Section C Buddhism in Nepal

A Presentation
by
Mahendra Ratna Shakya
2075-1-5/April 18, 2018
Section C: Buddhism in Nepal (Part I)
(Unit 5)

 Unit 5 Historical Background

 1. Svayambhu Puran as source of Buddhism in Nepal
 2. Visit of Buddha, Ananda and Ashoka to the Nepal Valley
 3. Buddhism through Ages- (Historical account of Buddhism during
Licchavi, Early Medieval and Medieval period)
 Unit 5 Historical Background
 1. Svayambhupurana as source of Buddhism of Nepal
 Svayambhupurāna is a mythical account of the Kathmandu Valley.
 Svayambhupurāna was told by Bhiksu Jayashri to Bodhisattva Jinashri at
Bodhimanda Vihāra, Bodhagayā. Bhiksu Jayashri heard this purāna from his
teacher Upagupta Bhiksu. Upagupta teaches the origin story of Svayambhu to
Emperor Ashoka. Originally the purāna was told by Shakyamuni Buddha on the
request of Maitreya Bodhisattva.
 Its main purpose is to glorify the Svayambhu Mahācaitya located at
Svayambhu hill.
 It also glorifies other sacred Buddhist places of the Kathmandu Valley such
as eight Vaitarāgas (sacred places) and twelve Tirthas or holy bathing
places. The eight sacred places are Manicuda, Gokarna, Kilesvara
(Cangu),Kumbhesvara, Fanikesvara (Pharping), Gartesvara (pharping),
Gandhesvara (Cobhar), and Vikramesvara (near Svayambhu). These are the
origin places of eight great Bodhisattvas namely Maitreya, Gaganaganja,
Samantabhadra, Vajrapani, Sarvanivaranabiskambhi, Manjughosa,
Ksitigarbha and Ākāsagarbha.
The text has many versions like 'Svayambucaitya Bhattārakodesh' (280 verses in
Sanskrit), 'Svayambhu Mahāpurāna', (partly prose with 3600 verses), 'Vrihat
Svayambhupurāna' (4600 verses), Svayambhu Utpattikathā (Newari version in prose)
etc.
Maurice Winternitz, in his book 'A History of Indian Literature' suggested that
the work may have written not earlier than 16 th century AD.
But in the opinion of some scholars the earliest sources of the Svayambhu
Purāna may be over a thousand years old. King Amsuvarma's Gokarna
inscription mentions '… bhucaitya Bhattāraka'. Dhanavajra added the missing
word 'svayam' in the inscription. Thus the word 'Svayambhucaitya Bhattaraka'
appeared in Licchavi inscription.
Paliliterature mentions the biography of 24 past Buddhas namely 1) Dipankara,
2) Kaundinya, 3) Mangala, 4) Sumana, 5) Rewata, 6) Sobhita, 7) Anomadarsi, 8)
Padma, 9) Nārada, 10) Padmottara, 11) Sumedha, 12) Sujāt, 13) Priyadarsi, 14)
Arthadarsi, 15) Dharmadarsi, 16) Siddhārtha, 17) Tisshya, 18) Pushya, 19)
Vipassi, 20) Shikhi, 21) Vishvabhu, 22) Krakuchanda, 23) Konāgamana, & 24)
Kāshyapa.
Similarly,
the names of the three other Buddhas prior to Dipankar Buddha are mentioned.
They are Tanhankara Buddha, Medhankara Buddha and Saranankara Buddha. Shakyamuni
