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Prajnaparamita

(A short notes on Prajnaparamita)

If there is any religion that would cope with modern

Scientific needs it would be Buddhism

Albert Einstein

Bikramshila Mahabihar

Simhakalpanagar(Bhagwan Bahal, Thamel)

Legendary story of Lhasa Caravan

The Flying White Horse Avalokiteswora

Garud Bhagwan, Simhasarthabahu

Compiled by

Damodar Pradhan

Monumental Guide

Buddha Era 2552 Nepal Era 1132Bikram Era 2068, 2012 A.D

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The Sanskrit word Prajnaparamita literally translated signifies this book as"the Perfection of Transcendent Wisdom (Perfect wisdom beyond ordinarylimits / Prajna - wisdom and paramita perfect or perfection)Prajnapramita is a central concept in Mahayana Buddhism and its practiceis believed to be the essential elements of the Bodhisattva Path. Thepractice of Prajnaparamita is described in the Prajnaparamita Sutras, whichvary widely in length and written by different scholars. Tara and Prajna-paramita are both referred as mother of all Buddha, since Buddha is bornfrom wisdom.

The Dharma is classified as inferior and superior according to the disciple'sgrade. In Buddhism the disciples are being classified into four differentstage of human being for example ordinary men; the stage of sainthood;

Saint and bodhisattvas. In Buddhism, Dharma is referred to the teaching ofBuddha, the Four Noble Truths, the Eightfold Noble Path, the three Marksof Existence, and other guidelines. The main motif is to achieve thefreedom and liberation from suffering and understand the state of mind torealize the supreme happiness, the natural joy and nirvana. The happinessis classified as Ananda (Joy), Paramanda (Supreme Joy), Virmananda(Absence of Joy), and Sahajanand (Natural Joy)

The Four Noble Truths (Sanskrit: catvari aryasatyani)

The Four Noble Truths are an important principle in Buddhism, classicallytaught by the Buddha in the Dharmacakra Pravartana Sutra.Four Noble Truths is referred to the state of mind Dukkha (Suffering),Samudaya (the cause of suffering), Nirodha (free from suffering), Marga (away to end suffering). The Four Noble Truths are formulated according tothe ancient medical model as follows: -

1) There is an illness

2) The diagnosis there is a cause of illness

3) There is a possibility of a cure for the illness

4) There is treatment for the illness(The prescription that can relieves the illness)

The basic teachings of the Four Noble Truths are:

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1) 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 whatwe do not like. It is universal truth that the happiness we do enjoy istemporary and we do need to suffer. .

2) The Second Noble Truth: Samudaya . The main cause of suffering is desire & illusions which is mainly because ofignorance. Wanting life, death, pleasure and things all lead to suffering

3) The Third Noble Truth: NirodhaSuffering can get stopped if we can get rid of the state of mind, desire,cravings or hunger. There is a state of mind free from suffering if we can

develop insight into the true nature of phenomena (or reality) and toeradicate greed, feeling of intense dislike, and delusion (a false belief oropinion).

4) The Fourth Noble Truth: MargaThere is a way to end suffering, we must end our cravings. The NobleEightfold Path is the only noble way that leads to end the suffering (dukkhaor carving) and achieve self-awakening. It is also known as the Middle Pathor Middle Way.

The Eightfold Path

Noble Eightfold Path can only work if a person chooses to apply it to theirlives, and takes full responsibility in following the steps. The NobleEightfold Path is a very systematic and methodical approach to solve theproblem of suffering in life, and achieving a state of wisdom, peace andNirvana. The programmer first develops character and personality, and thendevelops ethical conduct and restraint which promote concentration.

Concentration and mindfulness help make the mind free from ignorance and blossom into wisdom (access higher knowledge).Wisdom brings a clear understanding of the truth about how things reallyare. This leads craving and desire to end from the mind (detachment) thatbrings freedom from suffering and the end of suffering brings SupremeHappiness. The Noble Eightfold Path describes the teachings as a formula

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which is described in simple steps and includes both physical and mentaltreatment for getting a end of suffering. The goal of the Noble EightfoldPath is to bring a true understanding of the Four Noble Truths and delivertheir ultimate Teaching - the end of suffering. The Path develops characterand personality by showing the way to live a virtuous life, develop wisdomand finally to attain the highest qualities of a human being and develop theBuddhahood. This is the ultimate goal of the Eightfold Path and all eightways of practice must be followed in order to attain it. The Path isspecifically aimed at developing behavior, mind and knowledge and theeight steps are divided into those three ways of practice that is GoodConduct, Mental Development and Wisdom. It is the Noble Eightfold Paththat helps to realize happiness by understanding the Right Speech, Right

Action, Right Livelihood, Right Effort, Right Mindfulness, RightConcentration, Right Attitude and Right View.Truth is found through the Middle Way by following Eightfold Noble Path asstated below: .

1) Right Viewpoint or right vision or Understanding(samyag-dristi, samma-dristi)

Correct thought by avoiding sharp desire - extreme desire to acquire, thewish to harm others and wrong views (thinking as if the actions have noeffect or say I have no problem so there is no ways to end suffering etc.)Right view begins with the concept of knowledge with reference tosuffering, its origin, the main cause and the solution to get rid of suffering.Birth, aging, sickness, death, sorrow, pain, grief, distress, and somethingthat causes extreme sadness are suffering. Not being able to obtain whatone wants is also suffering.Wrong view arising from ignorance, is the precondition for wrong intention,wrong speech, wrong action, wrong livelihood, wrong effort, wrongawareness of one's own existence (mindfulness), and wrong concentration..The practitioner should use right effort to leave completely and finally thewrong view and to enter into right view. Right mindfulness is used to clear

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one's path of the majority of unreasonable thinking and confusion. In thisway, right view becomes a route to liberation rather than an obstacle.Birth, aging, sickness, death, sorrow, lamentation, pain, grief, distress, anddespair are the different form of suffering. Not being able to obtain whatone wants is also suffering. The way leading to the cessation of suffering isthe noble eightfold path.

2) Right Attitude, Right intention, right liberation, Right intention(samyak - samkalpa, samma-samkalpa)

Commitment to mental value or expressing moral approval or moralphilosophy Correct speech: avoid lying, harass speech (while havingdifference of opinion do not use harass speech) and idle talk or rumor.Right intention can also be known as right thought, right resolve, rightconception, right aspiration or the exertion of our own will to change.Correct understanding of right view will help the practitioner to discern thedifferences between right intention and wrong intention. Ethical conduct isused primarily to facilitate mental purification.Commitment to mental value or expressing moral approval or moralphilosophy and correct speech - avoid lying; harass speech and idle talk orrumor. (While having difference of opinion do not use harass speech?)Right intention can also be known as right thought, right resolve, right

conception, right aspiration or the physical and mental effort to change ourown will. Correct understanding of right view will help the practitioner tounderstand the differences between right intention and wrong intention.Ethical conduct is used primarily to facilitate mental purification.

3) Right speech (samyag-vac, samma-vaca)

The power of speech is a unique gift of man. It is a power of speech thathelps to bring harmony, happiness and wisdom. Speak in a truthful way

without harming others; and to grow worse with unreasonable or wronglogic. If it is abused it can bring ignorance, delusion, pain and deceit. RightSpeech is about controlling the abuse of speech and to control the words(while having difference of opinion do not use harass speech). It teaches toavoid lies, tale bearing, harsh words and idle talk or rumor and practicespeaking truth, gentle words and sensibly and meaningful speech.

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Right speech deals with the way in which a Buddhist practitioner wouldbest make use of their words, and to get rid of divisive speech, abusivespeech, and lying.

4. Right action (samyak-karmanta, samma-kammanta)Right action can also be translated as right conduct. As such, thepractitioner should train oneself to be morally upright in one's activities,not acting in ways that would be corrupt or bring harm to oneself or toothers. Simple and healthy action, avoid action that would harm others,avoid killing, stealing and sexual misconduct. Right Action is concernedwith what we do; avoiding actions that damage ourselves and others.Simple and healthy action, avoid action that would harm others.To understand the Law of Cause and Effect (Not to destroy any life, not tosteal or commit adultery) Simple and healthy action, avoid action thatwould harm others, avoid killing, stealing and sexual misconduct. Right

Action is concerned with what we do; avoiding actions that damageourselves and others. Simple and healthy action, avoid action that wouldharm others. Correct livelihood: try to make a living with the above attitudeof thought, speech and actions.

5) Right Livelihood: (samyag-ajiva, samma-ajiva)Right Livelihood shows the way for a person to choose the best way tobecome a useful, productive citizen and bring social and economicprogress. Buddhist Teachings advise against harmful professions such astrading in weapons, living beings, flesh, intoxicants and poison.Understanding and developing profession does not harm in any wayoneself nor others. Try to make a living with the above attitude of thought,speech and actions to understand and develop genuine wisdom. Avoid

occupations that bring harm to oneself and others. Understanding anddeveloping profession and genuine wisdom, does not harm in any wayoneself nor others, directly or indirectly (to understand and developgenuine wisdom). Avoid occupations of soldiering, fishing, hunting, andteach against cunning, cheating and gambling. Understanding anddeveloping profession does not harm in any way oneself nor others. Try to

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make a living with the above attitude of thought, speech and actions tounderstand and develop genuine wisdom. Avoid occupations that bringharm to oneself and others.This means that practitioners ought not to engage in trades or occupationswhich, either directly or indirectly, result in harm for other living beings.Samadhi: Samadhi is literally translated as mental concentration; it isachieved through training in the higher consciousness which brings thecalm and collectedness needed to develop true wisdom by directexperience.

