Four Bramha Vihar

By Indra Deo Mishra

One powerful destructive vice in man is anger, cruelty and jealousy. There are two other universal characteristics that upset the mental equipoise of man. They are attachment to the pleasurable and aversion to the non-pleasurable. The sweet virtue that subdues this evil force and sublimates man is loving-kindness (Metta). Buddhist Metta or universal benevolence love extends, to all beings, whatsoever their creed, race or colour without any exception, near and far, big and small. He directs these thoughts to all quarters of universe. It is ethically right, it is absolutely fair to all concerned, it is the decision based, not upon who is right, but upon what is right.

Buddhist thought and the concept of life and the nature and destiny of man that Buddhism hold, and bringing this to bear upon the problems with which modern knowledge has confronted us, a desire may be stimulated among thinking men to make a further study of the Dhamma. Above all, it is hoped that the ethical principles of Buddhism, when they are recognised as being grounded in a national view of life, will be applied to clarify the inherent problems of the human situations of the world, as well as to individuals.

To explore various ways in which the basic needs of men and problems of the present day world can be met by the ethical and spiritual teachings, the noble quality of love, mutual understanding, sympathy, appreciation and active co-operation among all living beings. Buddha taught his followers to develop a heart of loving kindness. When one with a mind of love, feels compassion for all the world, above, below and across, unlimited everywhere. Therefore, the meditation of love should be done for oneself and others.

Men live in friendly fellowship, harmonious as milk and water blended without quarrels. A person possessing it has put away pride and arrogance. He resembles a foot-wiping cloth, a bull with its horns cut off, a snake with its fangs removed. Buddha says those who honour me with garland, perfume and so on honour me not, but those who practice the Metta in all its parts- they honor me in the best way.

Irrespective of religious beliefs, one must cultivate such virtues and should bless oneself and all others. The sublime state Metta, means which softens one’s heart or the state of true friend. It is defined as the sincere wish for the welfare and genuine happiness of all living beings with exception. It is also explained as the friendly disposition, for a genuine friend and sincere wishes for the welfare of his friend. Just as a mother protects her only child even at the risk of her life, even so one should cultivate boundless-kindness towards all living beings, is the advice of the Buddha.

This sweet Metta transcends all bounds, it's limitless in scope and range. It has no barriers and discrimination it makes not. This benevolent love enables one to regard the whole world as one’s motherland and all as fellow beings. Just as the sun sheds its ray on all without any distinction, even so sublime love (Metta) bestows its sweet blessings equally on the pleasant and the unpleasant, on the rich and the poor, on the high and the low, on the vicious and the virtuous, on man and woman and on human and animal.

This love should be extended in equal measure towards oneself as towards friend, foe and neutral alike. In exercising this boundless loving-kindness, oneself should not be ignored. This delicate point, this subtle point should not be misunderstood. This world cannot exist without mutual affection. Love speaks common language in all living-beings.

Why should love be developed? Because it is the foundation of KARUNA, meaning compassion. Because it is the foundation of MUDITA, meaning appreciative joy or sympathetic joy, which tends to destroy jealousy. And because it is the foundation of UPEKKHA meaning equanimity.

KARUNA, MUDITA and UPEKKHA are pre-eminent in Buddha- hood. They are its basis, its foundation, its root, its head and its chief. Because this is the reason for practicing and perfecting all the Buddha qualities. Generosity, love, wisdom, paying attention and rightly directed thought these are the reasons, these are the causes of doing of committing a beautiful deed.

He who practices Metta sleeps happily. As he goes to sleep with a loving heart, he awakes with an equally loving heart. It is a constructive healthy force. When a person looks to a mirror with a smiling face, he will see similar face greeting him. If, on the contrary, he looks with a wry face, he will see similar reflection. He who practices Metta, invisible deities protect him because of the power of his Metta. It leads to quick mental concentration. It tends to beautify one’s facial expression.

Besides these inevitable worldly blessings Metta possesses a magnetic power. It can produce a good influence on others even at a distance and can attract others to oneself. Here is a golden opportunity for us to practice this Metta, starting from himself he should gradually extend his Metta towards all beings, irrespective of creed, colour or sex, including dumb animals until he identifies himself with all, making no distinction whatever. No longer confining himself to water-tight compartments, no longer influenced by caste, class, national, racial, or religious prejudices, he can regard the whole as his motherland and all as fellow-beings in the ocean of life.