Buddha is the present Buddha. Thus the number of Buddhas from Tanhankara to Shakyamuni
are 28.
Alltogether these 28 Buddhas are the human Buddhas. Bodhisattva Maitreya will attain the
Buddhahood in the future. Among the 28, three Buddhas- Krakuchanda, Konāgamana and
Shakyamuni were born in Nepal. Gotihawa, Niglihawa and Lumbini were their birth places
respectively.
Among the 28 Buddhas, Svayambhupurana mentions the arrival of seven human Buddhas in
Nepal Valley. They are Vipasvi, Śikhi, Visvabhu, Krakuchanda, Kanakamuni (Konāgamana),
Kashyapa, and Shakyamuni.
In the Satya Yuga Nepal Valley was a big lake called Nāgarhad, 14 km in diameter. The lake
had surrounded by all kinds of trees, scented flowers and hills in its four directions. Vipasvi
Buddha came from Bandhumati city and planted a seed of lotus flower. At the time of Śikhi
Buddha a lotus flower of thousand petals appeared in the middle of the lake and on the top of
it an amazing light about one and half feet height appeared. It is called Svayambhu jyotirupa,
a self- awakened Ādi-Buddha in a form of light. Shikhi Buddha came to Nepal to pay homage
to Svayambhu. Then Visvabhu Tathagata visits Nepal to pay homage to Svayambhu.
Thereafter,Manjudevācārya (Bodhisattva Manjushri) came from U tai shan, China.
He drained out the water of the lake and makes a city called Manjupattan.
Dharmākara became the first king of Nepal. Therefore Majushri is called a father of
Nepalese civilization.
Krakuchanda Buddha from Kshemāvati city, came to Nepal, paid homage to
Svayambhu and went to Siphucco hill present day Sivapuri hill. There he ordained
400 Brahmans and 300 Kshetriyas including King Abhayānanda. Buddha established
the Bhikshu Sangha in Nepal Valley before Shakyamuni's appearance. On that hill
Krakuchanda uttered a word for the water to bath the newly ordained monks. Then
holy water came out from the hill. The place where water came out is known as
'Bākdvāra', because water came out from the hill with the word or vāka (vacana) of
the Buddha. Again he uttered for a river to flow the hairs of monks and then there
flows the river named Kesāvati. From the Bāgdvāra flows the river Bāgamati.
Kanakamuni (Konāgamana) Buddha from Shobhāvati city came to Nepal and paid
homage to Svayambhu. There after Kashapa Buddha from Vārānasi paid homage to
Svayambhu.
Similarly, Shakyamuni Buddha came to Nepal in his life time and paid
homage to Svayambhu. He described Svayambhupurāna on the
request of Maitreya Bodhisattva. Svayambhupurāna is one of the
oldest texts of Newar Buddhism and also a source of Buddhism of
Nepal.
Newar Buddhists of the Valley are still observing their religious and

