ANCIENT.

NEPAL
Journal of the Department of Archaeology

Number 1 55
June 2004

Editorial Board
Chief Editor
Kosh Prasad Acharya
Editor
Chandra Prasad Tripathee
Shukra Sagar Shrestha
Bishnu Raj ~ a r k i

FlTFF Published by
P f t x * m His Majesty's Goverllmellt
m,*flq TPTbF FE$37 ilvqlrl4
Ministry of Culture, Tourism & Civil Aviation
The Department of Archaeology
mrn Kathmandu, Nepal
ANCIENT NEPAL
Number 155
June 2004

Editorial Board
Chief Editor
Kosh Prasad Acharya
Editor
Chandra Prasad Tripathee
Shukra Sagar Shrestha
Bishnu Raj Karki
 m*
Contents

llalji monastery- a Hidden Heritage

in Nortli-west Nepal
-Kesltav Bidari
ArcItitec.1, Joltri Sartday Associates

Mesl~roolnVaral~of Chrndruk -Rarri Baltadur Kurt war

Excavation Oflcer

Evolutioli of Buddhism and

Arcliaeological Excavations in Lumbini
Tara Nanda Mislt ra
I.i,rnrer Depirly Direclur' General
Dept. of Arcltaeolugy, IIMG, Nepnl

*w
Nepali Section
mft?rRTT: Tobehadof:
Sajha Prakashan
Pulchok, Lalitpur

rrict: ns.J V I -
 Contribution of original nature dealing with pre~historicand field-archaeology, epigraphy,
manuscripts, numismatics, archives, art, anthropology and architecture of Nepal and museum and other
techniques connected with various aspects of art work are invited to "Ancient Nepal".
The contribution should be concise and well-documented and based on hitherto unpublished
data, if not new interpretation of already known evidence.
The opinions expressed are those of the authors and do not necessarily reflect the views of the
Editor or The Department of Archaeology.
Photographs and illustrations (Line drawing) may be sent. The typescript should be in double
space and one side of the paper only sent to:

The Director General

Department of Archaeology
Ramshahpath
Kathmandu, Nepal
 ABOUT Tnr, AUTHORS

Mr. Keshav Bidari - Architect, ;

Mr. Rain Bah,adur Kt - Excavation officer, DOA

Mr. Ta~raNanc3a Mishra - former Deputy Diractor

General, DOA

Dr. Raja Ram Subedi - Professor,

Mr. Prakash Darnal - Arc Ficer, Dc

 HALJIMONASTERY- A HIDDEN HERITAGE
INNORTH-WEST NEPAL
- Keshav Bidari
Architect, John Sanday Associates

