Bangladesh Indebtedness to Myanmar – Dr. Abdul Mabud Khan
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Bangladesh Indebtedness to Myanmar – Dr. Abdul Mabud Khan A Study of Reformation Movement in the Buddhist Sangha of Bangladesh (1856-1971) Introduction Although a State of the Muslim majority, there is a considerable number of Buddhist population in Bangladesh. They are scattered in south and southeastern parts of the country. This concentration of the Buddhists in a particular locality is due to the influence of the Buddhist country of Myanmar.1 According to the census of 1991, the total number of the Buddhists population in Bangladesh is about 625,000.In the 19th century, Bengal witnessed a number of movements for social reforms and these movements were not limited to the Hindu and the Muslim societies only. Though it is not widely known, Buddhism of the Baruas also underwent a similar reform movement. The origin of the Buddhist reformation movement is closely connected with the BuddhistSangha2 of South and Southeast Asia. When Buddhism of the Barua community in Bangladesh was in a moribund condition, Arakan (or Rakhaing, the major portion of it is presently a state in the Union of Myanmar), situated in the eastern sector, had been maintaining its pristine position since the earliest time. It was possible due to the ruling class and the existence of a large number of Buddhist population. The Myanmar’s including the Arakanese embrace Buddhism, perhaps, during the days of Asoka who is said to have sent missionaries Bhikkhus Sona and Uttra to preach Buddhism in Suvannabhumi which has been identified with Myanmar.3 But there is no reliable account as to the spread of Buddhism in Myanmar before the 5th century A.D. except the Sona and Uttra legend. Considering the close proximity of Myanmar to India and the existence of land route between the two countries, the possibility of its entrance into Myanmar before the5th century A.D. can not altogether be denied. The archaeological evidence go to explain that That on was one of the important centers of Buddhism. King Anawratha of Bagan (1044-1077) was converted to Theravada Buddhism by a Mon monk of Thaton named Arahan.4 During this time, there was a war between the king of Thaton and Bagan in which the former was defeated and a complete set of Tipitaka - the Buddhist canon, was appropriated along with the famous monk Arahan. Thus, a victor was completely captivated by the culture of the vanquished. Being converted to Buddhism, the king of Bagan raised the status of Theravada Buddhism to the rank of state religion. As a result of his efforts, the whole of Myanmar became the stronghold of Theravada (or Hinayana) Order.5During the mediaeval period, Arakan developed both political and cultural influences over her neighbours and exerted them whenever she was powerful enough to do so. For lack of easy accessibility to Myanmar, Arakan of the past, had always close connection with Bengal (present Bangladesh) than with Myanmar. D.G.E. Hall rightly says "When Bengal was strong, its ruler received tribute of Arakan (Rakhine) at other time, Arakan(Rakhine) claimed tribute from parts of the Genetic delta. The fluctuations of power effected Chittagong which was held alternatively by one side or the other. In 1459 A.D. it came to the hand of Arakan (Rakhine) which was held until it was annexed to the Munhall Empire in 1666A.D."6The impact of Arakan on the religious life of the Buddhists of Bangladesh seems considerable. The latter had much to draw from the former in respect of religious inspiration. The Arakan influence over this region helped the Buddhists to get slowly re-assimilated to the Theravada order of Buddhism. Since the earliest time, the three Theravada Buddhist countries namely, Ceylon (Sri Lanka),Burma (Myanmar) and Siam (Thailand) have been working jointly for the promotion of Buddhist Sangha. Whenever any controversy arose in the Sangha one country used to help others for maintaining unity and solidarity. It is mentioned in the Sasanavamsa7 that once the Myanmar Sangha was reformed by bringing monks and Tipitaka from Sri Lanka during the reign of king Anuruddha (1079-80).8 Since then, the Buddhist Sangha of Myanmar succeeded in retaining its pristine glory for more than 800 years under the leadership of There Arahanta, Chapada, Uttarajiva and their disciples.9 During the 14th century, members of the Buddhist Sangha particularly of Myanmar, Thailand and Kampuchea visited Sri Lanka on a number of occasions to study canonical texts and monastic discipline.10 After completing their studies, they returned to their own countries with a view to putting into effect what had learnt in Sri Lanka. Buddhism was introduced in Sri Lanka during the time of Asoka. Since then, the whole of Sri Lanka became a stronghold of Buddhism, a position which it still retains after the lapse of more than2000 years. The Sinhalese Buddhism exercises profound influence upon Myanmar, Thailand, Kampuchea