Bangladesh Indebtedness to Myanmar – Dr. Abdul Mabud Khan

A Study of Reformation Movement in the Buddhist of (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, 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 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 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 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 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 ) 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 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 () 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 (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 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 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 . 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 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. Thirdly, he laid stress on education in Buddhist scriptures. In this way Saramitra Mahasthabir did a good deal to restore Buddhism to its pure form. As a result of his efforts, a sect which is called Sangharaj Nikaya was formed with Saramitra Mahasthabir as its head.35 After two years, he returned to Arakan.Saramitra's activities, may perhaps be, described as the first reform movement in the Buddhist society of Bangladesh. There were few monks who disagreed with Saramitra Mahasthabir and refused to re ordained under his guidance (i.e. Upajjhaya). The monks were Ramdas Mahasthabir, Titandas Mahasthabir and Radha Caran Mahasthabir.36 They argued that they were followers of original Buddhism and must not submit to any foreign influence.37 This group kept themselves aloof from the reformist group and concentrated in and around Guzra-Noapara in Chittagong district and formed a sect of their own which is known as Mahasthabir Nikaya. The Buddhists of Kamalapur Monastery in are the descendant and followers of this group.38This in the Buddhist Sangha was not a new thing; it is as old as Buddhism itself. During the time of Lord Buddha, a relative of , tried to create division in the Sangha but was unsuccessful. One century after the Mahaparinibbana (i.e. Great Demise) of Lord Buddha, the Buddhist Church was divided into two rival groups over the issue of Ten Demands(i.e. Dasa Vatthuni)39. For the settlement of the issues, a council of monks was held in Vaisali in377 B.C. and the council failed to reach an agreement; later on, a split occurred in the church.40As a result of this split, the two groups established came to be known as Hinayana and . However, even in modern times, quarrel over the minor issues is not rare in the Buddhist Sangha of Myanmar and Sri Lanka. But some of the issues have been settled while others still remain unsettled. For instance, the use of fan or the palm leaves as headdress constituted a subject of controversy and resulted in a split in the Buddhist Sangha of Burma[Myanmar].41 The Suddhamma Nikaya of Myanmar recommends the use of umbrella, sandals and chewing of betel-nuts and betel-leaves and smoking in the evening while the Shwegyin Nikaya does not recommend the chewing of betel-nuts in the afternoon.42 However, at present, the differences between the Mahasthabir Nikaya and Sangharaj Nikaya are not philosophical and doctrinal; both groups are followers of Theravada Buddhism and the religious practices followed by them are almost the same. Yet, some differences are noticed in their day- to-day life. For instance, members of one Sangha do not perform Vinaya Kamma (i.e. Monastic business) with the monks of other group. Each order has its own separate Sima () and Sangha. Again, the monks of the opposing sect will not stay under the same roof or if invited will not take food together sitting in the same row. Between the laity, the differences are less pronounced in their daily life. Inter-marriage between the followers of the two groups may take place and the laity of one order may even join the religious services conducted by the monks not of their own Nikaya. But in the matter of representation in various social organisation, the sect question comes to the forefront and sometimes with utmost bitterness.43The members of the Mahasthabir Nikaya also carried out similar reforms which virtually made them indistinguishable in religious practices from those observed by the Sangharaj Nikaya; and the Buddhist Sangha of Myanmar. Thailand and Sri Lanka, despite this schism in the Sangha, the Buddhists live in harmony with one another since they are quiet and timid people. Numerically the Sangharaj order is greater than the Mahasthabir Nikaya.44While the spirit of reformation was under way, a second phase of movement was started by Punnachar Dharmadari.45 After Saramitra Mahasthabir, Dharmadari was elected the head of the Sangharaj Nikaya46 in 1877 and he was, perhaps the first Bangalee Sangharaj of the re-organised Buddhist Church of Bangladesh. His reform movement was mainly directed to give strength and solidarity to what Saramitra Mahasthabir had started earlier. At Mandalay, he was re-ordained in the presence of 76 monks in a grand ceremony.47 Having studied Buddhism in Myanmar and Sri Lanka for a considerable period of time, and travelling for over a period of 18years in different Buddhist countries, and when having attained high position spiritually Punnachar Dharmadhari finally returned home with a view to join the movement started by Saramitra Mahasthabir. Since the days of Saramitra Mahasthabir, the Buddhists developed a keen interest in . Because of this, Arakanese as well as Myanmar monasteries attracted many scholars. It became a special distinction for a Buddhist monk or sramana (i.e.novice) to have qualification in Buddhist studies from Rakhaing (Arakanese) or Myanmar monasteries.48 To have a Buddhist monk for a Buddhist locality, who has been ordained in places such as, Sittway, Mawlamyine, Mandalay or Kandy is regarded to be a matter of special pride for the laity. The Buddhist centres of learning in South and Southeast Asia capture the imagination of almost all and the fortunate few who had visited those places, earned a great deal of spiritual recognition and respect of their community.49 Punnachar Dharmadari realised that without the spread of religious education no reform could last long. As a result of this movement, many -tol (i.e. religious schools) sprang up in different localities. He at first established a tol at Pahartali-Mahamuni and afterwards its branches were opened at Rajnagar, East Satbaria and Unainpura.50Later in 1902 Sarananda, a Sri Lanka monk, founded a tol at Pahartali-Mahamuni51 and a large number of monks were sent to Sri Lanka, Myanmar and Thailand for religious education .52 Now a days, Pali is taught in a number of schools and colleges of Bangladesh.53 As an extension of this idea, though, at a much later date, Pali teaching has been introduced at the university level. Pali teaching at the university level owed much to Sir Ashutosh Mookerjee, the then Vice-chancellor of Calcutta University, who introduced Pali studies from Matriculation to M.A. in1908. The example of Calcutta University has been followed by other universities particularly those of Patna, Benaras and Baroda54 Recently Pali Courses in M.A. have been introduced at Chittagong and Dhaka Universities. Thus the Buddhist Sangha of Bangladesh was re-organised and it established links with Sanghain the other parts of the world especially with the Buddhist Sangha of South and Southeast Asia.