Location front of the monastery building. The monastery

structure overlooks a courtyard with a centrally placed
The Monastery ofHalji is located in the middle of the . player flag. Ritual dances are performed in this
village of Halji, one of the three villages in the Limi courtyard.
Valley, at an altitude of 3660 meters. It is largest ofthe
three monasteries in the valley. The village has a TheMonastcry Building
beautiful setting on the bank of Limi River surrounded
by the hills with farmland to the south. The monastery is a three storeyed rectangular structure
(36mx32m) planned around a courtyard. It is south
It is six days walk from Simikot to Halji village. From facing and approached through its southern gateway,
Halj i, the village of Ti], is three hours walk to the which leads onto a courtyard measuring approximately
southwest and the village of Jang is also three hours 8mx l m. The is the Centre for
walk to the northwest. gatherings, ritual dances and festivals. The gateway is
flanked on either sides by a series of rooms, which are
~ ~ village
l j i lies to the nofill ofthe trekking trail leading currently used as stores. In the western wing there is a
to the village of Jang and is linked with the approach big hall the B a - K h a l ~ gwhich
~ is a store for the
road to the village. ~h~~~ are a number of gateways traditional dresses, mattresses and weapons used in
chhortens and ~~~i walls on the way to the village. traditional dances. The eastern wing houses the main
The village settlement is consisted of 85 houses and kitchen of the monastery, which is usually used for
400 inhabitants live there. communal cooking. There is a grain store adjacent to
the kitchen to the south. The northern wing has a
Monastery Complex- Architectural Description storeroom for the kitchen, a firewood store and a
preparation room. In the middle of the northern wing,
The monastic complex which dates from thirteen there is a shrineroom. It consists of an image of the
century consists of two buildings; a monastery (Gompa) four directional divinities called Nambar Nangje in the
and a Mani Lhakhang. The Mani LhaMiang is the middle of the room and images of disciples of Nambar
village temple, which is used sometimes for ceremonies. Nangje surrounding the main shrine. The images are
It is located to the south of the monastery complex in said to be as old as the gompa.
1
In the northwest corner of this wing, there is a room brackets. The eastern part of the wing on this iloor has
with no access. No one knows the exact use of this summer quarters for the Head Lama (Summer
room but it is said that it might be a storeroom for Zimchung) which consists of a bed room, a kitchen, an
valuable things belonging to the monastery. Entrance attached toilet and an open to the sky hall where
to this room is by opening up the floor on the first meetings and religious teachings by the head Lama
floor above. (sometimes by guest Lamas) are held. The soutllwcst
and southeastcorners of the complex have toilets, which
A flight of stairs on the northern side of the courtyard seems quite problematic because these are open toilets
leads to the balcony infront of the main assembly hall and used by community living in surroundings.
(Tshog-KhangIDu-Khang) on the first floor. The balcony
is protected against rain and dust by a black and white Mani Lha-khang
Yak-hair curtain called a brayel. This is heavy and
The Mani Lha-khang is a village temple and is run
waterproof. On the exterior of the flanking wall on either
separately by the local people. It consists of tlic
side of the door of the Du-khang, there are original murals
vestibule and a Mani room, which houses a large Matic
(circa 13th century) depicting the four guardians. This
(Prayer wheel), 2 meters in diameters. 'l'lic room
room is the most sacred part of the whole complex. The
contains images of Guru Rimpochhe, Chyara~~.ji,
room houses the large gilded image of Sakyamuni and
Chanptong Chengtong (Avalokitesvara) and
other deities from the Dikung-Kagyul sect. In addition
Sakyamuni. The vestibule has six small prayer whcels.
there are brass and silver chhortens and an image of
The western part of the Lha-khang has three rooms: a
Tara. The interior east and south walls have murals,
kitchen, a preparation room and a store and are used
which are in poor condition. Wooden racks on the west
during certain ceremonies.
wall hold volumes ofTanjurs. The pillar in the room are
rich in carvings. The floor is boarded with timberplanks.
Historical Background
The Gon-khang on the first floor houses the fierce
divinities. There are more murals of the circa 13th The Elalji monastery, known also as Rinclicnling
century depicting the divinities on the east and the Gompa, is said to have been built during the reign of
northern part of the west wall of the room. one of tlie Sinjali kings (1327 A.D.- 1391 A.D.). Monks
The rooms in the northeast corner of the first floor are from the monastery relate that Gompa was built at tl~c
the winter quarters (Winter Zimchung) of the Lama of same time as Thuling Gompa in Ghuki Village in Tibet.
the monastery. There are four rooms: altar room, A pilrgrim's guide to the Tise region reports that t11c
bedroom, kitchen and firewood store and an attached Dri-gung Lama Spyan-Snga was given Limi by one of
toilet. The room below the vestibule of the Zimchung the Malla Kings (circa thirteenth century)*. Accorclillg
is a store for the head Lama and is accessible through to local informants, one of the Malla kings iLom Sinja
thc first floor. sponsored the Gompa construction and people Srom
Jang, Halji and Ti1 village built it with the help of tlie
Tllrce sides of east, north and west wings on the first people from Mugu.
floor house monks' cells and there are small rooms
with small kitchens and bedrooms, shared by the monks Religious and Cultural Aspects
in tlie monastery. One set of cells has a kitchen, a store
for firewood and bedroom. The monastery belongs to the Dri-gung Ka-gyugpa scct.
It has for centuries been the religious and cultural center
The northern wikg is three storeyed. The Rolmo-khang for the inhabitants of the Limi Valley. Local pcople
on the third floor is the store for musical instruments. accept that the Gompa is a protector of the three villages
The small room adjacent to the Rolmo-Khang is a in the valley and believe that they couldn't l~avcbccn
bookstore. There is a large library hall next to the there without the monastery.
bookstore where the volumes ofKunjur are stored. The
hall has richly carved and well painted columns and *Monuments of Nothern Nepal by Corneille Jest, 1348.
people from the village visit the monastely and offcr above it. Small tree branches are laid on the joists
(khata), butter lamps and money for the blessing and about 1 Ocms to 150 cnls thick clay provides as
,fgood health and prosperity when they are awy 1.1-om a top layer to tlle roof. Most of tlie timbers used arc
lllc village. Eacll year, boys from the village go to India Cllir pine altl~oughsometimes cedar is usetl.
in winter in search ofwork and at that time a communal
p j a is performed once a week (sometimes once a The roof structure over Rolmo-Khang (7mx7n1) is
for family members in India. When people get supported by a central grid of four columns and
sick, they visit to the monastery and pray for tlleir has two skyligllts. This part of roof was repaired 6
recovery. Before and after marriage people visit the years ago. Similarly the roof over the Kanjur storc
lnonastery and offer something in the hope o f a happy was repaired 12 year ago and the roof structure of
marriage. When someone dies, a puja is performed by summer Zimcllung was repaired this year. The roof
the Lanlas and members of the family for the bettennent here in Zimliung was raised by 50cms due to a height
rebirtll of the deceased. problem. There are still leakage problem in all tllc
Besides these occasional offerings, worships and regular rooms even though they were'repaired quite recently.
Kanso I'uja (Regular puja in the gompa) by Lamas, the
following ceremonies are performed during a year. - Walls
Basically the main structural walls are constructed
The 2nd Tibetan Montli (March) of random rubble stone masonry set on a very thin
1st- 15th (Kanjurs are read by tlie Lamas) layer of mud mortar; in some places on the first
floor there are some sun dried mud brick walls,
The 10th Tibetan Month (November) which act as structural walls. Wall thickness varies
25th-29th (write here what do thay do ?) from place to place ranging from 50 crns. to 85 crns
and even more in some places on the ground floor.
The 12th Tibetan Montli (December)
The thickness of mud brick walls is of 30 cms.
9th-26th (Rimju Pooja)
Internal partition ~vallsare of stnort cvalls with
27th-29th (Ritual Dance)
tirtzber..fi.nmingarid mud irifill with n ttliekriess !f'
?he Rilnju Puja is the major festival of the community. 10 cnts Mud brick walls are found in some places
and function as both structural and partition walls.
'The Monastery- Its Ownership and Commuility Only internally walls have been plastered wit11mud
in most of the rooms as well as externally on walls
The present ownership of the land and building within facing onto the courtyard except the storeroorns.
the monastery complex is with the monastic society. The half portion of the main structural wall to the
'Ule monastery also has a small amount of endowed east of the Ding room was totally rebuilt in 1995
agricultural land. At its peak the monastery has 150 A.D. from the ground floor to the top. Similarly the
monks, but currently this number had dwindled to 35. south wall of the Kanjur room on the second floor
At the ~nomentthere is only one monk called konyer was repaired at the same time. On the ground floor,
who takes care of monastery. Thc rest 01' the monks the main structural wall to the south of tlle store
are away from the village and stay at l'aklakot (a town room (Nircllang) was in a poor condition. Sixteen yeas
in Tibet) and other places. They stay in the nlonastery ago, local people built a new structural wall parallcl
