HETAL R.

BHILARE
Spread of Buddhism outside India (3rd BCE TO
12th CE): Nepal
M.A. A.I.C. Part I

Roll no - 047
Buddhism in Nepal

Siddhartha Gautama, who founded Buddhism, was himself born in an ancient

kingdom of Nepal. The country's closeness with India ensured that it became a
treasury of Buddhist Sanskrit literature. Emperor Ashoka of India had established a
pillar in Lumbini, the birthplace of Lord Buddha. Gradually, Buddhism became a
dominant religion in sparsely populated northern areas of the country.

Nepal is an independent kingdom that lies 500 miles along the Himalayas. It is
surrounded by Tibet and India. Nepal is divided into three sections: the northern
snow mountains, the middle hilly region, and the southern terai. Nepal has almost
20 million people and a variety of ethnic groups. Most people speak Nepali and
some speak English. Indo-Aryan immigrants originally settled Nepal in the 7th
century B.C. Many tribes succeeded one another, until the Malla period, when
three kingdoms were created: Kathmandu, Patan, and Bhaktapar.

Buddhism in Nepal dates from the birth of Siddharta Gautama himself. Legend has
it that many bodhisattvas and previous Buddhas also visited the land. Monuments
to these Buddhas can still be seen. In Nepal majority of people identify as Hindu,
however, Buddhist influences are pervasive in most aspects of Nepali culture to an
extent that Buddhist and Hindu temples are shared places of worship for peoples of
both faith so that, unlike, in other countries, the distinction between Hinduism and
Buddhism in Nepal is not always clear. During the reign of King Aṃśuvarman, the
Nepalese princess Bhrikuti played a significant role in spreading and developing
Buddhism in Tibet. Tibetan Buddhist architecture has long been influenced by
Nepalese artists and sculptors like Araniko. The sacred Buddhist texts in
Mahayana Buddhism are mainly written in the Ranjana alphabet, the script of
the Newars, or scripts like Lantsa, which are derived from Ranjana.
Tibetan Buddhism is the most widely practised form. Newar Buddhism is a form
of Vajrayana influenced by Theravada Buddhism. Many Buddhist groups are also
influenced by Hinduism. Buddhism is the dominant religion of the thinly populated
northern areas, which are inhabited by Tibetan-related peoples, namely
the Sherpa, Lopa, Manangi, Thakali, Lhomi, Dolpa and Nyimba. They constitute a
small minority of the country's population.
Ethnic groups that live in central Nepal such as the Gurungs, Lepcha, Tamang,
Magar, Newars, Yakkha, Thami, Chhantyal and Chepang are also Buddhist. These
ethnic groups have larger populations compared to their northern neighbours. They
came under the influence of Hinduism due to their close contacts with the Hindu
castes. In turn, many of them eventually adopted Hinduism and have been largely
integrated into the caste system.
The Kirati people, especially the Limbu and the Rai people, have also adopted
Tibetan Buddhist practises from their Buddhist neighbours. The Jirel people, who
are considered a Kirati, have also adopted Tibetan Buddhism.

Beliefs and practices of Buddhism in Nepal date back to the time of its founder,
Prince Siddhartha Gautam who was born in Lumbini in the southern Terai region
of the country in about 543 B.C. Up to the age of twenty-nine, the young prince led
a very sheltered life in the royal palace of his father, completely unaware of the
problems and suffering of everyday life outside of the palace walls.

One day, he convinced his charioteer to take him outside the palace and was
shocked at the sight of an old man, a cripple and a corpse. The realization that
there was much misery and unhappiness in the world persuaded the prince to
abandon his luxurious life in the royal palace in order to search for enlightenment
and the real meaning of life.

For many years, Gautam wandered from place to place looking for a solution to the
problems he saw all around him. Finally, while meditating under a Pipal tree, he
became spiritually enlightened. Henceforth known as Lord Buddha or the “the
enlightened one," began to preach the "Four Noble Truths" to all who would listen.
According to this doctrine, people suffer because of their attachment to things and
people; in other words, the root of all the problems is desire. These desires and
consequently, all problems and sufferings, can be totally eliminated by following
the "eightfold path"-right views, right intent, right speech, right conduct, right
livelihood, right effort right mindfulness an right meditation.

