Professional Documents
Culture Documents
Short Chronicles of Kings of Nepal
Short Chronicles of Kings of Nepal
Short Chronicles of Kings of Nepal
Theodore Riccardi, Jr. Journal of the American Oriental Society, Vol. 106, No. 2. (Apr. - Jun., 1986), pp. 247-251.
HA THENEPALESE V E ATTEMPTED to record their history in writings that have been called vams'dvali, or chronicles, as this term is often, if somewhat misleadingly, rendered in English. Most of the vams'dvaliwere composed in the nineteenth century in Nepali, but at least one famous chronicle, the Gopdlariijavams'dvali, was written in the latter part of the fourteenth century in Sanskrit and Newari. The vamidvali have been a major source for the writing of Nepalese history. The older works on Nepal from Kirkpatrick through LCvi, rely heavily on them and contain important discussions of their content.' Daniel Wright's History of Nepal, a work that is still influential even though it was published in 1877, is in the main an English translation of a nineteenth century vam~dvali.~' more recent works, such as those of In Regmi, Petech, and Slusser, the vams'dvalicontinue to play a major, if somewhat diminished, role in the construction of the history of the ancient and medieval periods.3 Despite their unquestioned value as historical documents, the vams'iivali have created as much confusion as they have illumination. At the simplest level, the
Colonel Kirkpatrick, An Account of fhe Kingdom of Nepal, being the Substance of Observarions Made during a Mission to fhat Counfry in the Year 1793. London, 181 1. Reprinted New Delhi, 1969; and Sylvain Lkvi, Le Nepal, krude hisrorique d'un royaume hindou. 3 vols. Paris, 1905-08. Daniel Wright, ed. History of Nepal. Translated from Parbafiya by Munshi Shew Shunker Singh and Pandit Sri Gunanand, with an introducfory sketch of rhe country and people by rhe editor. Cambridge, 1877. The work has been reprinted several times in India and Nepal, but the Calcutta edition, published in 1966 by Ranjan Gupta, must be used with caution. The text of Wright's introductory sketch has been changed, and the illustrations have been omitted. Dilli Raman Regmi, Ancienf Nepal, Calcutta, 1969, and Medieval Nepal, Calcutta and Patna, 1965-66; Luciano Petech, Medieval Hisfory of Nepal(c. 750-1482) Rome, 1958 Second, thoroughly revised edition, 1984; and Mary Shepherd Slusser, Nepal Mandala, Princeton, 1982.
'
confusion is due to the uncritical acceptance by many of much of what the vamiiivali assert to be historical fact. Wright's History is a clear if not the only identifiable source of this trouble. It continues to be the most readily accessible vams'iivaliin English, but despite the author's clear and unambiguous presentations that it is only a translation of a traditional chronicle, it is often cited as if it were a work of sober critical history, not only by popularizers and other historical innocents, but by some scholars as well. Hence the constant reference in the literature on Nepal to the "historical tradition" that supports the visits of ASoka, the founding of monasteries by his daughter CBrumati, the visits of SankarBcBrya, and a large number of other events whose historicity is, at the least, questionable and unsupported by other e ~ i d e n c e . ~ The historians themselves, both Nepalese and foreign, have been far more judicious in their acceptance of what the vams'iivalipurport to record, but even they have sometimes been influenced by the periodization in the chronicles, so that often the harder evidence of archaeology and epigraphy is placed in conceptual The bondage to the dubious accounts of the vami~vali. persistent search for evidence for pre-Licchavi dynasties of the Gopalas and Kiratas and the attempts to use the Licchavi inscriptions to confirm the evidence of the vams'dvali are examples of the powerful hold the vams'dvalistill exert on the writing of Nepalese history.' Not all of the blame can be put at Wright's door. There are deeper causes for the confusion. The first, which I can mention only briefly here, is the general failure to look at the vamidvalias anything more than receptacles of historical and mythological information.
One surprising example of this reliance on the vamidvaliis E. Lamotte, who on pp. 280-81 of his Hisroire du Bouddhisme Indien, Louvain, 1958, gives a short and inaccurate account, based mostly on Levi, however, and not on Wright. The hold is particularly strong in Nepal, where, in addition to the chronicles, the literary vise is strengthened by such texts as the Arthaidsrra. See for example the historical commentaries of Dhanavajra Vajracarya in his Licchavi kdlkd Abhilekh, Kathmandu, 1973.
