Prof. Dr. Triratna Manandhar, former vice chancellor of Lumbini Buddhist University is currently working as the chairperson at Lumbini Buddhist University Research Center. The primary objective of this research center is to produce books centered around Buddhist philosophy, culture, and literature. So far, the research center has successfully published around 10-15 books. Currently, the center is highlighting three books that delve into Theravada, Mahayana, and Vajrayana Buddhism. To elaborate, Theravada refers to the monastic form of Buddhism, Mahayana pertains to the Buddhism of the Himalayan region, and Vajrayana signifies the Buddhism practiced by Bajracharya in the Nepal Mandal. Additionally, the research center committee is committed to creating publications about Buddhist heritage across all seven provinces. This endeavor aims to increase awareness of Buddhist heritage among the public. Prof. Manandhar says that while books on Lumbini have already been published, those focusing on the Koshi region are in the press, and our focus is currently on the Gandaki province; subsequently, we intend to expand our efforts to cover other provinces as well. College Readers caught up with him for his short conversation. Excerpts:

Lumbini Buddhist University was established with significant goals in mind. Do you observe that the university is effectively aligning its operations with those goals?

In the year 2055/56, an international Buddhist conference was held where the significance of Siddhartha Gautam's birthplace in Lumbini, Nepal was discussed. The notion of establishing Buddhist education in Nepal gained momentum during this event, as Lumbini and Sagarmatha were recognized as Nepal's key attractions. At the conference, a proposal was put forth, leading to the formation of a committee headed by Tulsi Ram Vaidya, who became the inaugural Vice Chancellor of Lumbini Buddhist University. I was among the seven committee members who contributed to crafting the university's foundational laws. After five years, in 2061, a second international Buddhist conference highlighted concerns about the decline of Buddhist education. In the same year, during the month of Mangsir, preparations for the university's inauguration began, though the official opening was announced later. Political shifts ensued when King Gyanendra relinquished power in Magh, causing changes in Nepal's political landscape. In 2062, in the month of Shrawan, King Gyanendra appointed Tulsi Ram Vaidya as the Vice Chancellor of Lumbini Buddhist University. The university's establishment took place at Bhrikutimandap. However, due to subsequent protests and political upheaval, the leadership of the Vice Chancellor, appointed by the king, faced challenges. While Tulsi Ram Vaidya's tenure did not yield significant progress, it's important to note that the university's struggles weren't solely his responsibility. During 2063, the government did not provide financial support to the university. In his later years, the government extended some financial aid, leading to the organization of a university assembly. As Tulsi Ram Vaidya's tenure neared its end, he sought to convene a meeting, but the government denied permission. Subsequently, during the month of Falgun, I assumed the role of Vice Chancellor. My initial task was to convene a university assembly, where we discussed strategies for advancement and fostering a conducive environment. The university's goals encompassed offering master's, bachelor's, and PhD programs. However, due to resource constraints such as a shortage of teachers, campus facilities, and infrastructure, I decided to begin with the PhD level. This approach required minimal infrastructure, focusing primarily on the availability of a supervisor. With the assistance of my senior colleagues from Tribhuvan University, I designated them as supervisors and initiated seminars and curriculum development. Within two years, I introduced five distinct subjects, namely Mahayana Buddhism, Theravada Buddhism, Applied Buddhism, Himalayan Buddhism, and Buddhist Studies. These subjects were affiliated with five different colleges in Kathmandu and Patan. Annual funding of 2 crores from the University Grants Commission (UGC) supported the institution's development. In 2069, the first building with over 30 rooms was constructed. Starting from the year 2069, Shrawan, instruction began for the aforementioned subjects. In the subsequent year, Master's level Buddhist studies were introduced. As my term approached its conclusion in Falgun, I appointed six permanent teachers and approximately ten staff members. My tenure concluded with these appointments. Lumbini University's primary mission is to disseminate Buddhist philosophy, culture, and literature. Throughout my four years of service, my central focus remained on nurturing these aspects, as other universities covered alternative subjects. While I was Vice Chancellor, I received proposals to introduce law and irrigation degrees. I consented to the proposal for a law degree on the condition that it included Buddhist law. However, the proposal was rejected since the inclusion of Buddhism was not favored. A similar scenario unfolded with the proposal for an irrigation degree, as I insisted on incorporating Buddhist irrigation practices, which was met with resistance. After my departure, a new Vice Chancellor assumed office eight months later. He continued the existing programs while also introducing engineering, sparking a significant debate. This move contradicted my stance as I had maintained that Buddhism should be integrated into all aspects of the university's curriculum. The university's direction shifted, and other subjects such as travel and tourism, law, development studies, and engineering were incorporated. It is my belief that we should not overlook the importance of Buddhist philosophy and studies in any capacity.

