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THE NATIONAL AND INTERNATIONAL CONFERENCE  ON BHUDDHISM, ARTS & CULTURE 

Multicultural Country Nepal

Phra Dhaniram Ghimire
War Muni Vihar  Bhaktapur, Nepal

Tel 0867190658 /+97709844809049
Corresponding Author, Email: samdgikancho@gmail.com

Abstract
A thematic iatrical entitle the multicultural in Nepal. A case focuses  

different culture in different ethnic group in Nepal. The culture of Nepal is  
intertwined with the culture of the border Indian subcontinent and Tibet. 
The cultural heritage of Nepal has evolved over the centuries. This multi-dimen-
sional heritage bounds the diversities of Nepalís ethnic, tribal, and social groups, 
and it expresses. 

In music and dance, art and craft, folklore and folktales, languaes 
and  religion, festivals and celebration, foods and drinks. Its culture is 
enormously diverted and mostly influenced by Indian culture and Tibetan  
culture.

Legends state that dances in this country originated in the abode of 
Lord Shiva the Himalayas, where he performed the Tandava dance. This indicates 
that dance traditions of Nepal are very ancient and unique. With altitudes and 
ethnicity, the dances of Nepal slightly change in style as well as in the costumes. 
The Dishka, a dance performed at weddings, includes intricate footwork and arm 
movements. Accompanying music and musical instruments change in tune with 
the themes, which revolve around topics like harvesting of crops, marriage rites, 
war stories, a lonely girlís yearning for her love, and several other themes and 
stories from everyday life in the villages. The famous Tharu stick dances, and the 
crazy peacock dance are two highlights, but there are plenty of other surprises. 
Expect to be invited to join in the dancing, as the evening reaches its climax.
 As per the 2011 census, 123 languages are spoken in Nepal. In  
Nepal major language are Nepali, Maithili, Bhojpuri, Tharu, Tamang, Nepal BHasa 
(Newari), Magar, etc. Nepali language written in Devanagari script, is the official 



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THE NATIONAL AND INTERNATIONAL CONFERENCE  ON BHUDDHISM, ARTS & CULTURE 

national language. 81.6% of the population being Hindu. Buddhism was practiced  
by about 9% of the population. About 4.2% practice Islam and 3.6% of the 
population follows the indigenous Kirant religion. Christianity is practiced  
officially by less than 1.0%. Several of the festivals of Nepal last from one to  
several days. As a predominantly Hindu and Buddhist nation, most of the Nepalese 
festivals are religious ones. The festivals of Nepal have their roots from religionís 
and their ethnic groups as well.

introduction 
 Buddhism in Nepal

Buddhism in Nepal started spreading since the reign of Ashoka through 
Indian and Tibetan missionaries. The Kiratas were the first people in Nepal who 
embraced Gautama Buddha’s teachings, followed by the Licchavis and Newars. 
Buddha was born in Lumbini in the Shakya Kingdom. Lumbini is considered to lie 
in present-day Rupandehi district, Lumbini zone of Nepal. Buddhism is the sec-
ond-largest religion in Nepal. According to 2001 census, 10.74% of Nepal’s popu-
lation practiced Buddhism, consisting mainly of Tibeto-Burman-speaking ethnic-
ities, the Newar. However, in the 2011 census the Buddhist population in Nepal 
was just 9% of the country population. It has not been possible to assign with 
certainty the year in which Prince Siddhartha, the birth name of the Buddha, was 
born, it is usually placed at around 563 BCE. In Nepal’s hill and mountain regions 
Hinduism has absorbed Buddhist tenets to such an extent that in many cases 
they have shared deities as well as temples. For instance, the Muktinath Temple 
is sacred and a common house of worship for both Hindus and Buddhists.

In Nepal, the majority of people identify as Hindu. However, Buddhist  
influences are pervasive in most aspects of Nepali culture to an extent that  
Buddhist and Hindu temples are shared places of worship for peoples of both 
faiths so that, unlike in other countries, the distinction between Hinduism and 
Buddhism in Nepal is not always clear. During the reign of King Amsuvarman,   
the Nepalese princess Bhrikuti played a significant role in spreading and developing 
Buddhism in Tibet. Tibetan Buddhist architecture has long been influenced by 
Nepalese artists and sculptors like Araniko. The sacred Buddhist texts in Mahayana  



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THE NATIONAL AND INTERNATIONAL CONFERENCE  ON BHUDDHISM, ARTS & CULTURE 

Buddhism are mainly written in the Ranjana alphabet, the script of the Newars, or 
scripts like Lantsa, which are derived from Ranjana.