only during the 4 month period in winter wlien tlle main to this wall to support the load colnming from above
cerenlonies take place. and save the wall paintings on the first floor above it.
Building Construction
- Columns
There is no standard module of columns in this
structure. The columns have been introduced to
- Roofs
support larger spans and in places they support
The roofs in all these structures are a typical flat
structural walls on the upper floors. Due to lack of
roof construction. The beams support the joists
 sufficiently sized timbers, a combination of up to 4 with mud on the upper surface: which worn for
pillars can be found to support large beams in some decorative purpose and as rain and sun protectio~~
places. The columns are square and circular in for the window.
section. Most of the columns seem to be undersized.
Wall Coverings
111 the corridors on the first and second floor of the
All the internal walls on the ground floor except,
temple wing local people have added some new
for the Ding Room and the kitchen, are unplastered
supports adjoining the old pillars so that load from
because they serve as storage areas. The Ding Room
the upper floor is supported by both old and new
is internally plastered with a thick coat of mud and
pillars.
is blue washed which gives a good background for
- Upper Floors and Ceilings the colorful images of the divinities and is very
The construction of the upper floor is the same as impressive. The external plastering towards thc
that of the roof. Th Gho-khang has pine planks laid courtyard is simple, but there is no plaster on thc
over the joists, which are set directly on the raised peripheral walls of the monastery, which havc
solid floor. The Tshog-Khang has stone slabs as a exposed stone surfaces. The first floor rooms are
floor covering material. All the other rooms have on both sides plastered, as they are significant. Gon-
mud floors. The ceilings are an integral part of the Khang and Tshog-Khang have specially preparcd
roof. Over the rafters are laid split branches that mud plaster on the walls for their murals. Tllc
are exposed and left undecorated. The main shrine Zimchung on both first and second floor and the
rooms have cotton cloth as decorative elements to other rooms at the top are also plastered with mud.
hide the undecorated ceilings.
- Ground Floor
- Furnishings
The Tshog-khang has some prayer benches and a
All the rooms and covered passage around the richly carved and well-painted raised seat for thc
courtyard on the ground floor have mud floors. head Lama. The altar containing the principal statue
- Platform is very rich in carving and looks impressive. The
The platform on which the building is set is about raised platform for the rest of divinities and chortens
80 crns high on the west and 55 crns high on the are made of wood and is rich in details. The Tanjur
east, south and north of the courtyard. It is a solid shelves hold 21 5 volumes and in the middle of the
shelf there is a niche with an image of Lord
platform built of random rubble stone.
Sakyamuni. There is a very beautiful stand for the
Decorative Elements drum (musical equipment used for praying).
- Doors and Windows The monastery is rich in masks, which are used
The door of the Tshog-khang is elaborate and richly during the traditional dances. In Kanjur Room, there
carved. The joinery and profiles of the door is is a specially designed shelf for the storage of masks
complex, whereas the other doors are plain. The but due to the problem mice it is not being used.
windows follow the standard pattern. They have Masks are hung on the walls and columns. Tlle
standard module and when larger windows are library has a beautiful bookshelf, very rich in
required the same module is repeated. One module carving, which holds 108 volumes of the Kanjurs.
consists of a trellised shutter, which is covered by
cotton cloth and fixed on to the window frame. The - Divinities
The main divinities are all made of clay and it is
bottom part of the module is just a timber member
said that they were moulded and painted at the limc
fixed directly to the window frame. Nowadays the
of the Gompa's construction. All the paintings of
cotton cloth is replaced by glass during repair and the images except in the Ding Room are said to be
new construction work. Above the doors and original. Following the tradition, the images in thc
windows there are one or two layers of decorative Ding Room were repainted last year.
beams (bepo) projecting from the wall and covered
PRESENTCONDITION importance only, but also for its historical and
architectural value. So it is fect urgent to start the
Tile survey of tlie Monastic Complex reveals a unique "Emergency Repair Work" that integrates the roof
srcllitect~ralnlasterpiccethat is in need oSurgent repair. repair and protection of wall paintings.
111essetlcc, the nlajor area of conccrn is the poor state
of the roof, which is leaking in many places and is, in It is essential to save the wall paintings, which are very
parts, structurally weak. Although all the roof important part of the Gompa's history. It is
structures of the northern wing of tlie complex have recommended to call an expert on painting restoration
been repaired in different times, there is still leakagc to provide options for conserving and protecting the
paintings that survive.
poblem in all the rooms on the top floor which not
caused damage to the wall surfaces but also to The repair and modification works that were done on
the valuable paintings on the walls in the Tshog-Khang. the initiative of the local people should be
The same problem exits in the east, south and west acknowledged, but the conservation norms must be
wings of the complex. The level of sagging of the roof followed with traditional design. During the
over tlie covered corridor around tlie courtyard and conservation and repair works, the local people must
monk cells is very marked. Due to lack of periodic be trained so that they can repair the gompa themselves
lnainte~lanceof the roof have failed causing heavy water in Suture.
I)ercolntio~i.Tlie floors need regular cleaning and
maintenance. There is a considerable amount of CONCLUSION
rainwater splash around tlie walls on tlie south and
Iialji Golnpa is a place of great beauty and it exudes a
west peripheral wall. Over time the murals on tlie wall
sense of peacc and tranquility. The Gompa requires
in the Tshog-khang, the Gon-khang and outer walls
significant repair and, because of its great historical
flaking the main entrance of Tsliog-Khang have
significance, deserves to be revitalized and re-
Cracked and there are lots of cracks. The paintings in
established as a meaningful religious center. The people
the Tshog-Khang are deteriorating due to leakage of from Limi Valley have requested that suitable year
water from the roof. The plaster on the interior walls round accommodation is provided to ensure stability
in most ofthe monk cells is falling off. The toilets for and obviate the need for a general exodus to
the monks are of open type and are used in a communal monasteries. Halji Gompa could succeed as one of the
practice, with no protection from the rain, thus causing monastic communities to revive this trend and to
environmentaldegradation. reactivate Buddhist ritual in the west Nepal Himalaya.
GENERAL RECOMMENDATIONS BIBLIOGRAPHY
1. Jest, Corneille. Monuments of Nothern Nepal,
Tlie Halji Monastery is undoubtedly a gompa of
considerable distinction not because of its religious UNESCO, Pairs, 1981.
 Meshroom Varah of Ghandruk
Ram Bahadur Kzllzwar
Ilitroduction government services and tourism industry for their
living. Their recruitment in British and Indian Army is
Ghandruk is situated in southern slope of the
source of glory and economic up-liftment of their
Annapurna Himal in mid-western region of Nepal. It
family. They are also found working in Korea, Japan,
takes 8 to 9 hours to reach there from Nayapool on
r--r Hong Kong and many other Asiatic and European
IUUL.
countries. T h e w is the important social organization
Among different ethnic groups of Nepal, Gurungs are of Gurungs of mid-western Nepal, but in Ghandruk
& x
Ji is no longer in existence because of modernization
known as very important ethnic group. The bulk of the
and development of tourism in the region.
Gurang population is to be witnessed in Kaski, Gorkha,
Lamjung, Shyangia as well as whole of the Gandaki
The Religion
Zone. They are also found to have inhabited in Baglung
and dispersly in rest of the kingdom. Gurungs are As far as the religion of Gurung of Ghandruk is
clearly Mongoloid and very sturdy and stout in concerned they are animistic by nature and practitioner
appearance and famous for fighting as the brave Gorkha of Shamanism (belief in Dhami Jhakri). These days
throughout the world. they also follow the Mahayana school of Buddhism.
Beside this, they also worship certain Hindu god and
The Gurungs of Ghandruk goddesses. Moreover they worship local deities like,
Bandevi, Bai Katraykhola Varah etc. The Meshroom
Ghandruk is famous for Gurungs and their unique
Varah is very important local deity. This article tries to
culture as well as echo-tourism. The Gurungs of
Ghandruk inherit unique cultural feature, which focus on the process ofworshiping, and importance of
separate them from other ethnic communities. 'The
'than' (Shrine), material for worship, sacred day of
worship, role of spiritual leader and importance of
Gurungs of Ghandruk are divided into two main groups,
worship of Meshroom Varah respectively. The
which are known as 'Char iat' and 'Sorah iat'. The
Meshroom Varah, is regarded as the guardian deity of
'Char jat' is considered amongs them to be higher in
entire village.
social status than 'Sorah iat'. The cross-cousin
marriage is very popular in Ghandruk but parallel-
The Meshroom Varah
cousin marriage is not allowed. As far as the occupation
ofGurungs ofGhandruk is concerned, traditionally they The Meshroom Varah is very famous local deity of
are pastro-agricultural group. Beside this, these days Ghandruk. There is a popular story behind the origin
