Hiraëyavarëa

Mahävihära: A unique Newar Buddhist monastery” written by Mr. Min
Bahadur Shakya is being published by Nagarjuna Publications Pvt. Ltd.
Mr. Shakya is a well known Buddhist scholar who is the member of this
monastery itself. This monograph was prepared by him couple of years ago
when he was himself the god guardian of the monastery. His writings are
well documented and deserves appreciation.
I hope this publication will be very useful for all scholars as well as
general readers alike.

Yours sincerely

Dharma Ratna Shakya

President
Hiraëyavarëa Mahävihära
Vihar Sudhar Committee
 Contents

i. A Note From the Publisher

ii. Preface

1. CHAPTER I - Introduction: Buddhism in Nepal...................................1-8

• Buddhism during the Life time of the Buddha.................................. 1
• Buddhism in the time of Açoka............................................................. 2
• Buddhism in the Licchavé period......................................................... 3
• Transitional period.................................................................................. 3
• The Malla period...................................................................................... 4
• Decline of Celibate Buddhist monastic community in Nepal....... 5
• Buddhism in the Shah Period................................................................ 7

2. CHAPTER II - Location and Layout of the Newar Monastery........9-11

3. CHAPTER III - The Chronicle of Hiraëyavarëa Mahävihära.......12-14

CHAPTER V - Historical Documents..................................................... 15-17

4. CHAPTER V - Description of the monastery.....................................18-29

• Entrance setting......................................................................................18
• The Main shrine..................................................................................... 19
• Svayambhü caitya.................................................................................. 20
• Vajrasattva shrine...................................................................................21
• Tärä shrine.............................................................................................. 22
• Maïjuçré Nämasaìgéti shrine..............................................................23
• Amitäbha shrine..................................................................................... 23
• Amoghpäça Lokeçvara shrine............................................................. 24
• Mahäkäla shrine..................................................................................... 25
• Kalaça/ Guhyeçvaré............................................................................... 26
• Prajïäpäramitä Scripture..................................................................... 26
• Four Metal statues..................................................................................26
• Dharmadhätu maëòala......................................................................... 27
• Four Monkeys in the courtyard.......................................................... 27
• Yogämvara shrine.................................................................................. 28
• Cakrasamvara shrine.............................................................................28
CHAPTER VI - Rituals at the main shrine.............................................. 30-35

CHAPTER VII - Festival at Golden temple............................................36-39

• Dépaìkara/Samyak Festival................................................................ 36
• Païcadäna Festival................................................................................ 36
• Saìgha feast festival...............................................................................37
• Dépaèkhä Festival................................................................................ 37
• Exhibition of the Gods (Bahédyo Boyegu)...................................... 38
• Gunlä Dharma ceremony.................................................................... 38

BIBLIOGRAPHY.........................................................................................40-42

APPENDIX: SAMYAK FESTIVAL OF PATAN...............................43-54

Hiraõyavarõa Mahàvihàra
A Unique Newar Buddhist Monastery
 CHAPTER I

INTRODUCTION: BUDDHISM IN NEPAL

RELIGION in the Kathmandu Valley has historically comprised five main

traditions. The first is animism, worship of the spirits. The second, most
widespread element is worship of the Mother Goddesses and other forms of
Devé. The third is worship of the god Çiva. The fourth is worship of Viñëu.
The fifth tradition is Vajrayäna Buddhism — the form of Buddhism that has
been practiced at Hiraëyavarëa Mahävihära since its inception.

Buddhism during the lifetime of the Buddha

Lord Buddha is believed to have taught the dharma in his home city of
Kapilavastu, Nepal. Both the Svayambhü Puräëa and various chronicles
(vaèçävalés) claim that the Buddha’s teachings reached the Kathmandu
Valley in his own lifetime, and even that the Buddha himself came here.
Even though we have no clear evidence for this, the Buddha’s legacy is
evident everywhere in the Valley.
One early source that refers to Buddhism in Nepal is the Mülasarvästi-
väda-vinayavastu, a Sanskrit work on monastic discipline translated into
Chinese by Yixing in 700 CE. It mentions an episode relating to the trans-
port of wool by a group of bhikñus who set off for Nepal when the Buddha
was residing in Çrävasté. The same text relates that Änanda, the Buddha’s
cousin, also went to the Kathmandu valley.
Concerning the introduction of Buddhism to Nepal, John Locke writes:

“Given the proximity of the valley of Nepal to Lumbini, Kapilavastu

and areas of North Bihär, where Buddhism spread rapidly even
during the time of the Buddha, it is quite possible that the dharma
found its way to the Valley during the lifetime of the Buddha him-
self. “1

1
See John K. Locke, ‘The unique features of Newar Buddhism’, 1989, p. 97.

1
Chapter i Introduction: Buddhism in Nepal Chapter i Introduction: Buddhism in Nepal

Buddhism in the Açokan Period Buddhist sites are abandoned ruins, the ancient sites in Nepal are
Emperor Açoka is believed to have visited Lumbini and Kapilavastu, where still active shrines.3
he erected a pillar stating that Buddha was born there. He also visited all
the other places believed to have been associated with the principal events So although it remains a possibility that Açoka personally came to the
in the Buddha’s life. According to Nepalese chronicles, Emperor Açoka Valley, as tradition affirms, we lack the evidence to be certain.
visited Kathmandu with his royal preceptor Upagupta. He erected many
chaityas here and offered his daughter, Cärumaté, to a local prince called Buddhism in the Licchavé period (400-800 CE)
Devapäla. Later, Cärumaté erected a monastery in her own name and spent
The first documentary evidence of the presence of Buddhism in the valley
most of her life as a nun (bhikñuëé). The monastery erected by princess
comes from the inscription of Cäìgunäräyaëa and Jayadeva II, dating be-
Cärumaté still exists today, and is now called Cäbahél Vihara. However, it
tween 464 and the 9th century CE. King Våñadeva (387–42) was a Buddhist
is difficult to confirm that Cärumaté ever visited Kathmandu, because none
monarch who renovated the caitya of Dharmadatta, and also renovated
of the Açokan inscriptions mention that he had a daughter by that name.
several vihäras so that they could provide lodgings for monks. He is also
In Patan, there are four great stüpas in the four cardinal directions.
said to have founded a vihära in the vicinity of Çré Svayambhü Mahäcaitya.
Nepalese tradition asserts that they were erected by the Emperor Açoka
The Tyägal inscription of King Aèçuvarmä (605–621) mentions deities
himself, and their structure resembles ancient stüpas known to have been
such as Amitäbha, Akñobhya, Çäkyamuni, Samantakuçuma and Maïjuçré,
erected by Açoka. Prof. David Snellgrove writes:
indicating that Mahäyäna in its developed form was already present at that
date. Other inscriptions also testify to the growth of Mahäyäna Buddhism.
Such was Açoka’s fame as the greatest of all benefactors of Bud-
In that same century, King Srong btsan Gampo of Tibet married the
dhism that his name was readily associated with missionary activities
Nepalese Princess Bhåkuöé Devé. Indeed, she is the one who is credited
that far exceeded their considerable historical range. If Khotan in the
with having played a major role in the introduction of Buddhism to Tibet.
remotest part of Central Asia can preserve traditions concerning its
Even though her marriage was not recorded outside Tibet, it is clear that
founding as a city state by an imaginary son of Açoka, named Kustana,
Bhåkuöé Devé not only propagated the Buddha dharma in her adopted home,
it is by no means surprising to learn that Açoka personally visited
but also instigated the construction of temples in both Tibet and Bhutan,
the Nepal Valley, where he founded the royal city of Patan together
including the great Jokhang Temple in Lhasa.
with its great stüpas, each at one of the four cardinal points.2

…This city is certainly the early Buddhist city of Nepal, but there is
nothing surviving above ground to suggest a date earlier than the
fourth century CE.
John Locke adds:
It is not impossible that the emperor Açoka visited the Valley, but
there is no contemporary evidence of such a visit, either from Nepal
or from Buddhist sources in India. Unlike India, where the ancient
2
See D. L. Snellgrove, Indo-Tibetan Buddhism part II, 1987, p. 365
The Transitional period: 880-1200 CE
Buddhism appears to have reached its zenith during the transitional period.
Patan essentially became a center of Buddhist learning, not unlike the cel-
ebrated universities of Bihär and Bengäl such as Odantapuré, Nälandä, and
Vikramaçéla. Nepalese Buddhists went to these Indian centers to study, and
Indians journeyed north to sojourn in Nepal. On Patan, Snellgrove wrote,
“Patan must have been a kind of vast university-city, differing little
in its way of life from similar towns in medieval Europe. In fact its
3
J. Locke, ‘Unique features’, p. 87..