248
Journal of the American Oriental Society 106.2 (1986) early nineteenth century, often had copies of documents made rather than retain the original. What is presented here is taken from such a copy. The document is written in Nepali and Sanskrit on long sheets of Nepali paper and is entitled nepiilariijaparamparii, or the "tradition of the kings of Nepal." On the outside of the first page, in presumably what is Hodgson's own hand, is written: "Newari Rajas of the cities who reigned in Kali Yoog from archives of old Newar families whose ancestors were ministers of these Rajas. Peop!ing of Nipal and its (?) in the earlier ages (satya yoog) is in the Svayambhoo Pooran. Nov. 1824." The document is an early example of the short chronicles that are referred to by some as "abridged vams'iivali." They are one of the primary components of the chronicles and are often incorporated into the longer ones of the kind used by Wright and LCvi. The text presented here has not been normalized, and in places the translation is only approximate because of grammatical difficulties in both the Nepali and Sanskrit. Where dates have been given in words, only the numerals are given.
Discussions have been limited therefore almost exclusively to content. Very few scholars have tried to examine the vams'iivalias a body of historical literature that has its own characteristics and deserves to be studied in itself. Discussions of form and structure, composition, and the social and political context in which they were written, are very rare, and the criteria used to classify them as early or late, Buddhist or Hindu, have been crude and unilluminating. Even more basic is the problem of the texts themselves. There are neither adequate texts nor translations in print, and, curiously, where translations are available there are no texts, and where we have texts there are no translations. Much of the discussion therefore is based on reports about texts rather than the texts themselves, and on outdated translations. Kirkpatrick's text is lost. The text used by Wright has never been published, and only Petech reports in print that he has examined it. The chronicle discussed by Levi has never been published. Hasrat has published transcriptions of English translations found in the Hodgson papers, but he gives no information about the original texts. Other texts are fragmentary.6 Before the discussion can shift from content to structure and form, full texts and translations of the important kinds of vams'dva/i are needed, and it is to the problem of the texts that this brief article is addressed. It presents the text and a working translation of a vams'dvalicontained in the Hodgson papers.7 Hodgson, who was British Resident in Nepal in the
~ i k r a m a it Hasrat, Historv of Nepal, Hoshiarpur, 1970. J Other relevant publications include facsimiles of a few leaves of the G o p a l a r ~ a v a m S ~ v a l i Cecil Bendall in "A History of by Nepal and Surrounding Kingdoms (1000-1600) compiled chiefly from Mss. lately Discovered," Journal of the Asiatic Sociefy of Bengal, Vol. 72, pp. 1-32, a partial reading of the same text by Yogi Naraharinath in "Gopalavamsavali," Himavat Samskrfi, Vol. 1, n. 1, pp. 9-25; a complete reading of this text by D. R. Regmi in Medieval Nepal, part 111 Calcutta, 1966, pp. 112-63. Also to be noted are the BhrTsavamSdvali, edited by D. Lamsal, Kathmandu 2023 BS (in two parts) and the RfijabhogamrTla, published in Ancient Nepal between 1969 and 1970. Most recently, Dhanavajra Vajracarya and Kamal P. Malla have produced a facsimile edition, text, and translation of the Gopalarc?javamSrTvaIi, Kathmandu, 1985. Despite faults in execution, it attempts to discuss many of the issues raised here. India Office Library, Hodgson Papers, Vol. 52, folios 83-86 and 55-56. The last two folios of the document are separated from the others and were mistakenly numbered by the cataloguer, presumably F. W. Thomas. They are listed as a separate work but should appear as folios 87 and 88.
