Two Worlds Meet in the
Centre of the Universe
Dipesh Risal | April 19, 2017
Published in La-lit (A Literary Magazine) Vol.9 (March 2018)
The symbolism of “mandalas” is explored in this
fictional, polyphonic reformulation of an actual
historical meeting between the British Resident Brian
Hodgson and the Nepali Vajrayana priest Amritananda
(around CE 1823-24). The plot structure also permits
the author to disclose a revelation about the word
“mandala”: namely, that the entire world has been using
the incorrect transliterated English form of the Sanskrit
word maṇḍal. As is clearly shown in Hodgson’s own
writing on the accompanying sketches, the more
appropriate English form is “mandal” and not
“mandala”. Hodgson was possibly the first Western
diplomat-scholar to set his eyes on these tantric symbols,
and he drew on the authority of the learned
Amritananda. Hodgson himself seems to have reverted
to “mandala” by 1857, and today this form is extremely
prevalent and is in keeping with the similarly annoying
(to the author) English transliterations like “Veda” for
Ved, “Kasthamandapa” for Kāṣṭhamaṇḍap and the
most blatantly incorrect “Krishnaa” for Kṛṣṇa. Given
the widespread references to the term maṇḍal in the
English language, perhaps we should rally around a
more faithful transliteration: mandal.
A bonus to this story is the first-ever publication of the
four magnificent mandal sketches commissioned (and
in one case, possibly drawn) by Hodgson. These images
were previously available only in partial sections buried
deep within the British Library online collection.
May 8, 1824
The British Residency
Lain Khyeo, Kathmandu
Hodgson summoned all of his diplomatic gravitas, yet
could not conceal his surprise. Before him stood Pandit
Amritananda, who had actually managed to convey
himself to the Residency drawing room, and that too
solely on the strength of Hodgson’s simple invitation.
Over the past few months, Hodgson had often hit an
impasse in his sporadic attempts at identifying and
collecting Bauddha material in the Nepal Valley. He
knew this was partly due to language limitations but
mostly due to the exhaustion of knowledge on the part
of his local informants. But Amritananda’s name had
always been forwarded at such times as the voice of
authority and a possible source of clarification.
Hodgson was therefore eager to acquaint himself with
this mysterious priest who reportedly knew so much.
Now, in his drawing room, he noted that Amritananda
had the same humble, jovial countenance that he
remembered of his best teachers at Haileybury College.
But to matters at hand…
Thank you, Pandit Jyu, for accepting my invitation. It
might come as a surprise to you that, in addition to my
diplomatic duties at the Residency, I have recently been
devoting considerable time to the exploration of the…
how shall I put it… the history and nature of the
Bauddha faith. In this regard, I have in my possession
sketches of a few Bauddha mandals – I have been told
that is the correct term – which I hope will shed light on
the symbols and rituals of the Bauddha faith, a faith as
yet entirely unknown in the Wester… er, in England.
The originals of some of these mandals are in the Khesa
Chit, but the bulk are copied from originals located in
Swogoombhoo Nath. They have mostly been copied by
my gifted chitrakar, Rajman Singh. Some are, I am
afraid, rather hastily drawn on site by myself, from
originals that were only briefly exposed to me, at
considerable personal risk to the Chief Lama, due to the
sacred nature of the paintings. I requested your presence
today in the hope that I could impose on you to describe
the symbols and meaning contained within these
fascinating designs?
Hodgson started spreading out four large drawings on a
nearby table. He paused and looked up:
Am I correct in referring to these designs as “mandals”?
Amritananda noted with fascination this young man,
perhaps not even twenty-five, speaking Parbatya with
such ease. Yes, his sentences were long and convoluted.
And he struggled at times with words. But his grasp of
the language was impressive. Amritananda recalled in
passing the amusing attempts by Captain Knox many
years ago at broken Hindustani, an exercise which was
in principle much easier for firangees. But to matters at
hand…
Yes, mandal is the proper term for these diagrams.
Mandals are prevalent in our guhya, Tantric practices,
both within the Bauddha and the left-handed Śaiva
faiths…
But before we proceed, one small matter, Rejident
Saheb. I ask that you please not call me Pandit. I prefer
the name Bandya… The word Pandit, while a precursor
of Bandya, has been used… rather misused in the
current Nepal Durbar and refers to a functionary priest
who works for money.
Hodgson was immediately humbled. He bowed
awkwardly:
I apologize profusely…
Amritananda smiled. What a strange, quaint person this
Rejident was, impeccable manners, soft-spoken and so
out of place in the cesspool of Kathmandu politics.
Do not worry yourself, Rejident Saheb. We are only
establishing the preliminaries of how we will interact in
the future. It is of no consequence.