(The following last three aspects refer mainly to the practice of meditation)

6) Right Effort: (samyag-vyayama, samma vayam)

Right effort can also be translated as right endeavor or try to do seriouslyor continually.In this factor, the practitioners should make a persisting effort to abandonall the wrong and harmful thoughts, words, and deeds. The practitionershould instead be persisting in giving rise to what would be good anduseful to themselves and others in their thoughts, words, and deeds,without a thought for the difficulty or causing you to feel tired. Right Effortis earnestly doing one's best in the right direction which is fourfold;

1. Avoid evil and unwholesome states of mind from arising

2. Overcome evil and unwholesome states of mind already present

3. Cause good and wholesome states of mind not yet present to arise

4. Develop and perfect such states of mind already present

Try again and again to make an effort to improve the belief(To continue a joyful belief even though it is difficult - Perseverance)

7. Right mindfulness (samyak-sm ti, samma-sati)The mind is deliberately kept at the level of bare attention, a detachedobservation of what is happening within us and around us in the presentmoment. In the practice of right mindfulness the mind is trained to remainin the present, open, quiet, and alert, to look carefully at the present

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event. All judgments and interpretations have to be suspended, or if theyoccur, just registered and dropped.Right mindfulness also translated as right memory, right awareness or rightattention. Here, practitioners should constantly keep their minds alert tophenomena that affect the body and mind. They should be mindful anddeliberate, making sure not to act or speak due to inattention orforgetfulness.The mind is deliberately kept at the level of bare attention, a detachedobservation of what is happening within us and around us in the presentmoment. In the practice of right mindfulness the mind is trained to remainin the present, open, quiet, and alert, contemplating the present event. All

judgments and interpretations have to be suspended, or if they occur, justregistered and dropped.Right Mindfulness focuses us on the truth about what is happening in thebody, mental feelings and thoughts etc. Right Concentration is adevelopment of this attention, enabling to develop the mind that brings thestrengths and freedoms including the clarity of mind and calmness to stayon the path of Good Conduct. Mental ability to see things with clearknowledge or the sense of one's personal or collective identity orawareness, try to be aware of the "here and now" instead of "there andthen"

8) Right Meditation or Mindfulness. samyak-samadhi, samma-samadhiRight knowledge is seeing things as they really are by direct experience,not as they appear to be, nor as the practitioner wants them to be, but asthey truly are. Right Mindfulness focuses us on the truth about what ishappening in the body, mental feelings and thoughts etc. RightConcentration is a development of this attention, enabling to develop themind that brings the strengths and freedoms including the clarity of mindand excited to stay on the path of Good Conduct. Mental ability to seethings with clear knowledge or the sense of one's personal or collectiveidentity or awareness, try to be aware of the "here and now" instead of"there and then"

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Correct concentration: to keep a steady, calm and attentive state of mind(universal emptiness) or the Natural Joy. To realize the true nature ofthings the mind need to be steady and calm. The practice of developingRight View is to distinguishing between right and wrong, good and bad thatleads to a complete understanding of the Four Noble Truths. Right View isfree from delusion and ignorance and moves very easily into deep wisdom,clear sight and the ego disappear which leads to the stage ofenlightenment and the ego gets disappear.These two factors are the end result of correctly practicing the nobleeightfold path, which arise during the practice of right concentration. Thefirst to arise is right knowledge: this is where deep insight into the ultimatereality arises. The last to arise is right liberation: this is where self-awakening occurs and the practitioner has reached the pinnacle of theirpractice.

Samadhi: mental discipline, meditation, concentrationSamadhi is literally translated as "concentration", it is achieved throughtraining in the higher consciousness, which brings the calm and confidenceneeded to develop true wisdom by direct experience.Traditionally, the practice of samadhi can be developed through

mindfulness of breathing (anapanasati), through visual objects (kasina),and through repetition of phrases (mantra). Samadhi is used to suppressthe different kinds of confusion of mind to get enter into jhana. Jhana is aninstrument used for developing wisdom by cultivating insight and using itto examine true nature of phenomena with understanding and activities ofthinking. This leads to cutting off the unclean thoughts by realizing thedharma and, finally self-awakening. During the practice of right concentration, the practitioner will need to investigate and verify their rightview. In the process right knowledge will arise, followed by right liberation.The eightfold Path is the teachings of the Prajnaparamita Sutra.Prajnaparamita Sutra is believed to be the highest form of Buddhistteaching. The way to the end of suffering is to choose middle path by

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balancing the luxury and hardship, utilizing the minimum requirements tohave the livelihood..Right knowledge is seeing things as they really are by direct experience,not as they appear to be, nor as the practitioner wants them to be, but asthey truly are. A result of Right Knowledge is the tenth factor - Rightliberation. These two factors are the end result of correctly practicing thenoble eightfold path, which arise during the practice of right concentration.The first to arise is right knowledge: this is where deep insight into theultimate reality arises. The last to arise is right liberation: this is where self-awakening occurs and the practitioner has reached the pinnacle of theirpractice.Right Mindfulness focuses us on the truth about what is happening in thebody, mental feelings and thoughts etc. Right Concentration is adevelopment of this attention, enabling to develop the mind that brings thestrengths and freedoms including the clarity of mind and calmness to stayon the path of Good Conduct. Mental ability to see things with clearknowledge or the sense of one's personal or collective identity orawareness, try to be aware of the "here and now" instead of "there andthen". Correct concentration: to keep a steady, calm and attentive state ofmind (universal emptiness) or the Natural Joy. To realize the true nature ofthings the mind need to be steady and cal. The practice of developingRight View is to distinguishing between right and wrong, good and bad thatleads to a complete understanding of the Four Noble Truths. Right View isfree from delusion and ignorance and moves very easily into deep wisdom,clear sight and the ego disappear which leads to the stage ofenlightenment and the ego gets disappear.Buddhism has always been concerned with feelings, emotions, sensations,

and mental processes. The emotional cause is desire and a strong feelingof not liking something. The conscious mental activities are the main causeof ignorance related to the things truly occurs, or three marks of existence:that all things are unsatisfactory, impermanent, and without essential self.The way leading to stop or make an end to the suffering is the nobleeightfold path, believed to be the highest form of Buddhist teaching. The

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way to end the suffering is to choose middle path by balancing the luxuryand hardship, utilizing the minimum requirements to have the livelihood.Middle Path, choosing and balancing the luxury and hardship is thetreatment for the problem of suffering in our lives. Noble Eightfold Pathcan only work if a person chooses to apply it to their lives, and takes fullresponsibility in following the steps. The Noble Eightfold Path is a verysystematic and methodical approach to solve the problem of suffering inlife, and achieving a state of wisdom, peace and Nirvana. The programmerfirst develops character and personality and then develops ethical conductand restraint which promote concentration.Concentration and mindfulness help make the mind free from ignoranceand blossom into wisdom (access higher knowledge). Wisdom brings aclear under-standing of the truth about how things really are. This leadscraving and desire to end from the mind (detachment) that brings freedomfrom suffering and the end of suffering brings Supreme Happiness. TheNoble Eightfold Path describes the teachings as a formula which isdescribed in simple steps and includes both physical and mental treatmentfor getting a end of suffering. The goal of the Noble Eightfold Path is tobring a true understanding of the Four Noble Truths and deliver theirultimate Teaching - the end of suffering. The Path develops character andpersonality by showing the way to live a virtuous life, develop wisdom andfinally to attain the highest qualities of a human being and develop theBuddhahood. This is the ultimate goal of the Eightfold Path and all eightways of practice must be followed in order to attain it. The Path isspecifically aimed at developing behavior, mind and knowledge and theeight steps are divided into those three ways of practice, which are GoodConduct, Mental Development and Wisdom.

The eightfold Path is the teachings of the Prajnaparamita Sutra.Prajnaparamita Sutra is believed to be the highest form of Buddhistteaching. Prajnaparamita has been the subject of controversy since longand scholars are not able to trace its origin. The Chinese traveler Faxiandescribed images of Prajnaparamita in India as early as 400 BC, but allknown existent images date from 800 or later. Buddhist scholars agree that

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Prajnaparamita sutras represent the earliest layer of Mahayana sutraliterature. Diamond Sutra (300 stanzas) also known as VajrachedikaPrajnaparamita Sutra is widely used and is also popularly known as

portable editions of Prajnaparamita.

The circulations of the Prajnaparamita Sutra involved in three phases:

a) Memorization of the basic textb) Systematic updating .c) Interpretations that made the text live for succeeding generation.Scholars distinguish the developments of the writing of thePrajnaparamita manuscript into four different phases:

1) 100 B.C. to 100 A.D. Basic text elaboration: this period ischaracterized by the formation and composition of the basic text. Theoldest text in this period is the Astashasrika Sutra or the Prajnaparamitain Eight Thousand Verses.

2) 100 A D to 300 A D In this period the basic text are being expandedincluding these three manuscripts were made:

. . . a) Shatasahasrika (100,000 line)

.

b) Panchavimshasrika Sutra (25,000 lines)c) Ashtadashashasrika Sutra (18,000 lines).

