Prajñāpāramitā प्रज्ञा� पा�रमि�ता�

(A short notes on Prajnaparamita)

Buddha Era 2552

Nepal Era 1132

Simhasarthabahu

Garud Bhagwan,

Bikram Era 2068, 2012 A.D.

Bikramshila Mahabihar,

Simhakalpanagar, Thambahil,

( Bhagwan Bahal, Thamel ).

Compiled by: Damodar Pradhan,

Monumental Guide

Prajñāpāramitā प्रज्ञा� पा�रमि�ता�

The Sanskrit word Prajñapramita literally translated signifies this book as "the Perfection of “Transcendent Wisdom." (Prajñ - प्रज्ञा� is wisdom and paramita - पा�रमि�ता� is perfection). Prajñapramita is a central concept in Mahayana

Buddhism and its practice and is believed to be indispensable elements of the Bodhisattva Path. The practice of Prajñaparamita is described in the Prajñaparamita 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 ignorance. Wanting life, death, pleasure and things all lead to suffering

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 Prajñāpāramitā Sutra: the Sārdhadvisāhasrikā, Triśatikā, Pañcaśatikā, Saptaśatikā, Astasāhasrikā, Pañcavimśatisāhasrikā, Astadaśasāhasrikā, and

Śatasāhasrikā.

Truth is found through the Middle Way by following Eightfold Noble Path as stated below:

1) Right Viewpoint - Realizing the Four Noble Truths (samyag-dṛṣṭi, sammā-diṭṭhi). 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 -saṃkalpa, sammā-saṅkappa).

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-vāc, sammā-vācā). Correct actions: avoid killing, stealing and sexual misconduct

4) Actions - Wholesome action, avoid action that would harm others (samyak-karmānta, sammā -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-ājīva, sammā-ājīva). 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-vyāyāma, sammā-vāyāma). 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-smṛti, sammā-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-samādhi,sammā-samādhi).Correct concentration: to keep a steady, calm and attentive state of mind -universal emptiness or the Natural Joy.

Prajñāpāramitā Sutra is

believed to be the highest form of Buddhist teaching and is classified into eight different categories as follows:

the Triśatikā, Pañcaśatikā, Saptaśatikā, Sārdhadvisāhasrikā, Aṣṭasāhasrikā, Aṣṭadaśasāhasrikā

Pañcaviṃśatisāhasrikā and Śatasāhasrikā.

1) Triśatikā Prajñāpārami Sūtra: 300 lines,the Diamond Sūtra or Vajracchedikā Prajñāpāramitā Sūtra

2) Pañcaśatikā Prajñāpāramitā Sūtra: 500 lines

3) Saptaśatikā Prajñāpāramitā Sūtra: 700 lines,

the bodhisattva Manjushree’ exposition of Prajñāpāramitā

4) Sārdhadvisāhasrikā Prajñāpāramitā Sūtra: 2500 lines,

from the questions of Suvikrāntavikrāmin Bodhisattva

5) Aṣṭasāhasrikā Prajñāpāramitā Sūtra: 8000 lines

6) Aṣṭadaśasāhasrikā Prajñāpāramitā Sūtra: 18,000 lines

7) Pañcaviṃśatisāhasrikā Prajñāpāramitā Sūtra: 25,000 lines

8) Śatasāhasrikā Prajñāpāramitā Sūtra: Mahāprajñāpāramitā Sūtra.

According to Joseph Walser, there is evidence that the Pañcaviṃśatisāhasrikā (25,000

line) Prajñāpāramitā Sutra and Śatasāhasrikā Prajñāpāramitā Sutra (100,000 lines) have a

connection with the Dharmaguptaka sect, while the Aṣṭasāhasrikā Prajñāpāramitā Sutra (8000 lines) does not have any sect. Williams, Paul. 2008 Mahayana Buddhism: The Doctrinal

Foundations.

In addition to these, there are also other Prajñāpāramitā sūtras such as the Heart Sūtra (Prajñā pāramitā Hridaya), which exists in both 14-line and 25-line versions. Regarding the shorter texts, Edward Conze in his book "The Short Prajñāpāramitā

Texts - 1973" writes, "Two of these, the Diamond Sūtra and the Heart Sūtra 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 Prajñāpāramitā literature were produced from the year 500 CE on. Additionally, Prajñāpāramitā teachings are held by some Tibetan Buddhists to have been conferred upon Nāgārjuna by Nag raja, King of Nāgas, who

had been guarding them at the bottom of the ocean. Tantric versions of the Prajñāpāramitā 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: Colophons 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 102Vikramshila 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 Atisa’s 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. (Atisha’s 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 Seeker’s 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 Mall’s 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 thoughts clearly testify Manjushree to belong to the First century AD, — Boudha Darshan by Baldev Upaddhaya, Sharada

Mandir Kashi 2003 page 454 – 55. Same quote is also given in Maryada No, 13 page

69-71, 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 mention that Jianmitra did translate 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 got from Lhasa Simhsarthabahu donated land and is believed to have established Thambahil in his home town. Later on with the

spiritual power and the intellectual knowledge, he 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, Vol. 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, Honolulu

David N Gellner 2005 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 Atisha’s 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

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 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 Tibetan 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 2011 by E. Conze , Journal of Royal Asiatic Society Vol. 82 (Issue 1-2 page 32-36 15

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 and 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.