they are also found getting involved in trade, of Meshroorn Varah. It goes like this; Several years
6
back, there was a holy man in that village who was That was the reason reported by Kajiman Gurung to
famous among people for his kind-hearted nature. After construct the 'Than' of Meshroom Varah near their
llis death his soul could not get into rest because of village. Keeping this fact in mind, they decided to shift
,,me mistake, commited by him during his lifetime. It the 'Than' with in the reach of their village.
is probably the cause, his soul started wandering around
the village and began troubling the people and cattle. There is a small 'Than' of Meshroom Varah in proper
One day when the spiritual leaders of the village Ghandruk village that is situated on the top ofvillage.
the mantras to find out the cause of tormenting It takes an hour to reach there from proper Ghandruk
people, they came to know that the soul of holy man village. The 'Than' is surrounded by a small wall that
was the cause. When the spiritual leader Cjlakri) can be jumped. There is a small entrance to inter the
revealed the secret before the people they decided to 'Than' towards the east direction. The 'Than' looks
erect a small 'Than' shrine to make his soul reside and like a shade which is covered with stone and there is a
offer goods according to his wish one day in the year big round polished stone inside the 'Than' which is
on one auspicious day. So, it is said the worship of worshiped by the people as Meshroom Varah and they
Meshroom Varah started from that day and the people offer the blood of male goats while they perform the
ofGhandruk follow this tradition up to now. prayer. It is reported that sheep is preferable for
sacrifice. There are more than hundred bells, hanging
The 'Than' of Meshroom Varah on the supporting wood of the Than. The bells are
reported to have been donated by different devotees to
There is a small shrine of Meshroom Varah situated
acquire special boon from Meshroom Varah. Moreover
little far from the proper Ghandruk village under big a
there are bundles of colorful flags made of clothes
tree. It is reported that the 'Than' is shifted by the
hanging on the branches of big tree and there are many
inhabitants of Ghandruk because the original 'Than'
'Kalasa' also made of copper which were reported to
of Meshroom Varah was far from the present one. When
have been donated by different people in the time of
I myself got an opportunity to ask about the shifting of worship. It added extra attraction to the 'Than'
the 'Than' from its original place, the local people premises. The 'Than' is surrounded by a forest and
reported that they had shifted to their convenient they have a water reservoir near the 'Than' to supply
location to pay homage to their professed deity. the water to the villagers during the period of worship.
Similarly, it was not possible for them to reach the
original place oRen and easily where the original 'Than' Sacred day of worship
was located and it was surrounded by thick cane forest.
In the name of that cane Varah is named as Meshroom The Meshroom Varah is worshiped on sacred days
Varah. It was the reason reported why they shifted their which are all Tuesdays of theNepali months of Chaitra
holy deity from its original place. But the retired ex- and Baishak. It is a common practice to offer the deity
army Kajiman Gurang said that there is a peculiar story at least one sheep or male goats accompanying with
behind the task of shifting of the 'Than'. According to ten bread made of rice flour from each household. Every
him many years ago, everybody in the village including household paint their house with the mixture of red
women were allowed to visit the 'Than'. It is said that clay (lateritic soil) and cow dung and the person
Meshroom Varah provided them with necessary utensil participating in the worship of deity has to take bath
for cooking on condition of returning them again. One and wear new and dress on this occasion. On this day
day, it so happened that'one women chanced to steal ploughing of land is not done and religious authority
the 'poniyo' from that heap ofutensil and took it to her also prohibits ploughing land on this day and people
home. From that day on, Meshroom Varah got enraged do not start long journey as well. Then whole the
with the inhabitant and refused to provide them with villagers gather in the shrine of Meshroom Varah. On
necessary utensil as before. When it so happened the the presence of the people of the village the spiritual
people of the village decided to shift the 'Than' of leader begin chanting mantra and offer homage which
Meshroom Varah because, it was not possible for them brings goodness and opulence to the whole village of
to carry the utensils from their houses to the 'Than'. Ghandruk.
Material for worship every neighbour and their relatives. After these all
performance are done the households take their meals.
The engrident material of worship comprises of pitcher This is the good example of good social relationship
full of water, rice flour, rice grain, copper lamp, flower andunderstanding among them which is unique custom
especially pati (a local name for brownish non- in Ghandruk.
blooming flower), cow-dung, cow ghee, cow milk, red
vermillion, little denomination of money and colorful The worship of Meshroom Varah is also conducted by
flags made of cloth. All these components are the village in a community level with the help of village
compulsory without which the process of worship is development committee. Whole the expense is b o w e d
not observed. by the VDC. On this occasion only one sheep or male
goats are sacrificed by the spiritual leader (Jhakri)
Role of spiritual leader (Jhankri) which is known as the share of whole villager. It is
also a good instance of harmony and good
The spiritual leader of all the villagers conducts the interrelationship among them.
task of worship in a systematic and careful way. If
they do not follow the process properly, it is believed Importance of Meshroom Barah
that the deity gets angry and brings misfortune to the
whole villagers, followed by calamities like, landslide, The people of Ghandruk have great faith on Meshroom
snowfall, drought, starvation and the like. The spiritual Varah. It is believed that Meshroom Varah controls
leader, for this reason should be very careful, alert and every activities of Gurung of Ghandruk, save the
industrious during the process of worship of the God. villagers from various type of catastrophes. It is even
believed that Meshroom Barah brings - suitable
When all the essential components are properly environment for agricultural activities as well as
arranged then only the spiritual leader starts murmuring shifting the 'go&' of the farmer from one place to
another. Moreover, it is believed that Meshroom Varah
sacred mantras to propitiate the Varah. Taking
saves the people abroad who went to earn money and
considerably long time in his process of worship then
other activities to gain social status as well as economic
after comes the process of sacrifice of sheep and male prosperity. People recruited in army abroad and in
goats. The spiritual leader himself with long swords house have great faith on Meshroom Varah because
sacrifices them. After offering portion of the blood of they believe that Meshroom Varah saves their life
the goats and sheep on the stone, remaining blood is during the time of war and conflicts. The ex-army
collected into the big vessel. After slaughtering the personnel Kajiman Gurung claims that when he was
animals the Jhakri takes out seven piece of meat from in the battle fields his troops were captured by Pakistani
each of the sacrificed animals from inside the body. armies. He suddenly prayed Meshroom Varah for his
The pieces included blood, liver, heart, lungs and life and promised to offer a big bell, if he is rescued
kidney. These pieces, in turn, are pierced into a bamboo from the fence of Pakistani soldier. With wonder, he
stick. Then after those organs is cooked in a big vessel immediately was able to overcome the fence of enemy.
and eaten with great Charm like picnic. The breads are When I asked about this incident he stressed that it
distributed to the whole mass of people. The little was Meshroom Varah who freed him from the fence of
residue of which is carried home for their family Pakistani troops. Every year many people who
members. The women are not allowed to enter into that remained away from this village are reported to go home
particular spot because they are supposed to be filthy, either in Pokhara or Kathmandu to pay homage to
unclean or 'maila' (filthy in Gurung language). Once Meshroom Varah with various type of offering. So there
the worship is completed the spiritual leader carries is no wonder to believe that the Meshroom Varah is
few bread and head of all sacrificed goat and sheep. the tutelary deity of Gurungs of Ghandruk.
After all the process of worship is observed and goats There is also a common belief among the people that if
are sacrificed, the people return to their respective Meshroom Varah annoyed it may bring misfortune in
houses with the body of sacrificed goat and sheep as the peaceful living by creating many calamities like,
prasad of that deity. The prasad is distributed among landslide, drought, snowfall, floods, starvation etc. It
is perhaps the reason that they don't' annoy Meshroom nlodern thought has brought great change among new
varah and take strict regulations during the worship of generation and these people in turn even dare to question
Meshroom varan. on the reality, existence and authority of Meshrootn
Varah in the recent day. The faith which their fathers
prcsc~ltsituation and forefathers had on Meshroom Varah has, at present,
rl'llougli Meshroom Varah is a famous deity of Gurungs been questioned and it has been subject of discussion
of Ghandruk and they have great faith on this deity, among new generation.
 EVOLUTION OF BUDDHISM AND
ARCHAEOLOGICAL EXCAVATIONS IN LUMBINI
TARA NANDA MISHKA
FORMER DEPUTY DIRECTOR GENERAL.
DEPT. OFARCHAEOLOGY,HMG, NEI'AL

