Nepal honoured Bhrikuti, Bhelsa Tritsun in Tibetan, who was married to Tibet’s 33rd Yarlung Dynasty King Songtsen Gampo, the founder of the 7th to 9th century Tibetan empire, as a National Luminary in 1955 for being a bearer of Nepal’s Buddhist culture and a symbol of peace, but then removed her from the list in 2017, ostensibly due to lack of sufficient historical records about her in the country’s archives. Now, as a case is sought to be made to restore her status with a twist to colour her contributions in light of Kathmandu’s current One China policy stand, Biswo Ulak* gives an account of her as a real historical figure who carried the teachings of the Buddha from Nepal to Tibet and beyond, with a hope to encourage younger generations to appreciate the deep civilisational ties between Nepal and Tibet.
At just eight years of age, Bhrikuti left her homeland on a remarkable journey to Tibet, carrying the Nepali Buddhist culture and traditions. Through her marriage to King Songtsen Gampo and the cultural exchange that followed, the influence of Nepali Buddhism reached in Tibet and eventually extended into China and other parts of East and Southeast Asia. Her history was largely overlooked in Nepal because, according to this account, she was born in Kurpasi (Khopasi) while her family was living in exile, outside the Kathmandu Valley.
French Professor Sylvain Lévi, who was among the first scholars to write about Nepal’s history, has made a mention of Bribtsn, the daughter of the Nepali king Go Cha (a Tibetan term meaning “Rising Light”) from the Tibetan and Chinese chronology. However, he suspected that her father might have been Amshuvarma Thakuri, as he was the most powerful and influential ruler of Nepal during that period, although Lévi did not reach a definitive conclusion. Nepali historian Baburam Acharya renamed Bribtsn as Bhrikuti Devi and described her as the daughter of Amshuvarma Thakuri, an interpretation later followed by several other contemporary scholars. However, Lilabhakta Munankarmi was not convinced that Bhrikuti was Amshuvarma Thakuri’s daughter. In an article published in Gorkhapatra in 2020 BS, historian Bhuvan Pradhan presented Bhrikuti as the daughter of Lichhivi King Udaya Deva. ((Editor’s note: BS stands for Bikram Sambat [also spelled Vikram Samvat[, which is the official historical calendar used in Nepal.)
Unfortunately, some Nepali scholars have questioned whether there was a princess named Bhrikuti in Nepal, suggesting that she was merely a fictional character. The Government of Nepal’s Ministry of Education, through the Janak Education Materials Centre, introduced Bhrikuti as the daughter of Amshuvarma Thakuri in the Grade 7 textbook Mahendramala, published in 2031 BS. This conflicting claim appears to have been incorporated into the school curriculum without adequate historical verification. As a result, despite Bhrikuti having been honoured with the title of “National Luminary” in 2012 BS, her historical legacy was later diminished when her name was removed from the list of National Luminaries without a detailed study by the authorities responsible for making such decisions.
The Bhrikuti Smriti Pratisthan subsequently conducted a number of studies on Bhrikuti’s life and historical background in Nepal, including a year-long rigorous details study with the financial support from the Ministry of Culture, Tourism and Civil Aviation. The study established her birthplace and identified her parents, findings that were subsequently recognized and accepted by the Government of Nepal. The following are the key findings of the study:
According to traditions, Amshuvarma Thakuri was born in Kurpasi in the 550s AD and became a Samanta (feudal lord of a principality) following the death of his father, Manvarma, in the 570s AD. He continued to serve as a Samanta when the Licchhavi King Shiva Deva I ascended to the throne of Nepal in 590 AD. Local legends say that Amshuvarma Thakuri resided in the former residence of King Birat in Kurpasi, on the present-day premises of Narasingh Math, while his administrative office was located in the then palace of Kailash on the banks of Jhilpu Khola.
King Shiva Deva faced growing challenges to his governance as the influence of the Guptas increased. To counter this influence, he established a matrimonial alliance with the powerful Samanta Amshuvarma Thakuri by giving his daughter to him in marriage around 595 AD. He also sent his eldest son, Prince Udaya Deva, and his wife, Bhadrawati Devi, to Kurpasi to stay with Amshuvarma Thakuri, receiving knowledge and skills of governance. Considering Amshuvarma Thakuri’s competence, integrity, and matrimonial connection with the royal family, King Shiva Deva granted him greater authority in 598 AD through a royal inscription, elevating him to the position of Maha-Samanta (Great Samanta) and later allowing him to exercise de facto kingly authority. He effectively entrusted Amshuvarma Thakuri with the affairs of the kingdom, as King Shiva Deva devoted much of his time to religious and spiritual activities.
Following the death of King Shiva Deva, Amshuvarma Thakuri, who had already been exercising de facto authority, declared himself Maharajadhiraja (King) in 605 AD, reportedly because Prince Udaya Deva was considered unable to govern effectively. However, as Amshuvarma Thakuri had no children of his own, Udaya Deva was reinstated as Crown Prince in 613 AD. Prince Udaya Deva ascended to the throne in 621 AD following the death of Amshuvarma Thakuri, who died at the age of 70 after a long life. Unfortunately, Udaya Deva was unable to withstand the growing influence and attacks from his own brother, Dhrubadeva, who was supported by Jishnu Gupta, Bishnu Gupta, and others. As a result, Udaya Deva was overthrown and removed from the throne in 623 AD.