In traditional Nepalese Buddhism, there are nine special texts which 
are called the “Nine Dharma Jewels” (Navagrantha), and these are considered 
the nine books of Buddhism par excellence.

1) Aṣṭasāhasrikā Prajñāpāramitā Sūtra
2) Gaṇḍavyūha Sūtra
3) Ten Stages Sutra

4) Samādhirāja Sūtra
5) Laṅkāvatāra Sūtra
6) Lotus Sutra
7) Tathāgataguhya Sūtra
8) Lalitavistara Sūtra
9) Golden Light Sutra

Among the Tibeto-Burman-speaking peoples, Tibetan Buddhism is the 
most widely practised form. Newar Buddhism is a form of Vajrayana influenced 

by Theravada Buddhism. Many 
Buddhist groups are also influenced 
by Hinduism. Buddhism is the 
dominant religion of the thinly 
populated northern areas, which 
are inhabited by Tibetan-relat-
ed peoples, namely the Sherpa, 
Loba, Manangi, Thakali, Lhomi, 
Dolpa and Nyimba. They consti-

tute a small minority of the country’s population.
Ethnic groups that live in central Nepal such as the Tamang , Chepcha,  

Yakkhaare also Buddhist. These ethnic groups have larger populations compared 
to their northern neighbors. They came under the influence of Hinduism due 



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THE NATIONAL AND INTERNATIONAL CONFERENCE  ON BHUDDHISM, ARTS & CULTURE 

to their close contacts with the Hindu 
castes. In turn, many of them eventu-
ally adopted Hinduism and have been 
largely integrated into the caste sys-
tem.

The Kirati people, especially the Limbu and Rai people have also adopt-
ed Tibetan Buddhist practices from their Buddhist neighbor. The Jirel people, 
who are considered a Kirati, have also adopted Tibetan Buddhism.

Content
 History

Buddha was born as Prince Siddhartha in Nepal. He attained  
enlightenment under the Bodhi Tree in Bodh Gaya, in present-day Bihar, India. He 
there preached his teachings and thus Buddhism came into existence.

Pre-Lichchavi Buddhism
Emperor Ashoka of the Maurya Empire put up a pillar at Lumbini,  

(Parami, 2015: online) the birthplace of the Buddha, in the second century 
BCE. After the Third Buddhist council, Ashoka missionaries to Nepal.[8] It is also  
believed that Ashoka went to Patan and had four stupas built there. It is believed 
that his daughter Charumati established the village of Chabahil, which is located 
between Kathmandu and Boudha.

Buddhism during the Licchavi period (400-750)
The Licchavi period saw the flourishing of both Hinduism and 

Buddhism in Nepal. Excellent examples of Buddhist art of the period are the 
half-sunken Buddha in Pashupatinath, the sleeping Vishnu in Budhanilkantha, 
and the statue of Buddha and the various representations of Vishnu in Changu 
Narayan.

Another Buddhist text, the Manjushrimula Kalpa, mentioned Manadeva 
as the King of Nepal Mandala. Researchers believe the Mulasarvastivadavinaya 
was written in the 2nd century CE, and that the Manjushriulakalpa was written 



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THE NATIONAL AND INTERNATIONAL CONFERENCE  ON BHUDDHISM, ARTS & CULTURE 

during Manadeva’s reign. The Swayambhu Purana, the ancient Buddhist Purana 
text, and a Licchavi inscription all mentioned Nepal Mandala.

Buddhist inscriptions and chronicles and Tibetan sources also record 
a few tantric Buddhist deities, namely Akshobhya, Amitabha, Vajrayogini,  
Vajrabhairava, Usnisavijaya and Samantabhadra. Strong influence from Animism 
resulted in belief in Buddhist deities such as the Pancaraksas.

Religious tolerance and syncretism were stressed during the Licchavi 
period. King Manadeva paid homage at both Hindu and Buddhist sites. His family 
subsequently found expression for their beliefs in various religions.

The worship of the Caitya and the Rath Jatra cart festival of Avalokitesvara 
were introduced around this period. Many ancient sites in the Kathmandu Valley 
were identified with major Buddhist Caityas, such as Swayambhu, Boudhanath, 
Kathmandu and the four “Ashoka” stupas of Patan, and another two hundred  
stone [Cetiya|Caityas] dating from the Licchavi Period, were testified to the  
widespread antiquity of [Cetiya|Caitya] worship.