During lllc clld of the Upanishad period the Uttarapath Jainism followed the extreme rigol-ous path ofaustcrity,
(northern highway) was made. It linked the fertile lands whereas, Buddhism selected the middle way (Madllya-
of Yalnuna and the Ganga Valley, the rich fertile as Margal. Buddhism devoted itself to the service of
well as the iron and copper-mine regions of north- society, following theUfournoble-truth"(Chalura-Aryir
eastern areas of Jambudvip with Malwa, Rajasthan, S a t ~ aand
) the "Eight-fold Path" (Astangika-MarP).
I'unjab, Iran and west-Asia. This led to the period of It aimed at supreme Mmation (Nirvana). Tllougll
second in the Indian sub-continent. ~t Buddhism deviated and denied the Vedic religion and
made the region economicallyvery rich and which gave ~ h i l o s o ~inl the
l ~ earliest phase, its Maha~anabranch
bil-tll to several new religious sects and philosophical (the Mahasanghikas after the 1st cent A.D.1 brougllt a
ideas, Alnollg them the chief religious sects which closer connection with the Hindism. Mahayan adopted
gcrlllillated within the region were Vaishnavism, most of the Hindu and pre-Hindu Gods into its ow11
Saivism, Buddhism and Jainism.' The earlier two sects pantheon. They sk~rtedmaking images and ~erfonning
were developed upon the age old Vedic and Vedottara worship, Y a g ~ a s(fire-offerings) and religious
(I'ost Vedic) traditions. But Jainism and Buddhism procession (Deva~atras)of their Gods on festive
were fostered by heterodox leaders deliying the occasions (G. Roreich; Biograp11~of Dhamaswalllin,
supreme authority of Vedas and Gods. Though they 1959,54,92; S. Beal, Siyuki, 1981,I, 80). Lalter on,
still inherited some of the old traditional metllods of BuddhismwasdivkIed intoeighteell~ects.~
Tap, Yoga, Bhaikshacharya (begging alms),
cllarallatika (wanderer), Ekantvasa (living in Prince Siddhartha was born around 563 B.C.4 at
seclusion), asnllavasa (staying away from the common Lumbini Vana (Asokan Pillar inscription reads- "Hida
niass in the hermitage), and live at a fixed place during Buddhe Jate....... Lummini game"). Hewas m~rriedat
tllc rainy season ("dl~ruvashiloversasu" as propagated the age of sixteen. About twelve Years latter he got a
by Gautam dllarrnasastra ). In this way they were son mmed lXahul- Only a week after the birth of his
illflueticed by the Rigveda. Mundaka Upanishad, son, at the age of twenty-nine Buddha left his home
Brilladaranyaka Upanishad and Apastamba and becameanasceticanda wanderer. He niadesevere
Dhannasutra,2 The Hindus used to address their saints austerities for six Yearsandattllirty-five or forty Years
as Muni, Bhikshu and Sramana. These terms were also of his age at atlas received bodhi hi at Bodllaga~a
ilillerited by the Buddhists. (the Lotus sutra, VI, 1-2, reads 'Praplo si bodllim
10
 ,,agare gayahvaye, ....... catvarimsad-varsani'). At Khasa inscriptioti and thc other reading - "Om-Mani
saranatll (Mrigadavaka) he started preaching Dllalillna Padmehum", in Tibctall script was found from the
(~l~ammachakka Pravartan) and his Sangha was also place. A stone Buddha image was also brought from
;jbrtned at the same place. During his lifetime his son the site to Lumbini and had been displayed in the garden
j<allula took the tonsure and became a monk. Similarly, before the exhibition hall.
llis Soster-lnother, Gautami Prajapati became the first
llull of the Buddhist order. His wife Yasodhara also The Divyavadana and the Asokan pillar at Lumbini
Site records about the visit of king Asoka to Lumbini.
followed Prajapati and became a nun. Gautama Buddha
died (received Mahaparinirvana) in the Upavattana In the Divyavadana Sthaviara Upagupta indicating the
Salavana near the city of Kushinagara, at the age of place to king Asoka says that- "in your province, at
this place Lord Buddha was born" (Asmin Maharaj
eighty.
Pradese Bhagawan Jatah). The emperor went to the
Lumbini Garden-the Birthplace of Sakya-Muni. Nativity tree and also talked to the guardian genius.
Divyavadana also narrates about the construction of a
~umbinivanawas situated within the Majjhimadesa, in temple at the Nativity spot of Lumbini. He had donated
tile Ganga Valley and this was the place where Lord 1000 tolas of gold and according to the pillar inscription
Buddha was born? It was situated between the two cities- reduced the land tax (Athabhagiya cha). The reduction
Kapilvastu and Devadaha (or Vyaghrapur). This garden of land taxation over the agricultural product and the
was connected with the Uttarapath. Now it is within the words of Divyavadana that "in your majestry's territory
Rupandehi district of Lumbini Anchal in Nepal Tarai and Lord was born" clearly proved that the territory
about 22 kilometers west of Bhairahawa town. The belonged to Emperor Asoka at that period. This is
Buddhist literatures have highly lauded about Lumbini. It further supported by the statement of Fa-hian that the
had several names like Lavani. Rummindei (Lumbinidevi, name of the town of Krakuchanda Buddha was Na-
after the name ofthe queen of Anjana, king of the Koliyas), pei-Kea.' It is to be noted that in the inscription of
Pramodvana, also compared with chittalatavana, Asoka from Kalasi and Shahbazgarhi, Nabhaka was
Paradimoksha (place of liberation or Nirvana) and Mokta one of the province of Asoka (Iha raja Vishaye). J.W.
(namedby the Mughal historian Abul fazal; Cunningham, Mccrindle also describes about a tribe named Nabhaka
Ancient geography, 1963, p. 35 1). who were living north of Ganga and south of the
Himalaya~.~
The important persons who had visited Lumbini in the The Vihsnupurana also describes about king Nabhi of
historical days were Asoka (between 257-250 B.C.), the Hima, on the southern plains of Himalaya, who was
Yueh-Chih monk Sengtsai(in around 30: A.D.) belonging the son of King Agnidhara of JambudvipV9 Eggermont
to the Chin dynasty (265-420 A.D.), Fahian (399-413 writes that Asoka's Nabhakas and Nabhapantis lived
A.D.), Yuan-Chwang (around 636 A.D.) and Wukung in in Nepal or on both sides of the present frontier between
764 A.D. (T. Watters, On Yuan-Chwangs Iravels, Delhi, Nepal and the Indian subcontinent. This is also
1973,II, 17). supported by the statement of Lama Taranath who says
that- "People of the hilly countries like Nepal and
The Lumbini pillar and the Nigalisagar pillar inscription Khasya revolted. Asoka was sent with army to subdue
of Ripumalla (the Khasa King) records that he had them. Without difficulty Asoka subdued the hilly
visited Lumbini in 1312 A.D. The Asoka pillar at races". The Asokavadan also says that-Asoka, during
Lumbini also bears the name of his son Sangrama his youth, subdued the country of the Kahsas.I0
Malla. Most probably Ripumalla had built a huge stone
temple and image of Buddha at Saina-Maina (the Sama- Description of Lumbini by the Chinese Travelers
gama hill monastery of Digha-Nikaya, Pasadika-Sutta; Monk Seng-tsais visit
Satnagama Suttanta of Majjhim Nikaya, and Papancha Yueh chih monk of the Chin dynasty (264-420 A.D.)
Sudani ofBudhaghosa). Samagama is about 9 kilometer was the first Chinese visitor to come to Lumbini around
west - south of Butwal. Two pillars, one with erased
350-370 A.D.. In his Wai-kuo-shill he writes "the at the place where two dragons washed the newly born
lnarvelous tree, which the excellent queen grasped when prince with hot and cold water. To the east of this were
tlle Buddha came to life, is called Asoka. King Asoka two clear springs with topes where two dragons emerged
made, out-of lapislazuli, a statue of the queen in the act on the birth of the Pusa and produced two springs. South
ol'grasping (the tree) and giving birth to the prince. When of these was a tope where Indra received the newborn
tlic old tree had no more offshoots, all the Sramana took infant Pusa. Next to it were four topes to the four
tllc old trunk and planted it, and over and over again it Devrajas, who had taken charge of the baby Buddha
continued itself till the present time. The branches of the after his birth. Near these topes was a stone pillar set
tree are as of old, and they still shelter the stone statue. up by Asoka with the figure of a horse on the top.
Also the outlines of the marks ofwhere the prince walked AAerwards the pillar had been broken in the middle,
seven steps, are still preserved today. King Asoka enclosed and laid on the ground, by a thunderbolt from a
the marks with Lapislazuli on both sides, and again had malicious dragon. Near this pillar was a small stream
them covered over with one long slab of lapislazuli. The flowing south-east, and called by the people the oil river.
people of the country continuouslymake offeringsto them It was originally a tank of a pure oily liquid produced
with sweet smelling-flowers. One still sees clearly the by the devas for the use of the Buddha's mother in
outlines ofseven footprints., although there is now a slab cleansing herself from earthly soil after the birth of her
covering them, it makes no difference. And again, people son. The tank had become changed into a stream of
may cover them thickly with several layers of heavy cotton water which, however, still retained its oily character-
(Karpasa) and fasten these on the chiseled stone., and yet (watters, 1973,II, 14-15).
(the marks) shine through them and are even brighter than
before" (L. Petech, 1950,35-36). The Archaeological Pursuits In Lumbini