cultural performances according to Svayambhupurāna such as the

observance of vratas, tirthasevā, stupa puja, yonla sevā, the worship
of five Buddhas and Tārās etc. Caityas in each Bāhā Bahi of the Valley
is mainly for the representation of Svayambhu the Ādi-Buddha.
Shakyamuni Buddha's Nepal visit and Manjushri's Nepal visits are not

historically accepted by historians. Manjushri is a Bodhisattva and the

Bodhisattva concept was developed only from the first century AD in
Mahayana Buddhism. How can he appear so long ago? Similarly, the
concept of Buddhism before Shakyamuni Buddha is only imaginary,
not the historical fact.
2. Visit of Buddha, Ānanda, and Ashoka to the Nepal Valley
 Svayambhupurāna mentions the visit of Buddha Shakyamuni and Emperor
Ashoka to the Nepal Valley.
 Svayambhupurāna was told by Bhiksu Jayashri to Bodhisattva Jinashri at
Bodhimanda Vihāra, Bodhagayā. Bhiksu Jayashri heard this purāna from his
teacher Upagupta Bhiksu. Upagupta teaches the origin story of Svayambhu to
Emperor Ashoka. Originally the purāna was told by Shakyamuni Buddha on the
request of Maitreya Bodhisattva.
 At one time, Tathāgata Shakyamuni, accompanied by his group of followers,
came to Nepal Valley, worshiped the Svayambhu Mahācaitya, Manjusri,
Guhyeshvari or Nairātma Devi the goddess of nonself and stayed at Oxtail
Mountain (Gopuuccha Parvat) west of the Svayambhuksetra. At that time
Bhikshuni Cudā worship the Buddha. Bodhisattva Manjushri and Maitreya also
came to listen the teachings of the Buddha.
 Bodhisattva Maitreya requested to preach about the origin and the glory of
Svayambhu Mahācaitya. Buddha Shakyamuni told the Svayambhu Mahātmya. He
also preached about the importance of twelve pilgrimage sites or holy river sites
(Dvādasa Tirthasthala), and eight great places of Nepal Valley where eight great
Bodhisattvas appeared. Svayambhu purāna also write the visit of King Ashoka to
Nepal Valley and paid homage to Svayambhu.
 Deniel Wright's Vamsāvali mentions that Shakya Sinha Buddha came
into Nepal from a city of Kapilvastu at the time of Kirāti King Jitedasti and
having visited Svayambhu Caitya and Manjushri Caitya, fix his abode at
Puchhagra Caitya. While there he accepted the worship and offerings of
Chudā, a female bhikshu, and convert 1350 people to Buddhism from
Brahman and Chhetri castes. Then visited Guhjesvari and after that the
Namobuddha Mountain. Here he discovered and showed to his disciples
certain ornaments belonging to himself, buried under a caitya. When he
formerly existed as a prince named Mahasatva of the Panchala, he had
buried these ornaments, before destroying himself by giving his flesh to
hungry tiger and her cubs. The Buddha was accompanied by Sāriputra,
Maudgallyana and Ananda Bhikshus.
 Wrights Vamsāvali also mentions that Rājā Ashoka came to Nepal Valley
with his Queen Tishya Rakshitā and daughter Cārumati in the reign of
king Sthunko. He gave her daughter to the local Prince Devapāla and also
gives them 3600 ropanis of land. He established the city of Ashoka-
pattan which is called Patan. He also erected four Stupas at the four
corners of the city and one at the middle of it and also established a
Vihāra. In Kirtipur he erected another stupa.
 But some historians believe that there is no evidence that the Buddha came
to Nepal Valley. Because, the accounts described on myth and chronicles are
legendary. There is no inscriptional background and literary sources about
the visit of Shakyamuni and Emperor Ashoka to Nepal Valley.
 Another example is that there is no evidence that the Kiratas were under
the domination of Ashoka. Then how is it possible that he donated the 3600
ropanis of land to their daughter.
 Other example is that there is no mention of Ashoka's visit to Nepal to
Buddhist literature and Chinese traveller Huan tsang also mention nothing
about his visit.
 But D. L. Snellgrove in his book 'Indo-Tibetan Buddhism' mentions that King
