Monday, April 22, 2013
Vikramshila Mahavihar, Thambahi, Kathmandu,
Nepal
Vikramshila Mahavihar, Thambahi,
Simhakalpanagar is the ancient name of Bhagwan Bahal, Thamel Kathmandu.
Mahavihar signify it to be a higher teaching 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 form of
Nepalese monastery usually located in a peaceful place far from the city
settlement and are made in a plinth little above the level of the ground and
are constructed in a very simple form. Originally Bahis were designed as a
place for training, perching, copying the religious text; as a teaching
institute; boarding for the students and shelter for the visiting monks. After
the introduction of Vajrayan cult a new kind of monastery known as bahal were
constructed (with some lavish decoration) in the city settlement to accommodate
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 highest Buddhist manuscript in this temple
complex has a close relationship with Manjushree. The legendary Caravan to
Lhasa leaded by Simhala Sarthbaha also does have main historical significance
to its establishment. Some of the travel records made by scholars from India,
Tibet and China also did mention about the glory of this temple during the 11th
and 13th century; still lots of real facts are missing. The oldest available
document related to this temple is of the visits of Pundit Atisha from India in
the early 11th century (1041 AD) 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 complex: lots of investigation and research need to be conduct
to identify its past glory, as we are left with few documents. 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 by mountains. Kanakmuni Bodhisattva is believed to have
thrown a lotus seed in the lake. A big lotus with thousand leaves blossomed in
the center of lake that 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 first historical important
evidence of Than Bahi is the visit of Pundit Atisha Shrijana (982- 1054) and
spent one 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 - 42), most of his time was spent in Than Bahi and is
believed to have studied the Buddhist philosophy and has written books in
Sanskrit. (But the name of Prajnaparamita is not mentioned by Atisha)
Darmashri Mitra, a renowned scholar from
Vikramshila Vihar, Nalanda, India is believed to visit Nepal for advance study
in Buddhism and Sanskrit in the early 13th Century. He did study in Thambahi,
which clearly indicates 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 Pustak
Bhandar, 1976 (Text by Purnaharsha Vajracharya).
Recent Archeological excavation in Nalanda
got a new light about the existence of Vikramshila Vihar as one of the old
teaching institution for higher study in Buddhism in the early first century
BC. A historical evidence of the restoration of the temple in 408 NS / 1287 AD
by Hari Singh during the resign of king Parthvendra Mall is being mentioned in
the Toran, the semicircular wood archive kept in the main entrance of the
temple. (It did have nice carvings of the image of Prajnaparamita which was
stolen some 40 years ago; a new Toran is kept now as a replacement).
The brick paving and the restoration of the
temple complex in Thambahi was done by Hari Simha during the reign of king
Parthivendra Malla is also mentioned in one of the stone inscription kept in
National Archive (The stone inscription no.173), Rajvamsi, Sanker Man 2027 VS
in Kantipur Silalekh Suchi published by HMG National Archive page 125.
Almost all Vihars in and around Kathmandu
valley are being managed by the community of priest family either by
Bajracharya or Sakya (Gristha Bhishu) 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. Simhala Sarthabaha is believed to
have established Bhagwan Bahal and the entire daily rituals and activities
during the festival are being controlled by the Pradhan family from Thamel, who
believe themselves as the descendants of Simhala Sarthabaha.
We see Gaju on the roof tops of the
religious buildings and temples; and chaitya in the Buddhist temple. 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 (Lucke, John K. Karunamaya 1986 p 474)
Saharsha Prajnaparamita
The four volume of Saharsha Prajnaparamita
manuscript in the collection of Thambahi is dated Nepal Sambat 344 Margasira
Pratipada (1223 AD) is believed to have written by Jinashri Jnana and started
by Manjushree. Jinashri is supposed to get inspired by Manjushree and found an
auspicious moment to start writing the manuscript, but felt asleep; Manjushree
is believed 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 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 take to write all the four volume.
