Theravada Buddhism in Nepal For Jubilee Year

Shanti Sandesh Souvenir 2552, Venerable Jnanapurnik special issue, pp, 132-135
Theravada Buddhism in Nepal;

It's origin, history and present day practicei
- by Phra S. M. Sujano
INTRODUCTION
Nepal is a country, where the Buddha to be, prince Siddharth, was
born about 2600 years. Some reason, Buddhism was deemed from the
country out for many centuries until nineteen century, when Theravada
Buddhist revival activities began. So, some of the Nepalese Buddhist
scholar have labeled Theravada tradition as younger or imported
Buddhist tradition in modern Nepal. On the other hand, emergence of
Theravada tradition opened religious freedom, social boundary and
government chain of limited ground in Nepal. The revival of Theravada
Buddhist activities became vital tool for new shape of modern Nepal.
Therefore, in this article will put bird’s eye view on Theravada Buddhism
in modern Nepal.
1 - 16
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BACKGROUND
Theravada tradition is believed to be the oldest unbroken tradition
of Buddhism. Based on this fact, origin of Theravada Buddhism in Nepal
should be link to the Buddha and his related place; Lumbini and
Kapilavastu (p. Kapilavatthu). Those places are placed in present Nepal.
Therefore, Theravadin history in Nepal is oldest same as the country’s
profile. There are some concrete evidences are still existed in the territory
of Nepal; the evidence of the visit of king Asoka of India visited Lumbini
in Nepal in 250 BC and erected a stone pillar, which is still standing. The
inscription in Bramhi script in this pillar reads in English as follows:
“King Piyadasi” (another name for king Asoka), beloved of the gods,
having anointed 20 years, came here himself and worshiped saying ‘Here
Buddha Sakyamuni was born (Hida Budhe Jãte Sãkyamuni)’further,
some more from descriptions of Chinese travelers; Chinese travellers Fa
Hian (AD 403) and Hiuen Tsang (AD 636) also described the existence
of dilapidated stupas, monasteries and palaces. However, its origin had
lost around 13 century due impose of caste system by the Hindu king in
the kingdom and Buddhism changed her identity.

2 - 16

THE BUDDHIST REVIVAL
The history of Theravada Buddhism in modern Nepal started in the
closing years of 19th century. In the conjunction of the publication of Lalit
Bistara; a life history of the Buddha, Mr. Jagat Man Vaidya (later known
as Dharmaditya Dharmacariya) of Patan’s Buddhist magazine
publications with the help of Mahabodhi society of India and emerged of
Tibetan monk in Kathmandu valley inspired people of Nepal kept interest
in Buddhist studies, which brought young man to join the order in
Tibetan tradition and became the Nepal’s first Buddhist monk ever since
and known him venerable Mahapragya rest of his life. He couldn’t stay
longer in Nepal on way back from his training in Tibet in 1924 and under
the Prime ministership of late Chandra Samsher JBR the law of banned
conversion was carried out and Ven. Mahapragya was expelled from the
country along with his colleges and teacher.
On the exile to India, they met a Theravadin monk ven. U Kosala in
Buddhagaya. They were inspired to ordain in Theravada tradition and
Tsering Norbu along with his students reordained as Samanera. After that
they all went to Culcutta and some left to Tibet. They are became the first
3 - 16

theravadin samaneras of modern history of Nepal. In Culcutta, they met
with Buddhist revivalist Dharmaditya dharmacariya. Dharmaditya
Dharmacariya wrote against Nepalese government in the press for
expelling the monks from Nepal and helped all the exile monks during
stay in Culcutta. History kept silent other four Theravada samneras;
whether they kept their rest of life as samnera or left as laymen, which is
still need to be study and only speaks that Ven. Mahapragya and Tsering
Norbu went to Tibet for further study, where they left Theravada
Tradition again. In 1928 ven. Mahapragya return to India after recovery
from his ailment of paralysis in Tibet and received re-ordination as
Samanera in Theravada Tradition in same year under the preceptorship of
Ven. U. Chandra Mani Mahathera, who was staying at Kusinagara. Later,
Ven. U Chandra Mani became the spiritual father of almost venerable
monks and nuns of Nepal. In this record, ven. Mahapragya; born in Hindu
family is offered as the first Buddhist monk in modern history of
Theravada Buddhism in Nepal, who played one of the important roles for
the revival and development of Theravada Buddhism in Nepal.
4 - 16