BIBLIOGRAPHY 1. Bapat, RV (ed.) 1956: 2500 Years of Buddhism, Govt. of India, New Delhi. 2. Barua, R.B. 1971: The Foundation of Theravada , in Journal of the Asiatic Society of Bangladesh, Vol: XVI, No .3. 3. Benerjee, A.C. 1973: Buddhism in India and Abroad, Calcutta. 4. Chowdhury, S. 1980: Bangladeshy Bouddha O Samskriti, Calcutta. 5. Dutta, R.C.1971: A History of Civilization in Ancient India, Vishal Publishers, Delhi (Indian Edition). 6. Dutta, Nalinaksha. 1922: The Mahasanghika School of Buddhism, in 'Journal of theDepartment of Letters', Calcutta University. 7. Hall, D.G.E. History of Burma, London. 8. Khan, Abdul Mabud. 1385 (B.E.): Bouddha Dharma O Samskar Andolan, in 'Itihash' Vol. 1-3. 9. Mahasthabir, Dharmadhar.(tr.) 1964: Sasanavamsa, [translated in to Bangla], Calcutta. 10. . Sadharmer Punaruttan, Calcutta. 11. Malley, L.S.S.O. 1909: Chittagong District Gazetteer (old edition), Calcutta. 12. Majumdar,R.C. (ed.) 1943: History of Bengal, Vol. 1, University of Dacca. 13. Sthabir, Dharmatilak. 1936 Sadharma Ratnakar, Buddha Mission Press, Rangoon, Burma. 14. Trevarling 1973: The Buddha, Buddhist Civilization in India and Ceylon, New York. ------

References * The paper was presented at the International Conference of History held in Yangon 1999.Subsequently it was published in the proceedings of the conference. The paper has been published in this volume with kind permission of the author. Although there are several Buddhist communities in Bangladesh, this paper deals exclusively with Bama community. Editor.+ I conducted fieldwork in Buddhist areas of Bangladesh during the period 1982 -83. I am indebted to a number of scholars, Buddhist friends and colleagues: but none of them irresponsible for the opinion expressed in this paper. The responsibility lies with me. Author.@ Former Professor, Department of History, University, Bangladesh. 1-Ie is presently engaged in a research programme on, "Asian Village Life: A Case Study in Myamnar".

The name 'Myanmar is used in this paper for both the country and people, which was formerly known as 'Burma' and 'Burmese'.