3) 300 A.D to 500 A.D This period is characterized by the restatement ofthe basic ideas in short sutras having verified and summaries. TheDiamond Sutra (300 stanzas) also known as Vajrachedika Prajna-paramita Sutra and the Hridaya Prajnaparamita Sutra (Heart Sutra with14 and 25 verses) belong to this period.

4) 500 AD to 1200 A.D. - This period is characterized by the influence ofthe tantras, evidences of magical elements in the sutras and their usage.

Adhyardhashatika Prajnaparamita Sutra (150 verses). (Edward, Conze:The Prajnaparamita Literature, The Reiyukai University, Tokyo 1978)

Hsuan-tsang, the Chinese scholar after completing his study (645 A.D.) inIndia brought with him some of the manuscript and started translating

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them into Chinese language. He also translated The Great PrajnaparamitaText (worked between 659 and 663). It is a collection of the sixteensermons Dharma-deshana in four different places, a) Vulture Peak b) in

Anathapindadas Park at Sravasti c) in Paranirmita vasavartin the abode ofGods and d) at the Snowy Heron Pond in the Bamboo Park near Rajgriha.Most of the manuscripts are in Sanskrit and are being originated andcopied in Nepal. B.H. Hodgson collected Prajnaparamita from Nepal (1830

1840) written in Sanskrit was the first collection of its kind brought toEurope. Astasahasrika Prajnaparamita having Eight Thousand Verse isbelieved to be the oldest form of Prajnaparamita which is has beentranslated into Chinese language in 100 B.C. (Edward, Conze: TheComposition of the Astashasrika Prajnaparamita, Bulletin of the School ofOriental & African Studies: University of London Vol. 14- No.2,1952). Theway to the end of suffering is to choose middle path by balancing theluxury and hardship, utilizing the minimum requirements to have thelivelihood.

Truth is found through the Middle Way by following Eightfold Noble Pathstated below: -

The Trisatika, Pancasatika, Saptasatika, Sardhadvisahasrika, Astasahasrika, Astadasasahasrika, Pancavimsatisahasrika and Satasahasrika PrajnaparamitaSutra

1) Trisatika Prajnaparamita Sutra 300 lines, the Diamond Sutra or Vajracchedika Prajnaparamita Sutra

2) Pancasatika Prajnaparamita Sutra: 500 lines

3) Saptasatika Prajnaparamita Sutra: 700 line the Bodhisattva Manjushrees Exposition of Prajnaparamita

4) Sardhadvisahasrika Prajnaparamita Sutra: 2500 lines from the questionsof Suvikranta vikramin Bodhisattva

5) Astasahasrika Prajnaparamita Sutra: 8000 lines

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6) Astadasasahasrika Prajnaparamita Sutra: 18,000 lines

7) Pancavimsatisahasrika Prajnaparamita Sutra: 25,000 lines

8) Satasahasrika Prajnaparamita: 100,000 lines Maha Prajnaparamita Sutra .

According to Joseph Walser, Pancavimsatisahasrika Prajn- paramita Sutra(25,000 line) and Satasahasrika Prajnaparamita Sutra (100,000 lines) havea connection with Dharmaguptaka sect, while Astasahasrika Prajna-paramita Sutra (8000 lines) does not have any sect.

(Williams, Paul. Mahayana Buddhism: The Doctrinal Foundations 2008)The Heart Sutra (Prajnaparamita Hridaya in 14 line & 25 line) and DiamondSutra (300 stanzas) are renowned throughout the world and have been

translated into many languages and often been commented upon byscholars. Tantric versions of the Prajnaparamita literature were believed tohave been in practiced as early as 500 AD. Images of Prajnaparamita deityare found throughout Southeast Asia, Nepal and Tibet.The oldest image of Prajnaparamita found until to-day is the stonesculpture from Sing sari, East Java kept in the Pusat Museum that belongto thirteenth Century (13th Century). (Credit: Courtesy of the Rijksmuseumvoor Volkenkunde, Leiden, Netherland)

She is usually represented in yellow or white colour, with one head andtwo arms (sometimes more), the hands in the teaching gesture(dharmachakra - mudra) holding a Lotus and a book. The image found inNepal has four hand holding rosary, sword (to clean ignorance),thunderbolt (symbolizing the emptiness- vajra), or bowl (renunciation ofmaterial goods being a prerequisite to obtain wisdom). In Vajrayana(Tantric) Buddhism, she is described as the female consort of Adi-Buddha(first Buddha).

Conclusion:Prajnaparamita teachings are held by some Tibetan Buddhists to havebeen conferred upon Nagarjuna by Nag raja, King of Nagas, who had beenguarding them at the bottom of the ocean. Tantric versions of thePrajnaparamita literature were produced from the year 500 CE. Some of

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the ancient manuscripts are in the collection of Museums around the world.The following two collections are very important and authentic, The HeartSutra (smallest of its kind having only 14 Stanza in Sanskrit) is in New YorkMuseum and the Perfection of wisdom in Tibetan Script (having 8,000stanzas / shloka) from Copenhagen Royal Library.There are Prajnaparamita also written in other languages found in manySouth Asian Countries, Japan, Korea, Hong Kong, China, Tibet, Myanmar,Thailand, Vietnam, Cambodia, Java, Sumatra, Bali, India, Bangladesh, andSri Lanka, but most of the Scholars do believe the one from Sri Lanka isthe oldest and is called the authentic collection as it is written in Pali script.(Pali is the oldest script among other used in Buddhist Text). In addition tothese, there is also other Prajnaparamita sutras such as the Heart Sutra(Prajnaparamita Hridaya), which exists in both 14-line and 25-line versions.Regarding the shorter texts, Edward Conze in his book "The ShortPrajnaparamita Texts - 1973" writes, according to merit the Diamond Sutraand the Heart Sutra are renowned throughout the world. Both have beentranslated into many languages and have often been commented upon..There are more Prajnaparamita manuscripts in other languages found inmany South Asian Countries Tibet, China, Japan, Korea, Hong Kong,Cambodia, Myanmar, Thailand, Vietnam, Java, Sumatra, Bali, India, SriLanka, and Bangladesh. Most of the Scholars are of the opium that theoldest and authentic one is from Sri Lanka.The oldest Prajnaparamita manuscript (written during the period ofManipaldeva the king of Bengal 1020 AD) from the collection of CambridgeUniversity is written in Ranjana script, highlights the origin of RanjanaScript from India. --- From the collection of Indian Art Museum, Berlin Dr.Regmi, Dinesh Chandra, Purlekhana Paricaya VS 2048/ 1991 (Nepalese

Paleography - in Nepali - Page 102)There are many Vihars in and around Kathmandu Valley where they dohave collections of Buddhist manuscripts written by different scholars andare displayed during the holy month GUNLA - August / September.There is Prajnaparamita manuscript also in the collection of National

Achieve as well in Asha Saphu Kuthi, (Asha Archives), Kaiser Library and

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National Library in Nepal. Most of those collections are in small version/volume but the one in Vikramshila Mahavihar, Thamel sounds to be moreauthentic and has more Stanzas (shlokas) and is nicely written with realgolden ink (dated 344 NS / 1233 AD). Prajnaparamita from Patan, Rudra

Varna Mahavihar is dated 216 NS/ 1105 AD and from Hiranya VarnaMahabihar is dated 336 NS / 1225 AD (Hem Raj Sakya and T.R. Vaidya,1970 Medieval Nepal: Colophons and inscriptions, Kathmandu page 6)

Vikramshila Mahavihar (Simhakalpanagar, Thambahi) Vikramshila Mahavihar, Thambhi, Simhakalpanagar is the ancient name ofBhagwan Bahal, Thamel Kathmandu. Mahavihar signify it to be a higherteaching institute same as a University, Thambahil signify it to be the

monastery of high significance and pride..Simhakalpanagar denotes it as a separate city or town. Bahi is the old formof Nepalese monastery usually located in a peaceful place far from the citysettlement and are made in a plinth little above the level of the ground andare constructed in a very simple form. Originally Bahis were designed as aplace for training, perching, copying the religious text; as a teachinginstitute; boarding for the students and shelter for the visiting monks. Afterthe introduction of Vajrayan cult a new kind of monastery known as bahal

were constructed (with some lavish decoration) in the city settlement toaccommodate the married monks living together with their family.(Korn,Wolfgang, 1976 - The Traditional Architecture of Kathmandu Valley,Bibliotheca Himalayan Series 2, Ratna Pustak Bhandar, Kathmandu).The Saharsha Prajnaparamita a rare collection of four volumes of highestBuddhist manuscript in this temple complex has a close relationship withManjushree. The legendary Caravan to Lhasa leaded by Simhala Sarthbahaalso does have main historical significance to its establishment. Some ofthe travel records made by scholars from India, Tibet and China also didmention about the glory of this temple during the 11th and 13th century;still lots of real facts are missing. The oldest available document related tothis temple is of the visits of Pundit Atisa from India in the early 11thcentury (1041 AD)

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In this short article I am trying my best effort to high light some facts tomake understand a common reader about this ancient temple complex:lots of investigation and research need to be conduct to identify its pastglory, as we are left with few documents.Swayambhu Puran is one of the oldest manuscripts narrating the story ofthe evolution of Kathmandu Valley. According to the legend Kathmandu