What are the prospects available to the Buddhist university?

No subject should be dismissed as irrelevant. People often hold the belief that studying Buddhist studies won't lead to viable job prospects, questioning the practicality of such an education. However, should the purpose of studying and acquiring knowledge solely revolve around securing a job? Education extends beyond employment opportunities; its value lies in one's ability to excel in their chosen field. Take the example of music: pursuing a degree in music might not guarantee a high-paying job, but individuals like Narayan Gopal and Ambar Gurung made significant contributions to this field without relying on a formal degree. The key message here is that if one possesses expertise in any domain, they can readily make valuable contributions within that realm.

What are the necessary steps that need to be taken in order to foster the advancement of Buddhist education?

My primary contention is that we should prioritize Buddhist education. During my tenure as Vice Chancellor, I witnessed two subjects that showed promising outcomes. One of these subjects is Buddhist Archaeology, which presents excellent career prospects in Nepal for those pursuing MBA or BBA within this field. Similarly, Buddhist Museology, connected with museum studies, holds significant potential due to Nepal's numerous museums. Both Buddhist Archaeology and Buddhist Museology offer substantial opportunities. To stay relevant and at the forefront, Lumbini University should adapt its syllabus and curriculum for Buddhist studies according to the contemporary demands. The university's leadership can't solely rely on traditional Buddhism; instead, it should respond to the evolving needs of the time.

There is a misconception that only individuals practicing Buddhism are eligible to pursue education in Buddhist studies. What is your perspective on this matter?

In December of 2066, during our inaugural anniversary celebration, we had the honor of hosting Sarbendra Raj Shukla, the Education Minister, and Mirendra Rijal from the Congress party as distinguished guests. During the event, Mirendra Rijal expressed skepticism about Lumbini Buddhist University, suggesting that it was exclusively for Buddhists and contained unnecessary elements. In response, I remained composed and delivered a speech clarifying that the university is open to individuals of all faiths, not just Buddhists. Our intention was to promote Buddhist education, which could be pursued by anyone, regardless of their religious background. This was particularly important given the significant Buddhist populations in other countries beyond Nepal. Initially, we had named the institution Lumbini Buddhist International University, but the government didn't grant permission for this title. They stipulated that the "international" designation could only be used if the university successfully attracted foreign students through its work and reputation. Our goal was to draw international students, primarily at the doctoral level. However, despite our aspirations, we encountered challenges in this regard. We acknowledged our shortcomings in failing to establish adequate international journals, media resources, and a comprehensive library to cater to foreign students. Nevertheless, it's worth noting that the Lumbini International Research Institute (LIRI) houses an extensive collection of Buddhist literature. Although students couldn't borrow books, they were allowed to peruse them on-site. During my tenure, I facilitated my students in obtaining memberships at LIRI, enabling them to access its wealth of resources. To truly attract foreign students, there is a pressing need to establish a dedicated center for Buddhist literature. This center should feature modern amenities such as internet access and an electronic library (e-library).Reflecting on the situation, I haven't observed significant improvements or the implementation of enhanced facilities so far. However, it's possible that my assessment may not encompass all recent developments, and I acknowledge the potential for inaccuracies in my perception.

Lumbini University is establishing connections across a wide spectrum of subjects, ranging from management to the arts, and beyond. Given this situation, how should the university approach the task of delivering advanced education?
As previously mentioned, the primary emphasis should be on Buddhist education at the university. While introducing new courses to ensure the university's sustainability is acceptable, I am not lodging a complaint about that. However, it is essential that these courses incorporate elements of Buddhism. Just as there are Buddhist components integrated into subjects such as law, travel and tourism, and others, it is crucial to include similar components across all disciplines. In essence, any new subjects that are introduced should include relevant components related to Buddhist education, either in a direct or indirect manner. This means that comparative studies and the incorporation of Buddhist elements need to be considered when adding new courses.