2 3
Chapter i Introduction: Buddhism in Nepal
buildings, its traditions and its way of life must have been modeled
on the great monastic universities of Central India.
Again he writes,
This city was once a place of sanctity and learning, which monks and
paëòitas were glad to come and visit. Some came from India to teach,
others from Tibet to learn.
This depiction is borne out by an inscription of 1230 CE which is in-
scribed upon a statue of Dipaìkara Buddha belonging to Guita Vihära. It
states: vikhyäta lalitapuriti nagaridikñu sarvasvapi vidyäbhyäm – ‘Patan
is famous in all directions for its practice of academic life’.
Näropä (1016–1100?), the renowned yogin, had seven chief disciples
who, like him, taught the Mahäyäna sütras and Vajrayäna tantras. Two of
his disciples were Lord Maitripä, of Kapilavastu, and sPhyi-ther-pa, who
was also from Nepal.
The great translator Märpä also stayed in Patan and Kathmandu for
three years to study the highest yoga tantras under famous Nepalese gurus
such as Paindapä and sPhyi-ther-pä. Furthermore, the great translator Rwä
Lotsävä studied the Vajrabhairava system under the Vajräcärya ‘Maimed
Hand’ Bhäro in the eleventh century. To quote Mary Slusser:
From the hands of Nepalese monks, there was a vast outpouring of
manuscripts. Most of the extant works of the transitional period,
dating from the eleventh century on, are written in Sanskrit, employ
diverse scripts, and are sometimes illuminated.4
The Malla Period: 1200–1768
By the end of the twelfth century, a profound change had been brought
about in Nepalese Buddhist practice. Celibate monasticism diminished
following the introduction of tantric ritual practice, in which the female
principle, prajïä, was of prime importance. The upholding of celibacy was
superseded by rituals associated with the invocation of prajïä. With the
4
Slusser, Nepal Mandala, p. 281.
4 5
Chapter i Introduction: Buddhism in Nepal
rise of Vajrayäna practice, especially the highest yoga tantra, a karmamudrä
was considered essential for speedy enlightenment.
The formerly celibate monks married and eventually took their place at
the head of Nepal’s caste hierarchy — being classified as monks (‘Çäkya’)
and tantric priests (‘Vajräcärya’) — which over the centuries was imposed
upon the Buddhist community by a Çaivite monarchy. Hundreds of mon-
astery complexes containing living spaces for these now-married monks
and their shrines, libraries and educational facilities were built during this
period. It was in this period that Newar Buddhism was in full flower. Those
complexes dating from the Malla period survive today as residential quar-
ters; not for celibate monks, but for married householder monks. Among
them, the Çäkyas are temple priests, while the Vajräcäryas are family priests.
The decline of celibate monasticism: Newar Buddhism as the practice
of a lay Bodhisattva
Now, the question must be asked: why did Newar Buddhists opt to become
householder monks (gåhastha bhikñu) rather than celibate monks? Both
historians and local Buddhists maintain that celibate monasticism failed to
survive the reign of King Jayasthitimalla in the fifteenth century. I am not
convinced, however, that it was solely Jayasthitimalla — an aggressively
orthodox Hindu, said to have imposed a caste system upon the Buddhist
community — who singlehandedly removed celibate monasticism. Rather,
the decline of celibate monkhood started long before he ascended the throne
of Nepal. Although Jayasthitimalla may have sounded its death knell, the
institution of celibate monasticism seems to have already been weak at the
time of Atiçä’s arrival in Kathmandu in 1041 CE.
Indeed, there had long been provision for ‘lay monkhood’ in Indian
Buddhism, and by the time of Jayasthitimalla’s coronation, it was already
very popular in the Kathmandu Valley. The antiquity and strength of this
tradition is evidenced by the eighth-century Indian work Sikñä Samuccaya,
compiled by Äcärya Çäntideva. It contains the following verse:
Punaraparaè kulaputra bhaviñyanti anägata adhväni gåhastha
pravajita ädikärmika bodhisattva |
Again, O sons of a good family! In the future there will be a house-
holder monk, a ‘beginner-practitioner’ bodhisattva.
Chapter i Introduction: Buddhism in Nepal
With regard to the ‘beginner-practitioner’ (ädikärmika) Bodhisattva
mentioned here, Äcärya Anupamavajra was a prominent advocate of
‘beginner’s practice’. His works had a great impact on the Newar Buddhist
tradition. Indeed, his Ädikarma Pradépa, which Anupamavajra composed
in 1098 CE, partly describes the traditional daily practice of many Newar
Buddhists.5
According to the Newar Buddhist tradition, when one disrobes after
taking tonsure (cüòäkarma), the Çäkyas and Vajräcäryas do not cease to be
Buddhist monks, but pass from the state of celibate bhikñu to the state of
householder bodhisattva bhikñu. In the disrobing ceremony, the following
lines describe the new status of the bhikñu:
You have gone through the Çrävakayäna and now come to Mahäyäna,
the greatest of the Buddhist yänas. You have participated in some
Vajrayäna rituals, and after going through some higher ordinations
you will know what Cakrasamvara is.6
That Buddhism survived in the Kathmandu Valley right up to the end of
the Malla period is largely due to the benign influence of Tibetan Bud-
dhism. When King Pratäpa Malla (1664–1674) opened up trade relations
between the two countries, Newar traders began to regularly travel to and
from Lhasa. They not only amassed wealth in Tibet but also brought back
renewed Buddhist values to Nepal, along with the paraphernalia of their
faith such as statues and paintings (paubhä), thereby revitalizing the Bud-
dhist tradition of Kathmandu.
5
In brief, the work deals with the following common practices of Newar Buddhists:
1. To takie refuge in the Triple Gem;
2. To recite the Nämasaìgéti;
3. To recite the Bhadracaryä Praëidhäna;
4. To make offerings to departed spirits (Preta bali);
5. To circumambulate caityas, Buddha statues, etc;
6. To perform the Gurumaëòala rite;
7. To meditate on one’s tutelary deity;
8. To recite the Prajïäpäramitä and other Mahäyäna sütras;
9. To recite the Verse on Generosity (Dänagäthä);
10.To perform Bodhisattva practices with joy;
11.To study the Buddhist scriptures;
12.To offer food to the triple Gem and one’s tutelary deity before eating;
13.To offer fivefold prostration to the Buddhas of the ten directions;
14.To sleep in lion’s posture after performing Deity yoga.
6
David Gellner, Monk, Householder and Tantric Priest, 1992.
6 7
Chapter i Introduction: Buddhism in Nepal
There are many accounts of Nepalese sojourning in Tibetan monaster-
ies, especially at Tashi Lhunpo in Shigatse. In 1667 CE, a certain monk,
Padmadhvaja by name, returned from Tashi Lhunpo and established a
monastery in Bhaktapur. He donated an image of Dépaìkara Buddha and
an endowed the monastery with lands held in a trust, “with the approval of
his wife, daughter, and son”. Tibetan Buddhism gradually came to be fa-
vored by those Nepalese merchants and artisans who resided in Tibet. Fur-
thermore, these people could be freely and permanently ordained as monks
in Tibet, which was no longer possible in Nepal. In the meantime, with the
disappearance of Buddhism in India, Nepal had become a holy land for
Tibetans, and in certain seasons of the year Tibetan pilgrims would make
their way to the great shrines of Baudhanäth, Svayambhü and Namobuddha.
Buddhism in the Shah Period (1768–present)
The stature and financial health of Buddhist monasteries greatly declined
after the invasion of the Hindu Gorkhälés in 1768 CE. Most of the property
held by guöhés, the trust organizations that supported the monasteries, was
usurped by the new government. Since then, the Newars have been under
the political control of the Gorkhäs, and between 1846 and 1950 they were
subjected to the autocratic rule of the Räëä family.
It is now fashionable — especially among Theraväda Buddhists, who
since the end of Räëä rule have established a vibrant presence in the Valley
— to say that Newar Buddhism is a ‘corrupt’ form of Buddhism. This
charge echoes an important reality, namely, that Vajrayäna Buddhism has
assimilated elements of the Hindu pantheon, as well as a limited number of
Hindu practices, such as fire sacrifices and so forth. Indeed, after Jayasthiti
Malla forced the Vajräcärya priests and Çäkya monks into the straitjacket of
a caste system, it is true that Buddhism in Nepal became a closed, exclusive
community. Membership was transmitted through patrilineal descent.
Monasteries became the homes of married monks, and their practice be-
came oriented towards the mechanical performance of ritual; the path of
mental purification through meditation diminished, and Buddhas and
Bodhisattvas tended to be worshipped as gods.
Nevertheless, the medieval Indian basis of Newar Buddhism remained
largely unchanged, and it continued to provide an effective source of spiri-
tual development and comfort for the populace.
Chapter i Introduction: Buddhism in Nepal
Although there is little to distinguish Buddhism from Hinduism in the
minds of most Newars today, if we take the viewpoint of Brahmanical
orthodoxy, all Buddhists are heretics. However, in reality, there is im-
mense tolerance for diversity in Nepal. Within a single Newar family,
members may worship both Buddhist and Hindu gods. During festivals,
the religious communities of each city are united in their worship of major
deities, who may have developed dual Buddhist and Hindu identities.
Throughout this period, Tibetans maintained their patronage and wor-
ship of the Valley’s main Buddhist monuments. Tibetan pilgrims contin-
ued to frequent the Kathmandu Valley from the early Malla period down to
this day. In the Tibetan diaspora of the late twentieth century, Nepal be-
came a haven for many Tibetan refugees, and assumed renewed importance
as a sacred Buddhist land.
AAAAA
8 9
CHAPTER II
THE LAYOUT OF THE NEWAR MONASTERY
TODAY, the city of Patan alone contains more than one hundred and sixty
monasteries, and Kathmandu more than one hundred. Monasteries began
as living quarters for celibate monks, but with the advent of tantric Bud-
dhism, they evolved into communes of married yogés and yoginés.
Almost all of the bahäs and bahés enshrine Çäkyamuni Buddha or
Avalokiteçvara as the main deity. They further contain a secret tantric deity
(ägam dyaù) — never revealed to non-members or non-initiates — which
is the principal focus of esoteric worship.
In the Kathmandu Valley there are two distinct types of vihära: bahäs
and bahés. At present there are eighteen main bahäs in Patan, with numer-
ous sub-branches, and twenty bahés.7 Their architectural features include
the following:
1. All bahäs and bahés have square floorplans and square courtyards.
2. The ground floor is open to visitors.
3. A walkway (phaù) surrounds the courtyard on four sides.
4. There is a separate shrine room for the main deity.
5. The entrance door faces the main shrine.
6. The doorway to the adjoining garden is on the right or left side of
the courtyard.
7. Buildings are of only two storeys in height.
8. In the bahé, the main shrine can be circumambulated by a passage-
way.
9. Generally, in the bahé, a flight of steps leads from street level up to
the main shrine, whereas the entrance to the bahä is usually at street
level.
10. The shrine of the tantric deity (ägam) is located directly above the
main deity (kväpadyaù).
7
According to Hemraj Shakya, there are thirty-two bahäs in total.
Chapter II The Layout of the Newar Monastery Chapter II The Layout of the Newar Monastery

The basic design of the Newar monastery is undoubtedly ancient. For recite hymns, play religious music and sing Jïänamälä or däphä
example, the excavated monasteries of Särnäth, Lumbini, and Jetavana at bhajana songs. During the month of Gunlä, Buddhist deities are
Çrävasté all have square floorplans. exhibited here;
The enclosed quadrangle is paved with brick tiles or stone slabs (Newari: 5. at the apex of the main shrine is a caitya;
cikan appä). This style of paving keeps the interior courtyard free of moss 6. to the rear of the main shrine is a garden or courtyard (nani);
and lichen. The brick-tiled or stone-paved courtyard is mostly used by the 7. a well is located behind the complex;
monastery’s members for listening to Buddhist teachings or the recitation 8. the main deity of the bahä/bahé is either a Buddha or a Bodhisattva.
of hymns (stotra), dhäraëés, or the Nämasaìgéti.
A Dharmadhätu caitya, miniature votive caitya or a separate shrine in
the middle of the courtyard is common in most bahäs and bahés. Examples
are the Buìgadeva shrine in Tabahä; the Cakvädya shrine in Jeñöhavarëa
Mahävihära; the Svayambhü caitya in Hiraëyavarëa Mahävihära; the
Janabahä shrine in Kanakacaitya Mahävihära, and so forth.
In most of the bahäs and bahés, there is a separate shrine for the main
deity, or ‘Kväbahäju’. This represents the mülagandhakuöé of the Buddha’s
time. One universal feature of the Newar bahä or bahé is that no one is
allowed to enter this Gandhakuöé except the god-guardian (dyapälä) or
boys who have been ordained during the cüòäkarma ceremony. Some-
times, a miniature of Vajradhara is placed in front of the image of Buddha
Çäkyamuni.
Most bahäs and bahés are only two storeys high. The first floor of the
main shrine is fronted by a triple window (tikijhyä) which inclines for-
ward. This triple window represents the three jewels of Buddhism, while
the five-framed window symbolizes the five Buddhas.
The walkway surrounding the courtyard is used for caìkramaëa in the
case of bahés. One can circumambulate the main deity of a bahé shrine on
this walkway. In addition to features listed above, the following are nor-
mative in bahä or bahé shrines:

1. Two lions of metal or stone flank the main entrance door (as in
Hiraëyavarëa- and Rudravarëa-Mahävihära);
2. the door of the main shrine bears an archway (toraëa) symbolizing
the three jewels, or the five Buddhas, or the deity inside the shrine;
3. images of protector deities such as Gaëeça and Mahäkäla appear at
the main entrance;
4. beyond the main entrance are two open platforms (phalecä), which
are central to the religious life of the community; here devotees

