Prajpramit

(A short notes on Prajnaparamita)

Garud Bhagwan, Simhasarthabahu Bikramshila Mahabihar,

Buddha Era
Simhakalpanagar, Thambahil, Bhagwan Bahal, Thamel

2552, Nepal Era

1132,

Bikram Era 2068,

2012 A.D.

Compiled by: Damodar Pradhan, Monumental Guide Prajpramit

The Sanskrit word Prajapramita literally translated signifies this book as "the Perfection of Transcendent Wisdom." (Praj - is wisdom and paramita - is perfection). Prajapramita is a central concept in Mahayana Buddhism and its practice and is believed to be indispensable elements of the Bodhisattva Path. The practice of Prajaparamita is described in the Prajaparamita Sutras, which vary widely in length and exhaustiveness. Tara and Prajnaparamita are both referred as mother of all Buddha, since Buddha is born from wisdom. The Dharma is classified as inferior and superior according to the disciple's grade. In Buddhism the teachings is being classified into four different stage of human being for example ordinary men; the stage of saints; Saint and bodhisattvas. Dharma is referred to as the teaching of Buddha, the Four Noble Truths, Eightfold Noble Path and the three Marks of Existence, and other guidelines. The main motif is to achieve the freedom and liberation from suffering and understand the state of mind to realize the supreme happiness, the natural joy and nirvana. The happiness is being classified as Ananda (Joy), Paramanda (Supreme Joy), Virmananda (Absence of Joy), and Sahajanand (Natural Joy).

Four Noble Truths is referred to the state of mind Dukkha (Suffering), Samudaya
(the cause of suffering), Nirodha (free from suffering), Marga (a way to end suffering).

The First Noble Truth: Dukkha

Dukkha usually is translated as suffering. In life, we have illness, poverty, disease, old age and death. We cannot keep what we like and avoid what we do not like. It is the universal truth that the happiness we do enjoy is a temporary and we do suffer.

The Second Noble Truth: Samudaya

The cause of suffering is desire & illusions which is mainly because of things all lead to suffering ignorance. Wanting life, death, pleasure and

The Third Noble Truth: Nirodha

There is a state of mind free from suffering. Suffering can get stopped if we can get rid of the state of desire - cravings or hunger (to achieve).

The Fourth Noble Truth: Marga

There is a way to end suffering, we must end our cravings. Eightfold Path is the only noble way to end craving.

The Eightfold Path

The eightfold are the teachings of the Prajpramit: the Srdhadvishasrik, Triatik, Pacaatik, Saptaatik, Astashasrik, Pacavimatishasrik, Astadaashasrik, and atashasrik. Truth is found through the Middle Way by following Eightfold Noble Path as stated below: 1) Right Viewpoint - Realizing the Four Noble Truths (samyag-d i, sammdi hi). Correct thought by avoiding sharp desire - covetousness, the wish to harm others and wrong views (thinking as if the actions have no effect or say I have no problem so there is no ways to end suffering etc.) 2) Values - Commitment to mental and ethical growth in moderation (samyak sakalpa, samm-sa kappa). Correct speech: avoid lying, harass speech (while having difference of opinion do not use harsh speech) and idle talk or rumor. 3) Right Speech - To speak in a truthful way without harming others and worsens with unreasonable or wrong logic (Samyag-vc, samm-vc). Correct actions: avoid killing, stealing and sexual misconduct 4) Actions - Wholesome action, avoid action that would harm others (samyakkarmnta, samm-kammanta). Correct livelihood: try to make a living with the above attitude of thought, speech and actions. 5) Livelihood - A profession does not harm in any way oneself nor others, directly or indirectly (samyag-jva, samm-jva). Correct understanding and developing genuine wisdom. (The following last three aspects refer mainly to the practice of meditation) 6) Effort - One makes an effort to improve (samyag-vyyma, samm-vyma). Correct effort, after the first real step we need joyful perseverance to continue. 7) Mindfulness - Mental ability to see things with clear Knowledge or consciousness (samyak-sm ti, samm-sati). Correct mindfulness: try to be aware of the "here and now", instead of "there and then". 8) Meditation - State where one reaches enlightenment and the ego gets disappear (samyak-samdhi, samm-samdhi). Correct concentration: to keep

