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The kindness and compassion instilled in Prince Mahasattva was transformative. Once a hunter intent on taking life, he went on to become a protector. He sacrificed himself to protect the very creature he once pursued. His noble deed earned profound reverence, and his funeral was conducted with great honor. Queen Satyawati, together with Princes Mahadeva and Mahapranab, remained at Prince Mahasattva’s burial site in mourning for a month. 

In remembrance of Avayadan Day, an annual tradition of lighting ghee and oil lamps at his tomb is observed from the night of Chaturdashi (the 14th day of the lunar calendar) until mid-day of Purnima (the full moon). This enduring practice, regarded as a symbol of enlightenment, continues to this day. It is believed that Maha Mang Manju Sri paid homage to the tomb of Prince Mahasattva while visiting Kali Daha (Kathmandu Valley). The tomb of Prince Mahasattva has been revered since Gautama Buddha paid homage with the sacred words Na:Ma Buddha nearly 2,500 years ago, making it a timeless symbol of selfless sacrifice and a source of inspiration in the teachings of compassion and lifesaving for others.

There are limited historical records and minimal archaeological evidence from the Kirat regime. However, some historical records and artifacts trace back to the reign of King Manadev I of the Licchavi period, who promoted the teachings of Avadāna. It is believed that the stone sculpture depicting Queen Satyawati with Princes Mahadeva and Mahapranab in her lap was made in his time and placed atop the tomb of Na:Ma Buddha. 

A priest from the Bajracharya caste was appointed to conduct daily puja, chanting, and ceremonial rituals at this sacred site. To ensure the sustainability of religious practices, King Manadev I established a Guthi—a traditional socio-economic institution—to provide resources for the livelihood of the priest’s family and to support the regular and occasional functions at Na:Ma Buddha. He also commissioned the construction of Chivadyo (small chaityas) at four corners of the tomb. These sacred structures have been preserved and remain visible to this day. 

In the Dunhuang Valley of Gansu Province, the starting point of the Silk Road in China, the Thousand Buddha Caves, featuring Buddhist art, began to take form in 366 under the patronage of the Wei Dynasty. It is said that 15 percent of the work was completed in the 12th century. Interestingly, during the reign of Emperor Kublai Khan of the Yuan Dynasty, around 1274, a team of Nepali artisans led by Balabahu Pahari from Khopasi, Nepal, known in China as Araniko, reached Mongolia, and the Thousand Buddha Caves were completed. In Cave Number 254, a Na:Ma Buddha Temple (Chaitya) includes wall paintings depicting a royal hunting scene around the temple. Similarly ancient artworks i.e., life cycle of Namo Buddha in thangkas, have been discovered in monasteries across Southeast Asia. These depict the story of Takmo Lüjin in China, Wyl stag mo Lus Sbyin in Tibet, the self-sacrifice to the hungry tigress in Sri Lanka, and related themes in other countries. Whether consciously or unconsciously, the awareness of Avadāna continued to grow and flourish over time, carried across regions through the Silk Road.

About 400 years ago, Himetanjen Dharke, Top Ten Syakiya, and Sri, three incarnated lamas, sat meditating at the place where Prince Mahasattva attained Bodhisattva. At the same time they made five bigger stupas on the tomb behind the main temple. Centuries later, in 1973, a merchant from Ason in Kathmandu renovated the main Na:Ma Buddha Temple and its statue to sustain the teachings of Avayadan for future generations.

In addition to daily rituals such as puja, chanting, and the weekly ghee lighting every Wednesday, several special observances are held throughout the year. On every Purne (full moon day), devotees come together for a sacred celebration. Mahasattva Enlightenment Day, the most significant annual event, is observed on the night of Chaturdashi and the day of Purne in the month of Kartik. This occasion is marked by grand ceremonies and spiritual gatherings. Likewise, a metal idol of Mahasattva was crafted during the Malla period, around three hundred years ago to honor his mercy and educate people on benevolent compassion. This idol has since been featured in various local carnivals. Mahasattva’s birth anniversary is joyfully celebrated in his birthplace, Panauti, with a vibrant carnival held three days before Kuse Aunsi (Father’s Day). Every 12 years, a grand month-long celebration takes place in Kathmandu, drawing pilgrims and visitors from near and far to honor his legacy of unconditional and selfless compassion.

Buddhist families and their friends visit Na:Ma Buddha to pay homage and offer ghee lamps, praying for peace for the souls of their departed loved ones as part of sacred rituals. It is believed that making this pilgrimage at least once in a lifetime is a vital act of spiritual fulfillment. These ongoing rituals and observances not only preserve sacred traditions but also serve as a living testament to the story of Na:Ma Buddha, nurturing a deeper sense of peace and harmony within families and communities around the world.