10 11

CHAPTER III
THE CHRONICLE OF HIRAðYAVARðA MAHâVIHâRA
ONCE, a married Nepalese lady gave a birth to a baby boy.8 At that time,
Lord Buddha had just passed into great Parinirväëa, and as yet no Buddha
statue had been erected anywhere. The lady lost her husband only one year
after she gave birth to her son, and so it was she who, by and by, taught the
boy the sculptor’s craft.
When the boy was ten years old, his mother told him to make a Buddha
statue. The boy asked his mother how it should be made. That night, in a
dream, the lady saw Lord Buddha’s body endowed with the thirty major
and the eighty minor marks. The next day, she told her son all the details
she had seen in her dream, and the boy began to prepare a mold for the
Buddha statue. He crafted a mold which was about six feet and nine inches
high. After his mother had carefully inspected the statue, she pronounced it
to be just about perfect. However, it still lacked four qualities.9 His mother
nonetheless thanked him for creating a most beautiful Buddha statue.
Meanwhile, Lord Indra, king of the gods, came to know of the statue.
Having stolen it, he placed it in his heavenly garden; where, they say, it
remains to this day. The unfortunate mother and son could do nothing but
gaze at the empty spot where the Buddha statue had once been.
After a while, the lady asked her son to make another statue, and so he
did. She again inspected the new statue and saw that it was as well made as
its predecessor. Many people learned of this statue, came to pay homage to
it and offered the Buddha statue whatever they had with great devotion.
News of it spread like wildfire, reaching as far as Lhasa. Some Tibetans
then came all the way from Lhasa and, smitten by the statue’s uniqueness
and beauty, stole it. So again the poor lady and her sculptor son suffered the
loss of their cherished statue.
The following is based on the traditional account in Kvabahäyä Vamçävalé, 1993.
8
9
The missing marks were: Lord Buddha used to walk ; he preaches the Dharma ;
monks follow him on either side; and he is surrounded by an aura of light (130).
12
Chapter III The Chronicle of the Hiraõyavarõa Mahàvihàra
Together they decided to make another statue, but this time they would
keep its presence secret. It was made perfectly, as before, with the eight
kinds of precious metal. The mother was very happy and satisfied with her
son’s superb workmanship. After a time, she passed away and was reborn in
the Sukhävaté heaven. Her son married and begat a son. His descendants
were all devotees of the Buddha, while he himself became renowned as an
emanation of the Universal Architect, Great Viçvakarmä.
In the following degenerate age, people developed deep ignorance and
delusion rather than faith. A great earthquake struck, and many people
perished. The house in which the Buddha statue was kept was turned into
rubble. People forgot that any such statue ever existed.
Many years later, when the crops were being harvested, people sud-
denly heard a bell ring; but when they went to the place from which the
sound seemed to be coming, they found nothing. So they marked the spot
and the next day returned to dig there. It was then that they discovered the
Buddha statue. They cleared away the earth, cleaned up the statue and many
people came to pray and worship before it.
At that time, the Öhaküré King Bhäñkara Deva (1045–48 CE) ruled Lalitpur
city. Someone informed him about the discovery of the Buddha statue.
That night, the king saw the Buddha statue in a dream. The statue told him
to dispatch his royal priest, Vajräcärya Kulapäda, to bring it to the palace.
The next day, the king summoned Vajräcärya Kulapäda, who then arrived
at the palace. The king asked the Vajräcärya to determine an auspicious
time to fetch the Buddha statue.
Vajräcärya Kulapäda, along with his disciple Cailaka Bhikñu, set off for
the place where the Buddha statue had been found. When they arrived,
Vajräcärya Kulapäda made offerings to it, worshipped the Buddha statue
throughout the night, and consecrated it with Vajrayänic ritual. Using his
mantra of ‘drawing down’ (Skt. äkarñaëa), he imbued the Buddha statue
with the consciousness-principle and brought it to Çaìkhamüla, Lalitpur.
He then informed the king who, accompanied by many courtiers and mu-
sicians, came out to receive the Buddha statue.
After crossing the holy waters of Çaìkhamüla, the procession headed
towards Lalitpur city. Seeing this, the goddess Mahälakñmé of Lagankhel
transformed herself into an eagle and snatched away the vajra held by
Vajräcärya Kulapäda, flying up into the sky. At that point, the Buddha
statue became rooted to the spot, which is known to today as “Svantha.”
13
Chapter III The Chronicle of the Hiraõyavarõa Mahàvihàra
However, Guru Kulapäda immediately brought back Mahälakñmé with
his tantric power and threatened to kill her. Mahälakñmé, now appearing in
her divine form, told him that she was very impressed with his tantric
power and explained that she had intervened merely to express her displea-
sure at his not informing her about such a meritorious occasion. The Bud-
dha statue, which could now be moved further, was then taken to the center
of Nyäkhächowk square and installed there.
The next morning, Vajräcärya Kulapäda, having bathed and purified
himself, worshipped the Buddha with prostrations, offerings, prayers and
with 108 recitations of the Aparimitä dhäraëé. Henceforth, this became his
daily routine. Two months later, King Bhäñkara Deva began to build a new
vihära to house the Buddha statue, and once it was completed, he sum-
moned the Vajräcärya to perform the consecration. Kulapäda told the king
that it would be difficult for the king to attend to the Buddha statue, as his
duties would involve continuous devotional exercises, purification ritual,
and recitations; but the king did not heed the guru’s warning. He had the
Buddha statue installed in the new vihära and he himself attended it. But
shortly after the consecration, the Lord Buddha appeared to the king in a
dream and told him to build another vihära. This vihära should be located
in a place where there was:
1) a mouse called Hiraìyaka, who bathed daily in nearby Kumbha tértha
2) a pond which had not dried up since Maïjuçré cleaved the gorge at
Cobhär, draining the Valley’s primordial lake
3) a jewelled caitya in the center of the pond
4) two nägas called Varuëa and Varuëävaté, and
5) a mouse who chases away a cat
The king consulted many learned Vajräcäryas, who invoked the Nägas
and Näginés dwelling in the pond and drained it. A vihära, with a jeweled
caitya in the courtyard, was built on the spot, representing the thirteen
Bodhisattva levels, which was the traditional style. The vihära was named
Hiraëyavarëa Mahävihära after the Hiraëyaka mouse. At its inauguration,
the saìgha had six hundred members. To this day, the daily ritual practice
includes purification by bathing, recitation of the Aparimitä dhärané and
stotras, the offering of Arati lamps, striking the wooden gong at specified
times and so forth.
14
CHAPTER IV
HISTORICAL DOCUMENTS
The Buddhist shrine of Kväbahä, popularly known as the Golden Temple,
is one of Nepal’s most beautiful monasteries. It is situated north of Patan’s
Durbar Square on the road leading to Kumbheçvara. Although it is more
commonly known in Patan as Kväbahä, its Sanskrit name is Hiraëyavarëa
Mahävihära.
Kväbahä is one of the eighteen main bahäs of Patan. It ranks foremost in
terms of its religious status.10 Kväbahä has a large number of branches,
fourteen of which are official, while thirteen are private branches belong-
ing to Buddhist castes other than Vajräcäryas and Çäkyas.11 The formal name
of the monastery is ‘Bhäñkaradeva saèskärita Hiraëyavarëa Mahävihära’,
which suggests that it was founded or reconstructed in the reign of
Bhäñkaradeva (1045–48).12 The presence of the four metallic sculptures remi-
niscent of those of the Licchavé period confirms the antiquity of the site.13
The earliest firm information we have about Hiraëyavarëa Mahävihära
are two references in manuscript. The first is in the colophon of a palmleaf
copy of the Vajrävalé written in NS 202 (=1082 CE) by one Candra of the
Turaharëavarëa Mahävihära in Maëigalake.14 The second reference is in
the colophon of a Pratiñöhäloka manuscript written during the reign of
Guëakämadeva. There were two kings by the name of Guëakämadeva
during the Öhaküré period: one ruled from about NS 107 to 110, and the
other from about NS 303 to 316. There was only one Bhäñkaradeva in this
10
During Bahäpüjä, when Newar Buddhists visit the eighteen main bahäs of Patan, the
worship begins at Kväbahä.
11
Locke, Buddhist Monasteries of Nepal, p. 31.
12
Dina Bangdel, drawing on inscriptional evidence, suggests a pre-transitional period
date as early as the Licchavé period (4th–9th century) for its foundation. She is confident
that if the Licchavé-period dating given by scholars for the principal caitya is valid, it
would support the traditional history of a Licchavi period consecration of the Bahä. See
Manifesting the Maëòala, p. 220.
13
ibid.
14
Locke, Buddhist Monasteries of Nepal, p. 39.
15
Chapter IV Historical Documents Chapter IV Historical Documents

period: he ruled from at least NS 165 to 167. Hence, if he was indeed the the central shrine. Siddhinarsièha is reigning at the time – the month
founder of the vihära, the second reference must date from the reign of the of Mägha, NS 757. A stone inscription of the same date describes a
second Guëakämadeva, circa NS 303–16.15 large trust of Bhawas ( Jyäpus) which was organized to donate new
Today there are thirty-eight copper plate inscriptions and seventeen finials (gajuras) to the vihära. The reigning king is named as
stone inscriptions located in the bahä: Narasièha. A second date is also inscribed: the month of Phälguëa,
NS 762.
1. A copper plate inscription dated NS 529 (1409 CE) affixed to a beam 6. A new archway (toraëa) was donated to Hiraëyavarëa Mahävihära
at the northern end of the court of the main temple seems to be the in the month of Jeñöha, NS 800, by a Vajräcärya. Çré Niväça and
most ancient and important inscription inside the bahä premises. 16 Yoganarendra were joint rulers at that time.19
2. Two copper plate inscriptions, dated NS 653 and 762, donated by 7. A group of Vajräcäryas donated new windows and an archway to
Çré Ujotadeva of Dolakhä. Hiraëyavarëa Mahävihära in the month of Märga, NS 822, during
3. Of the inscriptions on alms bowls (piëòapätra), 102 in number, the the reign of Yoganarendra.
oldest is dated 645 NS (1525 CE). 17 8. The wooden frame inside the small central temple in Hiraëyavarëa
4. The large bell in Hiraëyavarëa Mahävihära (Kväbahä) has the fol- Mahävihära was replaced and four Buddha images were donated by
lowing inscription: çré maëigardhipati çré çré jaya çiva sièhadeva a group of bahäl members in Caitra 831 (1711 CE). Véra Mahindra
prabhu thakulsa, putra çré çré hariharasièha. The date is the month ruled at that date. 20 He is also mentioned as being king in a stele
of Äçvin in NS 728 (1608 CE). 18 dated Vaiçäkha, NS 831 (1711 CE).21
5. A copper plate inscription describes the formation of a large trust of 9. A bhikñu of Nakabahél sent an invitation to king Mahendrasièha
bahä members to oversee repairs and to donate a new gilt roof to (NS 837-843) to attend the special feast of Samyak at Hiraëyavarëa
15
Mahävihära in the month of Mägha, NS 839.
Locke, Buddhist Monasteries of Nepal, p. 39.
16
This inscription reads:
çubha çrayastu saèvat 529 mägha kåñëa navamyämra tithau hasta nakñatra harñana
çukravarasare çré uttara vihäradhipati çré yogambara gesthita çré hiraëyavarëa
mahävihära gaëa madhyamasthita çré çré caitya bhaööarakasyälaya tatraiva vajrä-
cärya çré davyajanaya päsya çré megharäma thavara päsana bhäryä dharmapatné
jayalakñmé bhari sahitana kanalaça dhvaja varohana yangädina juro || çubham ||
‘In the year 529, in the dark fortnight of the month of Mägha, Çré Davyajana
Vajräcärya, head of the bahä, along with Äju Megharäma and his wife Jayalakñmé,
donated a pinnacle for Çré Yogämvara at the north side of the vihära, and a golden
pinnacle surmounted by a vase-banner for the caitya at the center of Hiraëyavarëa
Mahävihära.’
17
The inscription reads:
çreyo añöu | saèvat 645 çrävaëa çukla añöamyayä tithau/vaiçäkha nakñatre çukla
prabrama yoge jatha karna muhürte båhañpativäsare idamadivase çré nyäkhäcoka
vihäravasthita çré harñasièhasya bhäryä herasmi putra putré saheta çré mat çré 3
dépaìkara tathägatebhya sarva saìgha piëòapätra udghoñita änena dänena sukha
sampadam bhavatuù || çubha ||
‘In NS 645 (1525CE), on the eight day of the bright fortnight of Çrävaëa, Thursday,
Çré Harñasièha’s wife Herasmi, together with her sons and daughter, from
19
Nhyäkhäcok vihära, offered this alms bowl to Dépaìkara Tathägata and the ex- mahäräjädhiräjasya çré 3 jayaniväçamalla prabhu, putra çré 3 joganarendra malla
tended Saìgha, wishing for happiness and prosperity from the merits of this gener- prabhu öhäkura ubhaya vijaye räjyes | See Regmi, p. 307.
osity. ’ 20
Regmi, vol.IV, pp. 265–266.
18
Mentioned in Itihäsa Saèçodana ko, p. 287; Regmi, p. 48. 21
ibid., 250-252.