RE-INTRODUCTION OF THERAVADA
In 1930, Ven. Newar lama monk Thinley Tsultrim or Karmasila
(Later known as Ven. Pragyananda, first Sangha Nayaka of modern
Nepal) joined to ven. Mahapragya in Kusinagar and ordained into
Theravada tradition. After few months study Theravadin doctrines with
the teacher ven. Karmasila decided to visit Nepal in the same year. He
visited Kathmandu valley as the first Theravadin samanera and gave the
glimpse of Theravadin traditions to the people of Kathmandu. Therefore,
he is offered as the first Theravadin missionary to Kathmandu valley in
modern History of Theravada Buddhism in Nepal. Shortly, he was joined
by Ven. Mahapragya in Kathmandu. They were stayed in Kimdol Vihara
and preached Buddha dhamma. Their appearances on the streets of the
Kathmandu and rational teachings brought four devotees to Kusinagara
for ordination. Among the four three of them were women and one man,
who ordain as Buddhist nuns and samanera under preceptorship of Ven.
U. Chandramani. Other Nepalese followed their example and took
Ordination under the same Burmese monk in India. But when they return
to Nepal, they were arrested, imprisoned and then exiled. In the course of
5 - 16

time gave rise to the Theravadian Buddhist monk and nun; Venerables
Pragnananda, Shakyananda, Dhammaloka, Amritananda, Anuruddha,
Subodhananda, Buddhaghosh and Ratnapali, Dharmapali and Sanghapali
appeared as first Buddhist Nuns in the modern history of Buddhism.
Some of them went further study in different Buddhist countries and
some return to Nepal for the propagation of Buddhism
Amongst them Ven. Mahapragya, Ven. Pragyananda, Ven.
Dhammaloka (Dasaratan Sahu, who runs Kimdol Vihara before
appearance of Theravada monks) and ven. Amritananda are main key
person in the Theravada revival campaign. In 1943, Ven. Dhammaloka
established Anandakuti Vihara, Nepal’s first Theravadin Buddhist
monastery in modern Nepal and became centre for the Theravada revival
campaign. Since then Buddhist revival activities carried out widely and
expanded in public talks in 1940s along with Ven. Amritananda and
others joined to him from abroad. In 1944, the monks refused to yield the
Prime Minister Juddha Samser JBR’s ordered not to preach Buddhism,
eight monks Ven. Pragnananda, Dhammaloka, Subodhananda,
6 - 16

Pragnarashmi and Ven. Samaneras Pragnarasa, Ratnajyoti, Aggadhamma
and Kumar were strictly ordered to leave the country.
On the exile, under the leadership of Ven. Amritananda and with the
advice of other senior monks at Saranath formed the first Buddhist
Society of Nepal called “Dharmodaya Sabha” under the chairmanship of
the most Ven. U. Chandra Mani Mahathera and ven. Amritananda
became a secretary of the society. The society still exists and is the
biggest National Buddhist Society in international level. It was succeeded
to organize the 4th and 15th World Fellowship of Buddhist (WFB)
conferences in Kathmandu, Nepal.
DEVELOPMENT OF THERAVADA BUDDHISM
Towards the later year of Rana regime the attitude of the
government towards Theravada Buddhism and Theravada monks and
nuns softened and the exiled monks were allowed to return to Nepal to
practice the religion according to Theravada tradition. After the advent of
the democracy in 1950 Theravada tradition thrived and made rapid in
road into Nepalese society. Because of the enthusiasm of Theravada
7 - 16

