[3] The Chinese ambassador Wang Huen Che who was appointed about 640 AD makes a graphic description of its grandeur in Tang Annals of China.

[4] Acharya Kirti Tulku Lobsang Tenzin, however, states that Songstän Gampo married Bhrkuti Devi, the daughter of king "Angsu Varma" or Amshuvarma (Tib: Waser Gocha) of Nepal in 632.

Some early historians in Nepal had mistakenly concluded that the pictographic symbol used to name the father of Bhrikuti in Tang Annals stood for Amshu (which means the rays of the rising sun in Sanskrit, the language used in Nepal then), where as Udaya (the rise of the sun) would also be written with the same symbols.

The Chinese Buddhist monk Xuanzang, who visited India during the 7th century, described Aṃshuvarmā as a man of many talents.

[3][1] The original temple of Jokhang in Lhasa was modeled after a Nepali monastery design - a square quadrangle with the kwa-pa-dyo shrine at the center of the east wing, opposite to the entrance.

The innermost shrine room of the world heritage Jokhang temple still displays the woodwork of Nepali origin and craftsmanship.

An inscription by Aṃshuvarmā dated to 607 AD at Tistung professes the importance of the "Aryan code of conduct" (i.e. the caste system).

[3][1] Amshuverma's sister, Bhoga Devi, was married to an Indian king, Sur Sen; this marriage helped Amshuvera strengthen Nepal's relationship with India.

[1] In one inscription issued by his queen, Amshuverma is addressed as Sri-kalhabhimani (lover of goddess of knowledge, music, art, speech, wisdom, and learning).

Amshuverma was the man of diplomatic experiments and a successful political benefiter to exploit the situation to grab state power at any means.

Nepal had trade relations with Tibet and the items exchanged were iron, yak tail, wool, musk deer pod, copper utensils, and herbs.

According to one inscription where he is addressed as अनिशिनिशिचानेकशास्त्रार्थविमर्शव दिता सद्दर्शन तया धर्माधिकार स्थितिकावोत्सव मनतिश्यम् मन्यमानो [8] and अनन्य नरपति सुकरा पुगयाधिकार स्थिति निबन्धनो नीयमान समाधानो [9] which describe Amshuverma as a person who had purified his mind by incessant pursuit of learning and debates day and night, which had enabled him to frame rules to uphold justice and virtue in the society, a fact he valued most and whose mind was at rest because he had been able to evolve rules of conduct, and maintain justice.

[1] According to some inscriptions, King Shiva Deva used to say that Amshuverma was a man of universal fame and he always destroyed his enemies by his heroic nature.

He can rightly be compared with other great rulers of his time as regards his political outlook and impartial feelings without any religious prejudices.

For the development of economic condition of the people he paid great attention to the improvement of trade and commerce of the country.