16 17

CHAPTER V
DESCRIPTION OF THE MONASTERY
HIRAËYAVARËA MAHÄVIHÄRA has a beauty all of its own. It is multi-storeyed
and heavily decorated with gilt ornaments. At the center of the inner court-
yard, a free-standing shrine is dedicated to Svayambhü caitya. In the paved
courtyard, numerous bronze sculptures, oil lamps and prayer wheel rail-
ings are displayed. A raised circumambulatory walkway gives access to the
main shrine and to the connecting buildings, which now house sculptures,
whose artistry and profundity are renowned both in Nepal and abroad.
Entrance Setting
Two black stone lions guard the monastery gate known as Bhairava Door,
on which Bhairava’s eyes are painted. After entering the gate and walking
along a short narrow path, we reach a second stone gateway, surmounted
by a stone arch that displays tantric forms of the five transcendental Bud-
dhas. Images of Näräyaëa and Çiva are installed on both sides of the door as
guardians.
On the right side of the narrow path is the platform where a counter was
recently set up to sell tickets to tourists. The revenue from ticket sales goes
towards the performance of daily rituals and the upkeep of the monastery.
Inside the door is the reception office, where a paid staff member takes
care of the daily upkeep and deals with the god-guardians’ problems and
complaints. From here one enters the raised walkway that leads around the
main courtyard of the temple. The doorway that opens into the main court-
yard from the passageway is mounted by a large bronze toraëa similar to
the one over the main shrine.
From here one may descend into the courtyard and circumambulate the
central shrine of Swayambhu chaitya. To do so, one must first remove any
leather shoes and don plastic slippers kept at the ticket counter. (See pic-
tures 1, 2)
18
Chapter V Description of the Monastery
The Main shrine: Çäkyamuni Buddha
The main shrine where Lord Buddha Çäkyamuni is venerated is a three-
storeyed structure, with all three of its roofs gilded. The pinnacle of the
main temple is a row of 13 small stüpas, with three umbrellas topping the
three central stüpas. The first and second roofs are supported by numerous
struts (toëäl). These depict the multi-armed deities of the Dharmadhätu
maëòala. Four gilded banners fly down from the roof pinnacle. The small
faces at the ridges of the roofs are said to be those of the Mahäsiddhas of this
continent, Jambudvépa. Just below the ridge is a series of metal bells which
tingle in the breeze. The curved roof corners are mounted by miniature
birds holding leaves in their beaks. Below are four metal plates embossed
with the four heavenly kings.
As is the case with most Newar monasteries, the main deity is Çäkyamuni
Buddha, located in the shrine opposite the entrance door. He wears a serene
expression. Unlike Buddha images of the Theraväda tradition, this Buddha
is richly adorned in the Mahäyäna style. He wears a diadem, ornaments,
and necklaces; his crown is embedded with emeralds and a diamond known
as urëakoça is studded between his eyebrows. Like most Buddha images
seen in Newar monasteries, he wears a yellow robe and makes the earth-
touching gesture (bhümisparça mudrä). He also has an uñëéña on the crown
of the head, and long-lobed ears. Golden in color, he bears the thirty-two
major marks and eighty minor marks of a Sambhogakäya Buddha.22 He is
always seen with an alms bowl (piëòapätra) in his left hand, which rests on
his lap, and he is flanked by his chief disciples Çäriputra and Maudgalyäyana,
who wear monastic dress.
In front of the Buddha, two bells used in daily worship are suspended
from the ceiling of the shrine. In front of him is an image of Buddha
Vajradhara. In the view of some, this is the Hindu god Balabhadra; how-
ever, the image is clearly the Buddhist deity Vajradhara, displaying the
vajrahuèkära mudrä.
Above the doorway leading to the main deity’s shrine is a solid silver
toraëa (arch or tympanum). The central figure on the toraëa is Buddha
Akñobhya — identified with Buddha Çäkyamuni — displaying the earth-
touching gesture. He is flanked by his chief disciples Çäriputra and
22
One of the three käyas of the Buddha, the other two are Nirmäna Käya and Dharma-
käya
19
Chapter V Description of the Monastery
Maudgalyäyana, and backed by the remaining four of the five Buddhas. On
the top of the toraëa is a figure of Buddha Vajrasattva. A second identical
silver toraëa stands above the first.
At the base of the shrine, a platform standing 2 feet above the courtyard
is considered to be even more sacred than courtyard itself. No one except
the currently officiating god-guardian, and his family and helpers, may set
foot on this platform; however, on certain ceremonial occasions, caretaker
committee members and officiating Vajräcärya priests may also step upon it.
On the shrine wall, a series of repoussé scenes depict the life of the Lord
Buddha according to Lalitavistara Sütra. The scenes on the left show the
major events, including: the Buddha being miraculously born from his
mother’s side; his seeing the three signs — a dead man, a sick man and an
old man — which motivate him to renounce his princely life; his shooting
an arrow through seven trees; his leaving the palace on horseback; his cut-
ting off his own hair; and his final triumph over Mära and attainment of
enlightenment. All these scenes are depicted on the leftmost section. In the
right section, he is saluted by all the gods as he proceeds triumphantly on a
holy serpent (näga) to Lumbini.23
Four-feet tall Lokeçvara statues, together with images of the Buddha’s
chief disciples, Çäriputra and Maudgalyäyana, may be seen on either side of
the main entrance. Above the toraëa of the main shrine are seven seated
images. These depict Prajïäpäramitä, the five transcendental Buddhas and
Six-syllable Avalokiteçvara, which together signify the triple Gem in the
Mahäyäna Buddhist pantheon. Four large bronze oil lamps are suspended
from the roof by chains. On both sides of the entrance to the main shrine are
large bronze lions of excellent workmanship, on the back of which stand
two Sièhanäda Lokeçvaras in the playful (lalita) posture. In addition, a
large bell dated 1608 CE hangs to the left of the main shrine gate, which is
also dated to the same year. (See pictures 3, 4, 5)
The courtyard shrine: Swayambhü Caitya
Legend suggests that the Swayambhü caitya shrine, standing at the center
of the courtyard, which enshrines the lineage deity of Kväbahä members
The names of the attendant gods, from left to right, are: Varuëa, Yamaräja, Näräyaëa,
23
Brahmä, Maheçvara, and two Devalokas to the Buddha’s left; then the Buddha riding a
näga, followed to the right by Indra bearing a parasol and five monastic disciples. See
Gail, Klöster in Nepal, fig.30.
20
Chapter V Description of the Monastery
(including myself), predates the monastery. It is attended by ten elders
(Daçapäramitä Äjus) of the Kväbahä Saìgha, who serve for a period of a
month at a time.
Once each year, in April/May, all members of the Kväbahä Saìgha
should come to the shrine to perform lineage worship (digu püjä). The
monastery has the largest initiated membership of any Newar monastery
of the valley. Some of them now live in other parts of Nepal — such as
Dolakhä or Tänsen, in the west, or Bhojpur or Chainpur, in the east — and
they make a point of returning to Lalitpur for the ceremony.
This shrine, which exhibits some extraordinary metalwork, has a daz-
zling appearance. The roof is entirely covered with gold. The pinnacle
consists of four serpent deities (nägas) with their curved tails raised to hold
a seven-tiered umbrella (chatra) over the bell-shaped dome. Four metal
banners hang down from the pinnacle, one over each side of the shrine. The
pillars of the shrine are decorated with small, fine statues: twelve forms of
Avalokiteçvara,24 as well as the five transcendental Buddhas in the cardinal
directions. There is also a rare image of Maïjudeva with his two consorts
Varadä and Mokñadä.
Two donor images sculpted in bronze, which face the main shrine, were
installed by Räjendra Sièha and his wife in 1804 CE. The headdress of the
donors is in the Räjput style of the period. By contrast, two donors sculpted
in stone on the other side, dated 1608 CE, are depicted in old Newar style.
Of all the bronze images in the courtyard, the largest and fiercest are the
four five-foot-tall celestial beasts (vyala) mounted at the four corners of the
shrine. They have long pointed teeth, sharp curled claws, curved snouts and
stand on their hind legs. (See pictures 5, 6)
Vajrasattva shrine
In the northwest corner of the courtyard is the shrine of Vajrasattva, who is
regarded as the Ädibuddha by Nepalese Buddhists. Vajrasattva also has a
‘father-mother’-type form; this form is not publicly exhibited, but may be
shown only to those who are initiated into Highest Yoga Tantra.
24
The twelve statues of Lokeçvara are (south side): 1. Padmanåteçvara; 2. Hariharihari-
vähana Lokeçvara; 3. Trailokyavaçaìkara Lokeçvara; 4. Rakta Lokeçvara; (east side:) 5.
Nélakaëöha Lokeçvara; 6. Mäyäjälakrama Lokeçvara; 7. Käraëòavyüha Lokeçvara; 8.
Ñaòakñaré Lokeçvara; (north side:) 9: Çrémat Lokeçvara; Halähala Lokeçvara; 11. Khañar-
paëa Lokeçvara; 12 Sièhanäda Lokeçvara. For the inscriptions cf. Gail, Klöster, p.40.
21
Chapter V Description of the Monastery
Vajrasattva is a very popular tutelary deity for Nepalese Vajräcäryas.
All the Vajräcäryas of Kväbahä (presently numbering approximately 300)
are obliged to attend the shrine, each for a period of two weeks. The shrine
also houses other important deities such as the Buddha Vairocana, Vasudharä,
Maïjuçré, and Karuëämaya. Some forty years ago this shrine was closed to
visitors.
The principal doorway to the Vajrasattva shrine faces east, and there is
secondary access to the shrine in the form of a small window, found on the
south-facing wall. Visitors use this window for offering worship materials.
In the upper part of the window is a toraëa depicting the eight-armed,
three-headed Vajrasattva as the central deity, flanked by two bodhisattvas.
At the top of the toraëa is a figure of Mahävairocana seated on a Garuòa
throne, surrounded by four Bodhisattva figures, which include Maïjuçré.
The eastern door of the Vajrasattva shrine is ornamented by a beautiful
toraëa depicting Vajrasattva with a painted panel of the Five Jina Buddhas
(See 7, 8).
Tärä Shrine
On the south side of the courtyard is the Tärä shrine, established in 1958 CE.
The shrine is mostly frequented by the devotional song group named
Jïänamälä Bhajana Saìgha, presently having 80 members. The shrine houses
other images including Maïjuçré. The members of the Jïänamälä group
must each attend the shrine for a period of two weeks.
As Tärä represents the entire enlightened deeds of all Buddhas, she is
known as the ‘mother of the Buddhas of the three times’. A sütra recalls
how Avalokiteçvara Bodhisattva saved and ferried over countless suffering
beings from the sea of birth and death. One day, when Avalokiteçvara
beheld the misery of the world, he shed tears out of his great compassion.
The tears turned into a lotus flower, from which appeared the white and
green Täräs, who said to him: “Please don’t be sad. We shall assist you in
liberating living beings. Although they are countless in number, the power
of our vow is also immeasurable.” Since that time, the two Täräs have been
liberating countless sentient beings every day.
There are 21 forms of Tärä, ‘the Saviouress’. In reality, they are all tran-
sformed bodies (nirmänakäya) of Avalokiteçvara, the Bodhisattva of com-
passion.
22
Chapter V Description of the Monastery
Green Tärä usually appears as beautiful young maiden. Her body is
green. She has one face and two arms. She wears a crown ornamented with
images of the five Buddhas, as well as all the jewel-studded Bodhisattva
ornaments, and many-colored celestial garments. She sits on a lotus throne
in lalita attitude (ie. in the half-lotus posture). Her left hand shows the ges-
ture of giving refuge vows, and her right hand shows the varada mudrä,
indicating that she is quick to respond to the petitions of those who seek her
aid.
Through the cultivation of Tärä’s sädhanä, all demonic and karmic ob-
stacles may be eliminated, disasters avoided and one’s life lengthened. (9)
Nämasaìgéti Maïjuçré
In the northeast corner of the courtyard is the shrine of Nämasaìgéti founded
in 1985 by the fifteen-member Nämasaìgéti recitation group. To Näma-
saìgéti’s left is Maitreya, to his right is Tärä.
Members must each attend the shrine for a period of one month. They
are required to attend the morning ceremony at which they recite the
Nämasaìgéti text and other hymns in the pre-dawn hours. It is here that the
god-guardian spends the night.
Maïjuçré Nämasaìgéti is one of the important manifestations of Maïjuçré,
the embodiment of the wisdom of all Buddhas. It is said that he was already
enlightened countless aeons ago; in Çäkyamuni’s time, he appeared as one
of the Buddha’s eight chief disciples. Since innumerable Buddhas through-
out the ten directions have already been his disciple, he is called Ädibuddha
Maïjuçré. The deity Nämasaìgéti is very popular in the Valley, and the text
which bears his name holds profound spiritual significance for many. (10)
Amitäbha Buddha and his two bodhisattva attendants
On the first floor of the adjoining southern hall is the shrine of Amitäbha
flanked by two bodhisattvas. Amitäbha means ‘immeasurable light’ in San-
skrit. He resides in the western land of unlimited bliss, Sukhävaté. Two
bodhisattvas, Avalokiteçvara and Mahästhämapräpta, assist him.
When he was still a Bodhisattva, he was called Bhikñu Dharmäkara. He
made forty-eight vows to establish an adorned land of unlimited bliss to
ferry over those living beings who recite his name. Any sentient being who
23
Chapter V Description of the Monastery
has faith, upholds vows and practices diligently will be received by this
Buddha and reborn in the pure land.
Amitäbha Buddha presides over the Bhadrakalpa, i.e. the Fortunate
Aeon. He is always depicted making the Dhyäna mudrä, and can be recog-
nized by the symbol of the lotus, the deity family to whom he belongs. The
recitation of the name of Amitäbha Buddha is a common practice in China,
Korea, and Japan. In Tibet, too, devotees frequently recite prayers asking to
be reborn in the land of Amitäbha Buddha.
Recently, the Vihära Reform Committee commissioned a series of fres-
coes to depict the Sukhävaté heaven, the Akñobhya heaven, the thirty-five
Confession Buddhas, the Five protectress Deities, the Five Buddhas and
the Four Heavenly Kings. This shrine also houses a number of Dépaìkara
Buddha images that are displayed during the Samyak Festival of Dépaìkara,
held every five years.
The inscribed wooden toraëas above the two doors on the east and west
ends of the southern building depict the Jinas of the Dharmadhätu Maëòala.
(See picture of the toraëas; Picture 11)
Amoghapäça Lokeshvara Shrine
The hall on the first floor of the north side of the building, known as the
Gompa, contains an excellent image of Amoghapäça Lokeçvara as well as
a very large prayer wheel. Amoghapäça Lokeçvara has eight arms and is
flanked by White Tärä and Green Tärä. Images of other Buddhist deities,
such as the Thousand-armed Lokeçvara, Maitreya, Padmasambhava, the
Medicine Buddha, and Tärä adorn the shrine.
The walls of the monastery building are decorated with frescoes of fig-
ures from the Tibetan Buddhist pantheon, such as Guru Padmasambhava,
the Eight Great Bodhisattvas, the Thousand-armed Lokeçvara, Buddha
Aparimitä, the Medicine Buddha, the two Herukas, the Wheel of Life
(bhavacakra), the Four Heavenly Kings, the Täräs and innumerable
Bodhisattvas and Gurus of the Tibetan tradition.
The gompa also stores a set of the Tibetan Tripiöaka — the Narthang
edition of the Kanjur — and a copy of the Ser phyin, namely the Perfection
of Wisdom in Eight Thousand Lines.
This Amoghapäça shrine was built by the Saìgha lay patrons from
Kväbahä who were known by the generic title of ‘Lhasa Newars’. At present,
24
Chapter V Description of the Monastery
the Saddharma Surakñä Saìgha, an organization which takes care of daily
rituals and ceremonial püjäs, has more than forty members (including the
author), all from within the Kväbahä saìgha.
Learned Tibetan Buddhist masters often come here to give initiations
and teachings on the on the dharma. Indeed, for Newar lay people, this area
of Kvabahä is a center of Tibetan Buddhism. Here, lay devotees perform
the fasting rite called Nyu ne, as well as the Añöamé vrata, Daçamé püjä and
so forth. At present, there is no resident monk at the gompa; however,
Newar monks ordained in the Tibetan tradition often come to the shrine to
give the upoñadha vows, five precepts, and eight precepts to the laity.
Amoghapäça Lokeçvara is a multi-armed form of Avalokiteçvara that
seems to have been popular in Nepal since the Middle Ages. As his name
suggests, he is the ‘lord of the world with an infallible noose’, which is used
to lasso suffering sentient beings and lead them on the path to enlighten-
ment. According to the Amoghapäça Hådaya Dhäraëé Sütra, ninety-one
aeons ago, Avalokiteçvara received the transmission of this Dhäraëé from
Lokeçvararäja Tathagata. Ever since then he has used that dhäraëé to teach
limitless sentient beings. As Avalokiteçvara manifests his transformed body
(nirmäëakäya) and uses this Dhäraëé to ferry over sentient beings, he is
therefore addressed as Amoghapäça. Amoghapäça is popular not only in
Nepal but also in all countries where Mahäyäna Buddhism has spread.
The earliest known Nepalese image of Amoghapäça can be found in the
Ärya Amoghapäça Sütra preserved in Keçar Library, Kathmandu. (12, 13)
Mahäkäla
After entering the second entrance door, the reception office lies to the
right. Opposite, on the left, are images of Mahäkäla and the vase of Guhye-
çvaré emerging from a lotus.
Mahäkäla is worshipped by both Hindus and Buddhists, and can be seen
at the entrance of most Buddhist monasteries of the Kathmandu Valley. He
is said to be a protector of the dharma. There are several forms of Mahäkäla:
two-armed, four-armed, six-armed and sixteen-armed. The two-armed form
of Mahäkäla sculpted in stone is widely found in the Newar Buddhist tradi-
tion. Mahäkäla is said to be a manifestation of Bodhisattva Avalokiteçvara.25
25
Shakya, 1994, p.69.
25
Chapter V Description of the Monastery
Mahäkäla has remained the main protector of the dharma in most of Nepal’s
monasteries. (14)
Guhyeçvaré shrine
The image of a vase (kalaça) lies next to the Mahäkäla statue. Here the vase
symbolizes the primordial source of the lotus from which the luminous
form of Svayambhü first emerged, later taking root at the Guhyeçvaré shrine
near Pañupati. This is a proxy shrine of Guhyeçvaré, who is the personifica-
tion of selflessness, Nairätmä Devé.
Prajïäpäramita Scripture
A widely renowned and venerated text, the Ärya Añöasähasrikä
Prajïäpäramitä Sütra (Perfection of Wisdom in Eight Thousand Lines),
written in gold Raïjanä script, has been preserved in the main shrine for
generations. Noone is allowed to enter this shrine except the two priests
who are currently attending the deity, and small boys who have just been
ordained as monks in their Barechuyegu ceremony. However, it is brought
out of the shrine almost daily by the two bäphäcä assistants of the god-
guardian, to be recited by Buddhist Vajräcäryas, whose spritual conduct is
more strictly regulated. Since the text contains the profound wisdom teach-
ings of Lord Buddha, the recitation of this sütra brings blessings to devo-
tees who have commissioned the reading of the text, as well as to all sen-
tient beings.
The manuscript dates back to NS 345 (1215 CE) and was copied by
Bhikñu Änanda of Kapitanagar during the reign of Abhaya Malla (1217–
1255). It is illustrated with several miniature paintings of the birth of
Siddhärtha and so on. (15)
Four Metal statues
Situated at the four corners of the monastery courtyard are four
Avalokiteçvara statues. Wary of theft, the Monastery Reform Committee
has installed thick metal belts around their midriffs to secure them. Art
historians believe three of the images are of Padmapäëi Lokeçvara: the
statue in the northeast corner dates to the 12th century; the statue in the
northwest corner, to the 10th century; and the statue in the southwest cor-
26
Chapter V Description of the Monastery
ner, to the 14th century. In the southeast corner is a statue of Maïjuçré as a
child, dating to the 14th century. (Pictures 16–18)
Dharmadhätu Maëòala
The copper repoussé maëòala is found in front of the Svayambhü Caitya on
the east side. It is surmounted by a vajra and covered by a metal canopy.
The inscription at the base gives the date of consecration as NS 984 (1864
CE). The deities are depicted on the horizontal embossed surface of the
maëòala. Only the deities of the maëòala’s central pavilion are shown with
their various attributes. (19)
Four Monkeys in the courtyard
The presence of four monkeys in the courtyard of this monastery reminds
us of the story of the monkey Jïänakara in a dense forest. Dépaìkara visited
this forest of monkeys, bringing good fortune to its inhabitants. Hearing of
Dépaìkara Buddha’s visit in their forest, the monkey collected what little
alms they could afford to give.
Here the Four monkeys are shown presenting gifts of Jackfruit to the
Buddha Dépaìkara. (See Pictures).
Upon receiving the gift from Jïänakara, Dépaìkara gave him some
instruction in the dharma and promised him transformation into a man . In
the Kapisävadäna, the monkey after offering jackfruit fell into a well and
died instantly and was reborn as a human being as Dharmaçré as a result of
merit of their gift to the Buddha. The transformation from monkey Jïänakara
to Dharmaçré is an interesting feature of the story. Within this story, the
most important life event for Dharmaçré is his gift of dust to Dépaìkara
Buddha. Seeing the Buddha approach, Dharmaçré reached down and picked
up a handful of dust to offer the Buddha. When the Buddha received the
small offering of dust, it turned to gold because of the pure intention of
Dharmaçré. Buddha Dépaìkara again predicted that for this good conduct,
he would be reborn as Sarvänanda, the king of Dépavaté.
Throughout the bahä and bahé courtyards of Kathmandu valley, the
group of monkeys offering alms to Dépaìkara Buddha appears as repre-
sented in the corners of the courtyards of Hiraëyavarëa Mahävihära. They
symbolize the four alms giving to Dépaìkara:
27
Chapter V Description of the Monastery
1. The gift of jackfruit
2. The gift of dust
3. The gift of alms giving of King Sarvänanda and the Guita Nakén
4. The gift of païcadäna of King Sarvänanda
King Sarvänanda seems to be first king of Avadäna literature who in-
troduced Païcadäna festival of Newar Buddhist tradition. From what is
known about the Dépaìkara story, the païcadäna festival is held on the
anniversary of the king’s initial gift to Dépaìkara. Dépaìkara Buddha thus
became the object of devotion to the localized mythology of Newar Bud-
dhists of the Kathmandu valley
Yogämbara Shrine
The Tantric shrine of Yogämbara/Jïänaòäkiné is located on the first floor
of the building on the eastern side of the courtyard. A toraëa adorns the
entrance door of the Yogämbara shrine (see picture). The interior court-
yard wall on the upper east level has eight strut figures of female deities,
each holding a skullcup (kapäla) and flaying knife; these are probably the
deities of Yogämbara’s maëòala.
Only the Cakreçvara, the most senior Vajräcärya member of the mon-
astery, is permitted to visit the shrine of Yogämbara, a highest yoga tantra
deity. Certainly, no outsider or foreigner may enter. Most of the ceremo-
nies related to initiation, such as tonsure (cüòäkarma), the coronation of a
tantric priest (äcärya abhiñeka), gatherings of yogins (gaëacakra), and the
singing of ‘performance songs’ (caryägéta) are carried out here. Only the
ten senior most elders (äjus), known as the Ten Perfections (Daçapäramitä),
may serve in the shrine of Yogämbara/Jïänaòäkiné. The Ten Perfection
elders have special seating arrangements during tantric performances.
Members of the Kväbahä Saìgha also gather here for their annual lineage
worship ceremonies in April/May, where they hold ritual feasts. (Struts
and toraëa – 20)
Cakrasamvara Shrine
Passing out of the back entrance of Kväbahä, located in the southwest cor-
ner, one enters the residential courtyard called Ilänani. Here is Kväbahä’s
28
Chapter V Description of the Monastery
other tantric shrine, dedicated to the tantric deity Cakrasamvara, which
was constructed in 1692 CE.26
Twelve strut figures depict the ten wrathful deities of the directions,27
holding skullcups and flaying knives, as well as two of the female bird-
faced guardian deities28 of the Cakrasamvara maëòala. This too is closed to
outsiders.
It is here that twenty elders hold regular meetings and conduct worship
such as amäipüjä, añöamévrata and so on. Once a year, in October/No-
vember, the open space in front of this shrine is used for a feast called
Saìgha bhojana, in which all initiated members of the monastery (now
more than 3000 in all) participate.
Cakrasamvara is a deity of Highest Yoga Tantra. He is the perhaps the
most popular among Newar Buddhists; almost all the Çäkyas and the
Vajräcäryas of Patan and Kathmandu regard Cakrasamvara as their tute-
lary deity. Vajräcäryas have inherited the age-old Cakrasamvara practice,
a highly developed technique of contemplation to realize the Clear Light
and emptiness aspects of the mind. A special tantra called the Herukäbhi-
dhäna tantra (also known as the Cakrasamvara mülatantra, or the
Laghusamvara) is dedicated to this éñöadevatä.
On the ground floor is a small shrine dedicated to the deity Canda-
mahäroñaëa, the eliminator of distress, obstacles and adverse circumstances.
The shrine is surrounded by the three miniature images belonging to the
group of Great Eight Mahäsiddhas. That is why visitors to this shrine are
more numerous by comparison with other shrines. One can often see devo-
tees, confident that the worship of this powerful tantric deity will bring
efficacious results, lining up at this shrine.
26
Kathmandu Valley Preservation Trust, p.139.
27
They are: Yamäntaka, Vighnäntaka, Acala, Mahäbala, Prajïäntaka, Padmäntaka, Takki-
räja, Néladaëòa, Uñëéñacakravartén, and Çumbharäja. For details see my Iconography of
Nepalese Buddhism, pp. 54–59.
28
Ulukäçyä (1st strut) and Käkäçyä (12th strut).
29