King Udaya Deva, Queen Bhadrawati Devi, and their one-year-old son, Prince Narendradeva, went into exile and sought refuge at Bhadrawati’s maternal home in Manjushree Tole, Lagan, Kathmandu. According to the tradition presented in the study, Bhrikuti was conceived there in Queen Bhadrawati’s womb while they were in Bhadrawati’s maternal home.
Exiled King Udaya Deva attempted to regain the throne through a revolt, but he was unsuccessful. He was subsequently driven out of Kathmandu and moved to Patan, where he made another attempt to regain his power, but again failed. He then moved to Bhaktapur. After this attempt also proved unsuccessful, the exile royal family moved to Kurpasi, where they settled in the former residence of the Mahasamanta, Amshuvarma Thakuri. This was the place where Udaya Deva and his wife had previously stayed while gaining knowledge and skills of governance. According to traditions, Bhrikuti was born in Kurpasi in 624 AD in the former residence of Amshuvarma Thakuri.
Bhrikuti was raised and groomed in a Buddhist cultural environment, deeply influenced by the traditions of the Kirat and Thakuri periods and the local Pahari inhabitants. In 632 AD, at the age of eight, Bhrikuti was sent to Tibet to marry King Songtsen Gampo, accompanied by a Tibetan delegation led by the Tibetan ministers Thonmi Sambhota and Gar Tongtsen. The ancient route through the Rasuwa Pass was used to take her to Lhasa, and the journey included a pilgrimage to Gosaikunda, which was regarded as an important pilgrimage center for Tibetans. The journey to Lhasa took more than six months. Upon her arrival in Lhasa, Bhrikuti formally married King Songtsen Gampo in 633 AD, at the age of nine.
After Bhrikuti’s departure, the royal palace in Kathmandu continued to persecute the exiled King Udaya Deva. As a result, he could no longer remain in Kurpasi and left for Lhasa with his wife, Queen Bhadrawati Devi, and their son, Prince Narendra Deva, seeking political asylum. They reached Lhasa after Bhrikuti’s formal marriage with King Songtsen Gampo.
An opportunity subsequently arose for Prince Narendra Deva to seek Chinese support for the release of a Chinese envoy from Kannauj of Magadh (India), at the request of his brother-in-law, King Songtsen Gampo. With the support of the Paharis and others, he returned to Nepal and regained his father’s throne in 642 AD, and relocate capital to Bhaktapur from Kathmandu. However, his parents, Udaya Deva and Bhadrawati Devi, did not return to Nepal.
Queen Bhrikuti returned to her motherland, Nepal, around 645 AD to meet her brother, King Narendra Deva, travelling through the Kodari Pass. During her visit, she advised her brother to build a palace named “Bhadradhiwas” in honour of their mother, Queen Bhadrawati Devi. The palace is believed to have been built in Bhaktapur, although its historical identification and location require further study and investigation.
In 650 AD, King Songtsen Gampo announced the date and time of his death. According to tradition, Queen Bhrikuti chose voluntary death (स्वेच्छिक मृत्यु) at the age of 25, dying in the king’s lap at the time of his death. It is also believed that Bhrikuti’s body was buried alongside King Songtsen Gampo in the royal burial ground in the Chongye Valley of Lhasa, which is now an important tourist destination.
Exiled Princess Bhrikuti, who carried the Buddhist culture and teachings of the Buddha from her motherland as a spiritual dowry, shared them with her husband, King Songtsen Gampo. Through her influence, these teachings reached the royal palace and capital of Lhasa, spread throughout Tibet, and eventually extended into mainland China and Southeast Asia. Although she lived only a short life, her remarkable contribution and spiritual influence earned her lasting reverence. She came to be venerated as Green Tara, a tradition that was widespread across Tibet and Southeast Asia.
The history of Bhrikuti is not merely a story of the past; it is a history of cultural exchange, resilience, and peace. From the 8th century, Buddhism experienced periods of decline and suppression in Nepal and India, while continuing to flourish in China and other parts of Asia. In Nepal, the revival of Buddhism gained new momentum following the political changes of 1950s in Nepal, strengthened by renewed cultural and intellectual connections with Buddhist communities beyond the Himalayas, especially from mainland China. Bhrikuti’s legacy reminds us that ideas, cultures, and spiritual teachings can cross borders and endure even through the most difficult periods. As a princess who carried the teachings of the Buddha from Nepal to Tibet and beyond, she represents a historic bridge connecting Nepal, Tibet, China, and the wider Buddhist world. Honouring Bhrikuti today would therefore be more than commemorating a historical figure; it would be a celebration of Nepal’s enduring contribution to peace, compassion, cultural dialogue, and friendship in the globe.
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* Biswo Ulak, President and founder-member of the Bhrikuti Memorial Academy, has a master’s degree in political science and a diploma in business administration and commerce from the Tribhuvan University of Nepal and a degree in postgraduate studies in Human Resources Studies from Manchester University. He has worked in the Nepal Government and international development agencies over the four decades in different fields. He presently holds advisory positions in a few local NGOs and has published articles on culture, tourism and development in national and international journals.