asteady, calm and attentive state of mind -universal emptiness or the Natural Joy. Prajpramit Sutra is believed to be the highest form of Buddhist teaching and is classified into eight different categories as follows: the Triatik, Pacaatik, Saptaatik, Srdhadvishasrik, A ashasrik, A adaashasrik Pacaviatishasrik and atashasrik. 1) Triatik Prajprami Stra: 300 lines, the Diamond Stra or Vajracchedik Prajpramit Stra 2) Pacaatik Prajpramit Stra: 500 lines 3) Saptaatik Prajpramit Stra: 700 lines, the bodhisattva Manjushree exposition of Prajpramit 4) Srdhadvishasrik Prajpramit Stra: 2500 lines, from the questions of Suvikrntavikrmin Bodhisattva 5) A ashasrik Prajpramit Stra: 8000 lines 6) A adaashasrik Prajpramit Stra: 18,000 lines 7) Pacaviatishasrik Prajpramit Stra: 25,000 lines 8) atashasrik Prajpramit Stra: Mahprajpramit Stra. According to Joseph Walser, there is evidence that the Pacaviatishasrik (25,000 line) Prajpramit Sutra and atashasrik Prajpramit Sutra (100,000 lines) have a connection with the Dharmaguptaka sect, while the A ashasrik Prajpramit Sutra (8000 lines) does not have any sect. Williams, Paul. 2008 Mahayana Buddhism: The Doctrinal Foundations. In addition to these, there are also other Prajpramit stras such as the Heart Stra (Prajpramit Hridaya), which exists in both 14-line and 25-line versions. Regarding the shorter texts, Edward Conze in his book "The Short Prajpramit Texts - 1973" writes, "Two of these, the Diamond Stra and the Heart Stra are in a class by themselves and deservedly renowned throughout the world of Northern Buddhism. Both have been translated into many languages and have often been commented upon. Tantric versions of the Prajpramit literature were produced from the year 500 CE on. Additionally, Prajpramit teachings are held by some Tibetan Buddhists to have been conferred upon Ngrjuna by Nag raja, King of Ngas, who had been guarding them at the bottom of the ocean. Tantric versions of the Prajpramit literature were produced from the year 500 CE on. Some of the ancient manuscripts are in the collection of Museums around the world but the following two collections one written in Sanskrit the Heart Sutra is the smallest of its kind having only 14 Stanzas (shlokas) in New York Museum and the Perfection of wisdom in Tibetan Script has 8,000 stanzas (shloka) - Copenhagen Royal Library. There are more Prajnaparamita written in other languages found in many South Asian Countries, Tibet, China, Japan, Korea, Hong Kong, Cambodia, Myanmar, Thailand, Vietnam, Java, Sumatra, Bali, India, Sri Lanka, and Bangladesh. Most of the Scholars mention one from Sri Lanka sounds to be the oldest and authentic. The oldest Prajnaparamita (1020 AD) manuscript written in Ranjana script during the period of Manipaldeva the king of Bengal, India highlights the origin of Ranjana Script from India (Cambridge University - collection). ---- Dr. Regmi, Dinesh

Chandra, Purlekhana Paricaya (An introduction to Nepalese Paleography - in Nepali VS 2048/ 1991-Page 102) Conclusion:There are many Vihars in and around Kathmandu Valley where they do have some collections of manuscripts written by different scholars and are displayed during the holy month GUNLA - August / September. There are few more Pranjaparamita manuscript also in National Achieve as well in Asha Saphu Kuthi (Asha Archives) Kaiser Library and National Library. Most of those collections are in small version or are of small volume but the one in Vikramshila Mahavihar, Thamel sounds to be more authentic and has more Stanzas (shlokas) and is nicely written with real golden ink (dated 344 NS / 1233 AD). Prajnaparamita from Patan, Rudra Varna Mahavihar is dated 216 NS/ 1105 AD and from Hiranya Varna Mahabihar is dated 336 NS/ 1225 AD ___ Hem Raj Sakya and T.R. Vaidya, Medieval Nepal: Colophones and inscriptions, Kathmandu 1970 page 6. One of the oldest manuscript is in the collection of Cambridge University written in Ranjana Script dated 1020 AD written during period of king Manipal Dev of Bengal, India. ___ Dr.Regmi, Dinesh Chandra, 1991 Purlekhana Paricaya Nepal (An introduction to Nepalese Paleography) Kathmandu. Page 102