CHAPTER VI
RITUAL AT THE MAIN SHRINE
IN THE FOLLOWING I present an account of the daily routine I followed
during my month as the monastery’s god-guardian (devapälaka), a re-
sponsibility which all members of Kväbahä must assume at least once in
their lives.
In other Vihäras, the role of god-guardianship passes in turn down the
roster of members from the most senior to the most junior for a week, a
fortnight, or a month at a time. Depending on the number of members and
length of service, one’s turn may occur once a year, once every few years, or
at even longer intervals. In the case of Kväbahä, whose membership is very
large, one’s turn comes only once in a lifetime. (The Saìgha is restricted to
male Çäkyas and Vajräcäryas.) As I was ordained in 1956, my turn fell
forty-three years later, in the month of May/June 1999.
At the outset, I appointed two young male assistants called bäphäcä
senior and junior, of 8 years and 22 years in age, respectively. Their role
was to assist me in attending to the main shrine. I also appointed a young
lady known as Nikulimha, who was to cook the food to be offered to the
Kväbahäju and to these two bäphäcäs. I registered my application in the
evening, usually 8 or 9pm, in front of the Yogämbara Shrine, along with
traditional ritual offerings.
A Gurumaëòala rite was performed by the most senior Vajräcärya, called
the Cakreçvara-Äju, whose responsibility is to attend to the Yogämbara
Shrine. Only he is permitted to see the main deity of the shrine. After
performing worship at the Yogämbara shrine, the Vajräcärya blessed and
gave prasäda to the bäphäcäs, after which they were not allowed to eat
anything until they became full-fledged temple priests. The next day, both
bäphäcäs went to bathe in the Bägmaté River, shaved their heads, and donned
the white garments of a temple priest. It is a monastery rule that the two
bäphäcäs must wear the same white garments for the whole month; they are
forbidden to wash them, however dirty they might get.
30
Chapter VI Ritual at the main shrine
Around 1 PM, they came back to Kväbahä and rested in the Swayambhü
shrine, waiting for the moment when all the paraphernalia and ornaments
of the main deity were handed over in the presence of members of the
Kväbahä Saìgha. At 3 PM, the new temple priests entered the main shrine
and offered betel nuts and coins with rice grains at 37 different places within
the main shrine, and offered lit lamps to the deities. The outgoing priests
instructed the new priests about how to conduct the daily rituals. The out-
going priests then left the shrine, carrying yellow sandalwood paste and
flowers. Then the Betäju, the chief ritual officer, checked each item on the
roster of articles. If there is a discrepancy, or some items cannot be located,
then the god-guardian has to pay for the loss or replace them. The god-
guardian is burdened by the fear of losing such articles during his tenure, as
well as by the lack of manpower and by the expenditure of the substantial
sums of money involved in attending to the shrine for a whole month.
After all the items have been checked, the list is handed over to the new
god-guardian, and both outgoing and incoming god-guardians must offer
refreshments to the elders and their family members and to people who
have been invited to observe this ritual event.
Now the new bäphäcäs take up the position of temple priests inside
main shrine. It is they who actually perform the rituals, whereas the god-
guardian oversees and coordinates, but rarely participates directly.
First Watch
At about 3 AM, the recital group comes to Kväbahä to chant the Nämasaìgéti.
After they have recited for about twenty minutes, the senior bäphäcä, who
has slept the night on a mat near the Vajrasattva shrine, gets up and takes a
bath. He goes into the shrine of the Kväbahäju and bows to Çäkyamuni
Buddha. He sweeps the floor clean inside the shrine and lights the wicks of
its lamps. He removes the clothes of the Kväbahäju, takes a water pot lo-
cated inside the shrine, and goes to fetch water from the well.
Having fetched the water, he puts down the pot of clean water at the
shrine door, and goes out to wash his face. Then he takes it inside, bows to
the Buddha again, and rinses the Worship Plate (püjäbhaù), water pot, and
silver plate (babhu), placing them all in front of Vajradhara. He pours half
of the pure water into the flask (kalaça), and grinds yellow powder (mhäsu
sinhaù). As soon as he has finished this, he lights a ghee lamp.
31
Chapter VI Ritual at the main shrine Chapter VI Ritual at the main shrine