The date NS 344 (1223 AD) might be the date
it was completed or the date mentioned by someone else? King Pratap Mall and
Queen Lalmati after visiting this temple wrote three stanzas appreciating the
holy manuscript Prajnaparamita (NS 780 /1658AD) Pandit Hemraj Sakya in his
Nepal Sanskritya Mulukha 1969 (Main entrance of the culture of Nepal) did
mentioned this manuscript as Laksavati Prajnaparamita; This clearly indicate to
have 100,000 stanzas.
It is believed that there were in total five
volumes of Manuscripts. Tibetans did invade the temple and looted one volume
which was recovered by the army and was deposited in Hanumandhoka Palace during
King Pratap Mall’s period. Some people used to speak to have seen a manuscript
having more similarity in script, being used during rituals in Sweat Bhairav
temple in Hanumandhoka 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 pages in Vol.1, 506 in Vol. II, 512 in Vol. III and 497 in Vol. IV). We
have no idea regarding the total number of pages in the missing volume kept in
Hanumandhoka. If we guess 500 pages in the missing volume it will add 13,500
lines making total 68,364 lines.
It is very interesting facts about
numerology in both Hindu and Buddhist mythologies 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, adding two and seven makes
nine so each and every volume also do have the same count ending with nine.
This does not happen if we have eight lines with three rows even though nine
lines with four rows do fulfill these criteria but the size do not look nice.
The size of the page is rectangular nine inches by eighteen inches written in
real golden ink, which looks like a print rather than a hand written manuscript
as the character looks uniform and looking at the nice and bright prints, it is
hard to believe it being written long ago.
During GUNLAA, the Buddhist 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. During the last day of the display of the manuscript the National
(Royal) 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 the holy manuscript Prajnaparamita. This used to be the
only time when the manuscript is able to be view by public. (Now a day’s one
can easily see it on paying fee that is used for the temple expenses). Many
devotees from China, Tibet, India, Sikkim and Bhutan come visit Thambahi to pay
to view and pay respect to this holy manuscript as it is believed to have
written by the divine lord of learning Manjushree.
Manjushree: Legendary or Historical?
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, this clearly indicates 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 pages 69-71). The Buddhist
text Saddharma Pundarika, is also written by a Buddhist Monk named Manjushree
during the first century (Legendary History of Kathmandu by John Luck page 412)
and Late Bhuvan Lal Pradhan also did mention the legendary Manjushree belong to
the first century in the article “Manjushree Legendary or historical” published
in Nepali (Gorkhapatra 2048/2/11).
The holy Satashasrika Pranja-paramita
(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 (1223 AD) mentioned at the end of
the manuscript from Bhagwan Bahal, being written by Jianshri indicates another
historical Manjushree to belong to the thirteen century (Jianshri was the
disciple of Manjushree).There is some confusion regarding the legendary and
three historical Manjushree (The legendary Manjushree from Mahachin (China), a
scholar and Monk from India (1st Century), Teacher of Jianmitra (Jinashri 9th
Century) and teacher of Jinashri (from the Prajnaparamita manuscript written in
the 13th Century).
The date 1223AD/ 344 NS 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 take to write all the four volume. The date
1223 AD / 344 NS 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 1658 AD) during the festival did wrote three
stanzas appreciating the holy manuscript Satashariska Prajnaparamita (Meaning
100,000 Stanza -- Pundit Hem Raj Sakya, Nepal Sanskritya Mulukha 1969. (Main
entrance of the culture of Nepal) We have no idea regarding the total 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 previous birth of Buddha is the oldest, most complete,
and most important collection of folk-lore which contains a record of the
everyday life, and everyday thoughts of the people. (The Commentarial
Introduction entitled Nidana Katha - 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 the whole tales were translated into the Singhalese
language. Mahinda, the son of Asoka (in some text he is called on as the
brother of Asoka), is believed to have collected 550 Jataka stories in Pali
which were composed by the time of the council of Patna (held in about 250 BC),
the five hundred and fifty Jatakas being contained in the twenty-two Nipatas.