Vikramshila Mahavihar, Thambahil, Simhakalpanagar

(Bhagwan Bahal, Thamel, Kathmandu)
Vikramshila Mahavihar, Thambhil, Simhakalpanagar is the ancient name of Bhagwan Bahal, Thamel Kathmandu. The ancient name signifies - Tham (Old or oldest or high pride) Bahi (Monastery). Simhakalpanagar denotes it as a separate city or town. Thambahil signifies it to be the monastery of high significance & pride. Lots of investigation and research need to be conduct to identify its past glory, we are left with few documents. The main historical existence of this Vihar can be traced from Atisas arrival (1041 - 42 AD, Prajnaparamita Manuscript dated 344 NS /1233AD and the restoration done by Harisimha during the time of king Parthvendra Mall (408NS 1287 AD). Swayambhu Puran is one of the oldest manuscripts narrating the story of the evolution of Kathmandu Valley. According to the legend Kathmandu Valley was a lake surrounded with mountains. Knakamuni Bodhisattva is believed to have thrown a lotus seed in the lake. A big lotus with thousand leaves blossomed in the center of lake which attracted visitors from around the globe. Manjushree Bodhisattva is believed to have visited this place and meditated in Phulchoki (Phullichho) and Jamachho (Jatamatroccho). He is believed to have drained the valley by cutting the edge of the hill with the divine sword. (Chovar being the only exit for all rivers in Kathmandu Valley and the black soil found everywhere in Kathmandu Valley does testify it to be a lake earlier). Manjushree is the Bodhisattva of Divine wisdom representing the infinite and eternal wisdom of Buddha. Manjushree holds a sword in his right hand and a book of perfection (Prajnaparamita) in the left hand.

The legendary Caravan to Lhasa leaded by Simhsarth Bahu also does have main historical significance to its establishment. The first historical important evidence of Thambahi is the visit of Atisha Shrijana (982- 1054) and he did spent a year studying Buddhist philosophy during 1041 - 42 AD. He was the head pundit (Principal) of Nalanda University and was invited by Tibetan king to visit Tibet to teach and revive Buddhism. On his way to Tibet he spent one year in Nepal (1041 1042AD), most of his time was spent in Thambahi. He did study the Buddhist philosophy and has written books in Sanskrit. Atisha also is said to have established this Vihar (the white Chaitya inside this vihar and the five chaitya in Panchamane, north of Kathmandu) and did spent a year studying the Buddhist philosophy. (Atishas arrival in Nepal by Hebert Declear and Lord Atisha in Nepal, Journal of Nepal Research Center Volume X page 27-54 1997). In 1859 German Scholar Koppen, highlighted Atisha with the translation of Carya Sangra Pradipa and Bodhi Palha Pradip (66 Stanzas) written in Sanskrit by Atisha while he was in Nepal. (During his visit the name of the holy manuscript Prajnaparamita, from Thambahi is not mentioned). Dharmashri Mitra, a renowned scholar from Vikramshila Vihar, Nalanda, India is believed have visited Nepal for advance study in Buddhism and Sanskrit in the early 13th Century. He did study in Thambhil, which clearly indicates the high importance of Thambhil and the similarity of the name Vikramshila indicates the name might have been given by him. ____ Traditional Architecture of Kathmandu Valley" by Wolfgang Korn, Ratna Pustak Bhandar,1976 (Text by Purnaharsha
Vajracharya)