Valley was a lake surrounded by mountains. Kanakmuni Bodhisattva isbelieved to have thrown a lotus seed in the lake. A big lotus with thousandleaves blossomed in the center of lake that attracted visitors from aroundthe globe. Manjushree Bodhisattva is believed to have visited this place andmeditated in Phulchoki (Phullichho) and Jamachho (Jatamatroccho). He isbelieved to have drained the valley by cutting the edge of the hill with thedivine sword. (Chovar being the only exit for all rivers in Kathmandu Valleyand the black soil found everywhere in Kathmandu Valley does testify it tobe a lake earlier). Manjushree is the Bodhisattva of Divine wisdomrepresenting the infinite and eternal wisdom of Buddha. Manjushree holdsa sword in his right hand and a book of perfection (Prajnaparamita) in theleft hand.The first historical important evidence of Than Bahi is the visit of Pundit

Atisha Shrijana (982- 1054) and spent one year studying Buddhistphilosophy during 1041 - 42 AD. He was the head pundit (Principal) ofNalanda University and was invited by Tibetan king to visit Tibet to teachand revive Buddhism. On his way to Tibet he spent one year in Nepal(1041 - 42), most of his time was spent in Than Bahi and is believed tohave studied the Buddhist philosophy and has written books in Sanskrit.(But the name of Prajnaparamita is not mentioned by Atisha)The Saharsha Prajnaparamita a rare collection of four volume of highest

Buddhist manuscript in this temple complex has a close relationship withManjushree. The legendary Caravan to Lhasa leaded by Simhala Sarthbahaalso does have main historical significance to its establishment. .Some of the travel record made by scholars from India Tibet and Chinaalso did mention about the glory of this temple during 11th and 13thcentury, still lots of real facts are missing.

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Darmashri Mitra, a renowned scholar from Vikramshila Vihar, Nalanda,India is believed to visit Nepal for advance study in Buddhism and Sanskritin the early 13th Century. He did study in Thambahi, which clearlyindicates the high importance of Thambahi 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 PustakBhandar, 1976 (Text by Purnaharsha Vajracharya).Recent Archeological excavation in Nalanda got a new light about theexistence of Vikramshila Vihar as one of the old teaching institution forhigher study in Buddhism in the early first century BC.

A historical evidence of the restoration of the temple in 408NS/1287AD byHari Singh during the resign of king Parthvendra Mall is being mentioned inthe Toran, the semicircular wood archive kept in the main entrance of thetemple. (It did have nice carvings of the image of Prajnaparamita whichwas stolen some 40 years ago; a new Toran is kept now as areplacement). The brick paving and the restoration of the temple complexin Thambahi was done by Hari Simha during the reign of king ParthivendraMalla is also mentioned in one of the stone inscription kept in National

Archive (The stone inscription no.173), Rajvamsi, Sanker Man 2027 VS inKantipur Silalekh Suchi published by HMG National Archive page 125.

Almost all Vihars in and around Kathmandu valley are being managed bythe community of priest family either by Bajracharya or Sakya (GristhaBhishu) family but this Vihar is exceptional where Pradhan family docontrol the management to run the day to day activities as well as variousrituals during festivals. . Simhala Sarthabaha is believed to have established Bhagwan Bahal and theentire daily rituals and activities during the festival are being controlled by

the Pradhan family from Thamel, who believe themselves as thedescendants of Simhala Sarthabaha. . We see Gaju on the roof tops of the religious buildings and temples; andchaitya in the Buddhist temple. Both the Hindu as well as Buddhist templehas Gaju (the roof top) a kalash (water Pot) design but the main shrine ofThambahi has a chaitya and a metallic mirror on the roof. A banner of

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white cloth along with a metallic belt hangs down from the metallic mirror(Lucke, John K. Karunamaya 1986 p 474)

Saharsha Prajnaparamita

The four volume of Saharsha Prajnaparamita manuscript in the collection ofThambahi is dated Nepal Sambat 344 Margasira Pratipada (1223 AD) isbelieved to have written by Jinashri Jnana and started by Manjushree.Jinashri is supposed to get inspired by Manjushree and found an auspiciousmoment to start writing the manuscript, but felt asleep; Manjushree isbelieved to have started 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; Manjushree came forward and instructed him to start writingwithout any disturbances as he has already started writing from theauspicious moment. This is a legend but we have no evidence regardinghow long it did took to write all the four volume. The date NS 344 (1223

AD) might be the date it was completed or the date mentioned bysomeone else? King Pratap Mall and Queen Lalmati after visiting thistemple wrote three stanzas appreciating the holy manuscriptPrajnaparamita. (NS 780 /1658AD)

Pandit Hemraj Sakya in his Nepal Sanskritya Mulukha 1969 (Main entranceof the culture of Nepal) did mentioned this manuscript as LaksavatiPrajnaparamita; this clearly indicate to have 100,000 stanza. It is believedthat there were in total five volumes of Manuscripts. Tibetans did invadethe temple and looted one volume which was recovered by the army andwas deposited in Hanumandhoka Palace during King Pratap Malls period.Some people used to speak to have seen a manuscript having moresimilarity in script, being used during rituals in Sweat Bhairav temple inHanumandhoka There are 54,864 total lines in the four Volumes, (27 linesin one page - nine lines in three rows) four volume containing 2032 page(517 pages in Vol.1, 506 in Vol. II, 512 in Vol. III and 497 in Vol. IV). Wehave no idea regarding the total number of pages in the missing volumekept in Hanumandhoka.

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If we guess 500 pages in the missing volume it will add 13,500 linesmaking total 68,364 lines. It is very interesting facts about numerology inboth Hindu and Buddhist mythology that number nine plays a vital role,this is clearly understood in the layout of the page with three rowcontaining nine lines totaling twenty seven lines, adding two and sevenmakes nine so each and every volume also do have the same count endingwith nine. This does not happen if we have eight lines with three rowseven though nine lines with four rows do fulfill these criteria but the size donot look nice. The size of the page is rectangular nine inches by eighteeninches written in real golden ink, which looks like a print rather than a handwritten manuscript as the character looks uniform and looking at the niceand bright prints, it is hard to believe it being written long ago. . During GUNLAA, the Buddhist holy months (ninth months of LunarCalendar) the four volumes are given to the Bajracharya of four renowned

Vihars of Kathmandu to recite from top to bottom and are paid for doingso. During the last day of the display of the manuscript the National(Royal) Kumari from Hanumandhoka is being carried on a chariot toThambhil for viewing the manuscript and the head Priest fromHanumandhoka used to recite few lines from the first page and the lastpage in the presence of Kumari marking the end of reciting the holymanuscript Prajnaparamita. This used to be the only time when themanuscript is able to be view by public. (Now a days one can eas ily see iton paying fee that is used for the temple expenses). Many devotees fromChina, Tibet, India, Sikkim and Bhutan come visit Thambahi to pay to viewand pay respect to this holy manuscript as it is believed to have written bythe divine lord of learning Manjushree.

Manjushree: Legendary or Historical?In the first chapter of Kalachakra Tantra, the main religious Text ofMahayan Buddhism, it is mentioned that 600 years after Buddha a greatscholar Manjushree will be born to get a new renaissance of Buddhistthoughts, this clearly indicates Manjushree to belong to the First century

AD, (Boudha Darshan by Baldev Upaddhaya, Sharada Mandir Kashi 2003

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page 454 55. Same quote is also given in Maryada No, 13 pages 69-71).The Buddhist text Saddharma Pundarika, is also written by a BuddhistMonk named Manjushree during the first century (Legendary History ofKathmandu by John Luck page 412) and Late Bhuvan Lal Pradhan also didmention the legendary Manjushree belong to the first century in the article

Manjushree Legendary or historical published in Nepali (Gorkhapatra2048/2/11)..The holy Satashasrika Pranjaparamita (100,000 verses 12 volumes in theTibetan 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 centurysignifying his teacher Manjushree also to belong to this period. EdwardConze in his book The Prajnaparamita Literature (Manton The Hague1960) did mention that Jianmitra did translate this text in Tibetan languageduring the early 9th century. The date 344 NS (1223AD) mentioned at theend of the manuscript from Bhagwan Bahal, being written by Jianshriindicates another historical Manjushree to belong to the thirteen century(Jianshri was the disciple of Manjushree).There is some confusionregarding the legendary and three historical Manjushree (The legendaryManjushree from Mahachin (China), a scholar and Monk from India (1stCentury), Teacher of Jianmitra (Jinashri 9th Century) and teacher ofJinashri (from the Prajna-paramita manuscript written in the 13th Century).The date 1223 AD/ 344 NS mentioned at the end of the Prajnaparamitamanuscript from Vikramshila Mahavihar testify another historicalManjushree (a monk from Nalanda University, India) the teacher of Jinashrito belong to the 13th century. Jinashri is believed to have inspired from histeacher Manjushree and found an auspicious moment to start writing the

manuscript. He felt asleep by the time and Manjushree is believed to startwriting the first three pages with his finger. (The first three pages do havebig script different than the remaining page). When he woke up, found theauspicious moment already passed and was laminating; Manjushree cameforward and instructed him to start writing without any disturbances as hehas already started writing from the auspicious moment. This is a legend

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but we have no evidence regarding how long it did took to write all thefour volume. The date 1223 AD / 344 NS mentioned at the end of themanuscript might be the date it was completed or the date mentioned bysomeone else? King Pratap Mall and Queen Lalmati after visiting thistemple (NS 780/ 1658 AD) during the festival did wrote three stanzasappreciating the holy manuscript Satashariska Prajnaparamita (Meaning100,000 Stanza--Pundit Hem Raj Sakya, Nepal Sanskritya Mulukha 1969(Main entrance of the culture of Nepal) We have no idea regarding thetotal page in the missing volume kept in Hanumandhoka).