and Laos where Theravada Buddhism exists today. II The period from 13th to the middle of the 19th century may be called the "Dark Age of Buddhism" in Bangladesh. The Buddhist Sangha has no historical record of its own over the period under review. During this period, Buddhism presented a very deplorable condition because the social and political conditions of that time were not favourable for its independentexistence.11The Buddhist Sangha due to absence of priestly guidance gradually fell into degradation; the rules of the Vinaya were distorted to suit one's personal viewpoint and many malpractices pushed its way into the priestly office. At that time, many Hindu, and tantric practices entered into the Buddhist fold.12 Again, the monks and the laity used to worship many Hindu deities such as Sani, Lakshmi, Durga and Saraswati and even, these deities were invoked with the hope of getting offspring.13 Contrary to the teachings of the Buddha, even goats were sacrificed at HinduKalibari14, Magadeswari, the guardian deity of Magadha, was also worshiped by sacrificing she goats at a place called Seakale, a place was reserved for the purpose outside the village.15Besides, Vishnu, Siva and Gnash were considered as Buddhist deities. The image of the Buddha was placed in the assembly of Hindu gods and goddesses. In violation of the rules of canonical text, the Buddhist monks like the laity used to participate in social activities and even, used to act as a Ghatak (the matchmaker). Some of them used to lead family life like Hindu Brahmans. This class of Buddhist monks, who were called Rauli in course of time, became identical with Hindu Brahmans.16In such circumstances, the Buddhist Sangha lost its hold over the masses. Some of them entered the monastic life of monk-hood before attaining the age of twenty17 while others indulged themselves in the enjoyment of food and drink at all hours of day and night.18 They were ignorant of the rules of the patimokkha19, kammavaca20, because, they lost all contact with Pall scriptures. When the age-old priestly corruption and religious heresy were weakening the very fabric of Buddhism, Arakan which kept to her Buddhist tenets with many phongis21, pagodas22and innumerable monasteries for the promotion of Buddhist scholarship; it remained for one Arakanese monk to inaugurate reformation movement in the Buddhist community of Bengal. He was Saramitra (Saramedha) Mahastabir,23 the Sangharaj,24 whose name is remembered, even today, in many Buddhist houses of Bangladesh. III In 1856 Radha Charan Mahasthabir, one of the leading monks of Chittagong district came with Saramitra Mahasthabir while the latter was visiting Buddhist holy places in Northern India.25 He narrated to Saramitra Mahasthabir about the degeneration of Buddhism and invited him(Saramitra Mahasthabir) to visit Chittagong whenever possible.26 On receiving the report of degeneration and moribund condition of Buddhism, Saramitra Mahasthabir resolved to start are formation movement in Bangladesh. With this end in view, he came to Chittagong in 1856 to see the actual state of affairs with his own eyes.27 During this time, he moved from village to village and saw the corrupt practices observed by the monks and the laity. After several months, he returned to Arakan. After the lapse of some years, on the invitation of the Buddhists of Chittagong, Saramitra Mahasthabir came to Chittagong in 1864 along with some well qualified Buddhist monks.28 At first, he wanted to re-organize the Sangha because, without Sangha, Buddhism cannot continue its existence. Therefore, he pointed out the irregularities prevalent in the monastic office and emphasised that only the deserving ones, after being duly ordained, had the right to continue in the priestly office. Secondly, he objected to the entry of Hindu and tantric practices in the Buddhist pantheon and asked them to stop the worship of Hindu deities. Pahartali-Mahamuni, a place 25 kilometers north-east of Chittagong city was chosen as the headquarters of his missionary activities.29 On realising the importance of the reformation movement, many distinguished monks expressed their willingness for re-ordination and Hancharghona, a remote place half a kilometre south of Pahartali-Mahamuni, was selected as the place of ordination (i.e.Upasampada)30. On this historic occasion, seven monks were re-ordained under the guidance of Saramitra Mahasthabir.31 It marked a new epoch in the history of Buddhism in Bangladesh. Gradually, monk after monk., and in groups began to accept ordination almost daily. With the increase of the number of monks, a Sangha came into being. Saramitra Mahasthabir contributed largely to the re-organization of the Buddhist Church in Bangladesh. At first, he succeeded considerably in removing the Hindu and tantric practices from the Buddhist fold. Secondly, the yellow-robes of the monks32, and manner of begging33, andUposatha34, were reorganized according to the rules as prescribed by the Vinaya.