Recent excavation in Nalanda (India) got a new light about the existence of Vikramshila Vihar as one of the oldest teaching institution for higher study in Buddhism during the early first century BC. Vikramshila Mahavihar of Rajgir, Bihar of India rose to ever greater prosperity during the reign of Pala dynasty (8-12 centuries). ------- The Seekers Glossary of Buddhism, page 395. We also know that there were regular contacts of scholars between Nepal and Nalanda for studying Mahayan Buddhism. After the centre was destroyed in 1197 AD by Muslims, scholars came to Kathmandu and started the centre again in Vikramshila Mahavihar in (Thambahil), Kathmandu city. Per Kvaerne in his An Anthology of Buddhist Tantric Song ( A Study of Carya) Oslo University (1977: page 1-2), gives the most important information that the Tibetan translation of Caryagita in the Tibetan Tajnur was done by Grags-pa-rgyal-mchan (1285 1378 AD) in the town of Yam-bu (upper Kathmandu, obviously at Vikramshila Mahavihar). It seems to be likely that Vikramsila Mahavihar of Bihar, India was renamed to Thambahil (upper outer monastery of Yambu, upper city of Kathmandu), as the place became the centre for Mahayan Buddhism studies since 13th century. The ancient name Thambahi signify this monastery (BAHI) to be located in the outer city limit, Late Bhuvan Lal Pradhan located the old site of this bahi in Sawabhumi (Samakhushi) and got sifted to the present site after the flood from Samakhushi River destroyed the old site occasionally. (Bhuban Lal Pradhan BS 2064 Kathmandu Upatyakaka kehi Sahitika Chirka Mirka, Page 88

Toran, the semicircular wood archive kept in the main door (it did have nice carvings and was stolen some 40 years ago, a new Toran is kept now as a replacement) mention about the restoration work done by Hari Singh during the resign of king Parthvendra Mall (408NS 1287 AD). The Saharsha Prajna paramita is one of the rare collections of four volume of the highest Buddhist manuscript in this temple complex has a close relationship with Manjushree. Some of the travel record made by scholars from India Tibet and China also did mention about the glory of this temple during 11th and 13th century, still lots of real facts are missing. The oldest available document related to this temple is of the visit of Pundit Atisa from India in the early 11th century. In this short article I am trying my best effort to high light some facts to make understand a common reader about this ancient temple. In some of the early text as well as in poem from Kalidasa in the early 11th century the leader of merchant are being called on as Sarthabaha. The Paubha (scroll painting) which is displayed in the main court of Thamel during the holy months of Gunlaa narrates the legendary story of the Lhasa Voyage. Simhsarthabahu is believed to have established Bhagwan Bahal. Both the Hindu as well as Buddhist temple has Gaju (the roof top) a kalash (water Pot) design but the main shrine of Thambahi has a chaitya and a metallic mirror on the roof. A banner of white cloth along with a metallic belt hangs down from the metallic mirror (or chaitya) _ Lucke John Karunamaya 1986 page 474. There are four volumes of Prajnaparamita manuscript in Thambahil (one of the oldest and ancient monastery in Kathmandu). The four volume of Saharsha Prajnaparamita manuscript in the collection is dated Nepal Sambat 344/1223AD Margasira Pratipada is believed to have written by Jinashri Jnana and started by Manjushri. The Saharsra Prajnaparamita from Thamel is believed to have five volumes; during King Pratap Malls period (1641-74 AD) Tibetan invaded the temple and looted the last fifth volume. With the help of the army they recovered the manuscript from Banepa 1658AD/ 780NS) and was kept in Hanumandhoka palace by King Pratap Mall, A manuscript looking very identical to the one from Thambhil has been noticed by many, being used to recite during daily rituals in Sweta Bhairav temple. These days this manuscript is believed to have been kept in Hanumandhoka Palace office as it badly damaged. There are 54,864 total lines in the four Volumes, 27 lines in one page (nine lines in three rows) four volume containing 2032 page (517, 506, 512 and 497 pages in Volume I, II, III, and IV respectively). If we guess 500 pages in the missing volume it will add 13,500 lines making total 68,364 lines. Hem Raj Sakya in his book Nepal Sanskritya Mulukha 1969 (Main entrance of the culture of Nepal) did mentioned this manuscript as Laksavati Prajnaparamita (100,000 lines). It is very interesting facts about numerology in both Hindu and Buddhist mythology that number nine plays a vital role; this is clearly understood in the layout of the page with three row containing nine lines totaling twenty seven lines in a page.