monks and nuns, their lay supporters and encouragement from the
contemporaries Majesties Theravada tradition progressed and became a
part of Nepalese religious life. In this process, other Theravadin
countries; Burma, Sri Lanka and later Thailand have tremendous support
and supports for the development and establishment of Theravadin
tradition in modern Nepal. Especially, Ven. U. Chandramani a Burmese
monk in India, Ven. Narada a Sri Lankan monk, who brought sacred
relics, sapling of Bodhi Trees and establishment of Nepal’s first
Uposathagara and Theravadin Cetiya and Ven. Nyanasamvor a Thai
monk later played an important role for the development of the
Theravadin Sangha in Nepal.
Late Venerable Amritananda Mahasthavir deserver special place in
the Theravada revival movement in modern Nepal. He played a
prominent role in development and promotion of Theravada Buddhism in
Nepal. Under whom, goodwill missionary from Nepal visit after the
expelled the Buddhism monks from Nepal and Dharmodaya Sabha, All
Nepal Bhikshu Association (Akhil Nepal Bhikshu Sangha), Buddhist
education centers were found. Further, he organized and participated in

8 - 16

national and international Buddhist conferences around the world and
traveled widely promoting Buddhadhamma. He was one of the great
writers and translator and published many Buddhist texts.
Late Venerable Bhikshu Sudharshan added a different dimension to
the movement. He started training centre with the aim of broadening
ordination to other ethnic groups. Until then, Newars – original
inhabitants of Kathmandu Valley were the only ones who have taken
ordinations in this tradition. Because of his foresight and timely action
many people from other ethnic groups have accepted Theravada
Buddhism and some has taken ordination. Late Ven. Sumangal deserves
modern monk, who introduced modern ways of promote Buddhism by
establishing Kindergarden, education centres and free clininc services etc.
Ven. Nyanapurnik of Viswasanti Vihar who established Novice Training
Centre, Ven. Ashowghosa of Sangharama, who trained most of the
present leading monks of Nepal and Anagarika Dhammavati of
Dharmakirti (Now Bhikkhuni according to Mahayana), who established
Nunnery training centre are also well known figures in Theravada in
Nepal.
9 - 16

In the course of the revival movement, many more Nepalese men
and women took ordinations. Theravada monasteries were opened in
different parts of the country. At present there are 96 Theravada Viharas
in the country, over 300 of Bhikkhus and Samaneras Sangha members
and about 200 Anagarikas. Some are resident in Nepal and others are
either studying or practising dhamma in other countries of Asia and
Europe; and in Australia and United States of America.
All Nepal Bhikshu Association is the central body as the main
management committee government registered organization and recently
Nuns association also became registered organization.
Development of Theravada Buddhism was also come along the side
with Education and literature awareness in the country. Nepal was govern
by the isolated government and education was secluded so did literature.
Introduction of Theravada tradition into Nepal has widened Buddhist
view and opened sky for all other ethnic Buddhists in the country. Since,
Theravada Buddhist monks have been introduced Buddhism in different
ways to terms of religious freedom, social equality, gender equality,
10 - 16

education and self value etc. in the country, modern Nepal has been
accepted in international level.
In the past, Nepal was declared as the Hindu country and all other
beliefs/religions was under controlled and restraint from practice. Even
though, traditional Buddhists were existing in different parts of the
country, it became ethnic or caste based religion for centuries. Theravada
Buddhist activities unwrapped and unchained the Buddhist ethnic and
caste base tradition into universalized religion within the country. Today,
because of the revival movement of Theravada Buddhism, individual
ethnic Buddhists are able to promote individually according to their
beliefs and practice. Similarly, in the promotion of social and gender
equality Theravada Buddhist are in frontier and promotes elimination of
any means of un-equalities in the country. In literature area, Ven.
Nyanapurnik says;
Theravada Buddhism has contributed greatly to Nepali literature
since its revival. Theravada Buddhism is responsible for the
awareness of literature and the revival of Nepali literature. We
can see this in the present situation. Especially, if we look at

11 - 16

Buddhist literature in Nepal almost all the works are influenced
by Theravada Buddhism. (Sujan, 2006, p. 126)
Simultaneously, he says, since the time of the revival of
Theravada Buddhism, Nepal has produced and developed
Theravada art in various fields. It has also had significant impact
on drawing, sculpture and others. (Sujan, 2006, p. 172)
PRESENT DAY PRACTICE
Theravadins introduced freedom of thought and practices. Many
religious activities became public rituals and free to read and practice to
all the people of Nepal. They have launched many religious activities and
as the result a huge popularity increased in the country. When I was on
research of Theravada Buddhism in Nepal, and had asked Venerable
Nyanapurnik Mahasthavir on Theravada impact on Nepalese society, he
said that
Nepal is a multi-cultural country and it is clear which culture
has the greatest influence. However, Theravada Buddhism has
contributed smoothly and had important impacts on Nepalese
12 - 16