It is possible that this practice, in its earliest incarnation, was related 
to the worship of stones, which may have originated in the early, rival Kirata  
inhabitants of the Valley, prior to the Licchavis. According to one of the earliest 
Licchavi inscriptions, Caitya worship ordinarily consisted of ritual circumambulation 
of the caitya and offering standard items such as incense, colored powder, oil 
lamps and ablutions. At times, the inscriptions indicate, it could even involve 
resurfacing an existing Caitya and covering the new surface with many elaborate 
paintings.

Caitya (Dutt, N.,(1966) worship was an important factor in bringing 
more of the proto-Newar tribal inhabitants into the Buddhist fold, as it was a 
devotional practice designed for the general public. Thus, the masses probably 
began practicing the cart festival of Avalokitesvara/Matsyendranath (Jana Baha 
Dyah Jatra and Bunga Dyah Jatra) during the latter half of the seventh century AD.

This festival was celebrated by hundreds or even thousands of people, 
who helped to construct and transport a huge, wheeled cart that bore the im-
age of Avalokitesvara for several days or weeks along a specific route. The intro-
duction of this festival must have been an instant success among the majority 



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THE NATIONAL AND INTERNATIONAL CONFERENCE  ON BHUDDHISM, ARTS & CULTURE 

of the Kathmandu Valley population. This strengthened Buddhism’s standing in  
relation to the other Hindu and Animist faiths of the Valley at the time.

Forty stone inscriptions made some mention of Buddhism throughout 
the Licchavi period. Most of the references are concerned with monasticism.  
However, almost nothing is known about the day-to-day life in the Vihara  
monasteries or how they functioned administratively.

The names of the fifteen Buddhist monasteries are known, and it is 
clear from the context in which some of these are named that they are among 
the most important religious sites of that time. It is not known for certain what 
schools of Buddhism were most prominent at the time. But the strongest early 
influences (aside from an even earlier probable substratum of Pali Buddhism) 
probably came from the Mahasanghika, Sammitiya and the Sarvastivada schools. 
The Makhyamaka and Yogacara schools were thought to be more influential in 
the later period with the emergence and growth of the Vajrayana school.

Inscriptional evidence also proves that there was a string of traditional 
methods of making religious gifts. These offerings were used for earning blessing 
and making merit, and the women of the Buddhist seem to have taken the lead 
in offering these gifts. Strikingly, parallel points within the Buddhist cave contain 
inscriptions of Maharashtra, which predated the Licchvi Nepal. The references in  
the Licchavi inscriptions to the Mahayana and Vajrayana will be mentioned  
below in connection with Buddhist art and notable Buddhist figures of the  
Licchavi period.

Buddhism during the Licchavi period (600-1200) 
A Licchavi king, Amshuverma, married his daughter Bhrikuti to the ruler 

of Tibet, King Songtsen Gampo. According to legend, she received the begging 
bowl of the Buddha as part of her wedding dowry. It is believed that she  
introduced Buddhism into Tibet. she is also believed as a reincarnation of the 
Green Tara of Tibetan Buddhism, who is seen in many Buddhist Thangkas. Lichhavi 
period is known as the golden time for Buddhism.

Buddhism during the Malla dynasty (1200–1769)
The Malla dynasty saw to the golden period of the syncretism of Hindu 

and Buddhist art forms by the Newar. The Paubha, the Newar counterpart of the 



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Tibetan Buddhist Thangka, flourished in this period.
During the reign of Jayasthiti Malla, after implementation of Manud-

harmasastra, celibate monks were banned from practicing in (Nepal.citation  
needed) this gave way to the decelibate Newar Buddhism. Because of this,  
Theravada Buddhism was lost in Nepal only to be revitalized in the beginning of 
the 20th century. (Wikipedia, 2014: online)

Buddhism during the Shah dynasty (1769–1846)
The Shah dynasty saw the decline of Buddhism in Nepal where 

it eventually merged with Hinduism as the Hindu Gurkha rose to prominence.  
(Citation needed) In the north, the Mustang kingdom ruled by the Buddhist Loba 
and the Thakali saw to the flourishing of Vajrayana (Tibetan Buddhism) in the 
North

Buddhism during the Rana dynasty (1846–1951)
There is an incorrect assumption that, due to perceived similarity to 

tantric Hinduism, that Modern Newar Buddhism in Nepal has largely been  
absorbed into mainstream Hinduism. However, Newar Buddhism has retained 
a distinct identity, and nearly all practices, art forms and castes remain. In the 
north, people of Tibetan origin continued to be the much-unchanged practises 
of Tibetan Buddhism, especially in the case of the Nyimba of Northwest Nepal. 
On the other hand, the Thakali, who had traditionally played an important role 
in the Nepali society but yet retained Tibetan Buddhism, have begun to embrace 
Hinduism as well in the recent years.