Each and every page does have the same count ending with nine (Two and seven making nine). If we have nine lines with four rows it does fulfill this criteria, but the page do not look nice and rectangular in shape. So the size of the manuscript with nine lines and three rows is a perfect rectangular shape. In the first chapter of Kalachakra Tantra, the main religious Text of Mahayan Buddhism, it is mentioned that 600 years after Buddha a great scholar Manjushree will be born to get a new renaissance of Buddhist thoughtsBoudha Darshan by Baldev Upaddhaya, Sharada Mandir Kashi 2003 page 454 55. Same quote is also given in Maryada No, 13 page 69-71, clearly testify Manjushree to belong to the First century AD, this is also testified the Buddhist text Saddharma Pundarika being written by a Buddhist Monk named Manjushree during the first century (Legendary History of Kathmandu by John Luck page 412 and an article Manjushree Legendary or historical by Late Bhuvan Lal Pradhan published in Gorkhapatra 2048/2/11 in Nepali). The holy Satashasrika Pranjaparamita (100,000 verses 12 volumes in the Tibetan language) has been translated in ninth century by Jianshree Mitra, Subrenbodieg and Tibetan Monk Ye-Se-sde, (Bibliotheca Indica 1902-1913). This clearly indicates Jianshree to belong to the ninth century signifying his teacher Manjushree also to belong to this period. Edward Conze in his book The Prajnaparamita Literature (Manton, The Hague 1960) did mentioned that Jianmitra did translated this text in Tibetan language during the early 9th century. The date 344 NS (1223AD) mentioned at the end of the manuscript might be the date it was completed or the date mentioned by someone else? There is some confusion regarding the legendary and three historical Manjushree (The legendary Manjushree from Mahachin/China, a scholars and Monk from India (1st Century), Jianmitra (Jinashri 9th Century) and teacher of Jinashri (13th Century). The date 1223AD/NS 344 mentioned at the end of the Prajnaparamita manuscript from Vikramshila Mahavihar testify another historical Manjushree (a monk from Nalanda University, India) the teacher of Jinashri to belong to the 13th century. Jinashri is believed to have inspired from his teacher Manjushree and found an auspicious moment to start writing the manuscript. He felt asleep by the time and Manjushri is believed to start writing the first three pages with his finger. (The first three pages do have big script different than the remaining page). When he woke up, found the auspicious moment already passed and was laminating; Manjushri came forward and instructed him to start writing without any disturbances as he has already started writing from the auspicious moment. This is a legend but we have no evidence regarding how long it did took to write all the four volume. The date 1223AD/NS 344 mentioned at the end of the manuscript might be the date it was completed or the date mentioned by someone else? King Pratap Mall and Queen Lalmati after visiting this temple (NS 780 1658AD) during the festival did wrote three stanzas appreciating the holy manuscript Laksavati Prajnaparamita (Meaning 100,000 Stanza). During GUNLAA, the holy months (ninth months of Lunar Calendar, the four volumes are given to the Bajracharya of four renowned Vihars of Kathmandu to recite from top to bottom and are paid for doing so. This used to be the only time when the manuscript is able to be view by public. (Now a day one can easily see it on paying fee that is used for the temple