modern society. In terms of religious impact he said that
Buddhism introduced Buddhapuja or paying homage to the
Buddha and paritta functions, observing Sila, and practicing
meditation are publicized, in which everyone is invited.
Venerable’s answer was clear and concise, which illustrates
contribution of Theravada Buddhism in modern Nepal. There are varied
religious activities have been introduced since its reintroduction to Nepal.
Among the important religious activities; Buddhist Education, Buddha
puja/Mahaparitran, Gyanmala Bajan (playing buddhist hymns), Mass
ordination, Meditation courses, and publication carried out widely
throughout the country. Bauddha Pariyatti Education became one of the
main part for the development and propagation of Theravada Buddhism
in Nepal. Around ten thousands of candidates are participated this
programme every year. Beside of this course other universities also
provide related subjects on Buddhist studies. Buddhist Chanting or
Buddha puja from particular group became public and everyone invited to
join the programme every morning and evening. Mahaparitran chanting is
widely practiced as the one of the great meritorious activities, which

13 - 16

brings good and happiness to the family. Apart from that playing
Buddhist hymns also became a factor for the organizing Buddhist
activities in Nepal. Every year on the month of Bhadra (Aug-Sep) every
Buddhist viharas are organized the chanting of holy Buddhist hymns in
the morning and evening to promote peace and harmony through the
Buddhist teachings. Monks and nuns hold the programme and lead the
audience. They also pray, chant, meditate and preach to all the
participants. On the especial days such as Uposath day and Buddhist days
also celebrates with observing precepts and chanting in the viharas.
Another important factors is Meditation courses, which is getting
huge popularity in the country and many centres been established. Mass
ordination ceremonies are organized on school holidays to teach Buddhist
moral view to the youngs and adult every years in different viharas.
Further, Theravadins are widely involved in publications and free
distribution of dhamma books. Publications are carried out monthly,
quarterly, annually and any other especial days; Baisakha Purnima,
Magha Purnima, birthday anniversaries etc. apart from those activities,
monks and nuns are usually invited to devotees houses in different

14 - 16

occasions for blessings, peace and prosperity in the family. Theravada
Buddhism is also playing one of the very important factors for the
eradication of caste system, development of unity and equality within the
society and promotes gender upliftments and equal opportunities.
Therefore, it’s became a part of the Nepalese society within a short time
of its revival.
CONCLUSION
At present all three traditions Newar Buddhism (Vajrayana),
Tibetan Mahayana Buddhism and Theravada Buddhism have become
acceptable Buddhist traditions in Nepal. Theravada Buddhist monks and
nuns with their saffron colored robe, along with Tibetan Lamas and
Bajracharyas are familiar features in Nepalese society, especially in
Kathmandu valley. Furthermore, within a decade, Theravada Buddhism is
going to celebrate its centenary of recovery and service in the country and
Theravada Buddhism due almost all monks and nuns are trained in
outside the country and in different countries. So, mutual exchanges and
understanding within the sangha members are vital for the development
of Theravada Buddhism in the country. In my research found that almost

15 - 16

all senior monks would like to request new generation to consider it for
future development. Ven. Nyanapurnik one of them says,
If [Theravada] monks continue doing as they are presently, that
will be dangerous for the future of Theravada Buddhism. It is not
only a danger for Buddhism but a danger to the concept of the
robe [civara] as well.
On the other hand, lacking support for the new generation from the
senior, as it found, is another controversial issue for the stable and
development of Theravada Buddhism. Nevertheless, the revival of
Theravada Buddhism changed the modern history of Nepal and has been
contributing different fields for the better community. However, the
centre body of Theravada Buddhism still needs to consider its future and
development more closely and mutually than ever.
i
Full story; Ven. Sujan Maharjan ‘The Revival of Theravada Buddhism and its contribution to Nepalese
society’, A MA thesis required by Mahachulalongkorn University, BKK, 2006
16 - 16