The Jataka Tales (Stories of the Buddha's Former Births)

Jataka (Buddhist Birth Stories - Jataka Tales), the story of the previousbirth of Buddha is the oldest, most complete, and most important collectionof folk-lore which contains a record of the everyday life, and everydaythoughts of the people. (The Commentarial Introduction entitled NidanaKatha - The Story of the linage, Translated from Pali text by Prof. V.Fausboll).The Jatakas so constituted were carried to Ceylon in the Pali language,when Buddhism was first introduced into that island (a date that is not

quite certain, but may be taken provisionally as about 250 B.C.); and thewhole tales were translated into the Singhalese language. Mahinda, theson of Asoka (in some text he is called on as the brother of Asoka), isbelieved to have collected 550 Jataka stories in Pali which were composedby the time of the council of Patna (held in about 250 BC), the fivehundred and fifty Jatakas being contained in the twenty-two Nipatas. AJataka Book is also found in the Anguttara Nikdya and in the SaddharmaPundarika.

The memoirs of the famous Chinese traveler, Fah-hian who visited Abhayagiri in Sri Lanka (412 AD) recorded 500 representations ofBodhisattva in successive births. . The Jataka Atthavannand, is previously belonging to the third or fourthcentury BC, and retold into its present form in Ceylon in the fifth century

AD in the Pali text has been edited by Prof. Fausboll of Copenhagen in

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1877-96 which is translated into English language by Edward Cowell(Cambridge, 1895-1907) is the oldest collection of the Jataka Tales.The 547 Jatakas do not include the Mahagovinda Jataka, which ismentioned in several early texts such as Nidana-katha and theJatakatthakatha. Similarly some stories are repeated with the same nameor with another, have been arranged. Thus, the number of Jataka storiescould also be more or a little less.The Asvaraja story relates the adventures of a caravan of merchantsshipwrecked on an island of demons and rescued by a flying horse, theavarja king of horses. The Simhala story continues this narrat ive toinclude the chief merchant, Simhala, being followed home by demons, whotries to get him back before seducing and eating the king. Simhala iscrowned king and invades the island.The Pali Jatakas and the Sanskrit Divyavadana ("heavenly stories") alongwith a sixteenth-century Sanskrit text Gunakdrandavyiha, devoted to

Avalokiteswora narrates the story of The Flying White Horse and helpmade to rescue the five hundred merchants from the captivity of theRaksasi.In the Karandavyuha Sutra, the horse is presented as an incarnation of theBodhisattva Avalokiteswora. The flying white horse is called Balaha inJataka, the stories of Buddhas previous life. The story of the horse Balahawas immortalized in stone at the Angkor monument of Neak Pean duringthe 12th century CE. (Khmer Mythology by Vittorio Roveda, p. 65).In the 16th chapter of Gunakarandavyaha Simhsarthabahu is mentioned asone of the previous lives of Buddha and in one the Jataka Stories the nameof the leader of the group of merchant is mentioned as Simhala who wasthe only member to get back to the other shore. (The Jataka: Stories of

the Buddha's Former Births -The Goblin City page 164/165, edited by E. B.Cowell, vol. 1 - 3. First published in 1895-1907)The Sanskrit version of the Simhala story in the Gunakdrandavyuh as foundin Y.Iwamoto, Bukkyo Setsuwa Kenkyu Josetsu (Kyoto: Hozokan, 1967,pp.247-94. /A.K.Ramanujan, "Who Needs Folklore? The Relevance of Oral

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Traditions to South Asian Studies, South Asia Occasional Papers(University of Hawaii Vol.1, 1990)Hiuen Tsiang learned that Sri Lanka was known by several different names- Ratnadipa "because of the precious gems found there", Silangiri and theSorrow less Kingdom, which may be related to Ravanas Asoka Garden asmentioned in the Ramayana. Another name, Simhala, was derived from thename of the legendary founder and first king of the island. (Buddhism inTibet by Emil Schlagintweit, Leipzig, London, 1863)In all Jatakas from India, Sri Lanka, Tibet, China, Japan, Vietnam,Indonesia, the story of the rescue of five hundred merchants from thecaptive of Rakshasi by White Flying Horse, as the Devine Lord

Avalokiteswara, is mentioned and the story ends with the only member,the leader able to get back home safely leaving behind all other membersunder the captive of the Rakshasi but there is nothing mentioned about theLeader of the Legendary Caravan. The story of the white flying horse isillustrated on the bas-reliefs of the temple of Borobudur in Java (Leemans,Borobudur, page 389, Leide, 1874) and on one side of a pillar in a Buddhistrailing at Mathura, is a flying horse with people clinging to it (Anderson,Catalogue of the Indian Museum, Journal of the Pali Society 1888) fromThe Goblin City (Valahassa Jataka by Francis & Thomas page 189).The story of the horse Balaha was immortalized in stone at the Angkormonument of Neak Pean (an artificial island with a Buddhist temple on acircular island in Cambodia) during the 12th century CE. (See KhmerMythology by Vittorio Roveda, p. 65)The mural paintings in Cave no. 17 of Ajanta Cave mention the story ofBhalaha horse as a form of Avalokiteswora helping the group of merchantsfrom the Rakshisis.

One painting from Ajant a cave shows the pastimes of Prince Simhalas journey to Sri Lanka. He is shipwrecked along with his men on an island onwhich ogresses appear as beautiful women, but who eat their victims. Theprince escapes on a flying horse, then later returns to the island to conquerit. (Behl, Benoy K.: The Ajanta Caves)

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.In the travel account of the Chinese pilgrim Hiuen Tsang, who visited Indiain the seventh century A. D. and stayed here for fifteen years (629-645

AD), did not mention about Ajanta cave. In 1819 British officers of theMadras Army made a discovery of this magnificent site. They named it

Ajanta after the name of the nearest village. After a gap of twenty-fiveyears, James Fergusson presented a paper at the Royal Asiatic Society ofGreat Britain and Ireland in 1843. This is the first scholarly study of the sitewhich drew the global attention. (Ajanta: Monumental Legacy by A.P.Jamkhedkar).

Ajanta Cave No. 17 has the largest number of paintings and murals thanany of the other caves. It also contains more murals than any of theothers. One painting shows the pastimes of Prince Simhalas journey to SriLanka. The mural paintings in Cave no. 17 of Ajanta Cave mention thestory of Bhalaha horse as a form of Avalokiteswora helping the group ofmerchants from the Rakshisis. He is shipwrecked along with his men on anisland on which ogresses appear as beautiful women, but who eat theirvictims. The prince escapes on a flying horse, then later returns to theisland to conquer it. (The Cave Temples of India: by James Burgess andJames Fergusson, 1895)

1) Valahassa Jataka in Japanese Literature.The Valahassa Jataka, as it is known in Pali, was transmitted across Asiafrom India to Japan. A Japanese scroll painting belonging to the 13thcentury illustrating the Valahassa Jataka is in the collection of TheMetropolitan Museum of Art, the tale is known as Kannon-kyo (KannonSutra) in Japanese literature. In the tale the name of the island ismentioned as Ceylon city of Cannibalistic demons. The name of the countryof the five hundred merchant and the name of the leader are notmentioned. In this tale the five hundred merchant are called on as thedisciples of Sakyamuni and the white flying horse as Bodhisattva. (TheFlying White Horse: T ransmission of the Valhassa Jataka Imagery fromIndia to Japan by Julia Meech-Pekarik, Article Published in Artibus AsiaePublishers Volume 49 n. 1-2 - 1981, page 111- 128)

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2) The Valahassa Jataka --- (Indonesian version)Once upon a time, there was on the island of Lanka a goblin town calledSirisavatthu that was the home of she-goblins. We find the story of a groupof five hundred shipwrecked traders being rescued by five hundred she-goblins disguised as pretty nice looking young ladies. The chief of thetraders got noticed the ladies as man eater goblins so he did request allmember to flee from the city (Ceylon). Only two hundred fifty membersfollowed the chief and they were being helped by the white flying horse tocross the ocean. This is how the Jataka story ends with the rescue helpmade to the group of merchants by the flying white horse Balaha as one ofthe Buddhas previous life. The same story is repeated by E J Thomas in hisbook Jataka Tales (No. 196, The Goblin City page 164-166 published byCambridge University Press in 1916 and in The Illustrated Jataka & OtherStories of the Buddha, 196 Valahassa Jataka by C.B. Varma)

3) The Valahassa Jataka - Tibetan version.In the history of Tibet called Rgyal-rabs-gsal-vai-me-lon (The mirrorillustrating the lineage of the kings) Valahassa Jataka is mentioned in thesixth chapter. This was composed in the early 17th century with thenarrative description of the animistic life in Tibet from an ape and a

rakshasi and the description of the linage of the ruling king endingSronbtsan sgam-po and the further history of the country to the time ofthe writer. (A Jataka Tale from the Tibetan: by H. Wenzel, pp.503-511,published in 1888). The name of the island is mentioned as Singhala andthe group of five hundred merchants from India being rescued from theRakshasis by Lord Avalokiteswora in the form of flying horse Balaha.