By this time the recitation of the Nämasaìgéti will have reached the Second Watch
halfway point; the coordinator of the Nämasaìgéti recital groups asks the
At this time, the lady who prepares the priests’ food arrives; she is known as
devapälaka to wake up the junior bäphäcä, whereupon the younger priest
Nikulimha. She goes into the kitchen, removes the clothes she has arrived
gets up, hastily washes his face, enters the shrine and bows down to the
in and puts on clean clothes. She fetches pure water, smears cowdung on the
deities therein.
floor inside, and makes the cooking area neat and clean. She then comes to
The senior priest then comes out to light the wicks along the balcony
the door of the main shrine, and the senior priest passes her the worship
and again goes inside. Then, while the junior priest rings a bell, the senior
plate with a ghee lamp, wicks and a small water pot upon it. She takes these
priest pours water from the flask onto the silver plate, takes the small flask
back to the kitchen, lights the ghee lamp, and prepares the priests’ meal of
which stands on it, and washes the faces of the main deity (Kväbahäju), and
pure food (pälan).
of Vajradhara.
At 9 AM, the junior priest goes off on his rounds, ringing his bell in the
After this, he makes offerings to the deities while the younger priest
neighborhoods of Nhu Bahäù, Nyäkhächowk (my ancestral home), Täpa
shows the Buddha his reflection in a mirror. Standing at the doorway, he
Hiöi, Näg Bahä, Ilä Nani, and Saraçvaté Nani, returning via the main door
also holds up the mirror to Svayambhü. The junior priest then sprinkles
of Kväbahä. He stands at the door of the shrine, puts down the things he has
pure water on Svayambhü and over the waiting devotees. Meanwhile, the
been carrying, and the senior priest sprinkles him with holy water (jala)
junior priest comes out with rice and a flask in his hand, and puts rice and
and hangs up the paraphernalia. The junior priest then washes his face, goes
water in a circle on the maëòala on the balcony. Next, the two priests come
into the main shrine and bows to the deities. The two priests again beat the
out to strike the wooden gong 108 times. Meanwhile, the devotees, who by
gong 108 times, and while the junior priest rings the bell, the Buddham
now are reciting the concluding verses of the Nämasaìgéti, watch the ritual
trailokyanätham is read. Once again, they bow to the deities within.
with rapt attention.
After a short while, the junior priest takes the silver food carrier to the
Usually, on receipt of small amounts of money from the devotees, the
kitchen and places it outside the door. The cook washes it, puts food on
Nämasaìgéti Recital group may also recite various dhäraëés: the Aparimitä
three worship plates, places them in the silver carrier, and puts it outside.
Dhäraëé for long life, the Bhaiñajya Buddha Dhäraëé for patients, or the
The junior priest puts one plate before the Kväbäju, one before Vajradhara,
Tärä Dhäraëé for the sake of overcoming obstacles. During my period of
and the other he scatters around for the mice. Then the junior bäphäcä goes
guardianship, three foreigners were invited to witness this beautiful morn-
to eat; after a little while, the senior bäphäcä does the same. Any food other
ing ceremony, and each of them contributed towards the dhäraëé recitation
than milk, rice green lentils, ghee, molasses, or ginger is forbidden.
and offered flowers to Çäkyamuni Buddha in the main shrine.
After this, the priests may take a rest and if they are sleepy, lie down for
On completion of this ritual, the junior priest rings the bell, and the
an hour and a half, until noon.
recital members come up onto the balcony below the shrine of Kväbahäju
(or Kväbäju) and read the Buddhaè trailokyanäthaè. When this is over,
Third watch
the senior priest takes the yak-tail fly whisk, and the junior priest takes the
silver whisk with peacock feathers, and the two of them ring bells while the The priests must wash again, and may not touch anyone. At 3 PM, they enter
recitation of the Dänabalena is underway. Then, the two priests dot yellow the shrine and bow to the gods. The junior bäphäcä puts on the shoulder
powder paste (mhäsu sinha) on their foreheads, and give yellow paste and robe (cévara) and comes out wearing monastic sandals (kväpälakän). The
flowers to devotees waiting in the courtyard outside. Other devotees con- senior bäphäcä takes the large wooden gong outside, and they beat it 108
tinue coming to the monastery for worship until about 8 or 9 am, or later on times. The junior bäpäcä goes inside and rings the bell while the Buddham
important days (such as full or new moon, saìkränti/sanhlu, or the eighth trailokyanätham is recited outside. At 4 PM, the cook goes into the kitchen,
day of the month). changes into a set of pure clothes, and goes to fetch pure water. Then, she

32 33
Chapter VI Ritual at the main shrine Chapter VI Ritual at the main shrine

puts out beaten rice, molasses, cakes, fruit, and yoghurt for the priests. She then puts out rice for the mice. He puts three piles on the silver plate, and
calls them, and they come to eat. three at the legs of the Flask’s tripod. Then he uncovers the pure water pot,
bows to Kväbäju, and comes out. He locks the shrine door with an old key,
and checks to make sure that the shutters and doors are closed up. By 9.30
Fourth watch PM, their daily duties are over and they rest.

After eating, the priests may take a short rest, and at 5.30 PM they wash again.
The senior bäphäcä goes with two water pots to the well to bring pure
water. He puts down the pots outside the shrine and washes his face. Then
he goes in and bows to the deities. The junior bäphäcä likewise washes his
face, sweeps the balcony, goes into the shrine, brings the flask outside, and
pours water on the maëòala there. The elder priest takes out the wooden
gong and rests it on the junior bäphäcä’s shoulder. The junior bäphäcä
again beats the gong 108 times.
After a while, as before, the junior priest goes off ringing the bell. Mean-
while the Nikulimha comes to offer wick lamps to the various deities, as
specified. By this time, the junior bäphäcä has returned from his tour. He
takes off his shoulder robe and bell, and comes out of the shrine. The senior
bäphäcä stays inside for those who come to read in the evening.
At 7 PM, the junior bäphäcä washes his face and goes into the shrine. The
readers come and take out the hymn book and the younger priest rings the
bell while they read the Buddham trailokyanätham. When the reading is
finished, the priests stand at each side of Kväbäju, ringing bells and waving
their whisk, while the Dänabalena is read. When this is over, they light the
dépa jvälä lamp, they wave it around while ringing the bell. Both the
bäphäcäs then take the light, and so do those who have read. Then they read
more verses, while the younger priest rings the bell and elder priest waves
the lamp (äraté).
When the reading is over, the äraté is put down, and the senior bäphäcä
takes the Worship Plate, worships Kväbäju with the rice, applies yellow
paste to his forehead, and then also to Vajradhara and the other deities
around him. Then the junior bäphäcä takes a spot of yellow powder paste
for himself, and the senior bäphäcä does likewise. Then they give it to the
readers outside in the courtyard.
When everyone has placed a spot of paste on his or her forehead, the
paste bowl is passed back inside. The senior buphäcä then covers Kväbäju
with a special cloth, while the junior bäphäcä comes out with the key. The
senior baphacha puts the flask and silver plate in front of Vajradhara, and

34 35

CHAPTER VII
FESTIVALS AT THE MONASTERY
SEVERAL RELIGIOUS FESTIVALS carried out within the monastery. Among them,
the following are most popular:
a) Samyak/Dépaìkara Festival of Patan:
The monastery management committee organizes the Dépaìkara/Samyak
festival once every four years, a colorful ritual in which large bronze Bud-
dha images — among them, one of Dépaìkara Buddha — are honored and
worshipped. The festival has remarkable historical origins; see the Appen-
dix for details.
b) Païcadäna:
Païcadäna is an annual festival, taking place during the first few days of the
month of Gunlä (corresponding to July/August of the western calendar).
During this Buddhist holy month, Newars visit Buddhist monasteries, the
bahäs and bahés. On the occasion of païcadäna, Çäkyas and Vajräcäryas
are honored as Buddhist monks, and they receive alms called païcadäna
from devotees. In Patan, this ceremony falls on the eighth day of the bright
half of the month of Bhädra.
The earliest reference to this festival can be found in a classical story,
the Sarvänanda Nåpa Avadäna. The story runs thus:29
Sarvänanda, king of Dépavaté city, once invited the Buddha Dépaìkara
to his city, where he ceremonially received him and presented him with an
alms bowl. Before Lord Dépaìkara reached his palace, however, he first
approached an old virginal lady, Lakñmé Thakun, and received handful of
rice grains from her as alms. When Dépaìkara Buddha entered the royal
reception hall, the king asked the Lord to tell him why he had taken these
29
Adapted from Karuëäkar Vaidya, Buddhist Traditions, 1986.
36
Chapter VII Festivals at the monastery
alms. The Lord thereupon spoke on the relative merits of giving alms which
one has earned by the sweat of one’s brow, and which one can give with
heartfelt devotion and true faith; whereas the alms which a wealthy man
gives lacks hard-earned sincerity, and not only involves an display of power,
but implies competition. When the Sarvänanda realized the true meaning
behind the practice of charity and beneficence, he gave up his royal plea-
sures and went to work in a blacksmith’s shop, and managed to earn some
money through hard labor. He once again invited Dépaìkara Buddha, and
this time presented him with an alms bowl which he had prepared with the
money gained through his own toil. This time, his generosity was a truly
meritorious act, which earned for him the title of Bodhisattva.
For Newar Buddhists, the annual païcadäna is the principal setting for
the giving of gifts to the monastic community. Païcadäna reaffirms the
ancient Buddhist tradition of alms-giving to the monastic community. It is
the responsibility of the lay community to maintain this tradition, even in
the unique socio-religious context of married householder monks.
On the morning of the festival, in important temples — such as
Hiraëyavarëa Mahävihära — priests in ceremonial garb assemble to re-
ceive the Five Offerings (païcadäna): unhusked rice, polished rice, lentil
seeds, wheat and salt.
c) Feasting the Saìgha:
This is an annual event, in which the main Buddha image of the monastery
is carried in procession through adjacent neighborhoods. Devotees sing
devotional hymns dedicated to Lord Buddha to the accompaniment of
musical instruments. After completing the procession, initiated members
of the Kväbahäl Saìgha gather for a feast in Ilänani, behind the Kväbahä
shrine.
d) Dépaìkara Festival:
This festival is carried out once every twelve years or at even longer inter-
vals, depending on the auspicious time calculated by astrologers for the
event. At this time, devotees make a twenty-hour pilgrimage on foot to
sacred places in the Kathmandu Valley, worshipping Buddhas, Lokeçvaras,
Täräs, and other deities.
37
Chapter VII Festivals at the monastery Chapter VII Festivals at the monastery

e) Exhibition of the Gods (Bahédyo Boyegu): It is a month of light work in the fields; yet many of the püjäs require
extremely long walks. The Great Stüpa of Swayambhü, which is illumi-
The festival of Bahédyo Boyegu is an annual event, taking place during the
nated for every night of the month, is the main center of daily worship for
month of Gunlä (corresponding to August/September of the current year).
Kathmandu Newars. Patan Buddhists, meanwhile, journey to Chobhär and
This ceremony is one of the most beautiful events in the religious life of
its Ädinäth Lokeçvara Temple. Devotees begin walking from the city around
Newar Buddhists. All the monasteries are swept and tidied, and the old
2–3:00 A.M. , many leaving small oil lamps on the trails and roads to either
images and statues of the different deities are washed, cleaned, and put on
hill. Women at home fashion votive images from rice flour as well as allu-
show for the purpose of exhibiting the monastery’s holdings to visitors.
vial black clay each morning, accumulating them throughout the month.
For students of Buddhist iconography, this event is practically an open
In the first week, the main destination is Namo Buddha, near Dhulikhel;
laboratory, providing the challenge of identifying images from the rich
in the second week, it is Säìkhu’s Khaògayoginé Temple (many also detour
Newar Buddhist pantheon. The materials displayed include Buddhist sculp-
to Champak Näräyaëa Temple on their return); in the third week, the walk
tures, bronze images, old Buddhas (some wooden), thangkas, paintings
to Swayambhü, done in the light of the full moon (though some ride buses
(paubhä), narrative scrolls, illuminated Buddhist manuscripts and so forth.
to and fro). Other hikes are held on Wednesdays.
Also displayed are gifts from the faithful, including the clothes they intend
On the 8th day of the bright fortnight, Patan Buddhists convene
to wear in heaven. These are mounted on the walls of the monastery, and
païcadäna, reliving the days when monks lived solely off the alms of the
are good specimens of a little-known art form. The best in Patan are found
people.
at Guita, in the eastern quarter. In Kathmandu, two stories are presented –
From the 12th day of the bright fortnight, the Exhibition of the Gods
at Itum Bahäl, the Guru Mäpä tale, and at Thabahil in Thamel, the saga of
begins, and Buddhist monasteries in Patan, Bhaktapur and central
Chakandyo. In Kathmandu, Kathesimbhu (Çrégha) and the Bahäls on the
Kathmandu display their various religious treasures. The exhibition runs
Kumäré’s Matayä route are the most interesting. In Patan, Kväbahä’s col-
through the second day of the dark fortnight.
lection is among the easiest to view, but many bahäls hold exhibitions, and
On the 13th day of the dark fortnight, Kathmandu Buddhists stage their
it can be quite a walk to seek them out. Visitors throng to monasteries for
own païcadäna, decorating bahäls with Buddha portraits and adorning
the Exhibition of the Gods particularly on three days of note: full moon
stupas. Sometimes, the ceremonials are very elaborately staged, and even
day, the second day, and the third day, Matayä.
include palanquin (khat) processions to and from Swayambhü.
On the last morning of Gunlä, Newar women gather up all their home-
f) Gunlä dharma: made votive images and ritually immerse them in a sacred river. The fol-
This festival lasts for a full month. It lies between the bright half of Çrävaëa lowing day, groups of devotees come to Swayambhü Hill for an all-day
and the dark half of Bhädra. It is known as the “Buddhist Holy Month”. picnic.
Kathmandu, Patan, Bhaktapur, Swayambhü and Ädinäth are the focal points
of worship during this grand occasion. Public festivities, including classi-
cal band music and hymn-singing, take place early in the morning through-
out the entire month. The display of divine images, particularly effigies of
Dépaìkara Buddha, takes place in all the monasteries of the Valley. Gunlä
is indeed the sacred month of Newar Buddhists, a time of special prayer
and devotional exercises. The month includes events like Païcadäna (the
presentation of Five Offerings), Bahidyo Boyegu (Exhibition of the Gods),
and Matayä. Separate festivals are held throughout the month as well.