Ashoka may have personally visited the Nepal Valley, where he founded the
royal city of Patan together with its great stupas, each at one of the four
cardinal points. This city is certainly the early Buddhist city of Nepal, but
there is nothing surviving above ground to suggest a date earlier than the
fourth century AD.
 John K. Locke also expressed the same opinion that Ashoka's visit is
possible, but there is no contemporary evidence, either from Nepal or from
Buddhist sources in India. Unlike India, where the ancient Buddhist sites are
abandoned ruins, the ancient sites in Nepal are still active shrines.
 As regards the visit of Bhikshu Ananda, Mulasarvāstivāda Vinayavstu, the Vinaya
text of Sarvāstivādins mentions that the Shakyas of Kapilavastu were massacre by
Vidudabha, the King of Srāvasti (son of Prasenjit) about the last days of the
Buddha. Some Shakyas left Kapilavastu and went abroad. Some of them came to
Nepal Valley as refugee. They settled in the Valley. At that time Bhikshu Ananda
came here with the merchants of Srāvasti to meet his relatives. He felt too cool
here and his toes were damaged by snow. When he returned to Srāvasti Buddha
permitted him to wear shoes.
Bhikshu Sudarsan suggests that Ananda's visit to Nepal may not be possible,
because the massacre event happed on the last days of the Buddha. So it is not
possible for Ananda to left the Buddha alone in his old age. And in Pali vinaya, the
rule of wearing shoes by the monks was not made for Ananda. It is made for some
other monk named Sonakotibimsa. But other historians usually do not deny
Ananda's Visit to Nepal.
3. Buddhism Through Ages (Historical account of Buddhism during
Licchavi, Early Medivial and Medieval Period)
 The documented history of Nepal begins with the Changu Narayan temple
inscription of King Manadeva I (c. 464–505 CE) of the Licchavi dynasty. But in 2049
BS a stone sculpture of King Jayavarma was found from Maligao dated 107 is
equivalent to 184 AD. Some historian suggested that it is the indication of Varma
Dynasty before Licchavi. But some suggests that the date 107 may be little earlier
to King Manadeva I.
 According to Gopalrajvamsavali the Gopalas, Mahispalas and Kiratas respectively
ruled Nepal Valley. There after the Licchavi rulers occupy it. The first king
Shreenimittakāla of Licchavi dynasty ruled 50 years. Then other Licchavi kings ruled
the country.
 Although Vamsavali gives the name of first Licchavi, we do not know when they
entered the Valley. It is believed that they entered the Valley about the middle of
the 5th century BC after Vaisali, their home land, was captured by Magadha King
Ajatasatru.
Some believe that they entered Nepal Valley because their homeland felt under
the control of Kushanas. But they would not have setup their dynasty in Nepal
until the first or second century AD. It seems that there was indeed a wave of
migration of people from Northern Bihar to Nepal Hills. This is suggested by the
existence of the Koliyas, Vrijikas and Shakyas in the Valley. Most probably the
Mallas first migrated to the Gandaki Besin. (Ancient and Medieval Nepal p. 8-9)
Historians divided Licchavi period from 330 AD to 879 AD. Nepal Sambat (Nepal
Era) begins from 879 AD or 937 BS in the reign of King Raghavadev. In 1769 AD or
1825 BS King Prithvi Narayana Shaha occupied the Kathmandu Valley and united
the kingdom of Nepal.
Thus in the Nepalese history from 879 AD to 1769 AD is known as the Medieval
period. Medieval Period is further divided into Early Medieval and Late Medieval
Periods. Early Medieval period begins from 879 AD and lasted until the occupied
by Sthitimalla in 1367 AD. From Sthitimalla to Prithvi Narayan period is called
Late Malla Period. But some historians like Mary Slusser divided Nepalese
historical Periods as follows:
a) Licchavi Period (AD 330 - 879/80)
b) Transitional Period ( AD 879/80 – 1200)
c) Early Malla Period (AD 1200 – 1482)
d) Late Malla Period (AD 1482 – 1769)