Hodgson interrupted, barely able to hide his growing
sense of excitement.
And I thank you for your kindness and openness. But to
interject… You mentioned “guhya” just now, as in
secret… hidden?
Exactly.
And the word Tantra… It has recently entered the
vocabulary of scholars interested in Hindustan and
Tibet. But a lot of ink has been wasted by our
academics on the topic without so much as an
understanding of its rudimentary significance. Perhaps a
brief description of Tantra…
This time Amritananda interrupted Hodgson, but fluidly,
as one would an old friend. Hodgson did not seem to
mind.
Rejident Saheb, it would take me an hour to simply
define Tantra, and a full day to explain the core essence
of it. I ask that we leave that exercise for another day.
The mandal on the other hand is more easily explained.
Amritananda cleared his throat as he did before
expounding to a disciple, and continued:
The mandal represents a circular plan of the universe
and the arrangement of appropriate deities upon the
plan. The entire universe is subsumed and represented
within the mandal, which is of course just the Sanskrit
word for circle. The all-important centre represents a
singularity that remains unmoved, inviolate, even as the
entire mandal, the circle of the universe revolves around
it. The centre, thus, is also a portal from the Here to the
eternal inviolate Beyond. And by meditating on the
various deities of this instrument, by focusing on the
outward and the hidden symbolism of the deities and
their arrangement within the mandal, a sādhak is drawn
inexorably to the centre, and through the centre, is
gradually led out of the Maya of the material world and
is better primed to attain the Beyond.
Amritananda paused, hoping that the Rejident had
picked up on his interpretation of the mandal’s centre, a
revelation he had refined over many years of study. But
he knew it was too much to ask of a novice firangee to
understand this concept, no matter how well disposed
he was towards spiritual matters. Indeed, the Rejident’s
reaction made it clear that the significance of the
mandal’s centre had gone entirely unnoticed.
Hodgson nodded respectfully, quietly appreciative of
the succinct, satisfying definition he had just been given,
obviously coming from someone wielding supreme
command of the subject matter. He thought of his future
prospects. There was so much to learn here, so much to
dig into, process and communicate back to the scholars
of Europe. The hinted-at connection between mandals
and Tantra, the symbolism of deities involved… even a
possible Śaiva connection… Hodgson collected his
thoughts.
Ah thank you, Bandya Jyu, for that wonderful definition.
I would very much like to explore these mandals in
more depth with your assistance. For these designs…
these instruments, are entirely unknown to the outside
world and as such hold immense interest in the
academic realm. In fact, I might not be remiss in stating
that I am the first firangee to ever lay my eyes on them.
Amritananda looked up sharply, and noted that the
Rejident was smiling at his own joke of using the
pejorative Parbatya word for foreigners. At that moment,
his regard for the self-effacing Rejident increased, and
he resolved to help him in any way he could… within
the limits set by his Dharma, of course. He walked over
to the table, leafed through the mandals, and said with
easy confidence:
While the overall purpose of mandals never change,
various sects of the Bauddha faith have developed
separate, well-defined iconographic plans for mandals
containing specific configurations of the five Dhyani
Buddhas, their female Shakti counterparts, the
associated Bodhisattwas, Dharmapāls and minor deities.
For example, this one here is the Kāl Chakra Mandal, or
a diagram of the Wheel of Time, with its seven hundred
and sixty-four deities. This mandal is associated with
the anuttarayog school of Tantra.
This here is the Dharma Chakra Mandal, showing the
Wheel of the Law. I can provide metrical verses in
Sanskrit that describe the arrangement of all these
deities. And further, I have in my possession a rather
ancient painting that depicts all these deities in full
colour. I can make it available to you for study.
Hodgson bowed his thanks, anxious not to break
Amritananda’s descriptive discourse.
Here we have the Dharma Dhātu Mandal, which…
umm… let’s just say represents the different qualities
and forms of Buddha, encompassing two hundred and
eighty-four divinities. The Dharma Dhātu and the
earlier Dharma Chakra Mandal are associated with the
Kriyā Samucchaya School.
And this is the Yogambar Mandal with its fifty-seven
deities.
Yogambar is the Tantric form of the Adi Buddha, and
Gyān Dākini is his consort. The Gyān Dākini is in fact a
very curious deity for us, as she is connected not only
with with Macchindranath, but also is claimed by some
to be the mother of Avalokiteswara…
Amritananda stopped, suddenly realizing that he might
have delved too deep and lost his host. Sure enough,
when he looked up, he found Hodgson staring at him,
dumbstruck.