3) Jataka Tale Translated from the Pali Literature (Dukanipata)

In the Valahassa Jataka (No.196) the island Tambannidipa and Sirisavatthuis mentioned as a Yakkha city peopled by Yakkhins who used to eathuman flesh. Avalokiteswora, the divine lord is believed to get rescue thegroup of five hundred merchant in the form of a white flying horse. (TheJataka: Vol. II: Book II, translated from Pali. by W.H.D. Rouse, 1895, No.196 Valahassa Jataka Page 90-92). Same story is mentioned in Jataka: The

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Illustrated Jataka & Other Stories of the Buddha by C.B. Varma and AJataka-Tale from the Tibetan by H. Wenzel (The Journal of the Royal

Asiatic Society of Great Britain and Ireland pp. 503 511)

5) Goblin City (Jataka Story: the Flying White Horse)In the Jataka: Stories of the Buddha's Former Births, Ceylon is mentionedas the Goblin City and the leader of the group of merchant is mentioned asSimhala who was the only member able to get back to the other shore(The Jataka: Stories of the Buddha's Former Births edited by E. B. Cowell,volumes 1 - 3. First published in 1895-1907 under the title - The GoblinCity page 164/166)

6) Jataka Tale from The Tibet by H. Wenzel (The Goblin City, Journal ofthe Royal Asiatic Society of Great Britain & Ireland page 503-511)

7) Jataka Story from Ajanta Cave.Cave 17 has the largest number of paintings in its premises. Among thefinest are a vast panel depicting Simhalas shipwreck and encounter with aman-eating ogress and also of a lady admiring herself as she gazes intentlyinto a mirror. (The Cave Temples of India by James Fergusson and JamesBurgess 1895 and Ajanta and Ellora: Cave Temples of Ancient India

Pushpesh Pant)

8) The adventure of the Merchant Simhala is also mentioned by ProfessorSiegfried Lienhard with a description of a long scroll Painting 11.44 meterlong and 0.55 meter wide with 80 frames each with the legend / story ofSimshartha Bahu (Text in Nepali Script & the language Newari) from thecollection of Museum of Indian Art, Berlin. Professor Siegfried Lienhard alsodid mention about thi s Scroll painting in his paper A Nepalese painted

Scroll Illustrating the Simhalavadan (Nepalica 4 Sankt 49 -53 Editors Prof.N.Gulschow & A. Micheals - Sankt. Augustine VGH WissenschaflaverlagePage 51-53). Published in the Heritage of Kathmandu Valley, proceedingsof an an Intl. Conference in Lubec June 1985)

9) Indonesian Valahassa Jataka .

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Once upon a time, in the island of Ceylon (Tambapa idipa), there is atown called Sirisavatthu inhabited by the yakhsa women. Five hundredmerchants ship wrecked near the town of yaksha woman. All five hundredmerchants were rescued by five hundred yakhsa and they were living ashusband and wife. Later in the evening, when their husband was asleep,the yakhsa went to the house of torture, killing several men there and preyon them. When the head Yakhsa came back the leader merchant noticedher body cold so he thought her to be a yakhsa. Next morning he spoke tohis friends flee because they were being under the captive of the yakhsa.Two hundred merchant followed their leader and were helped by whiteflying horse to cross the ocean.

The story ends with the story of Bodhisattva born into the world as a whitehorse flying from Himalayas to Ceylon and two hundred and fifty merchantas the disciple of the Buddha. .

10) Simhalasarthabahu Avadana Todd T. Lewis in his Ph.D. Dissertation,Newar-Tibetan Trade and the Domestication of "Simhala sarthabahu

Avadana" mention about Simhala Sarthabahu as the leader of the fivehundred merchants. (Page 135-160)

In Simhala Avadana it is mentioned, during the period of king Simhakesarifrom Simhakalpa a son named Simhala was born to a wealthy merchantSimhaka. Simhala was selected as the leader of the group of five hundredmerchants who were on a sea-voyage. The abode of rakshasis ismentioned as Tamradvipa and Simhala was able to escape from the islandon a magic white horse living behind all other members under the captiveof the Rakshasis. In Popular Buddhist Texts from Nepal: Narratives andRituals in a Newar Merchant Community (Columbia University: Ph.D.

Dissertation, 1984), Todd T. Lewis mentions the name of the leader of thegroup of the merchant leading to Lhasa as Simhalasarthabahu, son of theMerchant Simhaka from the town of Simhakalpa in Jambudvipa.Professor Todd Lewis in his article published in the Journal of Religionmention about a stupa in Lhasa known as Simsharthabahu Chorten and ashrine in Jokhang dedicated to his wife' that Newar traders honor as the

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form of Jatika Ajima (Newar-Tibetan Trade and the Domestication ofSimhala Sarthabaha Avadan, source History of Religions, Vol.33 No. 2,page 150, published by the University of Chicago Press 1993) .

11) Dr. Naomi Appleton:a) Seduced by Sansara saved by a flying horse: A study of the Asvaraja

and Simhala Stories (M.Phil. Thesis Cardiff University 2004)b) The story of the Horse king and the Merchant Simhala in Buddhist text

- Buddhist studies Review 23/2 - 2006 page 187-201c) Jataka Stories in Theravada Buddhism

(D. Phil. Thesis Oxford University 2008)

Simhala Sarthabaha Sarthabaha is used to identify the leader of the merchants, in some of theearly texts as well as in the poem from Kalidasa in the early 11th century.This is how Simhala the leader of the Caravan got a new name SimhalaSarthabaha (also called upon as Simhsartha bahu). The main image ofBhagwan Bahal known as Garujuju or Garud Bhagwan, is believed to bethe image of Simhsarthabahu. After all royal family being killed, he becamethe leader or say chief of the Army so got a new name Garuda and once he

became the king again called Garudjuju. (Garuda meaning the chief of the Army who is able to handle the war and Juju the king see Pradhan, BhuvanLal, Kathmandu Upatyakaka kehi sanskritic chhirka mirka 2047,- somenotes on the culture identity of Kathmandu valley in Nepali p. 72)

In Newar Buddhist traditions Ajima is known as child eating carnivorousRakhishi being converted to Buddhism by Lord Buddha and is given theduty to take care of the children. Most of the prominent Newar viharashave temples dedicated to her (Ajima). The small shrine outside theBikramshila Mahavihar, Thambahi is dedicated to the raksasi wife ofSimhala Sarthabaha known as Jatika Ajima.

But the story popular among Pradhan, a Newar Buddhist family fromThambahi is different than the Jataka Tales. The Poubha (Wilampau,Thangka painting, and Scroll painting) being displayed in the main court of

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Avalokiteshwora also did promise to help them cross the river. He wentthere and was able to climb a tree, and saw lots of human skeletonsbehind the tall walls, where they were not forbidden to visit. He gotconvinced himself about the dream after visiting the northern side of thecity. He made the plan to get an escape from the evil eyes of the damselswhom they mistakenly thought of their beloved wives. He was able to getconvinced his friends about the instruction of the divine Lord and made aplan to live the bewitched land as soon as possible. They left their home inthe middle of the night when their wives were fast asleep and came closeto the Brahmaputra River. Simhala Sarthabaha did worship the divine Lordand a flying horse appeared. The horse instructed all them to get a rideand warned them not to look behind while crossing the river and enchantthe Triratna Mantra. When the she devils wok up, they could not find theyoung merchants sleeping next to them. They were flying across the riverand started laminating and requesting them to return back home. Allmembers except Simhala Sarthabaha looked behind and were under thecaptive of the she devils and were taken back to the other side of the river.Simhala Sarthabaha was the only person who did not look behind, and didnot forget to enchant the Mantra of Triratna, so was able to get back homeleaving behind all his friends under the captive of the wretched women(she devil). The chief devil, wife of Simhala Sarthabaha followed him anddisguised as a young and exceptionally beautiful lady came to the courtwith a baby on her lap claiming herself to be the wife of SimhalaSarthabaha. Simhala Sarthabaha did try to convince the king that she is aman eater and denied to accept them as his wife and son.

The king then kept her in the palace as he was attracted with theexceptional beauty of the lady. In the middle of the night she called all hercompanions and started killing the members of the Royal family and thestaff. Next day when the palace door did not opened Simhala Sarthabahaentered the palace climbing through a ladder. He was no more able to findanybody but the human skeleton scattered all over the palace court yard.He could not found any of the Royal family members in the palace as all

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were being killed and eaten by the she devils. He found the humanskeletons scattered around the palace and saw the she devils sleepingaround the courtyard. With the Devin sword he is believed to have killed allthe Dankinis except his wife who did beg pardon for her life.