Buddhism during Licchavi Period

Sources-
Buddhism during Licchavi Period can be studied with the help of myth

(purana), chronicles (Vamsavalis), foreign traveller's accounts, inscriptions,

artifacts and literary sources.
Myth and chronicles
 According to myth and chronicles of Nepal, Buddhism appeared in

Nepal from very ancient times. According to Svayambhupurana

Buddhism was present in the Nepal Valley very long time before the
arrival of Shakyamuni Buddha. Allthough, historians rejected it as it is
only a legendary account, the holy places mentions in this purana are
still exist and the Newars of the Valley still observing the religious and
cultural tradition mentioned in it.
Svayambhupurana mentions that Svayambhu Mahacaitya was made by Santikaracarya
(King Pracandadeva came from Gaudadesh, India) covering the Self-originated Light
(Svayambhu Jotirupa).
But Gopalrajvamsavali gives the credit of the construction of Svayambu Caityabhattaraka

and Sinagu Vihara to Licchavi King Visvadeva (Vrisadev). It also mentions that King
Dharmadeva constructed Dhamane Caitya and King Sivadeva I made Khasau Caitya
(Bauddha).
But according to Bhasavamsavali King Manadev made the Khasau Caitya and King

Vrisadeva constructed Pancapuras along with Svayambhu Caitya and Sinagu Vihar. Though
Vamsavalis versions contradict each other, all Vamsavalis accepted that Buddhism flourished
during Licchavi Period.
Foreign sources and Traveller's Account
From the Tibetan and Chinese sources it is clear that Srong tsan Gampo (7 th century) the

emperor of Tibet married Licchavi Princess Bhrikuti of Nepal. She brought the images of
Shakyamuni Buddha, Maitreya and Tara. Nepalese Princess and Chinese Princess both
brought Buddhism to Tibet and convert the King to Buddhism.
Among the foreign travellers Huan Tsang, a Chinese Traveller of seventh century wrote

about Nepal that at the time of King Amsuvarman Buddhism was flourished, Buddhist
Sangharamas (monasteries) and Hindu temples are touching each other and more than
2000 Mahayani and Hinayani monks are present. People follow Buddhism and other
religion, but King Amsuvarman was a scholar and follows only Buddhism.
Inscriptions
Licchavi kings issued many inscriptions. The Licchavi ruler's last

inscription found is the Pasupati inscription of the king Jayadeva II (no.

148). It is dated 733 AD and mentioned the genealogy of Licchavi
Kings.
Buddhism flourished – In Jayadeva's inscription the king Vrisadeva

(about 390- 415 AD) is given the title "Sugata shāsana

pakshapāti"-;'ut zf;g kIfkftL). It means Vrisadeva was the follower
of Buddhism. Sugata represent the Buddha. Sugata shāsana means
Buddha's teaching, and pakshapāti means supporter. King Vrisadeva's
son was King Shankardeva, and his son was King Dharmadeva. King
Mandeva was the son of Dharmadeva.
In about 545 -55 the reign of King Ramdeva some Manigupta and his

wife Mahendramati installed an image of Avalokitesvara in Kathmandu

Brahama Tol (inscription no 40).
The beginning of Vajrayāna Buddhism in Licchavi period is marked by

Amsuvarman's Gokarna inscription which mentions about (Va)jrayāna.

Buddhism suppressed- But at the time of King Bamanadeva, prior to Ramdeva,
some Anuparamagupta's Hadi gaon inscription criticized Buddhists stating that they
were non- violence, bad minded and heretic (clx+;fj[ltsf s'dlt s'tfls{s). It
indicates at that time Buddhists were dominated.
Buddhism rise again – In the reign of King Shivadeva (about 590- 610 AD),

Amsuvarma (about 610- 621), and Narendradeva (about 643- 680) Buddhism rose
again. It is said that King Shivadeva made Buddhist monastery and become a
Buddhist monk. 
Financial support by State- Amsuvarma's Hadigaon inscription (no. 77) mentions

about the allocation of fund by the state to Pasupati, Cangunārāyana, and Buddhist
monasteries. An equal amount of 6 purān, 2 pana were allocated to Pasupati,
Canugunārāyana and Buddhist monasteries like Gunvihar, Shree Mānvihar, Shree
Rājvihar and Kharjurikavihar. Similarly, 3 purāna 1 pana was provided to
Madhyamavihar and Sāmānyavihar.
Licchivi rulers construct Buddhist monasteries- According to Dhanavajra, Mānvihar

and Rājvihar were made by King Mānadeva and Amsuvarma. Similarly, King Sivadeva
constructed Shree Sivadevavihar. King Rudradeva repairs this Vihara. Today it is
named Shree Shivadeva Samskarita Rudravarna Mahavihar.
Land donation and administrative authority given- King Narendradeva's Patan Yagbahal
inscription (no.133) provides village donation, and authorized some taxation right and
judiciary authority to Bhikkshu Sangha of Shree Sivadevavihar.
 