Fa-l~sien'svisit Lumbini was discovered jointly by Gen. Khadga

Shamser and Dr. Fuhrer in the year 1896. AAer cleaning
The next Chinese pilgrim to visit Lumbini was Fa-hsien, the debries around the Asoka Pillar Fuhrer made
around 604 A.D.. His description about Lumbini is available the fresh Asoka inscription. He had left notes
quoted from his own writings- 'Fifty le east from the about the nativity sculpture and the temple. As reported
city was a garden, named Lumbini, where the queen by fuhrer the sculpture was discovered and the new
entered the pond on the northern bank, after (walking) temple was made by a Hindu Sanyasi living at that
twenty paces, she lifted up her hand, laid hold of a site, six years before his arrival, around 1890. Latter
branch of a tree, and with her face to the east, gave on Dr. Hoey also visited Lumbini and has given the
birth to the heir-apparent. when he fell to the ground, description ofthe nativity panel. In 1898 P.C. Mukherjee
he (immediately)walked seven paces. Two dragon-kings had excavated the brick temple and few small chaityas
(appeared) and washed his body. At the place where around the temple. According to his description the
they did so, there was immediately formed a well and moulded brick temple was made of saptarath sikhara
from it, as well as fi-omthe above pond, where (the queen) style and attached with a mukha mandap on the east.
bathed, the monks now constantly take the water and drink The head of Mayadevi had also been discovered t
it" (James Legge, Delhi, 1971, p. 67). Mukherjee. From 1933- 1939 onwards Gen. Kaishc
shamsher started digging at Lumbini. He had expose
Yuan Chwangs visit and notes about Lumbini many stupas and monasteries, incased the Sakya por
with brickedging and steps. He had also excavated tk
"From the arrow-Spring, the pilgrim proceeds, a walk basement of Asoka pillar and remade the modern temp
of 80 or 90 Li north-east brought one to the La-fa-ni housing the nativity image. From the dugout soil of the
Grove. In this grove was the beautiful bathing tank of archaeological site, he made two artificial stupas in the
tlle Sakyas, and about twenty-four paces from it was south and on the northern boundary lines. The
tlle old Asoka tree at which the Buddha had been born antiquities were not recorded and left uncared in tl:
inlo the world. On the east of this was an Asoka tope, hands of the monks. No trained archaeologist wz
illvolved in his excavations and therefore, the sitc had 7.0111 (north-south) and 12' 5" or 3.8 m (east-~vcst),
to suSScr more damages. tliscovered at the cleptl~of 2 feet below the prcsclit
ground level. It had two layers of burnt bricks ol'
/\l'tcr a long gap in 1962 February, a trained 17"*8"*5" size. Over this structure a square chaitya
iIrcl~acologistMrs. Devala Mitra of Archaeological (5.9"*5') of Maurya period was also found. Most
survey of India had explored Lumbini. She had also probably this was the earliest and pre-Mauryan
excavated the Asoka pillar and excavated its hammer- structure on the site.I2The important antiquities fount1
(lrcsscd portion up lo the depth of 51cm. She had were- the Horse capital, t.c. Boddhisattava, few Kushan
r c c o r d ~ dthe antiquities left from the Kaisher- tc. heads, a plaque of Dharmachakra in terracotta, a
~l~umsher's excavations (D. Mitra, 1972, 196205, relic casket along with a Sung copper coin, from Ihc
~'L,X.cxv.cxx).In 1970-71, Dr. N.R. Banerjee (thcn surface of a Mauryan square Stupa base and a t.c.
atlivisor in Doa) with Babu Krishna Rijal had excavated ladder.
tllc old village area (site No-2) of Lumbini. The NBP,
Kusllan and Gupta period pottery and antiquities were From 1984-1986 Tara Nanda Mishra from the Dept.
discovered from this site. According to the excavators of Archaeology, IIMG, had excavated at the Nativity
tcn successive stratums were discovered from this site. mound. The excavations exposed six successive layers
'I'l~eotllcr finds were, mud-walls, Kushan t.c. figures, in the site, begining with NBP (400B.C.)I3, Asoka
tcmcotta ring wells, Kushan period circular burials period (267-240B.C., Eggerrnont, 1991,246-25 I)'>",
wit11 bones kept in the burial pots, as well as three Sunga-Panchal period (200-1 00B.C.), Kushan pcriod
Kushan brick wells. In 1983 a Kushan period well made (100-200 A.D.), Gupta period (360-8th cent. A.D.) and
of concave bricks and engraved with various mark like- early medieval period (9th-13 the cent A.D.).
V, 'Frisula, bow and arrow, cross within circle, wavy
bantls, triangle and square was found within the new During the period three monasteries were excavated,
~lurseryarea indicating about the ancient highway which thirteen big and small stupas were partly excavated and
passed near the village on the west. A.t.c. plaque mould all these structures were repaired and preserved. Tllc
of Lord Buddha in earth-touching pose (Bhumi sparse saptarath maulded brick temple was also exposed. Tllc
~nudra)belonging to the Gupta art school was found. seriously damaged Nativity sculptural panel in relicf
17romthe antiquities the village site can be dated from (Patta pratima, ardha-chitra) l 4 was repaired as wcll as
400 B.C. to the Gupta period, 8th Cent A.D. The village conserved. Among the missing two pieces of this
liabitatio~~ has been found within an area of GOO m (East- sculptural panel. One piece was found from the back
west) and 300m (North-South). of the sculpture. The other piece was also located from
the accumulated stone pieces. All the four pieces wcrc
13. K. Rijal had also conducted archaeological fixed.Is The Asoka-pillar was excavated to its flat
cxcavation and conservation of earlier exposed basement stone which was supporting the 30ft. 10
monu~i~ents from 1974 till 1983 in and around Lumbini inches stone monolithic chunar sandstone shaft. There
Nalivity site. Within this period many small and a big was also a brick rail (vedica) in square shape around
cllaitya, on the west, north and east of the Nativity the pillar made originally during the Ashoka period.
Icmple, were dug-up to the bottom and than conserved. The crowning features of the shaft including the horsc
011 the east of Mayadevi temple over a high plinth of a figure was broken before the visit of Yuan-Chwang,
tc~~iple(like Bodhagaya) was built in Tribhuvan-Mandal which has been recorded by him (watters 1973, pp. 40-
or I'anch-Ratna concept which was also conserved." 50). The bell capital of the pillar was broken into two
But Rijal calls it a stupa (Archeological Activities. In halves, which had been placed over a new brick
Lumbini- 1976-78, LDC, PL- 12). The most important platform, within the iron ralling of the pillar. l'hc fissurc
stri~cturaldiscovery was made in 1975, on the north of in the middle of the pillar and the crakes wcrc fillcd
Asoka pillar, at a distance of 30 feet (9.15cm). This with a paste made of chunar sandstone power nlixcd ill
was an oblong burnt brick sllrine measuring 15' 4" or araldite.
The excavation of Mayadevi Temple complex. Rajgir. At Sirkap an apsidal temple stands on a raised
Pllase I (around 249 B.C.) platl'ortn in tlie middle of a spacious, elevated
rectangular courtyard (The Archaeology,vol- l ,No. 1,
'The excavation of the Nativity temple 1988, Karachi, p.57). The apsidal temple at Sanclii was
(M~lhagandliakuti)'~ was donc within Feb. 1993-1995 built on high rectangular platfornl of stone measuring
March. Tlie excavations were carried out by Satoru 87ft x 46ft x l lft. and was provided with stepped
Uesaka of Japan Buddhist federation, Babu Krisliana approaches on the east-and western sides. The original
Rijal from Lumbini Development project, Kosh Prasada structure was probably of timber (D. Mitra, Sanclli
Acharya from Dept. of Archeology, H.M.G., Nepal. 1957,46). It has also a rectangular compound wall (I-I.
During these excavation several periods and phases of Sarkar, Early Buddhist Architecture, Delhi 1967, p.
constructions in the Mayadevi temple had been found. 38). Similarly, at Lumbini the brick prakara of thc
temple was 78ftx62ft and if we leave a gap of 41t on all
Tllc pillar inscription ofAsoka mentions about a term the sides, the temple would have been probably of
reading "Sila-bigada- bliicha". This means a big 70Ax54ft. The face was naturally on the east, which
(Vikata) stone (Sila) Bhittika (wall),indicating about was the feature of the last phase of Gupta temple. Wc
tlie temple erected by Asoka, which has also been can expect a similar apsidal temple whose upper
mentioned by Divyavadana. D.C. sircar interprets it as structure was built of Sala wood at Lumbini. A natural
- "Prastar fiachita istika Prakar" (the temple made of conglomerated stone boulder ( 70x40x10cms) was
stone and bricks). But P.L. Gupta means it as, "a high found encased with a course of bricks on all sides, in
stone wall around the Nativity spot". The Dhammapada the nativity place.
Attliakatha and Malvikagnimitra (V,I) refers about the
Shrines enclosed with walls or railings (Prakara, Vedika Temple phase I1 (200-100 B.C.)
or Bliittikabandha', Coomaraswamy, Yakasas, Delhi,
1971, I, pp. 22-23). The Asokan shrine discovered at Tlie plinth of the Nativity temple was again raised by
Lumbini has also encircling thick walls in two phases. erecting similar brick-chambers over tlie Mauryali
The Cliinese pilgrim Seng-tsai (around 350 A.D.) besement (adhisthana). Five such chambers in
provides the clue about a temple and a Nativity panel rectangular sizes were made of bricks measuring 13
made by king Asoka (L.Petecli, Roma,1950, 35- inches x 9.5 inches x 2.5 inches. In the central chamber
"Asoka enclosed the marks with Lapislazuli on both of this phase a beautiful corobelled nitch had beell made
the sides."). on the eastern face of the brick sanctuln . This nilc11
contained some pieces of chunar sandstone slabs. This
The excavater Satoru Uesaka describes about two discovery also conforms the statements of tlie Yuch-
phases ofouter walls built around the temple, measuring chih monk Seng-tsai (circa 350 A.D.) that king Asoka
26 (east-west) x 21m (north-south). The second phased had covered the seven foot-steps of Lord Buddha wit11
walls were 30 to 20 cms. shorter than-the first phased long stone slab. As the Sung-Panchal period of temple
walls. There were fourteen square platforms within the construction also confirms about the similar technique
outer walls. Those platforms were most probably, being followed by the Mauryan builders, they might
encased with burnt-bricks, which were robbed to be have followed the same apsidal style.
used in the latter constructions. Tlle box-chambers
packed with rammed clay were meant to support the Phase 111Early Gupta period 350 A.D.
upper beams (of sala wood?) to produce higher plinth
(Jagati) to the upper structure as Krishna deva has The present nativity sculptural figure, which is a product
mentioned in his notes about the temple. The size of the of Early Gupta art of Mathura, on the mottled red
central chamber (garbhagriha) was 2.70x2.20m. It is sandstone,I7 can be dated to about 350 A.D.
to be noted here that during the period of Asoka, Krishnadcva lias also dated this panel as belonging to
structural apsidal temples were built at Sarnath, Sanchi the 4th cent. A.D.I8 where as, D. Mitra (Excavations
(temple No. 40) and a rubble built, Chaitya-Griha at InNepalese Tarai, 1972. 198) simply ascribes it to tllc
Gupta period. It can be presumed that the temple to that he had visited the place during his pilgriinagc.
ensl~rinethe Nativity panel must have been made in tlie Again, there are still many monuments hidden within
early Sikliara Style with-bricks. A brick-platforin the earthand waiting for further spade work at Lumbiiii,
lncasuring 3ft. 5.5" x 3ft. 4.5" of only one course of on the east, south-west and north ofthe Nativity temple.
bricks from this phase was found during the excavation. The typical structure attached to Buddhism which havc
not yet been discovered from the site, are tllc
Pliase-IV, Late-Gupta temple (7th-8th cent. A.D.) chankramana sala (the structure used for ~ a l k i n g ) . ~ "
Similarly, Serman halls (Uposthagara Salas) have not
During this phase the temple was built with carved been found from the site. Thus further archaeological
bricks in Saptaratha and Sikhara style, which had been works in and around Lumbini is urgently needed so
cxcavated and drawn by P.C. Mukherjee in 1898. The that they are discovered, preserved and properly studied
old Mathura Nativity Panel was again enshrined within before their destruction in the name of gardening or
this temple, which had a small Mukha-mandap on the urban development and planning. There are still fifty
cast. It is to be noted that carved brick-temples were percent of monuments hidden below the earth. All thosc
vcry frequently built at Paisa, Kudana and many sites important structures have to be exposed and the ancient
in [lie region during this period. glorious picture of Lumbini has yet to be revived.