expenses). Every year many Buddhist pilgrims from Tibet, Laddakh, Bhutan, Sikkim, and India visit this temple to pay homage to this holy manuscript. During the last day of the display of the manuscript the Royal (National Kumari) from Hanumandhoka is being carried on a chariot to Thambhil for viewing the manuscript and the head Priest from Hanumandhoka used to recite few lines from the first page and the last page in the presence of Kumari marking the end of reciting of the holy manuscript Prajnaparamita. Prajnaparamita is taken in the chariot procession every year with Dipankar Chakraman (Chakan Deo) in the first day of the dark forth night of Chaitra (last month of the Nepali Calendar during the festival colour HOLI) Pundit Hem raj Sakya in his Nepal Sanskritya Mulukha 1969 (Main entrance of the culture of Nepal) did mentioned this manuscript as Laksavati Prajnaparamita. This signify it to have 100,000 stanza, We have no idea regarding the total page in the missing volume that has been kept in Hanumandhoka (there sounds to have no record in Hanumandhoka but some people used to speak to have seen a manuscript having similarity in script, in Sweat Bhairav temple in Hanumandhoka) Almost all Vihars in and around Kathmandu valley are being managed by the community of priest family either by Bajracharya or Sakya family but this Vihar is exceptional where Pradhan family do control the management to run the day to day activities as well as various rituals during festivals. Different peoples have been assigned duties and were being paid in kinds (Rice paddy) rather than cash, but after Land Reform Act 2021 and the amend act made the farmers get ownership of the land by depositing certain amount in the Government office. Out of the money deposited in the Govt. office only 5% interest is being given to the temple trustee, now cash is being paid to all individuals working in the temple. Bajracharya (The main priest), the Deopala (Priest to the main God Garud Bhagwan), Subaju (assistant to helps the priest to prepare the rice dish and other material needed for the daily rituals), Beshyoo (care taker for the Kumari from Kwabahal during the festival), six Dangol - the farmers who cultivate the land belonging to the temple, Kapali the musician (main duty to clean the court yard as well as play musical instruments during the rituals), Accountant cum secretary to the management committee, and office assistant. A management committee of nine elderly members from the nine main families, are being selected to give proper guidance and supervision for the daily function of the temple. One family member from among the nine main family of Pradhan will get one year assignment to take care of the temple and is responsible for taking care of the temple, make necessary arrangements for the daily rituals in the temple, and are paid from the temple trustee.

Legendary story of Lhasa Voyage

According to the legend (a non-historical or unverified story) a group of five hundred young businessmen left for a caravan to Lhasa. The group did selected Simhsarthabahu, a merchant with rich knowledge as their leader. Walking through dense forest they came across Brahmaputra River. While crossing the river they encountered an accident and were being rescued by five hundred young and exceptionally beautiful Ladies. All members of the Caravan were busy doing

business and were enjoying with the young ladies as their wife. Simhsarthabahu used to worship the family God Avaloketesvara, he saw Lord Avaloketesvara (Karunamaya) while in the meditation, instructing him to leave the city as it was a bewitched Island, and they were under the captive of the she- devils (the man eater). He was instructed to go to the north side of the city to check a big compound surrounded by tall wall looking like a well, where they used to throw the human skeletons. Avaloketesvara also did promised to help them cross the river with a flying horse and instructed not to look behind while crossing the river. He was able to climb a tree and saw lots human skeletons inside the wall. He got convinced himself about the dream after visiting the northern side of the city, where they were forbidden to visit. He made the plan to get an escape from the evil eye of the young ladies whom they mistakenly thought of their beloved wife. He was able to get convinced his friends about the instruction of the divine Lord and made a plan to live the bewitched land as soon as possible. They left their home in the middle of the night while their wives were asleep. He worshipped the family god Avaloketesvara and a flying horse appeared. The horse instructed all them to get a ride and told them not to look behind while crossing the river. When the she devils wok up, they could not found the young merchant sleeping next to them. They came flying across the river and started laminating and requesting them to return back home, those who looked behind were being taken back to the other side of the river and were under the captive of the she-devil. Simhsarthabahu did not look behind so was left safe and was able to come back home safely living others under the captive of the she devils. The she devil disguised as a young and exceptionally beautiful lady came to the court with a baby on her lap claiming as the wife of Simhsarthabahu. Simhsarthabahu did try to convince the king about the she-devil disguised as a young lady and denied to accept her as his wife and son. The king then kept her in the palace as he was attracted with the exceptionally beauty of the lady. In the middle of the night she called all her friends and started killing members of the Royal family and the staff. Next day when the palace door did not opened Simhsarthabahu entered the palace climbing through the ladder. He could not found members of the Royal family in the palace as all were being killed and eaten by the she devils. He found the human skeletons scattered around the palace and saw the she devils sleeping around the courtyard. With the Devin sword he is believed to have killed all the Dankinis, except his wife who did begged pardon for her life. As all the Royal family members were being killed by the she devils he was being selected as the leader of the entire community and was coroneted as their king. After being pardoned from her life she is being ordered to make a vow to protect the entire community and in return she also made a proposal to protect the community least there be no opening in the roof top of the buildings. This is why Pradhans from the locality do not have open roof top in their houses. They also do not visit Lhasa because they are scared of being attacked by the she devils as revenge; they believe themselves as the descendants of Simhsarthabahu. He then asked her which portion of the rice she wants to have the first, middle or the last, she replied the first one thinking herself as senior. This is how even today the sticky water is being poured to the image of Ajima, before getting the rice bowl to