A Jataka Book is also found in the Anguttara
Nikdya and in the Saddharma Pundarika. The memoirs of the famous Chinese
traveler, Fah-hian who visited Abhayagiri in Sri Lanka (412 AD) recorded 500
representations of Bodhisattva in successive births. The Jataka Atthavannand,
is previously belonging to the third or fourth century 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 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
is mentioned in several early texts such as Nidana-katha and the
Jatakatthakatha. Similarly, some stories are repeated with the same name or
with another, have been arranged. Thus, the number of Jataka stories could also
be more or a little less. The Asvaraja story relates the adventures of a
caravan of merchants shipwrecked on an island of demons and rescued by a flying
horse, the aśvarāja ‘king of horses’. The Simhala story continues this
narrative to include the chief merchant, Simhala, being followed home by
demons, who tries to get him back before seducing and eating the king. Simhala
is crowned king and invades the island.
The Pali Jatakas and the Sanskrit
Divyavadana ("heavenly stories") along with a sixteenth-century
Sanskrit text Gunakdrandavyiha, devoted to Avalokiteswora narrates the story of
The Flying White Horse and help made to rescue the five hundred merchants from
the captivity of the Raksasi. In the Karandavyuha Sutra, the horse is presented
as an incarnation of the Bodhisattva Avalokiteswora. The flying white horse is
called Balaha in Jataka, the stories of Buddha’s previous life. The story of
the horse Balaha was immortalized in stone at the Angkor monument of Neak Pean
during the 12th century CE. (Khmer Mythology by Vittorio Roveda, p. 65).
In the 16th chapter of Gunakarandavyaha
Simhsarthabahu is mentioned as one of the previous lives of Buddha and in one
the Jataka Stories the name of the leader of the group of merchant is mentioned
as Simhala who was the 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 found in Y. Iwamoto, Bukkyo Setsuwa Kenkyu Josetsu
(Kyoto: Hozokan, 1967, pp. 247-94 / A. K. Ramanujan, "Who Needs Folklore ?
The Relevance of Oral 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 the Sorrow- less Kingdom, which may be
related to Ravana’s Asoka Garden as mentioned in the Ramayana. Another name,
Simhala, was derived from the name of the legendary founder and first king of
the island. (Buddhism in Tibet 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 the captive 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 members under the
captive of the Rakshasi but there is nothing mentioned about the Leader of the
Legendary
The story of the horse Balaha was
immortalized in stone at the Angkor monument of Neak Pean (an artificial island
with a Buddhist temple on a circular island in Cambodia) during the 12th
century CE. (See Khmer Mythology by Vittorio Roveda, p. 65)
The mural paintings in Cave no. 17 of Ajanta
Cave mention the story of Bhalaha horse as a form of Avalokiteswora helping the
group of merchants from the Rakshisis. One painting from Ajanta cave shows the
pastimes of Prince Simhala’s journey to Sri Lanka. He is shipwrecked along with
his men on an island on which ogresses appear as beautiful women, but who eat
their victims. The prince escapes on a flying horse, then later returns to the
island to conquer it. (Behl, Benoy K.: The Ajanta Caves)
In the travel account of the Chinese pilgrim
Hiuen Tsang, who visited India in 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 the Madras Army made a discovery of this magnificent site. They
named it Ajanta after the name of the nearest village. After a gap of
twenty-five years, James Fergusson presented a paper at the Royal Asiatic
Society of Great Britain and Ireland in 1843. This is the first scholarly study
of the site which drew the global attention. (Ajanta: Monumental Legacy by A.P.
Jamkhedkar).