Buddha journeyed from place to place, teaching and converting hundreds of

followers and died at the age of eighty. However, his many disciples continued
spreading his teachings. At the same time Buddhism splitted into two main schools
of thought: Hinayana and Mahayana. The Followers of Hinayana do not worship
idols of Buddha as the enlightened prince taught against idolatory. Very few other
Nepalese Buddhists have adopted the Hinayana school of thought, choosing rather
to follow Mahayana teachings. One of the central beliefs of Mahayanists is that
one can achieve nirvana by following the example of Bodhisattvas, Bodhi meaning
enlightenment and Sattva meaning essence.
Rise & Spread of Buddhism

Buddhism began with the Indian prince Gautama Siddhartha, who was born around
563 B.C.E. into nobility and lived a very sheltered life. At the age of thirty, he left
his wife, family, and wealth and turned to a life of meditation. His goal was to find
the cause of suffering in the world. One day he was sitting under a tree when he
had a realization. His epiphany led to what became known as the four noble
truths. The first truth in Buddhism is that all life is suffering. The second truth is
that the origin of suffering is desire. The third truth is the idea that suffering can
be ended, and the fourth holds that suffering can only be ended by following the
eightfold path, which involves right understanding, attitude, action, speech,
conduct, effort, attention, and meditation. Siddhartha soon became known as the
first Buddha, or enlightened one, and his teachings became known as Buddhism.

Kiranti Dynasty

Though mention of Gopal Dynasty and Ahir Dynasty is found in the chronicles,
Nepal enters into real historical era with the conquest of Kathmandu valley by the
Kirantis. The Kirantis are said to have been the aborigines inhabiting Eastern
Nepal and having their own administrative set-up. Under the able leadership of
their chieftain Yalambar the Kirantis defeated 5 Bhuwan Singh; the last king in the
Ahir Dynasty and brought the Kathmandu valley under their sway. Yalambar is
said to be the contemporary of the Pandavas. When the battles of Mahabharat were
fought between the Kauravas and the Pan davas, Yalambar with a view to siding
with the losing party went to witness the battles. Shree Krishna knowing the
intention of Yalambar and the'strength and unity of the Kirantis thought that the
Mahabharat war would be unnecessarily prolonged in case Yalambar sided with
the Kauravas. So by a clever stroke of diplomacy Krishna cut off Yalambara's
head.

It is said that Gautam Buddha visited Nepal proper during the regime of Jitedasta,
the seventh ruler in the Kiranti Dynasty. Ashoka is said to have visited Nepal in
about 250 B.C. during the regime of Sthunko. The fourteenth ruler of the Kiranti
Dynasty. To commemorate his visit he got four "stupas'' erected in four quarters of
Lalitpattan. They exist even to this day. Ashoka's visit to Kathmandu is testified
even by the fact that he gave away his daughter Charumati (who accompanied him
in his pilgrimage to Nepal) in marriage to Devapal, a Kshetriya prince. She
founded the town of Devapatan in memory of her husband, Devapal. She also got a
Vihar (a nunnery) erected for herself and it was called Charumati Vihar after her.
The nunnery and its surrounding area are now known as Chabahil. The
twentyeighth Kiranti king Patuka had to flee to Sankhamul two miles south-east of
Kathmandu from his resi dential palace at Gokarna, owing to the repeated
invasions of Somavamshis (lunar dynasty) who came from the western part of
Nepal. There he built a palace known as "Patuko Palace". Though nothing but a
mound of the palace in ruins now exists, the place is still called Patuko. The last
Kiranti ruler Gasti was, however, defeated by the army of Nimish, a prince of
Somavamshi.

Nepal seems to have flourished socially, economically and religiously under the
Kiranti rule. Traders from India, Tibet and China used to come down to Nepal for
commercial purpo ses. Wool was then the chief commercial commodity. The visits
of Gautam Buddha and of Ashoka also contributed to the social and religious
development of Nepal. The Chaitya built by Ashoka contributed, to the art and
architecture and sculpture of Nepal. The Kiranti rule seems to have covered a
period of some three hundred years from the time of Mahabharat to the reign of
Ashoka. The sixth century B.C. is one of the most important periods in the history
of the world. It was the time of great religious stirring in many countries of the
world. In China, Confucious and Lao Tse taught their different creeds which were
codes of morality rather than mere religious faiths. Buddha and Mahabir revolted
against the then existing religions and propounded their own doctrines which have
been appealing to the mass. It was the time when most of the countries of the world
were affected by the waves of new thoughts and doctrines.
Lichchhavi Dynasty

The Lichchhavis who were ruling over Baisali (modern Muzaffarpur) after having
suffered defeat at the hands of Lich chhavis who ruled over Raj Griha seemed to
have -migrated to Nepal. Bhoomi Barma the adopted son and successor of Bhaskar
Varma got a palace built at Baneswar and ruled over Nepal. King Chandra, Jaya,
Barsa, Sarva, Prithvi, Jestha, Hari Siddhi and Hari Dutta ruled oyer Nepal
successively. During the reign of Hari Dutta the practice of worshipping four
Narayans and of taking, a bath at Shankhamool on a particular day was obser ved.
Brisha Barma, another king in the Lichchhavi dynasty, espoused and spread
Buddhism. He established a Manju Bahal (a monastery known as Manju Vihar)
and Bande Gaon at Chabahil. It was in his regin that a man Prachanda Deva by
name came from Gaud and built a Swayambu Chaitya. After him Shankar Deva
became king. It is written in family chronicle that he was named Shankar Deva in
memory of the visit of Sankaracharya in Nepal.