Sangha here it is used to mean a fraternity of monks and nuns. Usually four monks constitute a Sangha.

Dutta, R.C. 1971: p. 371.4.

Bapat, P.V (ed.) 1956: p. 88.

In Buddhism, there are two principal schools namely, Hinayana and Mahayana. The followers of Hinayana school do not introduce themselves as Hinayana because, they claim that they are the adherents of pure form of Buddhism i.e. Doctrine of Theravada.

Hall, D.G.E: p. 37.

Mahasthabir, Dharmadar (tr.) 1964: p. 88-110.

Barua, R.B. 1971: p. 249.

Ibid. Trevaling.1973: p. 73.

Majumder, R.C. (ed.) 1943: p. 425. After the Buddhist Palas, political power passed to the Hindu Senas and then to the Muslims. Thus, the Buddhist, not deprived of political patronage but, were also confronted with hostile faiths. Buddhism which was once a great religion in North-Eastern India could not have survived with its distinctive features, partly because, there appeared also a number of sects viz., (1) , (2) Kalachakrayana, (3) Sahajayana, (4) Kaula, (5) Nathism,(6) Baul, (7) Avadhutas. Each sect got its own philosophy and own way of living. During the mediaeval period, it had become very difficult to differentiate Buddhism from Hinduism.

Sthabir, Dharmadlak, 1936: p. 334.

Malley, L.S.S.O. p. 67.A temple for the worship of the goddess Kali.

Malley, L.S.S.O. op. cit.

Chowdhury, S. 1980: p. 19.

According to Vinaya Pitaka, no one is allowed to become a member of the unless he is 20.It is mentioned in the Vinaya Pitaka that as a member of the monk order, no one is allowed to eat rice (which Gradually, monk after monk, and in groups began to accept ordination is solid food)after midday but this to that there should be restriction in was misinterpreted mean no eating almost daily. With the increase of the number of monks, a Sangha came fruits and other dainty preparations (as long as these are not boiled rice) outside the permissible hours. In the Theravada sect, the Patimokkha forms the nucleus of the Vinaya Pitaka. The Patimokkhac onsists of two parts namely Bhikkhu Patimokkha and Bhikkhuni Patimokkha. The former consists of 227 rules while the later possess 311. The Bhikkhuni sasana did not survived long in the Theravada sect but has been, claimed to be, alive in the some Mahayana sub-sects with lesser rules. Rule of the ordination ceremony of the Buddhist monk is called Kammavaca. It is a Myanmar term, which is used to designate a Buddhist senior monk. It is a Portuguese word, and is used to mean burial mound erected over the body relic of Buddhist saints. Sometimes, it is called or zadi. The worship of stupa became a popular practice among the Buddhists since the earliest time. The worship of stupa is considered ameritorious act. Saramitra Mahasthavir was born in 1801 and died in Arakan in 1882. In biography of Sangharaj Saramitra Mahasthabir publishes by the Sangharaj Birth Centenary Committee, Chittagong in1956, p. 14.Sangharaj means 'Chief of the Order'. Sometimes, it is called Sanghanikaya i.e. Chief Abbot.

Chowdhury. S. 1980: p. 25

Ibid.

Ibid. Ibid

Ibid.

Mahasthabir, Dharmadhar. p. 29. The monks were Lalmohon Takur of Pahartali, Lamal Takur, Hari Takur of Dharmapur,Suckchand Takur of Mirzapur, Dobaraj Takur of Gumanmardhan, Abhoy Charan Takur of Damdama, Hari Takur of Binajuri.

See Choudhury, S. 1980: p. 29

The Buddhist monks wear yellow robes. It is called civara. It is divided into three parts namely,(i) sanghati, (ii) uttarasangha and (iii) antaravasaka.According to the Vinaya Pitaka Buddhist monks must live on alms. means day of fasting. The Buddhists observe four uposathn days in a month.

Khan, Abdul Mabud.l385 (B.E.): p. 63.Although Radha Cann Mahasthabir invited Saramitra Mahasthabir for reformation he himself remained aloof from this movement because, later on, he realised that to take ordination under the guidance of Saramitra Mahasdtabir would lapse his seniority.

See Ibid., p. 63.