After being pardoned from her life she is being ordered to make a solemnvow to protect the entire community and in return she also made aproposal to protect the community least there be no opening in the rooftop of the buildings. This is why even today the Pradhans from this localitydo not have open roof-tops in their houses. She was then asked whichportion of the rice she wants to have- the first, middle or the last. Shespoke to have the first one thinking herself as senior so this is how she got

the sticky water (Jati). This is how even today the sticky water (Jati) isbeing poured to the image of Jatika Ajima, before reaching the rice bowl toGarud Bhagwan. She has made a vow to protect the entire community;she also made a proposal least there be no openings in the rooftops of thebuildings. This is why even today the Pradhans from the locality do nothave open rooftops in their houses. Simhala Sarthabaha was nominated asthe leader of the community as all members of the Royal family were killedby the she devil. This is how he got a new name Garud literally meaning

army chief and later on was able to become the king and called Garudjuju.(Pradhan, Bhuban Lal, 2047, Kathmandu Upatyeka ka Chirka Mirka, Page 82)

Simhala Sarthabaha donated land and is believed to have establishedThambahi in his home town; with the wealth he earned from Lhasa (thetraders usually bring Gold from Tibet). Later on being the chief of the armywas able to become the king and got coroneted to the thrown so calledGarud juju. Later on with his spiritual power and intellectual knowledge, he

gained popularity as a form of Divine God Dipankara Garud Bhagwan. Hiswife also is honored as a divine god Ajima, the protector Goddess (Jatika Ajima). Even these days the sticky water (Jati) is being poured to theimage of Ajima (Jatika Ajima), before reaching the rice bowl to GarudBhagwan.

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The main image of Bhagwan Bahal which is known as Garujuju or GarudBhagwan, is believed to be the image of Simhala Sarthabaha. Even todayPradhans from Thambahi do not visit Lhasa as they believe themselves thedescendant of Simhala Sarthabaha because they are scared of beingattracted by the she devils as revenge.

Baidyo BoayaguThe ninth months of Lunar calendar (it starts from the dark moon night ofFestival of light) so called GUNLAA is being celebrated as the holy monthby the Newar Buddhist community in Kathmandu Valley. During thisfestival antiques, Images of Dipankar, images of different God andGoddess, Paubha paintings (Thanka painting, scroll painting, Wilampau),

traditional clothings are displayed in the court yard of Buddhist shrines -Baha and Bahi and is called Baidyah Boayagu.

A copy of ancient wall hanging being displayed in the main court ofThamel, during the holy months of Gunlaa narrates the legendary story ofthe Voyage to Lhasa, being leaded by Simhala Sarthabaha. ProfessorSiegfried Lienhard did published an article introducing a painting 11.44meter long and 0.55 meter wide with 80 frames each with legend story

text in Nepali script and the language Newari illustrating the Simhalaavadan from the collection of The Museum of Indisan Art, Berlin (Heritageof the Kathmandu Valley: Preceding of an Intl Conference in Lubek, June1985 edited by Niels Gutschow and Ayiel Michaels. Nepalica 4 Sankt, 1987page 49-53).

Professor Todd Lewis also published a paper on the localization ofSimhalasarthabahu Avadana - Chicago Journal, History of Religion volume33 no.2, November 1993, page 135-160 (Tib-Trade and Domestication ofSimhalsarth Avadan)

Garuda Bhagwan (Garudjuju)

Sartha Baha is used to identify the leader of the merchants, in some of theearly texts as well as in the poem from Kalidasa in the early 11th century.

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The Poubha (scroll painting) being displayed in the main court of Thamel,during the holy months of Gunlaa narrates the legendary story of the

Voyage to Lhasa, being led by Simhala Sarthabaha.

This is how Simhala the leader of the Caravan got a new name SimhalaSarthabaha later called upon as Simhala Sarthabaha. The main image ofthe Bhagwan Bahal is known as Garujuju or Garud Bhagwan, is believed tobe the image of Simhala Sarthabaha. After all royal family was killed hebecame the leader or say chief of the Army so got a new name Garuda andonce he became the king again called Garudjuju. (Pradhan, Bhuvan Lal,2047, Kathmandu Upatyakaka kehi sanskritic chhirka mirka -some notes onthe culture identity of Kathmandu valley in Nepali p. 72). Simhala

Sarthabaha is believed to have established Bhagwan Bahal and the entiredaily rituals and activities during the festival are being controlled by thePradhan family from Thamel, who believe themselves as the descendantsof Simhala Sarthabaha.Simhala Sarthabaha is mentioned as one of the previous life of Buddha inthe 16th chapter of Gunakarandavyaha. In one of the chronological history(Bansabali) from Kaiser Library the story of Lhasa caravan was mentionedduring the reign of King Gunakamadeva (NS 107-110/ 987-990 AD) and in

some writings he is mentioned as to belong to the period of Singhketudescendent of Gunakamadeva.

Atisha the renowned scholar from Vikramshila Vihar did spent one year(1041/42 AD) in Nepal before departing to Tibet, most of his time wasspent in Thambahi but he did not mentioned about Garud Bhagwan andPrajnaparamita. The monastery in Itubahal is believed to have establishedby Bhashkardeva (NS 165-167 / 1045-1047 AD) and later on got renovatedby Kesh Chandra brother in law of Simhsarthabahu (Bhaskardevasanskarita Kesh Chandra krita parabrata Mahavihar from the stoneinscription of Itumbahal).

We can thus conclude that Simhala Sarthabaha belong to a period afterBhashkardeva (NS 165-167 / 1045-1047 AD) or after Kalidasa (early 11thcentury)

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Simhala Sarthabaha is believed to have established Bhagwan Bahal and theentire daily rituals and activities during the festival are being controlled bythe Pradhan family from Thambahi, who believe themselves as thedescendants of Simhala Sarthabaha. They do not visit Lhasa as they werescared of getting revenge by the she-devil from Lhasa.

Simhala Sarthabaha is believed to be the first merchant to establish tradein Tibet. Both Simhala Sarthabaha is given equal honor as the form ofDevin God by the Tibetan people calling him the Jewel Trader Bhagwan(Chhong Nurbu Saange or Tsongpon Norbu Sangpo - Chhong meaningTrader; Tsongpon meaning Leader of Traders; Nurbu meaning Jewel andSaange or Sangpo meaning Bhagwan). There is a chorten (Temple) in

Zhugong near Lhasa called Simhsarthabahu Chorten and a shrine of hiswife in Jokhang that contain the image of his wife. (Newar Tibetain Tradeand the Domestication page 152)

Simhala Avadana (The Story of the Horse-King, and the MerchantSimhala in Buddhist Texts) by Naomi Appleton

Once upon a time a wealthy merchant named Simhaka used to live in thecapital city of Simhakalpa ruled by king Simhakesari. When his wife gave

birth to a beautiful son, Simhaka named him Simhala. After finishing hiseducation, he asked his father for permission to go away on a sea-voyage.Simhaka was afraid of losing his beloved son and was not willing to sendhim for the voyage. Simhala left Simhakalpa in the company of fivehundred merchants. They all took with them abundant merchandise. Aftervisiting many places the merchants sold all their goods and made hugeprofits. On their way back they reached a place called Tamradvipa. Thisplace was the abode of rakshasis. On seeing the merchants, all therakshasis took beautiful female forms and entertained the merchants. Eachrakshasi took one of his friends home, fed him, made love to him and theylived as husband and wife. When all his friends were thus drugged tosleep, the rakshasis devoured them. The rakshasi entrusted with the task

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of devouring Simhala fled when he took out his sword. Simhala thenescaped from the island on a magic white horse.

From Tamradvipa, Simhala came to Jambudvipa. The rakshasi in the form

of a very beautiful young lady followed him. She met a merchant fromMadhya Desa. She promptly fell at his feet and said I am the daughter ofthe king of Tamradvipa and was married to Simhala. While crossing theocean the ship encountered an accident. He left me as he thought me tobe inauspicious. The merchant was impressed by her story and promised tohelp her. He blamed Simhala for not accepting the innocent girl. Simhalathen told him that she was a rakshasi. From Jambudvipa Simhala returnedto Simhakalpa. The rakshasi followed him there also. She came to the

house of Simhala with a very handsome child, greatly resembling Simhala.She told Simhala's father the same old story. When Simhala came backhome, his parents requested him to forgive his wife. Simhala then revealedthe true nature of the innocent young girl. After being denied by Simhala,the rakshasi went to the palace claiming her as the wife of Simhala and thechild as his son. The king of Simhakalpa, Simhakesari ordered Simhala toaccept her as his wife. Simhala told the king who she was and requestedhim to expel her. But the king was attracted by her beauty and kept her in

the palace.

.During diner the rakshasi mixed sleeping doses everyone including the kingfelt asleep. She then invited her rakshasi friends to come and join in thefeast. She told them that they should stop claim over Simhala instead ofgiving them one; she was giving them so may. The rakshasis entered thepalace and started killing the king and his family. In the morning peoplesaw vu ltures rooming around the place. Simhala entered the palace

climbing through a ladder. Then he searched the entire palace but couldnot find any of the royal family members. The ministers and the peopledecided to offer the crown to Simhala. The crown was then offered toSimhala who accepted it on the condition that the people would obey himwithout question. On assuming the throne, he raised a powerful army andinvaded Tamradvipa. When king Simhala with his army marched upon

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Tamradvipa, the rakshasis surrendered to him and agreed to leave theisland. The island was then colonized by Simhala and was calledSimhaladvipa after him.

ConclusionThe Jataka Tale definitely speak of the story of the Divine Lord

Avalokiteshwora as a white flying horse and the help rescue of the fivehundred merchants but the name of the Globin City populated by the maneating ogresses is still not clear Is it Lhasa or Ceylon (Sri Lanka)?