Theravada Buddhism in Nepal For Jubilee Year

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Shanti Sandesh Souvenir 2552, Venerable Jnanapurnik special issue, pp, 132-135

Theravada Buddhism in Nepal;

Nepal is a country, where the Buddha to be, prince Siddharth, was

Buddhist revival activities began. So, some of the Nepalese Buddhist

scholar have labeled Theravada tradition as younger or imported

Buddhist tradition in modern Nepal. On the other hand, emergence of

Theravada tradition opened religious freedom, social boundary and

government chain of limited ground in Nepal. The revival of Theravada

PDF Creator - PDF4Free v2.0 http://www.pdf4free.com

Theravada tradition is believed to be the oldest unbroken tradition

of Buddhism. Based on this fact, origin of Theravada Buddhism in Nepal

Kapilavastu (p. Kapilavatthu). Those places are placed in present Nepal.

Therefore, Theravadin history in Nepal is oldest same as the country’s

inscription in Bramhi script in this pillar reads in English as follows:

Buddha Sakyamuni was born (Hida Budhe Jãte Sãkyamuni)’further,

some more from descriptions of Chinese travelers; Chinese travellers Fa

of dilapidated stupas, monasteries and palaces. However, its origin had

the kingdom and Buddhism changed her identity.

PDF Creator - PDF4Free v2.0 http://www.pdf4free.com

THE BUDDHIST REVIVAL

The history of Theravada Buddhism in modern Nepal started in the

closing years of 19th century. In the conjunction of the publication of Lalit

as Dharmaditya Dharmacariya) of Patan’s Buddhist magazine

publications with the help of Mahabodhi society of India and emerged of

Tibetan monk in Kathmandu valley inspired people of Nepal kept interest

in Buddhist studies, which brought young man to join the order in

country along with his colleges and teacher.

On the exile to India, they met a Theravadin monk ven. U Kosala in

Buddhagaya. They were inspired to ordain in Theravada tradition and

PDF Creator - PDF4Free v2.0 http://www.pdf4free.com

theravadin samaneras of modern history of Nepal. In Culcutta, they met

with Buddhist revivalist Dharmaditya dharmacariya. Dharmaditya

Dharmacariya wrote against Nepalese government in the press for

stay in Culcutta. History kept silent other four Theravada samneras;

Tradition again. In 1928 ven. Mahapragya return to India after recovery

from his ailment of paralysis in Tibet and received re-ordination as

Samanera in Theravada Tradition in same year under the preceptorship of

Ven. U. Chandra Mani Mahathera, who was staying at Kusinagara. Later,

Ven. U Chandra Mani became the spiritual father of almost venerable

family is offered as the first Buddhist monk in modern history of

the revival and development of Theravada Buddhism in Nepal.

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In 1930, Ven. Newar lama monk Thinley Tsultrim or Karmasila

(Later known as Ven. Pragyananda, first Sangha Nayaka of modern

Nepal) joined to ven. Mahapragya in Kusinagar and ordained into

Theravada tradition. After few months study Theravadin doctrines with

glimpse of Theravadin traditions to the people of Kathmandu. Therefore,

he is offered as the first Theravadin missionary to Kathmandu valley in

modern History of Theravada Buddhism in Nepal. Shortly, he was joined

by Ven. Mahapragya in Kathmandu. They were stayed in Kimdol Vihara

and preached Buddha dhamma. Their appearances on the streets of the

Kathmandu and rational teachings brought four devotees to Kusinagara

who ordain as Buddhist nuns and samanera under preceptorship of Ven.

U. Chandramani. Other Nepalese followed their example and took

PDF Creator - PDF4Free v2.0 http://www.pdf4free.com

Pragnananda, Shakyananda, Dhammaloka, Amritananda, Anuruddha,

Subodhananda, Buddhaghosh and Ratnapali, Dharmapali and Sanghapali

appeared as first Buddhist Nuns in the modern history of Buddhism.

Some of them went further study in different Buddhist countries and

some return to Nepal for the propagation of Buddhism

Amongst them Ven. Mahapragya, Ven. Pragyananda, Ven.

Dhammaloka (Dasaratan Sahu, who runs Kimdol Vihara before

appearance of Theravada monks) and ven. Amritananda are main key