Ajanta Cave No. 17 has the largest number of
paintings and murals than any of the other caves. It also contains more murals
than any of the others. One painting shows the pastimes of Prince Simhala’s
journey to Sri Lanka. The mural paintings in Cave no. 17 of Ajanta Cave mention
the story of Bhalaha horse as a form of Avalokiteswora helping the group of
merchants from the Rakshisis. He is shipwrecked along with his men on an island
on which ogresses appear as beautiful women, but who eat their victims. The
prince escapes on a flying horse, then later returns to the island to conquer
it. (The Cave Temples of India: by James Burgess and James Fergusson, 1895)
1) Valahassa Jataka in Japanese Literature
The Valahassa Jataka, as it is known in
Pali, was transmitted across Asia from India to Japan. A Japanese scroll
painting belonging to the 13th century illustrating the Valahassa Jataka is in
the collection of The Metropolitan Museum of Art, the tale is known as
Kannon-kyo (Kannon Sutra) in Japanese literature.
In the tale the name of the island is
mentioned as Ceylon city of Cannibalistic demons. The name of the country of
the five hundred merchant and the name of the leader are not mentioned. In this
tale the five hundred merchant are called on as the disciples of Sakyamuni and
the white flying horse as Bodhisattva. (The Flying White Horse: Transmission of
the Valāhassa Jataka Imagery from India to Japan by Julia Meech-Pekarik,
Article Published in Artibus Asiae Publishers Volume 49 n. 1-2 - 1981, page
111- 128)
2) The Valahassa Jataka (Indonesian version)
Once upon a time, there was on the island of
Lanka a goblin town called Sirisavatthu that was the home of she-goblins. We
find the story of a group of five hundred shipwrecked traders being rescued by
five hundred she-goblins disguised as pretty nice looking young ladies. The
chief of the traders got noticed the ladies as man eater goblins so he did
request all member to flee from the city (Ceylon). Only two hundred fifty
members followed the chief and they were being helped by the white flying horse
to cross the ocean. This is how the Jataka story ends with the rescue help made
to the group of merchants by the flying white horse Balaha as one of the
Buddha’s previous life.
The same story is repeated by E J Thomas in
his book Jataka Tales (No. 196, The Goblin City page 164-166 published by
Cambridge University Press in 1916 and in The Illustrated Jataka & Other
Stories 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 mirror illustrating the lineage of the kings)
Valahassa Jataka is mentioned in the sixth chapter. This was composed in the
early 17th century with the narrative description of the animistic life in
Tibet from an ape and a rakshasi and the description of the linage of the
ruling king ending Sronbtsan sgam-po and the further history of the country to
the time of the 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
and the group of five hundred merchants from India being rescued from the
Rakshasis by Lord Avalokiteswora in the form of flying horse Balaha.
4) Jataka Tale Translated from the Pali
Literature (Dukanipata)
In the Valahassa Jataka (No.196) the island
Tambannidipa and Sirisavatthu is mentioned as a Yakkha city peopled by
Yakkhinís who used to eat human flesh. Avalokiteswora, the divine lord is
believed to get rescue the group of five hundred merchants in the form of a
white flying horse. (The Jataka: 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
Illustrated Jataka & Other Stories of the Buddha by C.B. Varma and A
Jataka-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 mentioned as the Goblin City and the leader of the
group of merchant is mentioned as Simhala 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 1895-1907 under the
title -THE Goblin City page 164/166)
6) Jataka Tale from The Tibet by H. Wenzel
(The Goblin City, Journal of the 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 the finest are a vast panel depicting
Simhala’s shipwreck and encounter with a man-eating ogress and also of a lady
admiring herself as she gazes intently into a mirror. (The Cave Temples of
India by James Fergusson and James Burgess 1895 and Ajanta and Ellora: Cave
Temples of Ancient India Pushpesh Pant)
8) The adventure of the Merchant Simhala is
also mentioned by Professor Siegfried Lienhard with a description of a long
scroll Painting 11.44-meter-long and 0.55-meter-wide with 80 frames each with
the legend / story of Simshartha Bahu (Text in Nepali Script & the language
Newari) from the collection of Museum of Indian Art, Berlin. Professor
Siegfried Lienhard also did mention about this 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
Wissenschaflaverlage Page 51-53). Published in the Heritage of Kathmandu
Valley, proceedings of an an Int’l. Conference in Lubec June 1985)
9) Indonesian Valahassa Jataka
Once upon a time, in the island of Ceylon
(Tambapaṇṇidipa), there is a town called Sirisavatthu inhabited by the yakhsa
women. Five hundred merchants ship wrecked near the town of yakhsa woman. All
five hundred merchants were rescued by five hundred yakhsa and they were living
as husband and wife. Later in the evening, when their husband was asleep, the
yakhsa went to the house of torture, killing several men there and prey on
them. When the head Yakhsa came back the leader merchant noticed her body cold so
he thought her to be a yakhsa. Next morning, he spoke to his friends flee
because they were being under the captive of the yakhsa. Two hundred merchant
followed their leader and were helped by white flying horse to cross the ocean.