Heritage tour 
Te Bahal

By Razen Manandhar

While walking through New Road, a few would think that there is a millennium-old courtyard behind the towering business complexes. One would be surprised to find a big open space with temples inside, between New Road and Dharahara that might be as old as 1,522 years old.

This ancient Buddhist area is believed to have been built in courtyards that once belonged to two (or three) Buddhist monasteries. The quadrangle - approximately 40 metre wide and 60 metre long - is surrounded by residential buildings. It proudly houses over a score of ancient monuments, installed at different periods of history. The locals believe that there was a Tirtha Vihar some 2,200 years ago and its name was twisted later into Te Bahal. The oldest evidence found there is a stone inscription, used as a pedistal for Mahakal’s image, dating back to 480 AD. Some of the monuments in the Bahal are as follows:

Ganesh temple: It is a small temple at the eastern entrance to the courtyard, closely related with the cultural life of the local residents. People of Khichapokhari, Bhotebahal, New Road and Nhuchhe Galli visit there during festivals.

Sankata: At the south-west corner of the courtyard is a two-storey temple of mysterious God Sankata or Padmantaka, worshipped by both Buddhists and Hindus. It is said to have been brought from Assam state of Kamarup or Kamakshya along with Red Macchindranath by King Narendra Dev in the 7th century AD. The temple also contains an idol of Red Machhindranath.

Tedo Vihar, Tet Vihar, Tirtha Vihar, Triratna Vihar, Rajkirti Vihar or Prachandavira Mahavihar: This three-storey monastery-building is the main shrine of the Bahal, facing east. It has a torana, donated to the Vihara in 1700 AD.

Bandhudatta Vihar or Mugaa Dyo: This ancient temple remains to be a small one-story temple, containing a Kwapa-Dyo - the Akshobhya - stands opposite to Tedo Vihar. It is said to have been built by King Narendra Deva for his tantric Acharya Bandhudatta, who helped him bring Machhindranath to the valley. It was renovated in 1826 AD. The alternative names of the two Vihars are often confusing in various sources.

Nasaa-Dyo: This abstract deity of Nasaa Dyo is worshipped for learning traditional drums. Farmers offer sacrifices to the Dyo during such occasions. A concrete structure has covered the shrine recently.

Bhadrakali Dyo-chhen: The "God’s residence" of Bhadrkali or Chamunda, one among the eight Hindu Mother Goddesses, lies at the centre of the Bahal. It is not clear when and how this blood-seeking fierce Hindu Goddess happens to reside in the Buddhist courtyard.

In addition, there are several other chaityas and other idols, erected at different times inside the courtyard. And there used to be a small rest house (pati) behind the Sankata temple with a series of ancient idols. But now a concrete building stands there, which also shelters the local ward office and nobody knows where the idols have gone.

There is another large Stupa with four transcendent Buddhas around it behind the RNAC building. It is said to be built by King Narendra Dev too. Several other chaityas are found there, including an image of Akshobhya. The Akshobhya is said to have been the Kwapa-Dyo of Vandakirta Mahavihar, once stood on the Tundikhel until it was demolished.

It is said that Te Baha is a complete identity in itself. There were seven wells in the Bahal but hardly any of them is functioning well. Many of them also might have come under concrete buildings. There was also a Chhwasa, a corner said to be a place of protecting demon, which has been encroached upon.

Te Baha is obviously a very ancient Buddhist site that might be a powerful Buddhist resource centre during the Licchivi period but it converted into Hindu shrine as Hinduism got more priority during the Malla period.

Regardless of its ancient picture, the priceless monument of Te Bahal are being neglected by the locals as result of urbanisation. As the government has not set any guidline to protect this monument zone, modern houses are being built for commercial purposes. The tall residential buildings are dwarfing the monuments in the middle. The three-wheeler stand, next to the courtyard, is also affecting the religious atmpsphere and a huge building of RNAC and the commercial complext being built by Karmachari Sanchaya Kosh is disturbing the environment of Te Bahal.

There is no enough open space in the middle as the local youth clubs are adding one after another building or shed in the courtyard. They not only neglect their heritage but also let in heavy vehicles in the fragile Bahal. An easy business is going on: Any one can park their vehicles in the courtyard by paying a small amount of money. It invites more and more vehicular movements in the courtyard area.

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