Hodgson was indeed quite overwhelmed with the
torrent of information coming from this learned
authority. He certainly caught the superficial meaning
of most of the technical terms Amritananda used,
thanks to his excellent grasp of Sanskrit, but the deeper,
spiritual import completely eluded him. He thought of a
polite way of framing his now more ambitious request:
Next year, I anticipate that my stay in Nepal will be
extended for another term. My wish thereafter is to
delve deeply into the Bauddha faith, in a formal,
structured manner, with your help, and to procure more
material… manuscripts, paintings, implements of
worship… which will aid me in forming a picture,
however rudimentary, and “from the outside” it may be,
of the faith. And I will of course ensure you are… in
terms of … a little something for your time and
efforts…
Hodgson trailed off, skirting around an issue that was as
sensitive for a British gentleman as it was for an
honourable Kathmandu priest.
We can decide that later. But for now you must
understand that the material you seek is deeply spiritual
for my people. And ever since Prithvinarayan Shah’s
days, my people have been forced to become intensely
suspicious of outsiders, Parbatya or otherwise. But if
you ask me personally, I am quite torn on deciding
which danger is greater to the Bauddha faith: the
“firangees” or the Parbatya. Your country has
suppressed the whole of Hindustan, yes, but if your
people are exposed to the profound beauty of the
Buddha’s teaching through your efforts, perhaps it will
somehow stop the continuous decline of the Dharma in
our land. At the very least, a small fraction of our relics
will survive the coming ages due to being outside the
Valley and in the hands of… “firangees” as you put it.
You said the Dharma is in continuous decline just now?
Indeed. About six or seven hundred years ago, our
valley was an important hub of the Bauddha faith.
Especially my town, then the Kingdom of Patan, was a
thriving centre of learning on par with Nalanda. We
exchanged scholars and priests… some of them my own
ancestors… with the Pala empire to the south, and we
sent teachers and valuable manuscripts to Tibet to
spread Vajrayana practices. But since that time, there
has been a slow yet definite decline in the popularity of
the Bauddha faith in Patan and the rest of the Nepal
valley, a decline made worse by our own late Malla
kings who favored Śaiva tantric practices, and a decline
certainly accelerated by the current Shah dynasty.
Therefore, for the reasons I gave earlier, I can arrange
for you some token material that will aid in your
understanding of our faith. And on a personal front, if
*
All images are from the inventory of Hodgson’s private papers at the British Library, London(Eur Mss Hodgson),
used with permission. The following works were consulted for historic details:
The Origins of Himalayan Studies: Brian Houghton Hodgson in Nepal and Darjeeling, edited by David Waterhouse
The Prisoner of Kathmandu,
Pandit Amritananda Shakya (Bandya), by Harihar Raj and Indu Joshi
you are willing to learn, and to invest the time and
discipline needed, I would be honoured to impart to you
the fundamentals of the Bauddha faith, and especially
of Vajrayana practices.
Hodgson was giddy at the prospect of finally initiating a
serious study of the most obscure and tantalizing topic
the Orient had presented him.
I would be eternally grateful for any such material as
you can make available, and doubly so for any
knowledge of the faith you can impart.
Then I invite you to Thaina Tole, where I have my
house. We will visit Uku Baha… a premier Bauddha
house of worship in Patan… it has a good collection of
such material as you desire. In fact, this Baha also
houses a precious manuscript named the
Ashtasahashrika Pragyaparamita Sutra, which is more
than 800 years old… the oldest Bauddha manuscript in
all of Nepal that I know of. This valuable manuscript
describes what it means to be a Bodhisattwa, and it
contains lines of confounding complexity intended to
show the illusory nature of the material world, of all
perceptions, and indeed, of all thoughts! The
manuscript is decorated with elegant miniature
paintings of Buddhas, Bodhisattwas and other deities as
well as depictions of the chief Bauddha pilgrimage sites
of the the surrounding countries, all within a
magnificent four hundred and forty-five folios. But this,
as you can imagine, is one of the priceless treasures of
the Baha and is available only for a quick viewing.
Come to think of it, our Baha is also host to treasures of
a different sort: floating high above on the walls, carved
out of wood at an unknown date by a master craftsman,
there exist several Yakshis in the pose of bending
boughs of trees. Of all the sculptures in the Nepal valley,
these are my favourite, and I often gaze at their
heavenly feminine forms as I pass the Baha in the
course of my daily rituals.
Look at me, I am getting carried away…I will try to
arrange a viewing of all this for you, although the
presence of a … firangee… within the premises could
be quite a scandal.
Quite overwhelmed, Hodson bowed his thanks once
again.
I would say Jyesha Tritiya Badi…that is, next Saturday,
is a good day… Our riotous Bunga Dyo Jatra will be in
full swing then. We can visit Uku Baha during the day,
then participate in the Jatra well into the night as Bunga
Dyo is pulled in his chariot from Lagankhel to
Jawalakhel.
by Charles Allen