TEXT
Sri geneS5ya namah kramena vartamane kaliyuge samastabhtip~lamaulimZlacaranarpbujasyarajnah Srimatah pnhvitale raja (rajnah?) himavachailar2jamadhyavartini maharathi bhtitamandale bhrngireivarabhaftaraka pradur bhtitah. tadanu gautamadirsiganais tatra gautameSvaradayo devah pratisthita anamtaram bhrmgireivarabhattarakasya Slesmamtaka vane vihatasya nepa nama gopalo. babhuva. tasya kapilagavi vagmatitire gatva taya ksiradharaya samsikte bhtipradeSe Sriman paSupatih prak2Sitah tena nepa nZmn5 gopalena paSupati pratisfhita kp.. Tatah kramena gopaIavamSanam kramena rZjyam bhumjita. yaham upramta nepala mah?tgop5laharu raja bhaya. 1. Sri bhtitmamga raja varsa 84. 2. Sri jayagupta raja varsa 73. 3. Sri paragupta raja varsa 91. 4. Sri bhimagupta 38. 5. Sri harsagupta raja varsa 67.6. Sri manigupta raja varsa 37. 7. Srivisnugupta 46. 8. Sri jayagupta raja varsa 71 masa 1. evam gop%lari%jij8 varsa jamma 507 ma 4, evam punar gopalabhtipala nirjitya anye gopala bhupala babhtivuh. 9. Sri varasimha raja varsa 49. 10. Sri jayasimha r3jZ varsa 3 1 ma 4. 1 I. Sri bhavanasimha rZjZ varsa 41. evam trayanam gopSlabhtipH18n%m varsa samkhya ekadaSottara Satam I I I ma 4. punaScaikadaSagopalabhup8Enam rajyabhukta varsa samkhya ast3daSadhika satSatani 618 ma 11. punaSca gopalaneta nirjjitya kairatiya rajano babhtivuh. 12. Sri elamba raja varsa 90. 13. Sri pabi raja 79 ma 3. 14. Sri dhanaskamda varsa (not given). 15. Sri pralamba raja varsa 3 1 ma 6. 16. Sri hritti raja varsa 41 ma I.
250
jeamalla 11. Sri nepala sambat 588 phalgun Sukla 12 ma jaksamalla raj3le navakot ko aghiko lag2 hm5su raja bhaya. tinkg tinai chora hun. 128. Sri rayamalla raja bhatgauma raja bhaya. 129. Sri ratnamalla raja kathmadaum ma raja bhaya. 2. 130. Sri rana malla raja banepalma raja bhaya Sri malla raja ko sab jamma. 131. Sri bhavama malla raja. 132. Sri prana malla raja. 133. SriviSva malla. 134. Sritrailokya malla raja 135. Srijagajjyotir malla raja. 136. Sri nareSa malla raja. 137. Sri jagatprakasa malla raja. 138. Sri jitamitra malla raja. 139. Sri bhiipatindra malla raja. 140. Sri ranajit malla. es rajgle Sri bhairabhko deval sunako chana gari banayl. sunaka dhoka banaya koti ahuti garya. Sri ratna malla ko santan kathma dauma raja hunya. 141. Sri ratna malla raja. 142. Sri ambar malla raja. 143. Srisiirya malla raja. 144. Sri mahindra malla raja. nepal sambat 684 magh krsna 10 somavara Sri 5 taleju ko pratistha garya. hamsa baja dillima saugad pathai Bdha rupaiyako chap magi lyayikana mahindra mali mari calan garya. aphu naum halikana 145. Sri Siva simha malla raja jamma 5. es r%j%le patan sahar marikana maharastra guru paikana dui thau ma diguli tale kB pratistha garya 146. Sri hariharasimharZj5. ink5 chora 6.7.8. 147. Sri laksmi malla raja. 148. Sri pratap malla r5j8. es rajale mohancok sundarcok phalam dhoka cyasim deval pathar ka svamva 3 rani pokhari banaya. 149. Sri parthivendra malla raja 9: 150. Sri bhupalendra 110. 151. Sri mahindrasimha 1 I. siiryavamsi raja eti hun jamma 30. Sri chori ko samtan. 152. jagajjaya 12. 153. Sri ja (ya) prakas malla raja 13. 154. Sri jyotiprakasa malla raja 14. patanma raja hunya. Sri hariharasimha malla raja. 155. Sri nivasa malla raja. 156. yogindra malla raja. 158. Sri siddinarsimha malla raja. 159. Sri visnumalla. 160. sri rajyaprakasa. 161. Sri viivajit malla raja. 162. Sri darmardan saha raja 4 163. Sri teja malla raja veda danti bhendu 1884 mite vaikrame 'site. asadha vipnarangi thyam nepalekhitam tvidam.