Mana Deva I

Mana Deva I seemed to have reigned from 520 B. E.-549 B.E. (464 A.D.-491
A.D.). His father died when he was a small boy. His mother Rajyabati, because of
her love for her son, gave up her idea of being a Satee (Le. the practice of
emoluting oneself along with one's demised husband). Finding a boy king on the
throne, the Thakuri Chieftain in the eastern province rose in rebellion with a view
to becoming independent. Mana Deva, when he heard the news, marched with a
huge army towards the east to suppress the rebels. By his superior skill in warfare
he defeated the rebels and brought them under his control. He then marched
westward, defeated the Mallas on the other side of the Gandak and captured
Nabalpur. As a result, Mana Deva's kingdom extended to the other side of Gandaki
on the west and Koshi in the east. After having returned to the capital trium
phantly, he performed many Yajnas and gatve away a lot in charity to the
Brahmans. Changu Narayan was worshipped with great pomp and grandeur. He
got other temples also built. This evinces his interest in architecture. As he was
sincerely devoted to his mother, in almost all the temples he built he has got it
written that they were built for the greater accumulation of merit for his mother.
Though he was a follower .of Vishnu, he was tolerant to other, religions. Buddhism
also received favorable treatment and impetus under his reign.After Mana Deva,
his son Mahi Deva became king. His son Basanta Deva succeeded him. After him
Udaya Deva, Mana Deva and Gunakama Deva ruled over Nepal successively.
Then Shiva Deva came. A man named Amshuvarma was invested with
plenipotenciary power for administration. Shiva Deva became a nominal figure-
head.

Amsuvarma

Amshuvarma was not only a man of valour but also a shrewd politician, a diplomat
and a statesman. With a view not to burden the people with taxation he did away
wih all sorts of taxes. He was also a man of letters. Under his patronage Nepalese
art and architecture and literature developed. He was tolerant to other religions,
though himself a Shaivite. He had equal regard for Shaivism, Vaishnavism and
Buddhism.
A Licchavi king, Amsuvarma, married his daughter Bhrikuti to the ruler of Tibet,
King Songtsen Gampo. According to legend, she received the begging bowl of the
Buddha as part of her wedding dowry. It is believed that she introduced Buddhism
into Tibet. She is also believed as a reincarnation of the Green Tara of Tibetan
Buddhism, who is seen in many Buddhist Thangkas. Lichhavi period is known as
the golden time for Buddhism.
Conclusion

Buddhism had already spread in Nepal. But the Hindu Lichchhavi kings meant no
harm to Buddhism. But because of the advent of Shankaracharya in Nepal many
Buddhist scrip tures were burnt to ashes, and many learned Nepali Buddhist monks
fled to Tibet. Later on, they came back to Nepal and spread Tantric Buddhism.
Because of the tolerant attitude of the Lichchhavi kings, Tantric Buddhism also
flourished in Nepal along with Hinduism. The propagation and the spread of
Buddhism were enhanced by its simplicity, envisioning deliverance from the caste-
ridden and ritualistic dogmas, and providing an alternate path to salvation.
The rise of Buddhism is closely connected to the prevalent practices in the
Brahamanical religion (Early Hinduism). The Brahamanical religion had become
increasingly intolerant towards lower classes and exclusive (open only to Brahmins
and the aristocracy. The emphasis on conducting rituals was gradually alienating
the masses. In such an environment, Buddha’s teaching offered an alternative to
the mainstream religion. The majority of its early followers were the merchants
and the Sudras. Buddhism provided a path to reach God. The tenets and rules of
Buddhism were very simple to understand, appealing to the mass population.
Buddha also preached in the local language, Prakrit. The practice of conducting
rituals was seen as superfluous to reaching salvation.
Bibliography

 D.B. SHRESHTA & C.B. SINGH, THE HISTORY OF ANCIENT &

MEDIEVAL NEPAL, In n Nutshell with Some Comparative Traces of
Foreign History, 1972.
 BUDDHISM IN NEPAL BY NALINAKSHA DUTTA.
 http://www.nepal-buddha.jp