Hinyana and Mahayana Bhikshu Bhikshuni Sangha- An inscription found from Sānkhu

inscribes "(Maha)sanghikabhikshusanghasya" (dxf;f+lwsleIf';+3:o no. 136). It means

a group of Mahāsānghika monks were settled there. Patan Capatole inscription (95)
mentions about Mahayana Bhikshuni Sangha.
Buddha Boshisattva Images -Svayambhu inscription (96) states about the donation of

land for the worship of Buddha image and by that merit the donor wishes to be a Buddha
in his near future birth. Patan Tyagal Tol inscription mentions the name of Akshobhya
Buddha, Shakyamuni Buddha, Amitabha Buddha, and Bodhisattvas Samantabhadra,
Maitreya, Manjushri, Mahāsthāmprāpta, Padmapāni and Guhyādhipati (Vajrapāni).
The images of Buddha and Bidhisattvas stone and metal are found from various places

of Licchavi settlements. A metal image of Buddha housed in Cleveland Museum of Art

bears an inscription which mentions that the image was donated for the Yongolavihara of
Patan by a Bhikshuni. Its date is 591 AD. It clearly indicates that the image was made in
Patan by metal casting process.
Conclusion- From above inscriptions and descriptions we can conclude that Buddhism

was highly flourished in Licchavi Nepal especially Sthaviravada, Mahāsānghika,

Mahāyāna and Vajrayāna.
Medieval Period
Early medieval period is marked by political instability and is known
as dark period. Some historians leveled it as Transitional and Early
Malla period (up to the rise of Jayasthiti Malla).
In the transitional period very few stone inscriptions issued, no

coins and no foreign accounts concerned with Nepal.

Kathmandu Valley is called 'Nepal Mandala' during medieval period.
Although, a Buddhist text Manjushreemulakalpa has mentioned

Manadeva (reigned 464-506 AD) as being the king of Nepal Mandala,

the name Nepal Mandala is popular during medieval period. The
term Nepal Mandala also appears in the popular Buddhist text
Swayambhu Purana.
According to the Outline History of Nepal, Nepal Mandala was

situated between the Khas and Simraungarh kingdoms or Doya state.

Doya or Tirhut State was established at Simara conquering south-
eastern part of tarai by Nanya Deva of the Karnataka dynasty in 1097
A.D.
Early medieval period was marked by divided authority among
two or three kings. It is called Doya Rajya. For example some
Buddhist manuscript mentions the ubhaya rajya of Narendradeva
and Udayadeva and doya rajya of Nirbhayadeva and Rudradeva
(wgah|, k"j{dWosfnsf clen]v, k[ !&).
In 1147 AD Anandadeva built Tripura Darvara, a new palace at

the western end of Bhaktpur. Since then Bhaktapur was the

capital of Nepal Mandala until the 15th century when three
capitals, including Kathmandu and Lalitpur, were established.
Doya and Khas frequently attack Nepal Mandala. Similarly, Sultan

Samsudin attacks the Valley in NS 470. These foreign attacks

damage and lost the religious heritage of Kathmandu Valley.
Mahayana and Vajrayana Buddhism flourished during early