the Garud Bhagwan. She is honored as a divine god Jatika-Ajima. With the wealth (usually the traders bring Gold from Lahsa on their way back home) he did bring from Lhasa Simhsarthabahu donated land and is believed to have established Thambahil in the home town. Later on with the spiritual power and the intellectual knowledge gained popularity as a form of God Dipankara Garud Bhagwan. A life sized image of Garud Bhagwan is in the main courtyard of the temple.

Baidyah Boayagu
The ninth months of lunar calendar is called GUNLAA and is celebrated as the holy month by the Newar Buddhist community in Kathmandu Valley. During this festival antiques, mage of Dipankar, images of different God and Goddess, Paubha paintings (Wilampau, scroll painting, Thanka painting), traditional clothing are displayed in the courtyard of Buddhist shrines - Baha and Bahi and is called Baidyah Boayagu. A copy of ancient wall hanging Paubha narrating the story of the legendary Lhasa caravan is being displayed in the main court yard of Bhagwan Bahal. The four volume of Prajnaparamita is also being recited by Bajracharya Priests from four different Vihars from Kathmandu Garud Bhagwan (Garujuju) Looking towards the present situation of the temple complex, the main image so called Garud Bhagwan sounds to be made way after the establishment of the temple complex. We can see some of the ancient chaityas in and around the temple complex belonging to Lichhavi Period (7th Century AD) that clearly signify the existence of the temple before 7th century AD. The six feet tall gold plated image of standing Lokeshwar belongs to the Malla period is made to cover the stone image (Lichhavi period). Reference books (for further studies)
Anderson, Mary M. The Festival of Nepal, Rupa Publication, India 1971 Bajracharya, Badriratna, 1986 Buddhism in Nepal, Kathmandu
Bhikhu Sudarshan Simshartha Bahu va Kabir Kumarya Bakham Bhuban Lal Pradhan BS 2064

Kathmandu Upatyakaka kehi Sahitika Chirka Mirka

Chattopadhyaya, Alka 1967 Atisha and Tibet, Motilal Banarasidas, Delhi Conze, Edward, 2011 Buddhist Thoughts in India, University of Michigan Press, 1970 (Preliminary Note on a Prajnaparamita Manuscript) Journal of Royal Asiatic Society, Volume 82 Issue 1-2, Dass, Sarat Chandra, Indian Pundits in the land of Snow, Asiatic Society of India 1893 David J Kalupahana A History of Buddhist Philosophy, University of Hawaii David N Gellner 2005
lulu

Rebuilding Buddhism:The Thervad Movement in Twentieth Century, Cambridge MA David N Gellner, Niels Gutschow Bijaya Basukala (Illustrator) The Nepalese Caitya David Snellgrove, 1987 Indo Tibetan Buddhism, Shambhala, Boston Deba Priya Barma, Atisha Dipankar Srijana: Eye of Asia Kesar Lal, Legends of Kathmandu Valley, Nepal Bhasha Academy, 2007 Locke, John K. S.J ---- Karunamaya: (The cult of Avaloketesvara) 1980 --- Buddhist Monasteries of Nepal: A survey of the Baha and Bahis of KathmanduValley Sahayogi Press) --- Legendary History of Kathmandu Lienhard Snegfried, 1988 Nepalese Manuscripts Part 1 Newari and Sanskrit Lopez, Don Jr. (edit) 1997 Atishas Journey to Tibet Malalasekera, G P (Editor) 1963 Encyclopedia of Buddhism, Ceylon Pal, Pratapaditya 1974 The Arts of Nepal Paul, Williams, 1989 Mahayana Buddhism. Routledge London & New York
m