Phase-V, Modern temple (1990-1933-39 A.D.) Foot Notes.

Dr. Fuhrer reports that a Hindu Sanyasi living on the 1. A.K. Coomaraswamy writes- 'We arc
sitc of Lumbini had built a modern small temple after sufficiently aware of the spiritual revolution in tlie
tile discovery of the present Nativity panel. General Upanisads and Buddhism, whereby the emphasis was
Kaisher Shumsher had also improved the same temple shifted from the outer world to the inner life, salvation
within 1933-1939. became the highest goal and knowledge, the means of
attainment' (Yaksas, Delhi, 1971, p. I).
From these excavations the ancient plan of ~ u m b i n i
nativity site has been made visible. The most important E.H. Hopkins reviews that- 'The Brahmanic period is
Vastu (monument) of this site naturally, is the place so Knit with the size of the Upanishads, Sutras, Epics
where Lord Buddha was born and at this place Emperor and Buddhism' (Religions of India, Delhi, 1970,2 17).
Asoka had built a temple. The Asoka pillar and the
Sakya pound also had prime importance and all these R.C. Majumdar Writes- 'The Vedic religion lost credit,
three monuments make the central area or axis, around an theistic movement denied necessity (and) the reality
which monuments in several concentric circles are of tlie Vedic gods. In the 6th cent. B.C. an upheaval of
made. Around the central area there are big and small new ideas leading to the rise of philosophical tenets,
stupas made in different styles ranging from 300 B.C. and religious sects, often of a revolutionary character
lo 13th-14thA.D. within the second line of constructions (The Age of Imp. Unity, Bombay, 1968,360).
tlicre are also some temples, and a prayer hall (on the
cast of Mayadevi temple, built in the Kushan period). A.L. Basham says - 'He (Buddha) was certainly the
On the third line from the central axis, are made brick greatest man to have born. The story of his life has
monasteries from 3rd cent B.C. to the late Gupta (8th- influenced the lives of countless millions throughout
9th cent A.D.) period. These monuments have not been the whole Asia east of Afghanistan.' (The Wonder that
properly studied for their typologies, dates and their was India, 1963,256).
associations to the different sects of Buddhism. Apart 2. R.K. Mukherjee, Hindu Sabhyata, 1965,225-226.
from this, Lumbini is, according t o the
~~~~~~~~~~~~~~~~ut and other literat;res, one among 3. Lama Taranath, Ed. by D.P. Chattopadhyaya.
tlie four and the eight pilgrim places" . The Lumbini Delhi, 1990,339; Dipavansa, V, 5; Mahavansa, V, 10;
pillar Inscription and biographies of Asoka, confirm Buddha, inDating of the Hist. Buddha, Ed. I-I. Bechert,
 15. T.N. Mishra- The Origin and Development of Gupta periods before A.D. 450-45 1,D. Mitra, Sanchi,
Buddhism, In Buddhist collection of National Museum 1257, p.6). At Kushinagara a Buddha image (of circa
of Nepal, 1998, pp. 9-32; Tara Nanda Mishra, The 5th A.D. and a chunar sandstone Buddha in
~scliaeologicalActivities at Lumbini During 1984-85, Mahaparinirvanapose (A.D. 4 13-455) have been found.
paper presented in the first SAARC Archeological Similarly at Lumbini a Kushan period Buddha head in
congress held in 1986, New Delhi; Samrat Asoka Ra red mottled Sandstone was found. Apart from this a
Ncpal sanga unko sambandha, I'ragya 82 kha, 4-72; Vajrapani and a Devotee in bronze as well as a t.c.
Buddha Janmasthala Ra Lumbini ka Utkhanit Mandir figure depicting Siddhartha and his wife Yasodhara in
I-Iaru, Pragnya, 84, pp.7-12; The Archaeological their bed have been excavated (D. Mitra, Exploratioli
Activities in Lumbini, Ancient Nepal, DOA No. 139, in the Tarai, 1972, figs. CXIXA and CXX, VIII, p.
PP. 36-48; Tlie Nativity Sculpture of Lumbini and its 199 and p. 203); T.N. Mishra, Buddhist collection of
conservation, Rolamba vol- 10, No. 4 1990; Unesco, the National Museum of Nepal, 1998, 18).
'Tlie Silk Roads, Buddhist route Expedition, Sept. 1995,
74-98; 18. Krishna Devas 'Report on Latest-
Archaeological excavations at Lumbini, submitted to
16. Buddhist temples have been addressed as the LDT, 1995, two pages; K. Deva writes "The Gupta
Gandhakuti; the Vinayapitaka refers about four temple that enshrined the image of Mayadevi,
Mahasthanas (Sakyamunis residences) at the Jetavana stylistically datable to circa A.D. 400, which is expected
Monastery in Sravasti. They are named as Karerikuti, below the existing 8th cent. Saptarath temple of carved
Kosambakutim, Gandhakuti and Salala-ghara. From bricks, should be located"
Bharahut and Bodhagaya, gandhakutis are mentioned
in the 2nd century B.C. The Saranath inscription of
19. Mahaparinirvana Sutta Rhys Davids, SBE,
Mhipala mentions about-'Asta-Mahasthana
Vol-11, Pp. 95-96; "Chattari Samvejaniyani Thanani",
Gandhakutim' (P.K. Acharya, Dict. of Hindu Archit,
and they are Lumbini, Bodhagaya, Saranath and
1995,161-162). In Patan, Chapatol, a Buddha image
Kushinagar. The eight holy places have been mentioned
has an inscription mentioning Gandhakuti (Dhanavajra,
by Itsing; in the inspt. Of Mahipala, dated 1026 A.D.
1973, 382).
from Saranath, (Acharya, Dict. of Iiindu Archit.
1995,p. 162); Lama Taranath, 1990, p. 62;
17. Mathura School of Bodhisattva-Buddha and
Astamahasthana Chaitya Bandana Stava, written by
other images during the Kushan period (1st-2nd cent
Harshadeva of Kaslmir; and another book by Nagarjun,
A.D.) have been found from Sravasti, Saranath
(Lama Taranath, 1990, Delhi, 62).
('Bodhisatvo chhatrayasti pratisthapito Varanasiye
Bl~agavatoChankame' and 'Bodhisatvo Chhatra
dandascha Savastiye Bhagavato chankame kosamba 20. Chankraman Salas have been found at Kar~ia
Kutiye'- B. Upadhyaya, Ancient Indian inscriptions, Suvarna (watters, On Yuan Chwang, 1973,II, 191),
1961, vol-II,38-39), Kausambi (S.K. Sarasvati, Indian Sravasti, Sankasia (watters, 1973, I 369). At Sanchi,
Sculptures, 1957,64), central Asia, Taxila (Sarasvati, south gate, on the east pillar, promenade (chamkaina)
1957,fig. 88) and Kathmandu Handigaon (G. Verardi, has been carved (D.Mitra, Sanchi, 1978, 34). A1
Excavations In Handigaon, 1992,114, fig 85) and from Bodhgaya it was ten paces long and three feet high
Mathura (N.R. Ray, Age of Imp. unity, 1968, 522). (watters, 1973, 11, 120-121). At the same placc
Matliura had also supplied two Buddha images to Cunnigham discovered a brick-wall 53 feet-long 3ft.
I3odliagaya (Twon Planning Authority, Bodhagaya, 6ft broader and a little more than 3 feet in height. A1
1966,G) and Sanchi (dated images of Bodhisattvas made Sarnath it was 50 paces (100ft) long and 7ft high rnadc
in ll~erule of Kushan king Vasislika Vasakusliana and of stone wall, 52-53).
I, 1991 p. 285; Samaye Bhedoparacana-cakra of gave to Nabhi the country called Hima, south of
Sarvastivada,Dating of Hist. Buddha, I 1991, pp. 277- Himavat By his queen Meru (King Nabhi) had the
278. magnanimous Rishabha; Rishabha resigned tlie
sovereignty of earth to the heroic Bharat, and adopted
4. The dating of the Historical Buddha, Ed. H. the life of an anachoret, practising religious penance