It is significant to note that during the autocratic Rana regime, several 
Theravada Buddhists were banished from Nepal for preaching Buddhism.[10][11] 
The Banishment of Buddhist monks from Nepal in 1926 and 1944 was prompted 
by an attempt to suppress the revival of Theravada Buddhism (Archive, 2013:  
online). which began in the 1920s. Also, the rediscovery of Lumbini, the  
birthplace of Buddha, occurred in this era with contributions from among others, 
General Khadga Sumsher Rana.

 Shah Dynasty (1951–2006)
 After the overthrow of the Rana dynasty in 1951, Buddhism gradual-

ly developed in the country. Theravada Buddhists played a greatly significant 



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THE NATIONAL AND INTERNATIONAL CONFERENCE  ON BHUDDHISM, ARTS & CULTURE 

role for the Buddhist revival campaign in modern Nepal since the 1920s. This 
revival movement has changed Buddhism from a religion of some ethnic groups 
and castes to going beyond the caste and ethnic religion in Nepal. Presently, 
there are three main Buddhist schools; Tibetan Buddhism, Newar Buddhism and  
Theravada Buddhism.

 Tourism is an important factor for promoting Nepali Buddhism to the 
world. Every year, Kathmandu can receive more than 10,000 travellers from all 
over the world just to visit the Boudha Stupa Boudhanath and the Swyambhu 
Maha Chaitya Swayambhunath stupas. These are the remarkable and significant 
architectural sites, which are only found in Nepal. Apart from these two main 
Buddhist monuments there are hundreds of Buddhist monuments in Kathmandu 
and in other main cities of Nepal. International Buddhist Meditation Center  
operates in Kathmandu.Demographics

 According to 2011 census, the adherents of Buddhism are as  
follows (Bikash Bista, 2014) NEG denotes newly listed ethnic group, for which 
2001 census figures are not available.

Ethnic 
Group

Buddhist Per-
centage
2001(%)

Total 
Population

2011

Total 
Buddhist

2011

Buddhist 
Percentage
2011 (%)

Tamang 90.26% 1,539,830 1,344,139 87.29%
Magar 24.47% 1,887,733 340,608 18.04%
Gurung 69.03% 522,641 327,813 62.72%
Newar 15.35% 1,321,933 141,982 10.74%
Sherpa 92.83% 112,946 111,068 98.34%
Bhote 59.40% 13,397 13,173 98.33%
Ghale NEG 22,881 11,451 50.05%
Hyolmo 98.45% 10,752 9,819 91.32%
Thakali 65.01% 13,215 8995 68.07%
Chhantyal 64.2% 11,810 0 0.00%
Jirel 87% 5,774 0 0.00%



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Lepcha 88.8% 3,445 0 0.00%
Other ethnic 
groups

0.81% 21,028,147 87051 0.41%

Total 10.74% 26,494,504 2,396,099 9.04%
 

 Summary 
 Between 2001 and 2011 census, the percentage of Buddhists have  

declined by 1.7%, from 10.74% to 9.04%. All major ethnic groups (except Sherpa, 
Bhote and Thakali) showed decline in percentage of Buddhists. It is interesting to 
note that in the 2011 census not a single Chhantyal, Jirel and Lepcha reported 
themselves as Buddhist. In the 2011 census, a total of 11,233 Chhantyal (95.1%) 
reported themselves as Hindu. Likewise, 4,604 Jirel (79.7%) and 2,907 Lepcha 
(84.4%) reported themselves as Bon religion followers. Of the Ghale group, which 
was added in the 2011 Census, more than 50% of them reported themselves as 
Buddhist follower

References
Bikash Bista. (2014). POPULATION MONOGRAPH OF NEPAL. Kathmandu. Nepal: 

Central Bureau of Statistics. 
Parami. (1 March 2015). Dhammaduta: The Theravada Bhikkhu Sangha in 

Nepal. (30 January 2019). From https://www.parami.org/the-therava-
da-bhikkhu-sangha-in-nepal.

Wikipedia. (4 August 2014). Theravada Buddhism in Modern Nepal. (30 January 
2019). From https://en.wikipedia.org/wiki/Buddhism_in_Nepal#cite_
ref-9

Archive. (22 May 2013). THERAVADA BUDDHISM IN MODERN NEPAL. (30 January 
2019). From http://www.lumbini.org.uk/bd_n_thera_t.html

Dutt, N. (1966). “Buddhism in Nepal” (PDF). Bulletin of Tibetology. 3 (2): 27–45.