Interview with Sugathananda Mahathero, Principal, Agras.tr Anathalaya, Guzra-Noapara, Chittagong on 10,10,I975.During the reformation movement, this group was divided into three groups viz. (a) Desshya Mather Dal, (b) Radlm Mather Dal and (c) Tinan Mather Dal. Interviewed with Dipankar Sreegyan Mahasthabir. Principal, Chittagong Buddhist Monastery on 7-10-75. Age 75. Recently he died. There are three Nikaya in Sri Lanka namely, (i) Sima Nikaya, (ii) Amarapura Nikaya and (iii) Ramanna Nikaya; in Myanmar, three Nikaya, namely (i) Suddhamma Nikaya, (ii)Shwegyin Nikaya and (iii) Dvara Nikaya; and in Thailand, there are two Nikaya namely, (i) and (ii) Dhammayutha Nikaya. See Benarjee, A.C. 1973_ p. 192, 200-5.The ten points are: (1) storage of salt, (2) taking of food after midday, (3) over eating by taking a second forenoon meal, (4) observance of upasatha ceremonies in various places in the same parish, (5) taking a sanction for an act from the sangha after it has been done, (6) use of precedents as authority for an act, (7) drinking butter and milk after meal, (8) drinking of toddy,(9) the use of seat without border and (10) acceptance of gold and silver. See Dutta,

Nalinaksha.1922: p. 118.

Ibid., p. 40.

Bapat, P.V. (ed.) 1956: p. 137. Ibid., p. 137. Now, the two groups are competing for recognition at home and abroad. There are two Buddhist(Barua) organisations in Bangladesh namely, (a) Bangladesh Bouddha Samity and (b)

Bangladesh Bouddha Kristi Prachar Sangha. The former is dominated by the followers of Sangharaj Nikaya, while the tatter is run by the members of the Mahasthabir Nikaya. Bangladesh Bouddha Krisu Prachar Sangha is very active in national and international field since its birth. These two organisations have been affiliated with World Fellowship of the Buddhists, a famous international Buddhist Organisation located in Bangkok. The Buddhists of Bangladesh have also two youth organisations viz. (a) Bangladesh Bouddha Yuba Parishad and (b) Bangladesh Buddhist Youth Council.There are about 700 monks in the Sangharaj Nikaya while the member of Mahasthasbir Nikaya is about 105.His real name was Chandra Mohan Mahasthabir. He was born in 1834 and died in the year 1911at Unainepura, Chittagong. He won the title Punachar Dharmadari for his services to Buddhism from the Bhikkhu Sangha of Myanmar in 1861.

See Chowdhury, S. 1980: p. 28.

It is seen in the history of Buddhism that Lord Buddha was the first chief of the Sangha. After his demise, members of the sangha elected their own chief. Since then, it has become a practice among the monks. Nowadays, the head of the Sangha is elected at the annual general meeting of the Sangha. A profound religious knowledge and age are considered necessary to become the head of the Sangha and the head of the Sangharaj Nilarya (till the writing of the paper) was Silalankar Mahasthabir. [Note Venerable Jotipal Mahathera was succeeded at the death of Silalankar Mahasthebir in 1999 and on his death Venerable Sasanasree Mahathera is the Sangharaj Nikaya since 2002]

Chowdhury, S. 1980: p. 28. Previously he was ordained at the age of 17 only because, he was then ignorant of the rules of upasampda ceremony. Abhoytissya Mahasthabir, former head of the Sangharaj Nikaya was educated in Mahamuni Monastery of Arakan and also ordained there. He died in August 1974.Vishuddhananda Mahathero, former head of the Mahasthabir Nikaya studied for 8 years. Besides, Jayneswer Mahasthabir, Bangsadip Mahasthabir studied in Sri Lanka and Myanmar for a considerable period of time and many of them were conversant with Singhalese, Rakhaing and Myanmar languages.There are 17 Pali colleges and 26 Pali tols in Bangladesh. Chowdhury,

S. 1980: p. 34 - 47.At present, many bhikkhus and samaras have been studying Buddhism in India, Myanmar, Sri Lanka and Thailand. In this connection, the name of Sir Ashutosh College, Kanungopara, Chittagong Government College and Rangunia College may be mentioned. See Bapat, RV. (ed.) 1956: p. 416 - 42G. Title: Bangladesh Indebtedness to Myanmar

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