Bcchert, Part I, p. 20 Gottingen; The age of Imp. unity, and became famous as a great Jain saint.' Eggermont
Ed. By R.C. Majumdar, 1968,365. also thinks that- 'there is a link betweenNabhi-and thc
next Asokan inscription' (P. 141). N.P. Chakravarlti
5. According to A.K. Coomarswamy (Yaksas, (Ancient lndia No. 4, ASI, 1947-48, p. 19) have also
part I, 1971, p. 35) the Acchariyabbhuta Sutta (No. similar views; Dr. Upendra Thakur, History of Mithila,
123) in the Majjhim Nikaya is the earliest Account of Darbhanga, 1956, p. 115.
the birth of Buddha. This follows Nidanakatha
(chalmers, JRAS, 1 894), Buddha charita of Asvaghosa 10. Taranatha's History ofBuddhism In India, Ed.
(E.1-I. Johnston, Delhi, 1972, I1 pp. 2-3; part I cant i. v. by Deviprasad Chattopadhyaya, Delhi, 1999 p. 5 1 and
8-9); Jatakakatha, Lalitvistara, Sinhalese Pujavali; p. 365. Tarananada Mishra, Samrat Asoka ra Nepal
Tibetan Life of Ratnadharniraja; Rockhills-Life of Sanga Unko Sambandha, Pragnya, 82 kha, pp. 6 1-66.
Buddha and tlie Bhadrakalpavadana; D.C. Sircar in
his book (Indian Epigraphy, Delhi 1965, pp. 436-437) 11. Satish Grover, The Architecture of India, New
writes about the Kapilesvara inscriptional slab(l9 inch Delhi, 1980,p. 96, pl. 87-88; Percy Brown, Indian
x 12 inch x 7 inch) discovered in 1928. He says that it Architecture, Bombay 1969, pl-xxxviii, p. 43.
will be seen that such a record had no place outside
12. B.K. Rijal., Archaeological Activities in
Lumbinigrama. We have little doubt that the
Lumbini in 1976-78,pp.24-27 Archeological Activities
Kapileshvara copy of the Rummindei inscription is a
in 1978, p. 3 1; Mrs. D. Mitra had also noticed about
recent forgery.' Furthermore, the people of Orissa have
this oblong structure in 1962, Excavations and
claimed the site also, apart from, Kapileshvara (which
Explorations, 1972, 197.
is near Bhuvaneshwar), at a site called Baudapur in
the Cuttack district of 0rissa. All thise places have no 13. Herbert Hartle (Archaeological Research oti
archaeological evidences to be proved as the birth place Ancient Buddhist sites, in The dating of the I-Iistorical.
of Sakyarnuni, far apart and away from the Shakya Buddha, Ed. by H. Bechert, Gottingen,1991,part 1,p.70)
country. writes-'It is more than probable that the first settlements
in Lumbini do not reach even the 5th cent, B.c.'.
6. Luciano Petech,Northern India According to
The Shui-Ching-Chu, ISMEO, Roma, 1950. 13A. P.H.L. Eggermont, The year of Buddhas
Mahaparinirvana, In Dating of the Hist Buddha, part
7. James Legge, The Travels of Fa-hien, Delhi, 1, 1991, Gottingen, PP. 246-25 1; R.K. Mukherjee,
1971,64,- 'Going on South-east from the city of Sravasti (Asoka, The Great), gives the date of Asoka ranging
for twelve Yojanas came to a town named Na-peikea, from 273-236 B.C.; I-I.C. Ray Chaudhary, The Datc
the birth place of krakuchanda Buddha'. ofAsoka pp. 92-94, in The age of Imperial Unity, 1968,
Bombay. Raychaudhary places Asoka between 277-
8. J.W. Mccrindle, Ancient India as described by 253 B.C.
Megasthanes and Arrian, London, 1877, p. 137.
14. Manasarasilpsastra (E.D. by P.K. Acliarya,
9: H. H. Wilson, The Vishnu Purana, Calcutta, 1927, Allahabad, p. 70) calls it "Ardlia-chitra" (only
1961 PP. 131-133, (Book 11, cliapt-I); P.H.L. half transparent); D.R. Regmi, (M. Nepal-IV, 1966-
Eggermont, The year of Mahaviras Decease, in The 41) in an inscription of NS. 713 (A.D. 1591) the steles
Dating of the Historical Buddha, Ed, H. Bechert, Part of Manjusri and Lokesvara are called Patta- pratima.
1, Gottingen, 1991, 139-140, 'He (King Agnidhara) (Steles) "Mityesam patta pratirnarn Kritva."
Annex
Report on Latest Archaeological Excavation at Lumbini

At tlie outset I must express my gratitude to the the soil, strata and their relation with importanl
autllorities of the Lurnbini Development Trust for the structures, plotting and projecting them on significallt
kind illvitation they have extended to me to visit the finds which would help dating.
reccnt archeological operations at Lumbini and express
Iny opinion. T o explore the stratigraphical & chi pica1
relationship of the Asokan Pillar to the CGl~~~,l~lpclor
1visited tlie archeological works in progress at Lumbini temple as also to the tank, long trenches should be drivell
on 15th- 1Gth March ' 9 5 together with my old friend and the results documented in longitudinal sectioll !nust
and colleague Prof. A.H. Dani and felt extremely happy also be carried out together with video-reco--"--
rumg.
at tlic momentous discoveries the joint archeological
tcam of Nepal and Japan have made. They have clearly Further works, as recommended above w o~~l reqi
and convincingly exposed the earlier stages of the
- d lire
another season to be successfullycompleted. 'lemporary
Mayadevi Temple, built successively on the same spot conservation measures should be undertaken at the close
and collfirming to the almost identical shape and size of the present season and final preservation measures
and going down to the Mauryan age. should be carefully devised and conducted after the next
years concluding operations, keeping exposed viewing
Tlie lowest stage ofthe temple has yielded multiple brick only significant monumental remains of each
lined pits, tentatively called by the excavators kundas, chronological stage of the temple ofNativ
wllicll are in fact box chambers. Packed with rammed
mud, meant to economies bricks and produce high plinth Themembers of Archaeological team and tlie autnorities
to carry the main structure. Some more careful of LDT. are to be as much congratulated on tliese
excavations are needed to explore the nature of the momentous discoveries as the Japanese Buddhist
lowest central structure which could either be a shrine, Federation for their pious dedication and generosity in
a stupa or a chaitya to be finally determined after providing funds and facilities to conduct a1rcheological
clcarance. operations at the great site of Lumbini.

The central mass of the toughed brick structure It would be in the fitness of things if the JBF. arc
should be carefully cleared from the top downward to provided a suitable site in close proximity to the Asokan
determine the charcter and structural feature of each pillar and the visitors are able to worship at the new
slage of the temple from the latest to the earliest, noting temple and also pay homage to the ancient Mayadevi
the respective antiquities including pottery ofeach stage Temple and the Asokan pillar without travelling lo~lg
ant1 plotting them both on the plan (s) and section (s). distance, as at the equally sacred Buddhist sile at
The Gupta temple that enshrined the image of Sarnath.
Mayadevi, stylistically datable to c.A.D. 400, which is
cxpected to lie below the existing 8th century saptaratha
tcmple of carved bricks, should be located.
Lunzl
Greater empllasis is needed to draw, besides plans also Sd. Krislzrru u c Y J
stratified sections showing meticulously the nature of 17.3.95
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