The story ends with the story of Bodhisattva born into the world as a white
horse flying from Himalayas to Ceylon and two hundred and fifty merchants as
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 five hundred merchants. (Page 135-160)
In Simhala Avadana it is mentioned, during
the period of king Simhakesari from Simhakalpa a son named Simhala was born to
a wealthy merchant Simhaka. Simhala was selected as the leader of the group of
five hundred merchants who were on a sea-voyage. The abode of rakshasis is
mentioned as Tamradvipa and Simhala was able to escape from the island on a
magic white horse living behind all other members under the captive of the
Rakshasis.
In Popular Buddhist Texts from Nepal:
Narratives and Rituals in a Newar Merchant Community (Columbia University:
Ph.D. Dissertation, 1984), Todd T. Lewis mentions the name of the leader of the
group of the merchant leading to Lhasa as Simhalasarthabahu, son of the
Merchant Simhaka from the town of Simhakalpa in Jambudvipa. Professor Todd
Lewis in his article published in the Journal of Religion mention about a stupa
in Lhasa known as Simsharthabahu Chorten and a shrine in Jokhang dedicated to
his wife' that Newar traders honor as the form of Jatika Ajima (Newar-Tibetan
Trade and the Domestication of Simhala 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
187-201
c) Jataka Stories in Theravada Buddhism (D.
Phil. Thesis Oxford University 2008) Simhala Sarthabaha is used to identify the
leader of the merchants, in some of the early 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 Simhala Sarthabaha (also called upon as Simhsartha
bahu).
The main image of Bhagwan Bahal known as
Garujuju or Garud Bhagwan, is believed to be the image of Simhsarthabahu. After
all royal family being killed, he became the 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; Pradhan, Bhuvan Lal, Kathmandu Upatyakaka kehi sanskritic chhirka
mirka 2047 - some notes on the culture identity of Kathmandu valley in Nepali
p. 72). In Newar Buddhist traditions Ajima is known as child eating carnivorous
Rakhishi being converted to Buddhism by Lord Buddha and is given the duty to
take care of the children. Most of the prominent Newar viharas have temples
dedicated to her (Ajima). The small shrine outside the Bikramshila Mahavihar,
Thambahi is dedicated to the raksasi wife of Simhala Sarthabaha known as Jatika
Ajima. But the story popular among Pradhan, a Newar Buddhist family from
Thambahi is different than the Jataka Tales.
The Poubha (Wilampau, Thangka painting, and
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. The hero of the story is regarded as a bodhisattva and a
large gilded image of him is enshrined in one of the Kathmandu's oldest
Buddhist temples in Thambahi, dating back to the eleventh century. (Puma Harsha
Bajracarya, Than Bahil: An Ancient Centre for Sanskrit Study, Indologica
Taurinensia 7, 1979: 62-64).