38 39
 Selected Biliography

1992 Monk, Householder, and Tantric Priest: Newar Buddhism and its
hierarchy of ritual. Cambridge University Press, Cambridge.

SELECTED BIBLIOGRAPHY Hutt, Michael

1994 Nepal: A Guide to the Art and Architecture of the Kathmandu
valley. Gartmore, Scotland, Kiscadale Publications.

Allen, Michael La Vallée Poussin, Louis de

1973 ‘Buddhism without monks: the Vajrayana religion of the Newars 1898 ‘Ädikarma-pradépa (rituels tantriques). ’ In Bouddhisme, Études
of the Kathmandu valley’. South Asia 2, pp. 1–14. 3 et Matériaux. Mémoires de l’Académie de Belgique, pp. 177-232.

Bangdel, Dina Locke, John K.

1999 Manifesting the Mandala: A study of the core Iconographic 1985 Buddhist Monasteries of Nepal. Sahayogi Press Pvt. Ltd,
Program of Newar Buddhist Monasteries in Nepal. PhD Kathmandu, Nepal.
dissertation, Ohio State University. 1989 ‘The Unique Features of Newar Buddhism’. In T. Skorupski (ed.),
The Buddhist Heritage vol. I. The Institute of Buddhist Studies,
Bernier, Ronald M. Tring, UK, pp. 71-116.
1979 The Nepalese Pagoda. S. Chand and Co. Ltd. , New Delhi.
Regmi, D. R.
Brown, Kerry Lucinda 1965 Medieval Nepal. Mukhopadyaya, Calcutta.
2003 Dépaèkara Buddha in Nepal: A contextualization of Newar
Buddhist Iconography and Iconology. M. A. thesis, Ohio State Shakya, Min Bahadur
University. 1984 A short history of Buddhism in Nepal, Young Buddhist Publication,
Patan.
Bhikñu Sudarçana 1986 Introduction to Buddhist monasteries of Kathmandu Valley.
1994 Nepäyä Bahä bahé yä viçeñatä (in Newari). Bauddha Pariyatti YMBA Publication, Lalitpur, Nepal.
Çikñä, Patan, Nepal. 1994 Iconography of Nepalese Buddhism, Kathmandu, Nepal Handi-
craft Association of Nepal.
Gail, Adalbert J. 1997 Nepalese Princess Bhrikuti Devi, Book Faith India, New Delhi.
1991 Klöster in Nepal. Akademische Druck- u. Verlagsanstalt, Graz,
Austria. Slusser, Mary Shepard
1982 Nepal Mandala: A cultural study of the Kathmandu Valley. Prince-
Gellner, David ton University Press (reprint: Mandala Book Point, Kathmandu, 1998).
1991 ‘A Newar Buddhist liturgy: Çrävakayäëa ritual in Kwäbahä’.
Journal of the International Association of Buddhist Studies, Vol. Snellgrove, David L.
14, No. 2. 1987 Indo-Tibetan Buddhism. Shambhala Publications, Boston.

40 41
Selected Biliography

Vaidya, Karuëäkar
1986 Buddhist Traditions and Culture of the Kathmandu Valley. Säjhä
Prakäçana, Kathmandu.
APPENDIX
Vajracharya, Ratnaraj
1993 Kväbahäyä Vaèçävalé (in Newari). Mangalaratna Shakya, Patan.
THE SAMYAK FESTIVAL OF PATAN

Introduction
Of all the Buddhist festivals of the Kathmandu Valley, the Samyak or
Dépaìkara festival seems to be unique in many ways. A special highlight of
this festival is the display of many large images of Dépaìkara in the court-
yard of Nägbahäl.
The word ‘Samyak’ implies the oneness of all sentient beings. In Bud-
dhist literature, we find three forms of enlightenment, namely çrävaka-
bodhi, pratyeka-bodhi and samyak-sambodhi. In this context, Samyak
stands for ‘Perfect’ and Sambodhi for ‘Enlightenment’. The Samyak festi-
val thus denotes those practices which lead to Perfect Enlightenment,
namely, the path of the Bodhisattvas that will bring samyak-sambodhi.
The essence of this festival is the practice of Giving, or dänapäramitä –
specifically, to monks (Çäkyas and Vajräcäryas in the Newar Buddhist tra-
dition) and to Buddhas, especially to Dépaìkara Buddha, who predicted
Lord Çäkyamuni Buddha’s enlightenment in a previous lifetime. At this
time, Newar Buddhists also honor and venerate the Bodhisattvas
Avalokiteçvara, Ärya Tärä, and so on. Çäkyas and Vajräcäryas are said to
be householder bodhisattva monks. It is on this occasion that they receive
alms and däna from lay upäsakas and upäsikas. Often, those who give
däna or make offerings are referred to simply as bhaktajana, or devotees.

Çäkyamuni’s past-life meeting with Dépaìkara Buddha

Once there lived a certain learned man who was well-versed in Brahmanical
lore, who had 500 young Brahmins as pupils. One of these pupils was
Megha, a young Brahmin who was learned, wise, judicious, and of keen
intelligence.
Before long, he had learned all the Brahmanical mantras by heart. After
completing his study of the Vedas, he left the Himalayas and went down

42 43
Appendix The Samyak Festival of Patan
into the country below, in order to seek the fee due to his teacher. With his
staff, water-pot, hat, sandals, and mantle, he entered many villages, cities,
and towns, and each of these places became free of affliction and calamity
through Megha’s spiritual power. Along the way, he begged for money,
and someone gave him 500 coins. He then decided to go to the royal city
Dépavaté, in order to see the city of a universal monarch, made of the seven
precious things, and delightful to behold. When he entered the city, he saw
that it was in festive array. He wondered to himself, “What holiday do we
have here today, or what dramatic performance, or what festival? Perhaps
king Arcimat has heard that the young Brahmin Megha, on completing his
study of the Vedas, has come down from the Himalayas and is on his way to
the royal city of Dépavaté; hence this splendid decoration of the city!” And
as he went on, he looked for someone he could question.
Just then, a young Brahmin girl came along — attractive, good-looking,
reliable, gentle, and modest. She held a water jug and seven lotus flowers in
her hands. Megha asked her, “Is there a festival in the city today?”
She replied with these verses:
You cannot, young man, be from around these parts;
a stranger from another city you must be.
You do not know that coming to this town is
the Benefactor of the World, the Bringer of the Light!
Dépaìkara, the leader of the world, the son
of king Arcimat, He, a greatly famous Buddha,
is drawing near. To honor him, this city
is decked in gay and festive garb.
Megha asked her: “How much did you pay or those seven lotus flowers?”
She replied: “Five of them I bought for 5000 coins; two were given to me
by a friend.” Megha said to her: “I will give you 500 coins, and in return
you give me those five lotuses, and with them I shall worship Dépaìkara,
the Lord. You can honour him with the remaining two.”
She replied: “You can have those five lotuses, but only on condition that
for all future time, you take me as your wife. Wherever you may be reborn,
there I shall be your wife, and you my husband.” Megha replied: “My heart
is set on supreme enlightenment. How can I think of marriage?” She an-
swered: “No need to desist from your quest! I shall not hinder you!”
44
Appendix The Samyak Festival of Patan
So Megha consented, and said: “In exchange for those lotuses, I take
you for my wife. I will be able to worship Dépaìkara, the Lord, and con-
tinue to strive for supreme enlightenment.” He gave her the 500 coins, and
took the five lotus flowers. When he had heard the maiden speak of the
Buddha, he was rapturous with joy.
Meanwhile, the Lord had set out for Dépävaté, accompanied by 80,000
monks, and by king Arcimat with 80,000 of his vassals and an entourage of
many thousands. Megha saw Dépaìkara, the Lord, coming from afar. The
Lord’s body had the thirty-two marks of a superior man, as well as the
eighty secondary marks. He was endowed with the eighteen special dharmas
of a Buddha, mighty with the Ten Powers of a Tathägata, and in possession
of the four Grounds of self-confidence. He was like a great Näga, and had
done all he had to do. His senses were turned inwards, and his mind did not
turn to outer things. He had won the stable assurance of Dharma, his senses
were calmed, his mind was calm, and he had reached perfect self-control
and tranquility, like a well-guarded Näga who has conquered his senses —
transparent as a pool, clear and unperturbed. He was beautiful and good to
look at. No one ever got tired of seeing him, and there was nothing ungra-
cious about him. The light which shone from his body extended as far as a
league.
When he had seen the Buddha, Megha identified himself to him, and
said to himself: “I also will be a Buddha in the world.” He then recited
these verses:
Long is the time before this vision could arise.
Long is the time before Tathägatas appear.
Long is the time until my vow shall be fulfilled:
Yet a Buddha I’ll become, no doubt about it!
Thereupon Megha, feeling the thrill in his whole body, his mind filled with
sublime joy and exaltation, threw those five lotus flowers to Dépaìkara, the
Lord. The flowers remained suspended in midair, and formed a circle round
the Lord’s radiant head. The young Brahmin girl also threw her two lo-
tuses. They also stood suspended in the air, and so did those thrown by
other people. This was one of the miracles by which Buddhas impress people,
so that they may be receptive to the truth. The Buddha sustained this canopy
of flowers, which stood above him in the air, so as to edify those beings who
45
Appendix The Samyak Festival of Patan
saw it, and to bring joy and happiness to Megha, the young Brahmin. And
this canopy was lovely and fair to behold, with four pillars and entrances,
garlanded with strips of colored cloth.
When Megha saw these lotus flowers suspended about the Lord’s radi-
ant halo, and how lovely and pleasing they were, his body was flooded with
great joy and gladness, and a sublime decision arose in his mind. He put his
water-pot to one side, spread out his deer-skin cloak, and threw himself
down at the feet of Dépaìkara, the Lord, wiping the soles of his feet with his
hair, and aroused within himself the following thought: “Ah! May I too at
some future period become a Tathägata, with all the attributes of a perfect
Buddha, just as this Lord Dépaìkara is just now! May I too turn the wheel
of the highest Dharma, as this Lord Dépaìkara does just now! Having
crossed over, may I lead others across; having been freed, may I free others;
having been comforted, may I comfort others — as does this Lord
Dépaìkara! May I become like him, for the weal and happiness of the many,
out of compassion for the world, for the sake of a great multitude of living
beings, for their weal and happiness, irrespective of whether they be gods
or men!”
Dépaìkara, the Lord, with a Buddha’s supreme knowledge, knew how
ready Megha, the young Brahmin, was to turn towards enlightenment. He
knew that his past store of merit, as well as his recent vow, were without
fault or defect, without blemish or scar. So he now predicted his future
enlightenment, in these words: “You shall be, young Brahmin, in a future
age, after immeasurable and incalculable aeons, in Kapilavastu, the city of
the Çäkyas, a Tathägata by the name of Çäkyamuni; an arhat, a fully enlight-
ened Buddha, perfect in knowledge and conduct, well-gone, a World-
knower, unsurpassed, a leader of men to be tamed, a teacher of gods and
men. Like me, you will have a body adorned with the thirty-two marks and
the eighty secondary marks. You will have the eighteen special dharmas of
a Buddha, be mighty with the Ten Powers of a Tathägata, and confident
with his four grounds of self-confidence! Having crossed over, you will
lead others across; having been freed, you will free others; having been
comforted, you will comfort others; having won final Nirväëa, you will
help others to win it — as I do now! You will turn the wheel of the highest
Dharma, preside over a harmoniously united body of disciples, and both
gods and men will listen to you and believe. What I am now, that you will
become one day — for the happiness of the many, out of compassion for the
46
Appendix The Samyak Festival of Patan
world, for the sake of a great multitude of living beings, for their weal and
happiness, be they gods or men!”
Origin legends of the Dépaìkara Festival of Patan
In about the 14th century, during the medieval period, descendants of king
Bhäñkaradeva Varmä (1045–48 CE), who founded the Golden Temple or
Hiraëyavarëa Mahävihära, established a religious trust in which the spon-
sors would honor ten elders as the embodiments of the Bodhisattvas who
had actualized the ten perfections. One of those descendants married a lady
from Bhaktapur belonging to the Öhaküré dynasty. While the donor was
participating in this trust, he invited his son’s father-in-law and feasted him
with due honor and respect.
During the ceremony, the in-laws carefully observed all the rituals and
performances except for one special, secret ceremony, in which their par-
ticipation was not required. However, since the father-in-law was not privy
to that secret ritual, he was offended.
Once, when the son was invited to Bhaktapur for dinner with his in-
laws, he was asked about this secret ritual. Subsequently, the son invited his
father-in-law to the secret ritual in which the Ten Elders were offered milk
rice. The father-in-law, with evil intent, secretly poisoned the milk rice and
offered it to the Ten Elders. The Ten Elders, knowing the malice of the guest
from Bhaktapur, chanted the dhäraëé called ‘Purification of poison’, and
ate all the food as if though were fit to eat. As a result of their Dhäraëé re-
citation, they were unaffected, but in return the man from Bhaktapur expe-
rienced deadly suffering as though poisoned, even though he did not ingest
the poison.
After consulting with astrologers, it was reported that this was a karmic
consequence which afflicted the one who poisoned the food, and it could be
annulled only when he confessed his sin to the Ten Elders. The poisoner
confessed accordingly, and then the Ten Elders instructed those donors and
sponsors who were present: “O devotees! Evil is growing in this world;
your father-in-law, without any offence caused by our side, committed a
great crime out of spite, and hence has to undergo this suffering as a result
of his actions.” They then sprinkled some holy water on the sinner and
cured him in an instant, with the power of the Ten Elders’ bodhisattva
motivation.
47
Appendix The Samyak Festival of Patan
Confessing his grievous fault, the sinner asked for their forgiveness, and
pledged that he would not cause suffering to anybody in the future. He
praised the awsome power of the great compassion of the Ten Elders.
Then the Ten Elders said, “O Man of Nhola Vihära of the Öhaküré Dy-
nasty! From now on, we will not be able to repeatedly return to this world;
instead, we will appear in the form of these Ten Elders (the Daçapäramitä
Äjus). Please venerate and respect these elders as though they were them-
selves the bodhisattvas of the Ten Perfections. You will in turn receive
equal benefits and merit, and finally achieve ultimate happiness.” Speak-
ing thus, they disappeared.
Because of this extraordinary event in the past, the Ten Elders are ven-
erated till today as the Bodhisattvas of the Ten Perfections. Newar Bud-
dhists traditionally invite them as honored guests at their rites and wedding
ceremonies in order to receive their blessings.
Several years after this event, a man called Bhälibhärada, of the Öhaküré
Dynasty, fell into severe poverty and had to do the menial job of collecting
cowdung. He began to deposit the cowdung he gathered in his storeroom.
Because of his poverty, he could not bear to tell his wife that he was storing
cowdung rather than treasure in the storeroom. He was worried that she
would see the cowdung, so he hid the key. Once he forgot to hide the key
and his wife found it lying on the ground. Out of curiosity, she opened the
storeroom and found that all the cowdung had turned to gold. As he came
back from the river, he was told that gold had been discovered in his store-
room. His wife told him that she never expected her husband had hidden
such a vast amount of gold in his treasury. She asked why he suffered so
much in spite of his tremendous wealth.
With great joy he told his wife, “O my beloved wife! With the blessings
of the Triple Jewels, we received a vast amount of wealth. We have suffered
because of our past non-virtuous deeds, but similarly, we received this vast
wealth due to our past acts of generosity. Therefore, we should now estab-
lish a trust to further the cause of dharma, which brings benefits both for
this life and the lives to come. What kind of dharma should we follow? Let
us decide.”
Then his wife proposed that they follow Viñëu, and suggested that he
spend their wealth on worshipping the god. On the other hand, her husband
preferred to follow the religion of Buddha, because it was handed down in
his family for generations. But his wife was firm in her decision. He thought
48
Appendix The Samyak Festival of Patan
it not proper to press the point, for this might sow discord in their conjugal
life.
Therefore he devised a plan to solve the problem. He proposed to test
the power of both religions, namely, Vaiñëavism and Buddhism. They des-
ignated a seed of camphor for Buddhism and a Tulasé flower for Vaiñëavism.
They accepted that whichever plant sprouted first, they both would follow
the corresponding religion. So they planted the seeds and waited. After
some time, the couple saw the camphor sprouting first, and so they decided
to adopt the way of the Buddha.
From that time on, they established a trust called the Samyak güöhé. The
trust committee is obliged to regularly invite the presence of all the images
of Dépaìkara belonging to the various vihäras of Patan, along with all the
images of Ärya Tärä and the entire Buddhist Saìgha consisting of Cailakas,
Çrämaëeras, Brahmacarya bhikñus, Çäkya bhikñus, Vajräcäryas and so on.
The date assigned for this event is Phälguëa Çukla Tåtéyä, ie. the 3rd day
of the waxing fortnight of the month of Phälguëa. On the eve of this date,
the committee elders are to hold a respectful reception for all the invited
deities and offer them lamps. The following day, one should make full
offerings (Samyakdäna) to all the invited Buddha images, Bodhisattvas and
Täräs. Since the event required a lot of resources and manpower to con-
vene, Bhälibhärad donated a substantial estate and funds towards its suste-
nance.
According to a chronicle, the committee could not continue its activi-
ties every year because of certain unavoidable circumstances. However,
the Buddhist Saìgha of Hiraëyavarëa Mahävihära managed to hold this
event every fourth year. The tradition continues today, thanks to the orga-
nizers of the Samyak Festival who managed to sustain it over the centuries.
Historical Background
The earliest documentary evidence of the existence of Dépaìkara images is
found in a palm-leaf document dated 565 NS (1345 CE) in the collection of
Paëòita Hemraj Shakya. It mentions that a donor, Jaya Räja Bhäro, gilded
a Dépaìkara Buddha image with gold lent from the Brahmacarya bhikñu
Çré Akhayaçré Thapäju, of Çrépulacho Mahävihära.
Further evidence of this festival is found in another palm-leaf document
from Dépaìkara Vihära, dated NS 596 (1476 CE), which records that the
49
Appendix The Samyak Festival of Patan Appendix The Samyak Festival of Patan