Gunakarandavyuha and Simhala Sarthabaha Avadan and the legendarystory narrated in the scroll painting from Thambahi along with the image of

Garuda Bhagwan has a strong support to identify the name of the GlobinCity to be Lhasa not Ceylon (Sri Lanka) and Simhala Sarthabaha as theleader of the legendary Lhasa voyage.

Professor Todd Lewis of the college of Holy Cross in Massachusetts, USAalso published a paper on the localization of Simhala Sarthabaha Avadana,the legendary story of Lhasa Caravan being leaded by Simhala Sarthabaha.(Tibet Trade and Domestication of Simhalasarth Avadan Chicago Journal,

History of Religion, volume 33 no. 2, 1993, page 135-160) Atisa the renowned scholar from Vikramshila Vihar did spent one year(1041/42 AD) in Nepal before departing to Tibet, most of his time wasspent in Thambahi but he did not mentioned about Garud Bhagwan nor theHoly Sahashra Prajnaparamita manuscript from Bikramshila Mahabihar,Thambahi.

The monastery in Itubahal is believed to have established by Bhashkardeva

(NS 165-167 / 1045-1047 AD) and later on got renovated by Kesh Chandrabrother in law of Simhala Sarthabaha. (Bhaskardeva sanskarita KeshChandra krita parabrata Mahavihar from the stone inscription of Itumbahal)We can thus conclude that Simhala Sarthabaha belong to late 11th Centurya period after Kalidasa (early 11th century) or Atisa (1041 AD) andBhashkardeva. (1047 AD)

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A garland of Gold to you the listener!

A garland of flowers to you the story teller!

Now may these stories go to heaven?

And when it is time to retell them Comeback immediately again!

This is the traditional way of closing the story telling in Nepal.

Reference books (For further studies)

Anderson, Mary M. 1971. The Festival of Nepal, DelhiBajracharya, Badriratna, 1986 Buddhism in Nepal, Kathmandu

Bhikhu Sudarshan Simshartha Bahu wa Kabir Kumar ya bakhan

Chattopadhyaya, Alka 1967. Atisha and Tibet, India

Conze, Edward, 1970. Buddhist Thoughts in India

Preliminary Note on Prajnaparamita Manuscript

Journal of Royal Asiatic SocietyDass, Sarat Chandra, 1893 Indian Pundits in the land of Snow

Asiatic Society of India

David J Kalupahana. A History of Buddhist Philosophy

David N Gellner, 2005. Rebuilding Buddhism: The Thervad Movement in20th Century

David N Gellner, Niels Gutschow Bijaya Basukala (Illustrator)The Nepalese Caitya

David Snellgrove, 1987. Indo Tibetan Buddhism

Deba Priya Barma; Atisha Dipankar Srijana: Eye of Asia

Kesar Lal, 2007. Legends of Kathmandu Valley

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Legge, James in association with Max Muller prepared the scared books ofthe East Series 50 volume published between 1879 and 1891

Locke, John K. S.----- Karunamaya: The cult of Avaloketesvara 1980----- Buddhist Monasteries of Nepal: A survey of the Baha and Bahis of

Kathmandu Valley----- Legendary History of Kathmandu

Lienhard Siegfried, 1988. Nepalese Manuscripts Newari/ 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

Ram, Dr. Rajendra; History of Buddhism in Nepal

Regmi Dilli Raman; Inscription of Ancient Nepal

Sakya Hem Raj,---- Nepal Sanskritya Mulukha (Main entrance of Nepalese culture) 1969---- Syambhu Maha Chaitya, 1098NS

Dr. Shrestha, Uma editor, Newa Vijnana: Journal of Newar Studies Vaidya, Karunakar Buddhist tradition and Culture of Kathmandu Valley

Vajracharya, Dhana Vajra, Lichhavikalin Abhilekh, INAS Kathmandu 1973

Vajracharya, Gautam, 1987. Heritage of Kathmandu Valley

Vajracharya, Ratna Bahadur Gurumandalarachana va Prajnaparamitayaartha sahitam (in Nepal Bhasha) NS 1095/1974 AD

Vajracharya,Ratna Kaji, Yen Deya ChaityaWright, Daniel ed. 1983

Nepal - History of the Country & People (1st edition 1877)

Yoshizaki Kasjumi, 1979---- Study of Saddharmamala

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---- 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 Prajnaparamita Translated in many languages are in thecollection of Libraries around the globe.

Astadasasahasrika Pranjaparamita (18,000 lines 3 Volume) edited by Bidya-binoda (Memoirs of the Archeological Survey of India No.32 & 69) 1927

Astadasasahasrika Prajnaparamita 1082 NS. Jogmuni Bajracharya

Astasaharika Prajnaparamita 1888. R. Mittras in the Bibliotheca Indicia Vol.1Dasasahasrika Prajnaparamita 1941 S Konow, OSLO (trans. from Tibetan)

Patashashrik Prajnaparamita --- Hsuan Tsang describes about SatashriskaPrajnaparamita with 100,000 lines (India visit 629-45).

Pancavimsatishasrika Prajnaparamita (25,000 lines) Edited by N Dutta 1934

Heart Sutra (14 lines) is the shortest form of Prajaparamita Text

Perfection of Wisdom in 8,000 lines written in Tibetan script E Conze (Trans) Prajnaparamita Bhabanopadesh Ratnakarshanti Teacher of Atisa Dipankar

Prajnaparamita Rdaya Sutra (Heart Sutra) edited by E Conze

Prajnaparamita Rdaya Sutra (Heart Sutra) edited by M Muller, Oxford 1912

Prajnaparamita Sutra. The Perfection of Wisdom (25,000 lines)Cambridge University

Preliminary note on Prajnaparamita Manuscript E. Conze, Journal of Royal Asiatic Society Vol. 82 (Issue 1-2 page 32-36, 2011)

Satashasrika Prajnaparamita (100,000 verses) translated from Pali in theTibetan language during 9th century by Subrenbodieg, Tibetan Monk

Ye-Se-sde and Jian Shree Mitra - disciple of Manjushree(Bibliotheca Indica 1902-1913)

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The Composition of the Astasahasrika Prajnaparamita -- Edward Conze(Bulletin of the School of Oriental and African Studies Vol. 14 Issue 2 /251-262 page, 24 Dec. 2008)

Hsuan Tsang describes about The Perfection of Wisdom with 100,000 linesduring his visit to India and Nepal 659-663 AD

The Prajnaparamita Literature 1960 Edward Conze, Manton, The Hague

Vajracchedika Prajnaparamita 1881 edited by M Muller Oxford

Books related to Jataka Stories

1) Buddhist birth-stories; Jataka tales translated from Pali text, 1880(Jataka Thavannana -The oldest collection of Jataka Folklor by V.

Fausbll's edited and translated into English by T.W. Rhys Davids2) A Jataka Tale from the Chinese translation by Samuel Bell 1880

3) The Jataka or the stories of the Buddha's former births in 6 Vol. by Prof.Cowell, Edward Byles (Valahassa Jataka) Pali text Society London 1895

4) The Ocean Stream of StoryC H Tawney's translation of Katha Sarit Sagar by Somdev

5) Jataka: A Tale -Tell vision of Buddhism by Professor E B Cowell

6) Jatakamala by J. S. Speyer

7) Jataka (six volumes): translated by Bhadanta Ananda ausalyayana.

8) Ancient Tales of Wisdom - Jataka Tales H. T. Francis and E. J. Thomas

9) JatakaTales by Ellen C Babbill

10) The Jataka Tales of Anterior Births of Gotama Buddha (six vol.) Oxford

11) Jataka: The Illustrated Jataka & Other Stories of the Buddha

by C.B. Varma

12) Stories of Buddha: being selection from the Jataka translated and editedby Caroline A F Rhys Davids 1989

13) The Jataka Story in Japan 1999 Anita Khanna

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14) 365 Jataka Tales & other Stories

Books related to Ajanta (For further study)

1) The Ajanta Caves: Ancient Paintings of Buddhist India by Benoy K. Behl

2) Ajanta Caves: History and Mystery P.C. Ramakrishna

3) Ajanta, S Vinekar MD, N. Brunswick, NJ Middlesex

4) Ajanta and Ellora: Cave Temples of Ancient India, Pushpesh Pant

5) Ajanta Monumental Legancy by A P Jainkhedkar

6) Guide to the Ajanta Paintings

Latest News! Ven. Tsering, a Kopan monk who has been tirelessly working on thisproject, has now completed the first volume of the Prajnaparamita and is3/4 of the way finishing the second volume, of the Prajnaparamita! Ven.Tsering is writing out the 100,000 verses of the Prajnaparamita (12volumes) and has been working on this for the last 10 years. Lama ZopaRinpoche is extremely pleased with the quality and dedication of his work.Writing the Prajnaparamita and Sanghata Sutra is a project of Foundationfor the Preservation of the Mahayana Tradition Inc. USA.

Lama Zopa Rinpoche is the founder chairperson of FPMT (Foundation forthe Preservation of the Mahayana Tradition Inc. USA) and the Int'l headquarter is located in California, USA.

1840 414st Ave. 102-217P.O. Box 295 Capitol, CA 95010

fpmtnorthamerica@gmail.com