Introduction
In Kathmandu, the White Karunamaya (Jana Baha Dya or Arya Lokesvara) and in Patan, the Red Karunamaya (Bunga Dya or Padmapani Lokesvara), are commonly referred to as Machhindranath by the general populace. However, this belief appears to be incorrect, as Karunamaya (also known as Avalokiteshvara) and Machhindranath are not the same person or deity.
Karunamaya, also known as Lokesvara and Aryavalokitesvara, is a revered Bodhisattva of compassion in Buddhism. He is believed to embody infinite mercy and is venerated across Nepal, Tibet, India, and other Buddhist cultures. Glories of Karunamaya are magnificently described in texts like the Karandavyuha Grantha (कारण्डण्यूह ग्रन्थ). Karunamaya, though venerated as a bodhisattva in Buddhism, he is not a historical figure like the Buddha. As Buddhist philosophers conceptualized an enlightened Buddha as a supreme being, they also created the idea of a divine realm, Sukhavati (सुखावती – peaceful heaven), and various deities ruling over it.
Historical Worship of Karunamaya in Nepal
The tradition of worshiping Karunamaya through idol worship in Nepal dates back to the Licchavi period (approximately 400-750 CE). Several Licchavi-era Karunamaya statues in places like Dharahara (धरहरा) and Dhoka Bahal (ढोकाबहाल) stand as evidence of this. Moreover, inscriptions from this era, including those by Jayadeva, highlight Karunamaya’s significance. Historians suggest that the deity famously known as the Red Machhindranath of Patan is actually a Licchavi-era Karunamaya idol, possibly established by King Narendra Deva (ruled c. 640-683 CE).
King Narendra Deva was a devoted follower of Buddhism. Historical records mention that a renowned Chinese traveler who visited Nepal during his reign saw a Buddha idol embedded in the king’s waistbelt, confirming his Buddhist inclinations. Given this context, it is neither unusual nor illogical for a Buddhist monarch to establish a revered Buddhist deity.
Sundarananda’s Observations on Karunamaya
During the reign of King Prithvi Narayan Shah (ruled 1743-1775 CE), the poet Sundarananda Bada (सुन्दरानन्द बाँडा) wrote extensively about the identity of Patan’s Karunamaya. According to him, some worship Karunamaya as Vishnu, while others regard him as Shiva. Some see him as Kali, others as Tara, and still, some worship him as Surya (the Sun God). Certain sects even revere him as Machhindranath, the guru of Gorakhnath. This widespread perception of Karunamaya as a divine figure across different traditions has contributed to the deity’s universal veneration in Patan.
Additionally, historical genealogies mention that Karunamaya has been dreamed and worshiped under the name “Dharmaraja – धर्मराज”. These accounts add to the mystery surrounding the true nature of Karunamaya.
The White Karunamaya of Kathmandu
The origins of the White Karunamaya of Jana Bahal, Kel Tol in Kathmandu remain historically uncertain. According to legend, the idol was discovered in a field in Jamal, Kathmandu. To this day, during the deity’s annual festival, it is mandatory for farmers who work in Jamal’s fields to participate in the worship. This Karunamaya is venerated with a symbolic union of masculine and feminine energies. Due to this belief, every year, the deity undergoes a Maha Snan (महास्नान – great bath), after which it is repainted and ritualistically adorned. This tradition signifies the mystical and supernatural essence attributed to Karunamaya.
Machhindranath: A Historical Figure
Based on available historical sources, Machhindranath’s birthplace is believed to be Kamarupa “कामरूप”(present-day Assam, India). He was born into a fisherman’s family but later renounced his household life to become a disciple of the great Buddhist scholar Jalandhar. Over time, due to his origins as a fisherman, he became widely known as Machhindranath (Matsya meaning ‘fish’). He was a prominent Vajrayana Siddha master and wrote four notable texts: 1. Kaulajnana Nirnaya (कौलज्ञान निर्णय), 2. Akulavira Tantra (अकुलवीर तन्त्र), 3. Kulananda (कुलानन्द) and 4. Jnana Karika (ज्ञानकारिका).