There are three famous stupas in and around the Kathmandu Valley: Namo Buddha Stupa, Swayambhu Nath Stupa, and Boudha Nath Stupa. Interestingly, the two stupas within Kathmandu share the middle name Nath (associated with Shiva), while Namo Buddha does not. According to tradition, Namo Buddha’s history stretches back some 6,000 years, while Swayambhu and Boudha are said to be around 3,000 and 1,500 years old respectively.

In the 5th century, Lichhivi King Mana Deva I is recorded as having paid homage to the tomb of Na: Ma Buddha. He is believed to have established a Guthi (income-generating trust) and appointed a Bajracharya priest for daily chanting. He also commissioned four small stupas at the corners of the tomb, which remain preserved to this day. Legend holds that in the 8th century, Guru Padmasambhava visited the Hiramya Giri Gandhaman Hill to pay homage, offering a Vajra to Na: Ma Buddha. About four centuries ago, three incarnate lamas—Himetanjen Dharke, Top Ten Syakiya, and Sri—meditated at the site where Prince Mahasattva is said to have attained Bodhisattva. They depicted the scene of the prince offering his body to a tigress on a small slate-like stone, now covered by a larger image. They also built five large stupas atop the tomb. The main Namo Buddha Temple, with its central statue, was renovated in 1916 by a merchant from Ashon, Kathmandu. Local tradition claims that the Gula Baja Buddhist devotional music originated at Namo Buddha in ancient times before being adopted at Swayambhu.

According to legend, Swayambhu Nath emerged after the lotus seeds were planted by Bipaswi Buddha in Kali Daha 3,000 years ago. From them grew a miraculous shining lotus, attracting Buddhas, lamas, sages, and devotees from afar. Around that time, Mañjuśrī, visiting from Mount Wutai in China, came to pay homage to the radiant lotus and stopped at Na: Ma Buddha along the way. He is said to have drained the waters of Kali Daha, making the lotus accessible to the public. A symbolic monument was erected at the lotus site, named Swayambhu (“self-born”). Following the drainage, human settlements began, marking the origin of the Kathmandu Valley.

There are no surviving records of structures built by the earliest settler, Ne Muni, or during the Gwala (Gopalbansi) period. Tradition suggests a stupa existed during the Kirat dynasty, and around 500 BCE, Gautama Buddha visited Kathmandu during the reign of the seventh Kirat king, Jitedasti, to pay homage to Swayambhu. The Licchavis later adopted Swayambhu as their family deity, expanding and embellishing the site. King Manadeva of the Licchavis was a devoted worshipper, drawing spiritual strength from Swayambhu to guide his reign. During his time, the Guthis and the Bajracharya priestly community were organized to ensure regular chanting and ceremonial worship.

The construction of Boudha Nath is believed to have been initiated in the 4th century by a poultry farmer named Jyajima, with the approval of Lichhivi King Bhrishava Dev. After her death, her family completed the stupa. The relics (Astu) of both Bipaswi Buddha and Gautama Buddha were enshrined within, fulfilling Jyajima’s wishes.

A notable legend recounts that King Mana Deva I (404–505), seeking forgiveness for lives lost during military campaigns in western Nepal, went to worship his family deity at Swayambhu. In response to his prayers, Swayambhu instructed him to construct a Chaitya at Khasti, the present-day Boudha Stupa. Afterward, the king renounced his throne and pursued austerities and meditation at Vajrayogini in Sankhu. The Shakyas and Bajracharyas of Nepal, descendants of the Licchivis, continue to honor their family deity annually from Bhuikhel, the open ground at the foot of Swayambhu.

Swayambhu and Boudha, located in accessible urban areas, have benefitted from regular renovations over the centuries. By contrast, Nama Buddha, situated farther from densely populated regions and with fewer resources, received less attention. Even so, during the Malla period, festivals dedicated to Namo Buddha were celebrated in larger towns such as Panauti and Kathmandu. In today’s fast-paced world, more people are rediscovering the deep history and spiritual significance of Namo Buddha as a timeless source of compassion and harmony.

The ancient kingdom of Panchal Nagari once flourished in the Rosi Valley, an area that now lies within Panauti Municipality, Nepal. Over 6,000 years ago, during the waxing moon of Kartik (October–November), the royal family embarked on a grand hunting expedition 10 kilometers from their palace. Their destination was the revered Hiranyagiri Gandhamadan Parbat—the Golden Fragrance Mountain—now preserved as the Kusume Community Forest.

Accompanied by King Maharath and Queen Satyawati were their three sons: Princes Mahadeva, Mahapranav, and the youngest, Mahasattva. The autumn air was crisp and clear, the days neither too hot nor too cold—perfect for their journey. On the night of Purnima (the full moon), the three princes wandered through the dense, silver-lit forest. As they returned to camp, they stumbled upon a frail, emaciated tigress, motionless after giving birth to five cubs. Filled with compassion, they chose not to harm the vulnerable mother and her newborns, quietly continuing their journey.