TRANSLATION:
Homage to GaneSa. Then, in time, in the present Kali Yuga, Lord BhrligirCsvara appeared in the land of the great charioteer that sits in the lap of the Himavat mountains that are located on the surface of the earth in the kingdom of the king whose feet are decorated with the garlands of all rulers. Then, the gods, including Lord Gautama, together with Gautama and the other bands of sages, became established there. In the meantime, in the forest of ~ l e s m a n t a k a lived the cowherd named Nepa. His brown cow went to the bank of the Vagmati and milk drawn from her fell on the ground. Lord PaSupati appeared there. Lord PaSupati was established by the cowherd named Nepa. And so in order are the kings of the Gopala (cowherd) lineage: These are the great Gopala kings of Nepal: 1. Bhutmanga reigned 84 years. 2. Jayagupta reigned 73 years. 3. Paragupta reigned 91 years. 4. Bhimagupta reigned 38 years. 5. Harsagupta reigned 67 years. 6. Manigupta reigned
25 1
In the year 414 the KhaSas entered. In the same year the people of Tirhut entered. In 1019 of the Saka era, o n Saturday the 7th of Sravana, the king Niimyadeva came. 1 1 1. Namyadeva reigned 5 years. 112. Gamgadeva reigned 2 years. 113. Narasimhadeva reigned 4 years. 114. Saktisimhadeva reigned 5 years. These five kings are from the Karniita country. In the year 1245 of the Saka era, on Sunday Sukla navami of the month of Pus, Harisimhadeva entered the mountains. In the year 1245 the goddess Taleju entered Nepal. The king who brought Taleju t o Nepal is 116. Harisimadeva (who) reigned 1 year. 117. Manisimha reigned 2 years. 118. Saktisimha reigned 3. 119. Somasimha reigned fourth. 120. Jayabhadramalla reigned fifth. 121. Nagamalla reigned sixth. 122. Jayamalla reigned seventh. 123. RBgamalla reigned eighth. 124. Ugramalla reigned ninth. 125. Manisimhadeva reigned tenth. 126. ~ s v a malla reigned eleventh. 127. Jayasthitimalla reigned twelfth. This last king established five edicts for the subjects of the entire country and two of his own. On the 12 of Phalgun Sukla the king Yaksamalla . . . before Navakot (?) . . . became king. He had three sons. 128. Rayamalla became king in Bhatgaon. 129. Ratnamalla became king in Kathmandu. 130. Manamalla became king in Banepal. The total of the Malla kings' regnal years (not given). 131. Bhavamamalla. 132. Priinamalla. 133. ViSvamalla. 134. Trailokya malla. 135. Jagajjyotir malla. 136. NareSa malla. 137. JagatprakaSa malla. 138. Jitamitra malla. 139. Bhiipatindra malla. 140. Ranajit malla. This last king prepared the gold roof for the temple of Bhairava and performed many rituals. The descendants of Ratnamalla who became kings in Kathmandu: 141. Ratnamalla. 142. Ambar malla. 143. Siirya malla. 144. Mahindra malla. In the Nepal era year of 684, Monday, the tenth of Magha krsna, he established the goddess of Sri 5 Taleju. Having sent a swan and a hawk as offerings to Delhi, he requested that the half rupee be minted and he began the practice of striking the mahimdramali, (a coin) bearing his name. 145. Sivasimha malla reigned 5 years. This king attacked Patan and with a guru from Maharastra built temples of two tiers in two places. 146. Haraharasimha. His sons 6, 7. 8. 147. Laksmi malla. 148. Pratiip malla. This king built Mohancok, Sundarcok, Phalam Dhoka, Cyasim deval, and three ponds for the queens. 149. Piirthivendra malla. 150. Bhiipalendra malla. 15 1. Mahindrasimha. These are the SiiryavamSi kings. In all, 30. The descendants of the daughter. 152. Jagajjaya (12). 153. JayaprakaSa malla (13). 154. JyotiprakaSa malla (14). Those who were to become kings in Patan: 155. Hariharasimha malla. 156. Sri Nivasa malla. 157. Yogindra malla. 158. Siddhinarasimha malla. 159. Visnumalla. 160. RajyaprakiiSa malla. 161. Viivajit malla. 162. Darmardan Saha. 163. Tej malla. Written in the month of Asadh in the year 1884 in the Vikrama Era in Nepal.