These texts were later published in the Calcutta Sanskrit Series. Historical records place Machhindranath in the 12th century CE. His final resting place is believed to be in Satara district, India, where an annual festival is held in his honor on the Krishna Panchami of the month of Baisakh (April-May). This historical context establishes Machhindranath as a Vajrayana master rather than a divine figure. His father, Minanath, was also a Siddha master like him.
This contrast between the supernatural nature of Karunamaya and the historical reality of Machhindranath raises a crucial question: how appropriate is it to equate Kathmandu Karunamaya and Patan Karunamaya with Machhindranath? Readers are encouraged to contemplate this matter. The primary reason for this mistaken identity seems to stem from Machhindranath’s significant contributions to Buddhist society. Otherwise, there would be no reason for a historical figure like Machhindranath to be merged into the divine realm.
The Legend of Narendra Deva and Karunamaya
According to legend, King Narendra Deva brought the Red Karunamaya of Patan from Kamarupa (कामरूप) through esoteric rituals. However, it is likely that this story arose because Machhindranath himself was from Kamarupa. Logically, it is implausible that King Narendra Deva of the 7th century CE could have brought Machhindranath, who lived in the 12th century CE, from Kamarupa.
The Ratha Jatra (Chariot Festival) Tradition
The annual chariot festivals of the Red Karunamaya in Patan and the White Karunamaya in Kathmandu continue to be celebrated with great devotion. The chariots are built following Buddhist principles. In Patan, the chariot is gradually pulled starting from the first day of the waxing moon of Baisakh (April-May), while in Kathmandu, the chariot procession begins on the eighth day of the waxing moon of Chaitra (March-April).
These festivals are celebrated with immense faith in the Kathmandu Valley. The Patan festival aligns with the chariot festival of Machhindranath’s resting place in Satara, India, while the Kathmandu festival coincides with the chariot festival of Buddha’s relics in Pataliputra, as described by the 5th-century CE Chinese traveler Faxian (Kantian). This connection helps clarify the origins of these festivals.
Additionally, during Patan’s Machhindranath Jatra, there is a tradition of also holding a procession for Minanath, the father of Machhindranath. The presence of both father and son in the festival further supports the historical perspective on Machhindranath.
The Mythological Tale of Machhindranath
Once, a Brahmin woman gave birth to a child. However, since the child was born on an inauspicious day, he was cast into the ocean as per prevailing superstitions. Despite being thrown into the sea, the child did not perish. Instead, he survived and grew inside the belly of a fish.
One day, Lord Mahadev (Shiva) became aware of this miraculous occurrence and rescued the child from the fish’s stomach. Overjoyed at his survival, the child came to be known as Machhindranath, meaning “Lord of the Fish,” as he had emerged from within a fish.
Conclusion
The historical and religious evidence clearly establishes that Karunamaya (Avalokiteshvara) and Machhindranath are not the same entity. Karunamaya is a Buddhist deity, venerated for his boundless compassion, whose worship in Nepal dates back to the Licchavi period (400-750 CE). In contrast, Machhindranath (Matsyendranath) was a historical Vajrayana Siddha master, believed to have lived in the 12th century CE, and was an influential figure in tantric traditions.
Despite their distinct origins, centuries of cultural assimilation have led to the widespread misconception that Karunamaya and Machhindranath are the same. This misidentification likely arose due to the Buddhist reverence for Machhindranath as a tantric guru and his association with esoteric teachings. However, the timeline, religious significance, and textual references do not support the claim that Karunamaya and Machhindranath are one and the same.
Recognizing this distinction is essential to preserving Nepal’s rich religious and historical heritage. Karunamaya remains an object of devotion for Buddhists, embodying divine compassion, while Machhindranath’s legacy as a tantric master is rooted in Vajrayana and Nath traditions. While both figures are deeply respected and celebrated, understanding their unique identities helps to clarify Nepal’s syncretic traditions and prevents the continued confusion between myth, history, and faith.
References
- Nepali Chad-Parbaharu Ko Bibechana, Mana Bajra Bajracharya, 1968