Nepalese Buddhists were expelled from Kathmandu Valley during Rana regime. There are books written on this issue. Sri Lanka wanted to bring in the ash of bone of Gautam Buddha. However, this was banned then. Also, those who were expelled during earlier regime wanted to return back. The government was not giving permission for the entry of those expelled Buddhists. When Dharma Ratna Yami became the Deputy Prime Minister in 1951, he was able to convince the King Tribhuvan for permitting the entry of the ash (bone ) of Gautam Buddha. It was a very bold risky step and there was a lot of resistance from the Brahmin community who had succeeded in blocking such initiatives in the past. King Tribhuvan agreed and gave permission. The ash was brought from Sri Lanka to Kathmandu Valley and was taken to the Narayan Hiti Darbar, the palace of the King. From there, there was a procession of carrying that ash from the palace to the Anandakuti ,Swayambhu. On the way, people were very inquisitive and wanted to know what was the procession about. There were people who were against this initiative, spread the rumor that this is the act of the mad person Dharma Ratna Yemi. The resistance faced during the public procession reflects how powerful orthodox groups attempted to delegitimize Buddhist heritage by attacking the credibility of Dharma Ratna Yami, calling him a “Wayen yagu Deshe Kwoyen yagu Jatra" in Newari language. Yet, despite the hostility, the procession successfully enshrined the relics in a newly built stupa at Anandakuti Vihar near Swayambhu, where they still remain—a testament to perseverance and legacy.
This is a powerful and deeply symbolic moment in Nepal’s modern Buddhist history—one that underscores the resilience of Nepalese Buddhists during a time of religious repression and caste-based dominance under the Rana regime.
The repatriation of Gautam Buddha’s relics, facilitated by Dharma Ratna Yami in 1951, not only restored a spiritual and cultural connection to Buddhism in the Kathmandu Valley, but also marked a bold political assertion against long-standing Hindu-Brahminical hegemony that had marginalized Nepal’s Buddhist communities. The act of convincing King Tribhuvan to allow the entry of Buddha’s relics—after years of state-sponsored suppression and the earlier expulsion of Buddhist monks—was a radical moment of reclamation and resistance.
This episode is not only about religious symbolism but also about the reassertion of Buddhist identity in its place of origin, and the courage of visionaries like Dharma Ratna Yami, who challenged powerful taboos and reconnected Nepal with a part of its own silenced history.
Once, in the very land where Siddhartha Gautam was born, Buddhism had been pushed into the shadows. Under the iron rule of the Ranas, monks were expelled from the Kathmandu Valley. Chanting was silenced. The saffron robes disappeared and those who dared to speak of the Buddha—were driven out. Then came the dawn of 1951. The Ranas were ousted. The wind of democracy began to stir.
And a man—Dharma Ratna Yami—rose to power as Deputy Minister. A visionary. A rebel. A descendant of those who never forgot. Shre Lanka said : “We have preserved the sacred relic—the ash of Gautam Buddha. Let it return home.” But this was not just a matter of religion. It was a challenge to the order that still gripped the country.
For years, the Brahmin elite had blocked such gestures. Yet Dharma Ratna stood firm. He went to King Tribhuvan—not with fear, but with faith. The seal of approval was given. The ash would come home. The Procession (Sound of drums, footsteps, murmurs) from Narayan Hoti Durbar, a sacred procession set out. Ash of the Enlightened One, held with reverence. Some scoffed opposing Voice (angry): “This is madness! Dharma Ratna is bringing bones like a lunatic!”, Stones were not thrown—but words were.