The Legendary story of the Lhasa Caravan
A copy of ancient wall hanging (Poubha,
Wilampau, Thangka painting, Scroll painting) narrating the story of the
legendary caravan to Lhasa is being displayed in the main courtyard of Bhagwan
Bahal during the festival of the holy month Gunla the ninth months according to
the Nepali Lunar Calendar. 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 select Simhala, a merchant with rich knowledge, as
their leader, this is how he got a new name Simhala Sarthabaha, as Sarthabaha
is called for the leader of the group of merchant. Walking through dense forest
they came across river Brahmaputra. While crossing river 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, they did not think
of returning back home. Simhala sarthabaha used to worship the family God
Avalokiteshvara (Karunamaya) daily. One day Simhala Sarthabaha was given the
sight of Lord Avalokiteshwora (Karunamaya) while in meditation and worship. In
the dream the Devin Lord Avalokiteshwora told him that they are being under
captive of the devils (The man eater) and told him to leave the city as soon as
possible as it was a bewitched Island. He was instructed to go to the north
side of the city to check a big compound surrounded by tall walls like a well,
where they used to throw the skeletons. Avalokiteshwora also did promise to
help them cross the river. He went there and was able to climb a tree, and saw
lots of human skeletons behind the tall walls, where they were not forbidden to
visit. He got convinced himself about the dream after visiting the northern
side of the city. He made the plan to get an escape from the evil eyes of the
damsels whom they mistakenly thought of their beloved wives. 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 when their wives were fast asleep and came close to the
Brahmaputra River. Simhala Sarthabaha did worship the divine Lord and a flying
horse appeared. The horse instructed all them to get a ride and warned them not
to look behind while crossing the river and enchant the Triratna Mantra. When
the she devil wok up, they could not find the young merchants sleeping next to
them. They were flying across the river and started laminating and requesting
them to return back home.
All members except Simhala Sarthabaha looked
behind and were under the captive 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 did not forget to enchant the Mantra of Triratna, so was able
to get back home leaving behind all his friends under the captive of the
wretched women (she devil). The chief devil, wife of Simhala Sarthabaha
followed him and disguised as a young and exceptionally beautiful lady came to
the court with a baby on her lap claiming herself to be the wife of Simhala
Sarthabaha. Simhala Sarthabaha did try to convince the king that she is a man
eater and denied to accept them as his wife and son. The king then kept her in
the palace as he was attracted with the exceptional beauty of the lady. In the
middle of the night she called all her companions and started killing the
members of the Royal family and the staff. Next day when the palace door did not
open Simhala Sarthabaha entered the palace climbing through a ladder. He was not
able to find anybody 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
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 beg pardon for her life. After being pardoned from her
life she is being ordered to make a solemn 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 even today the
Pradhans from this locality do not have open roof-tops in their houses. She was
then asked which portion of the rice she wants to have- the first, middle or
the last. She spoke 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) is being poured to the image of Jatika Ajima, before reaching the rice
bowl to Garud 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 the
buildings.
This is why even today the Pradhans from the
locality do not have open rooftops in their houses. Simhala Sarthabaha was
nominated as the leader of the community as all members of the Royal family were
killed by 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 established Thambahi in his
home town; with the wealth he earned from Lhasa (the traders usually bring Gold
from Tibet). Later on being the chief of the army was able to become the king
and got coroneted to the thrown so called Garud juju. Later on with his
spiritual power and intellectual knowledge, he gained popularity as a form of
Divine God – Dipankara Garud Bhagwan. His wife also is honored as a divine god
Ajima, the protector Goddess (Jatika Ajima). Even these days the sticky water
(Jati) is being poured to the image of Ajima (Jatika Ajima), before reaching
the rice bowl to Garud Bhagwan.
The main image of Bhagwan Bahal which is
known as Garujuju or Garud Bhagwan, is believed to be the image of Simhala
Sarthabaha. Even today Pradhans from Thambahi do not visit Lhasa as they
believe themselves the descendant of Simhala Sarthabaha because they are scared
of being attracted by the she devils as revenge.