medieval period.
Buddhism during Early Medieval and Late Medieval Period
Copying the Manuscript- Nine Texts of Mahayana was popular. The Nine texts are
Astasahasrikaprajnaparmita, Sadharmapundarika, Gandhabhyuha, Lankavatara,
Samadhiraj, Dasabhumi, Suvarnaprabhas, Guhyasamaja, Lalitavistara (ci6;fxl>sfk|
1fkf/ldtf, ;4d{k'08l/s, uGwJo"x, n+sfjtf/, ;dflw/fh, bae'ld, ;'j0f{k|ef;,
u'x\o;dfh, nlntlj:t/).
Popularity of Mahayana and Vajrayana- Mahayana and Vajrayana Buddhism were
more popular than Sthavirvada Buddhism during medieval preiod. But Bhikshu
Maitreyachandra's Svayambhu inscription (about NS 320) indicates that there was still
popular the Sthavirvada philosophy in Nepalese society. Because on the top of the
inscription there appear two symbols of Sravakayana such as silayaku and calani (caitya
staff and water filter).
Hema Raj Shakya suggests that Maitreyachandra may be a Sathavirvadi monk and
probably spread the concept of nirvana among Newar society.
Vajrayana Buddhism focuses on ritual performance, yoga, tantra practice, yogins and
Siddhas. They discarded celibacy. Shakyas and Vajracarya family male members have to
ordain monk for only four days to become a member of the Vihara Sangha. Thereafter
they returned to household life.
Policyof 'Buddhism for all'- During medieval period not only Shakya and Vjarcarya
family but people of various casts were attract towards Buddhism. Such as
Manandhar, Udas, Shrestha, Jyapus, Gathu, Napit, Nakami, Varma, Gupta, Brahaman
Pal, Misra, Kayastha, Vardhan etc. Among them Brahaman, Napit, Nakami and
Kayastha were ordained in some monasteries like Bubaha, Bhinchebaha, Dhumbaha
and Jayamanoharvihar respectively.
Constructionof Baha Bahi- According to Hemraja Shakya, more than 500 Buddhist
monasteries were constructed during medieval period.
Foreignrelation and visit of scholars – Good relation with India and Tibet. Famous
Buddhist scholars like Atisa Dipankara, Bagisvarkirti, Banaratna from India and
Dharmasvami, Marpa, Milerepa from Tibet visit Nepal during medieval period.
Nepalese Vihara as Study centre –Nalanda and other Buddhist Universities were
destroyed by Muslims at the end of 12th century. Nepalese Vihara became Buddhist
learning center during the medieval period where brilliant teachers teach the Sanskrit
and Buddhism as well as tantra. GuitaVahi inscription shows that Patan was Buddhist
learning center. David Snellgrove in his Buddhist Himalaya states that Patan must have
been a kind of university-city, and must have been modelled on the universities of
central India. (p.103)
Vajrayana Buddhist introduces many gods and goddess- Multi headed and
handed god and goddesses were newly introduced by Vajrayana. But in the
viharas the new gods did not displace the older Buddhas and Bodhisattvas but
were kept on the separate chapels called agama.
Buddhist artist gain popularity from abroad – In 1260 AD Nepalese Artisan
Arniko along with 80 artisan friends went to Tibet and China and made Golden
Pagoda in Tibet and White Pagoda in China.
At the time of Sthitimalla- In AD 1097, Nanyadeva, a chief from the Karnataka
country south India, proclaimed himself king of Mithila and established a new
capital at Simraongarh. At the beginning of 14 th century Delhi Sultan
Ghiyasuddin Tughlaq (1320 to 1325) attacked Simraongarh. Harisinhadeva, the
king of Simraongarh with his Queen Devaldevi and family, left Simraongarh and
came to Dolakha to seek refuge in Nepal. But Harisinhadeva died on the way
Tinpatan. His queen and son were given refuge in Rudramalla's palace at
Bhaktapur. Devaldevi brought Taleju Bhavani at Bhaktapur. After the death of
Rudramalla royal authority has passed to his daughter Nayakadevi.
Nayakadevi was first married to a prince of Benares, Hariscandra, but the
marriage was expediently terminated by poisoning the prince in 1335 AD. She
was then remarried to Jagatasimha, son of Devaldevi. They got a daughter
Rajalladevi. Then few days later Nayakadevi was died and Jagatasimha was taken
to prison and disappears from history. Devaldevi took care of her granddaughter
orphan princess Rajalladevi. She was married with Shitimalla in1355 AD.
Shitimalla(Jayasthitimalla or Sthirajmalla) came from India and took the throne
of Nepal in1382 AD. He followed the Hindu caste system and divided Nepalese
people into caste system.
Buddhists were also divided into caste system according their occupations. It is
said that he forced to put down the robes of monks and compelled to return
back to household life. The monks married nuns and some of them were
authorized to perform rituals are called Vajracaryas. Those who have no
authority to perform rituals are called Shakyas. They took the job of goldsmith,
art works etc,. They make their workshop or foundry in their Vihara. Buddhist
monasteries were used for household purposes like to celebrate feast and
festivals etc. Monastic Buddhism declined during late Malla period.