Yet, Prince Mahasattva was deeply moved by the tigress’s suffering. Unable to share his thoughts, he excused himself under the pretense of needing to relieve himself and slipped away from his brothers. While Mahadeva and Mahapranav returned to camp, Mahasattva turned back, overcome by Avayadan—an extraordinary compassion. He set aside his weapons, shed his royal garments, and without hesitation, offered his body to the starving tigress.

At first, the tigress, perhaps weakened or afraid, did not attack. Determined, Mahasattva used his sword to cut his veins, letting his blood flow into the tigress’s mouth. He then cut flesh from his limbs and fed her. Slowly, the tigress regained strength and consumed his body—a rare act of self-sacrifice to save even an enemy.

Back at camp, the royal family waited anxiously for Mahasattva’s return. When dawn came with no sign of him, they searched the forest and found bloodstains, scattered bones, and his discarded weapons and ornaments. The royal astrologer proclaimed that Mahasattva was no ordinary man—his sacrifice had miraculously given life to the tigress and her cubs.

Following the counsel of priests and courtiers, the prince’s remains, along with his belongings, were brought back to camp. A pit was dug nearby, and his relics—clothes, weapons, and jewels—were laid to rest.

According to the Swayambhu Purana, some 3,500 years later, Siddhartha Gautama Buddha visited Kathmandu during the reign of Kirati King Jitedasti. Traveling through Thimi, Bhaktapur, and Panauti, he arrived at Hiranyagiri Gandhamadan Hill. There, he meditated for a month near Mahasattva’s tomb, circumambulated it three times, and reverently named it Nama Buddha.

Today, a temple stands upon the tomb, known as the Nama Buddha Temple. This sacred site reminds the world of enlightened compassion (Avayadan), offering a path to peace in a conflicted era.

The story of Prince Mahasattva is one of the most profound narratives in the Jataka tales, which recount the past lives of the Buddha. In this moving account, the young prince encounters a starving tigress and her cubs on the brink of death. Overcome by deep compassion, he selflessly offers his own body to save them, embodying unconditional love and the ultimate act of sacrifice to relieve suffering.

For centuries, Bhadawan Danda in Panauti has been a sacred site where Buddhist folklore, local legends, and ancient rituals—such as worship, meditation, and festivals—have honored the birthplace of Na:Ma Buddha, the selfless prince who gave his life for the tigress and her cubs. Around 6,000 years ago, this region was part of the ancient city of Panchal Nagari, ruled by King Maharath, a descendant of Dirgharat. His majestic palace stood at Bhagawan Danda in Toukhal, northwest of present-day Panauti in Kavre district. King Maharath and Queen Satyavati had three sons: Mahadev, Mahapranava, and Mahasattva.

Over time, earthquakes, epidemics, and climate changes reduced the once-glorious Panchal Palace to ruins. By the 12th century, during the reign of King Anand Dev of the Malla dynasty, the settlement had shifted near Triveni and became known as Pala:ti (later Panauti). The abandoned ruins gradually transformed into fertile farmland, while the palace site remained a place of reverence. As debris accumulated, a sacred mound formed, later called Bhagawan Danda.

Devotees visiting the holy burial site of Na:Ma Buddha on Hiranya Gandhaman Mountain also pay homage at Bhagawan Danda, offering ghee lamps and incense during festivals and ancestral anniversaries. During the Malla period, the Na:Ma Buddha festival was institutionalized, with the establishment of Na:Ma Buddha Dho:Chhen (Goddess House) at Nhu Baha in Panauti. The tradition of lighting lamps at Bhagawan Danda, marking the birthplace of Prince Mahasattva, also began in this era.

For decades, pilgrims from across Nepal and beyond gathered here to offer lamps. However, due to declining local engagement, lack of promotion, and the disruptions of armed conflict, these sacred practices waned. As spiritual connections faded, Panauti Municipality encroached on the land, constructing an office building. Within its grounds, a small stupa was later erected—either in memory of Prince Mahasattva or as a tribute to Buddhahood.

Na:Ma Buddha remains a site of immense spiritual significance, akin to Mecca for Muslims or Jerusalem for Christians. Locals frequent it for personal rituals, while Buddhists worldwide journey here to honor their ancestors. Historically, pilgrims from Tibet, China, Mongolia, Taiwan, and India have visited, drawn by the site’s sacred legacy—a tradition that continues to grow as awareness spreads.

Reviving the cherished practice of lighting lamps at Bhagawan Danda not only honors Prince Mahasattva’s sacrifice but also perpetuates the spirit of Avayadan (selfless giving). By reshaping Panauti Municipality’s architecture with imagery of Panchal Durbar, we can rekindle local pride and share the profound legacy of Na:Ma Buddha. In doing so, we uphold the values of peace and harmony, inspiring future generations and fostering global unity.