Baidyo
Boayagu
The ninth months of Lunar calendar (it
starts from the dark moon night of Festival of light) so called GUNLAA is being
celebrated as the holy month by the Newar Buddhist community in Kathmandu
Valley. During this festival antiques, Images of Dipankar, images of different
God and Goddess, Paubha paintings (Thanka painting, scroll painting, Wilampau),
traditional clothing’s are displayed in the courtyard of Buddhist shrines -
Baha and Bahi and is called Baidyah Boayagu.
A copy of ancient wall hanging being displayed
in the main court of Thamel, during the holy months of Gunlaa narrates the
legendary story of the Voyage to Lhasa, being leaded by Simhala Sarthabaha.
Professor Siegfried Linhard did published an
article introducing a painting 11.44-meter-long and 0.55-meter-wide with 80
frames each with legend story text in Nepali script and the language Newari
illustrating the Simhala avadan from the collection of The Museum of Indisan
Art, Berlin (Heritage of the Kathmandu Valley: Preceding of an Int’l Conference
in Lubek, June 1985 edited by Niels Gutschow and Ayiel Michaels. Nepalica 4
Sankt, 1987 page 49-53).
Professor Todd Lewis also published a paper
on the localization of Simhalasarthabahu Avadana - Chicago Journal, History of
Religion volume 33 no.2, November 1993, page 135-160 (Tib-Trade and
Domestication of Simhalsarth Avadan) Garuda Bhagwan (Garudjuju).
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. Sartha
Baha is used to identify the leader of the merchants, in some of the early
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 Simhala Sarthabaha. The
main image of the Bhagwan Bahal is known as Garujuju or Garud Bhagwan, is
believed to be the image of Simhala Sarthabaha. After all royal family was
killed he became the leader or say chief of the Army so got a new name Garuda and
once he became the king again called Garudjuju. (Pradhan, Bhuvan Lal, 2047,
Kathmandu Upatyakaka kehi sanskritic chhirka mirka - some notes on the culture
identity of Kathmandu valley in Nepali p. 72).
Simhala Sarthabaha is believed to have
established Bhagwan Bahal and the entire daily rituals and activities during
the festival are being controlled by the Pradhan family from Thamel, who
believe themselves as the descendants of Simhala Sarthabaha. Simhala Sarthabaha
is mentioned as one of the previous life of Buddha in the 16th chapter of
Gunakarandavyaha.
In one of the chronological history
(Bansabali) from Kaiser Library the story of Lhasa caravan was mentioned during
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 Singhketu descendent 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 was
spent in Thambahi but he did not mention about Garud Bhagwan and
Prajnaparamita. The monastery in Itubahal is believed to have established by
Bhashkardeva (NS 165-167 / 1045-1047 AD) and later on got renovated by Kesh
Chandra brother in law of Simhsarthabahu (Bhaskardeva sanskarita Shree Kesh
Chandra krita parabrata Mahavihar from the stone inscription of Itumbahal). We
can thus conclude that Simhala Sarthabaha belong to a period after Bhashkardeva
(NS 165-167 / 1045-1047 AD) or after Kalidasa (early 11th century) Simhala
Sarthabaha is believed to have established Bhagwan Bahal and the entire daily
rituals and activities during the festival are being controlled by the Pradhan
family from Thambahi, who believe themselves as the descendants of Simhala
Sarthabaha. They do not visit Lhasa as they were scared of getting revenge by
the she-devil from Lhasa. Simhala Sarthabaha is believed to be the first
merchant to establish trade in Tibet.