Çäkyabhikñus of Hiraëyavarëa Mahävihära had sent an invitation to the One of the earliest Nepalese images of a standing Buddha displaying
Ten Elders of Dépaìkara Vihära in Bhaktapur to attend a Samyak feast. the ‘prediction of enlightenment’ gesture was published by Mary Slusser.31
Another palm-leaf document dated NS 599 (1479 CE) from Paëòita However, the inscription on the base identifies it as Çäkyamuni, the gift of
Hemraj Shakya’s collection is an invitation letter in which the Samyak a Çäkya nun of Yaègal Vihära, Patan, made in 591 CE. Since images of
festival organizer invites the bhikñus of Yampi Mahävihära for a Samyak Çäkyamuni Buddha and Dépaìkara Buddha are both known to display this
feast to be held in Taùbahäl. prediction of enlightenment gesture, identification is problematic and dif-
Among the several known alms-bowl inscriptions, the most ancient is ficult.
dated NS 645 (1525 CE). It says that on the eight day of the waxing half of The earliest image that can definitely be identified as Dépaìkara Bud-
Çrävaëa, ie. Çrävaëa Sukla Astami on a Thursday, Çré Harñasièha’s wife dha dates to the 13th century, and is located at Guita Bahé, Patan.32
Herasmi, together with their sons and daughter, who hailed from
Nyäkhächowk Vihära, offered this alms bowl to the Dépaìkara Tathägatas
List of Deities Displayed in the Dépaìkara Festival
and the Sarva Saìgha, and wished for happiness and prosperity from the
merits of this generosity. 1. A Svayambhü Caitya
In an another document, a bhikñu of Nakabahél sent an invitation to 2. Vajrasattva image
King Mahendra Sièha (NS 837–843) to attend a special feast — Samyak — 3. Vajrasattva’s crown
at Hiraëyavarëa Mahävihära in the month of Mägha, NS 839 (1719 CE). 4. Bhego Äju
Apart from these documents, no any other evidence has come to light to 5. Kväbahä Äju
substantiate the early history of this august festival. 6. Vasudharä
It is now thought that faith in Dépaìkara among the Newar community 7. Jaöädhäré Lokeçvara Karuëämaya
derived from the Buddhist traditions of the Kuçäna kingdom. Mary Slusser’s 8. Buìgama Lokeçvara
discussion of Dépaìkara Buddha in Nepal was the first to postulate a con- 9. Chasan deo
nection to the Gändhäran region: 10. Embodiment of Lagankhel Stüpa
12. Ärya Tärä from Tangabahä
The cult of Dépaìkara Buddha achieved little popularity in India, 13. Dépaìkara from Tangabahä
except in Gändhära, whence it spread to Central Asia and China. 14. Dépaìkara from Kobahäl
Given the relatively late date of its prominence in Nepal, the Dépaìkara 15. Dépaìkara from Dhumbahä
cult very likely came from this direction. Since Dépaìkara Buddha is 16. Ärya Tärä from Dhumbahä
considered, among other things, to be a protector of merchants, one 17. Dépaìkara from Chukabahä
can suppose he came into fashion in the period of the Three King- 18. Dépaìkara from Kulimbahä
doms as the patron of Newar Traders who then so diligently plied 19. Dépaìkara and Bhalibhäro from Kväbahä
the Tibet trade.30 20. Bahapa Deva
21. Dépaìkara from Wambahä
With the discovery of a Kuçäna sculpture from the reign of Jayavarman, 22. Dépaìkara from Daubahä
dated 185 CE, found at Händigaon and Mäligaon, scholars are of the opin- 23. Dépaìkara from Taùbahä
ion that images of Dépaìkara have their origin in the cultural exchanges 24. Dépaìkara from Bubahä
between the Kuçäna dynasty and the Kathmandu Valley. 31
Slusser, p.448.
30
Slusser, Nepal Mandala, p.293. 32
Regmi, Vol. I.

50 51
Appendix The Samyak Festival of Patan Appendix The Samyak Festival of Patan

25. Dépaìkara from Habahä 61. Ja Jayemä Dépaìkara

26. Dépaìkara from Jyobahä 62. Dépaìkara from Yatbahä
27. Dépaìkara from Gujibahä 63. Dépaìkara from Därikabahä
28. Buìgama Lokeçvara from Gujibahä 64. Dépaìkara from Ikhächen bahä
29. Dépaìkara from Bhinchebahä 65. Tärä from Chukabahä
30. Dépaìkara from Ukubahä 66. Dépaìkara from Chukabahä
31. Dépaìkara from Subahä 67. Tärä from Chukabahä
32. Tärä from Subahä 68. Dépaìkara from Änandabahä
32. Dépaìkara from Yacchubahä 69. Tärä from Mikhäbahä
33. Tärä from Yacchubahä 70. Dépaìkara from Akibahä
34. Dépaìkara from Kirtipur 71. Dépaìkara from Athabahä
35. Tärä from Kirtipur 72. Dépaìkara from Mubahä
36. Dépaìkara from Jatibahä 73. Chilandeva
37. Tärä from Jatibahä 74. Tärä from Thyäkä
38. Adinath Lokeshvara 75. Tärä from Nyäkhächowk
39. Dépaìkara from Kirtipur 76. Maitridhvaja kamala Äju and Tärä
40. Tärä from Kirtipur 77. Hilän Äju and Tärä from Täjäpha
41. Tärä from Jadebahä 78. Dépaìkara from Wonbahä: Kun Äju
42. Tärä from Kirtipur 79. Dépaìkara from Hauga
43. Tärä from Kirtipur 80. Tärä from Hauga
44. Tärä from Okubahä 81. Dépaìkara from Chäpägaon
45. Tärä from Okubahä 82. Tärä from Chäpägaon
46. Tärä from Bhinchebahä 83. Dépaìkara from Bubahä
47. Tärä from Gujibahä 84. Tärä from Bubahä
48. Tärä from Guhibahä 85. Dépaìkara from Sibahä
49. Tärä from Jyobahä 86. Dépaìkara from Sibahä-Kachäbahä
50. Tärä from Jyobahä 87. Tärä from Sibahä-Kachäbahä
51. Tärä from Habahä 88. Dépaìkara from Sibahä
52. Tärä from Habahä 89. Dépaìkara : Bhäyo Äju
53. Tärä from Bubahä 90. Tärä
54. Tärä from Bubahä 91. Dépaìkara from Mubahä
55. Tärä from Tabahä 92. Tärä from Mubahä
56. Dépaìkara from Tabahä 93. Tärä from Chibahächuka
57. Tärä from Tabahä 94. Bhikñu Äju
58. Tärä from Daubahä 95. Dépaìkara from Ibahi-Thäsandya
59. Tärä from Wombahä 96. Dépaìkara from Bhinchebahä
60. Deva from Micchubahä 97. Tärä from Bhinchebahä

52 53
Appendix The Samyak Festival of Patan

98. Dépaìkara from Subahä

99. Tärä from Subahä
100. Dépaìkara from Thakunbahä
101.Tärä from Thakunbahä
102.Dépaìkara from Iläbahé
103.Tärä from Iläbahé
104.Dépaìkara from Dhunbahä
105.Tärä from Dhunbahä
106.Dépaìkara from Tabahä
107.Yatabahä Kämi Äju
108.Dharmaçéla Äju
109.Bhanasi Äju
110.Dépaìkara Munidhan (Dhäkhwä)
111.Tärä (Dhäkhwä)
112.Dinapani Äju
113.Dharmadhvaja Äju and Tärä
114.Dhusa Tärä
115.Gajendravajra Tärä
116.Dänamuni Dhäkhwä Tärä
117.Bägnarsièha Tärä Iku
118.Säkhati Jayemä
119.Jog Äju Habahä
120.Dépaìkara from Kväbahä Näpit
121.Dépaìkara from Chikanbahé -Dhanad

54 55