Ram, Dr. Rajendra History of Buddhism in Nepal Regmi Dilli Raman Inscription of Ancient Nepal Sakya Hem Raj Sakya 1969 Nepal Sanskritya Mulukha (Main entrance of the culture of Nepal -------- Syambhu Maha Chaity, 1098 NS/1978 AD Dr. Shrestha, Uma editor, Newa Vijnana (A Journal of Newar Studies) University of Calgary Vaidya, Karunakar 1986 Buddhist tradition and Culture of Kathmandu Valley Vajracharya, Dhana Vajra, 1973 Lichhavikalin Abhilekh INAS Kathmandu Vajracharya, Gautam, 1987 Heritage of Kathmandu Valley Vajracharya, Ratna B. NS 1095 (1974 AD) Gurumandalarachana va Prajnaparamitaya artha sahitam (in Nepal Bhasha) Lalitapur Vajracharya, Ratna Kaji, Yen Deya Chaitya

Wright, Daniel ed.1983 (1stedition1877) Nepal - History of the Country & People

Yoshizaki Kasjumi A Critical Study of Saddharmamala 1979 ------ Kathmandu Valley as a Water Pot, Kurokami Library, Kumamoto,Japan Books related to Prajnaparamita (The Korean Buddhist Canon: A descriptive Catalogue edited by R. Lanceaster, Berkley 1979)
Adhyardhasatika Pranjaparamita Translated in Japanese and German languages are in the collection of Libraries.

Astadasasahasrika Pranjaparamita 18,000 lines 3 Volume edited by Bidyabinoda 1927 (Memoirs of the Archeological Survey of India No.32 & 69 Astadasasahasrika Pranjaparamita Jogmuni Bajracharya 1082 NS Astasaharika Pranjaparamita R. Mittras in the Bibliotheca Indicia Vol. 1 1888 Dasasahasrika Pranjaparamita volume 1 (translated from Tibetan) S Konow, OSLO 1941 Patashashrik Pranjaparamita (Hsuan-Tsang describes about The Perfection of Wisdom with 100,000 lines during his visit India/Nepal 659-663 AD) Pancavimsatishasrika Pranjaparamita edited by N. Dutta 25,000 lines 3 volumes (Collected from Tibetaan language) Calcutta Oriental Series 1934 Perfect Wisdom The shortest form of Prajaparamita Text is the Heart Sutra written in Sanskrit with 14 lines. Perfection of Wisdom in 8,000 lines written in Tibetan script, Library of Copenhagen, E Conze Pranjaparamita Bhabanopadesh Ratnakarshanti (Teacher of Atisa Dipankar Shrijana) 1040 AD Pranjaparamita Rdaya Sutra (Heart Sutra) edited by E Conze Journal of Royal Asiatic Society Pranjaparamita Rdaya Sutra (Heart Sutra) edited M Muller, Oxford 1912 Pranjaparamita Sutra (Nepalese manuscript), The Perfection of Wisdom with 25,000 lines is in the collection of Cambridge University Museum Preliminary note on a Pranjaparamita - Manuscript by E. Conze , Journal of Royal Asiatic Society Vol. 82 (Issue 1-2 page 32-36 15 March 2011)

Satashasrika Pranjaparamita 100,000 verses 12 volumes edited Bibliotheca Indica 1902-1913 in the Tibetan language has been translated in nine century by Jian shree Mitra, Subrenbodieg and Tibetan Monk Ye-Se-sde (Jianshree Mitra & Manjushree belong to the seventh Century ?) The Composition of the Astasahasrika Pranjaparamita ---Edward Conze( Bulletin of the School of Oriental and African Studies Vol. 14 Issue 2 page 251-262: 24 Dec. 2008) The Perfection of Wisdom with 100,000 lines- Hsuan Tsang describes about The Perfection of Wisdom (100,000 Stanza) during his visit to India and Nepal 659-663 AD The Prajnaparamita Literature

Edward Conze, Manton, The Hague 1960 Translated in Tibetan during the early 9th century by Jianmitra

Vajracchedika Prajnaparamita edited by M Muller (The Diamond Sutra), Oxford 1881

Bipin Kapali Chikanmugal has been awarded Satya - Hera award for his research work on Simhasarthabahu and Thambahil.
Prajnaparamita restoration and rewriting Project: Young artisans from Patan busy getting the restoration of the century old manuscript and rewriting a new one for the daily rituals as the old one is damaged with continuous use for centuries.