Both Simhala Sarthabaha and his wife is
given equal honor as the form of Devin God by the Tibetan people calling him
the Jewel Trader Bhagwan (Chhong Nurbu Saange or Tsongpon Norbu Sangpo - Chhong
meaning Trader; Tsongpon meaning Leader of Traders; Nurbu meaning Jewel and
Saange or Sangpo meaning Bhagwan). There is a chorten (Temple) in Zhugong near
Lhasa called Simhsarthabahu Chorten and a shrine of his wife in Jokhang that
contain the image of his wife. (Newar Tibetain Trade and the Domestication page
152)
Simhala
Avadana by Naomi Appleton
(The Story of the Horse-King, and the
Merchant Simhala in Buddhist Texts)
Once upon a time a wealthy merchant named
Simhaka used to live in the capital city of Simhakalpa ruled by king
Simhakesari. When his wife gave birth to a beautiful son, Simhaka named him
Simhala. After finishing his education, 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 send him for the voyage. Simhala left Simhakalpa in the company
of five hundred merchants. They all took with them abundant merchandise. After
visiting many places, the merchants sold all their goods and made huge profits.
On their way back they reached a place called Tamradvipa. This place was the
abode of rakshasis. On seeing the merchants, all the rakshasis took beautiful
female forms and entertained the merchants. Each rakshasi took one of his friend’s
home, fed him, made love to him and they lived as husband and wife. When all
his friends were thus drugged to sleep, the rakshasis devoured them. The
rakshasi entrusted with the task of devouring Simhala fled when he took out his
sword. Simhala then escaped 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 from Madhya Desa. She promptly
fell at his feet and said I am the daughter of the king of Tamradvipa and was
married to Simhala. While crossing the ocean the ship encountered an accident.
He left me as he thought me to be inauspicious. The merchant was impressed by
her story and promised to help her. He blamed Simhala for not accepting the
innocent girl. Simhala then told him that she was a rakshasi. From Jambudvipa
Simhala returned to 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 back home, his parents
requested him to forgive his wife. Simhala then revealed the 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 the child as his son. The king
of Simhakalpa, Simhakesari ordered Simhala to accept her as his wife. Simhala
told the king who she was and requested him 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 king felt asleep. She then invited
her rakshasi friends to come and join in the feast. She told them that they
should stop claim over Simhala instead of giving them one; she was giving them
so may. The rakshasis entered the palace and started killing the king and his
family.
In the morning people saw vulture’s rooming
around the place. Simhala entered the palace climbing through a ladder. Then he
searched the entire palace but could not find any of the royal family members.
The ministers and the people decided to offer the crown to Simhala. The crown
was then offered to Simhala who accepted it on the condition that the people would
obey him without question. On assuming the throne, he raised a powerful army
and invaded Tamradvipa. When king Simhala with his army marched upon
Tamradvipa, the rakshasis surrendered to him and agreed to leave the island.
The island was then colonized by Simhala and was called Simhaladvipa after him.
Conclusion
The Jataka Tale definitely speak of the
story of the Divine Lord Avalokiteshwora as a white flying horse and the help
rescue of the five hundred merchants but the name of the Globin City populated
by the man eating ogresses is still not clear – Is it Lhasa or Ceylon (Sri
Lanka)?
Gunakarandavyuha and Simhala Sarthabaha
Avadan and the legendary story narrated in the scroll painting from Thambahi
along with the image of Garuda Bhagwan has a strong support to identify the
name of the Globin City to be Lhasa not Ceylon (Sri Lanka) and Simhala
Sarthabaha as the leader of the legendary Lhasa voyage.
Professor Todd Lewis of the college of Holy
Cross in Massachusetts, USA also 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 was spent in Thambahi but he did not mention about Garud Bhagwan
nor the Holy 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
Chandra brother in law of Simhala Sarthabaha (Bhaskardeva sanskarita Kesh
Chandra krita parabrata Mahavihar from the stone inscription of Itumbahal).
We can thus conclude that Simhala Sarthabaha
belong to late 11th Century a period after Kalidasa (early 11th century) or
Atisa (1041 AD) and Bhashkardeva. (1047 AD)
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.
Labels: Avalokiteswora, Bhagwan Bahal,
Bikramshila Mahavihar, Thambahi, The flying White Horse, Valahassa Jataka,
Vikramshila Mahavihar
