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Paritta Ritual in Bangladesh -A Study on the Understanding and Consciousness ofBarua Community-

Dilip Kumar Barua

The Buddhist community of Bangladesh comprises various ethnic

groups, mainly they are Barua, Chakma, RakhainllV[arma, who speak

different languages, fo11ow different cultures, reside in different regions and

share a Buddhist background.(i) The Barua community speaks

Bengali language, shares Bengali culture and mainly resides in the Chittagong region situated in the southeastern side of Bangladesh. is a most

significant and popular ritual ofBarua community. It is not an exaggeration to say that hardly a day passes without this ritual being performed in some form or other in almost localities. In this aiticle I shall focus on the Paritta ritual ofBarua community in Bangladesh by considering the understanding and consciousness oflay Buddhists that they convey themselves regarding the practlce.

1. Meaning and Introduction ofParitta Ritua]

"Paritta" The Pali "to word derives ffom the (Skt.)pari+ J-tra- and itmeans protect" protection.(2) The corresponding Skt. word is paritrErpa (pari+ trb+ana). The Pali has dropped the suthx. Pali-Suttas collected from vanous canonical and non-canonical texts (Jataka commentaries) are collectively called , the recitation of which ensures protection ti fiom (parittayati parittarp) all sorts of dangers or adverse situations. As regards the efficacy of the Parittas, the Pali Milindapafiha(3) describes as foIlows:

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"That by the power of the Parittas the snake biting, the thief or dacoit at once leaves the place without domg any harm, a musty eEephant becomes pacified, ineffective,the murderer conflagration becemes extinguished, poison becomes

becomes subdued instantly."

The Buddhists ofBangladesh firmly believe that Parittas are preached by Buddha Himself or words ofthe Buddha, and each and every utterance of the

Buddha is usefu1 and eflficacious.(4} In Bangladesh Paritta popularly known as

"Phara" "Ph5rik" (=:Buddha-vacana, from the Burmese word meaning

Buddha) or Mafigata-Sutra or Paritrarpa Sittra, But it is difficult to ascertain when and how Paritta as a ritual was first introduced in the Buddhist community ofBangladesh, for we do not find any not findany authentic evidences to solve this problem. Besides, we also do Bangladeshi text on Paritta rituals before the introduction of British rule in Bangladesh. The revival of Theravada Buddliism in Bangladesh was the of result of a number of simultaneous changes and process. The expansion British rule through Bengal and Arakan!Burrna promoted free Bengali communication through this area.(5) Through this communication and Burma. Buddhists were exposed to the Therav5da in Arakan fiedto Chittagong In the last quarter of eighteenth century many Arakanese ofArakanese, strict as their lands were overrun by the Burmese. This influx the local fbllowers of Therav5da Buddhism, also had a great infiuence on Mahathera, Bangladeshi Buddhists. Finally, the preaching of Saramedha in hailed from Arakan, was a further factor in the promotion of refbrms Therav5da . So, it seems that Paritta as a ritual was introduced in Bangladesh during this period, when Buddhism took a Ratnakar(6)can support this idea,the first systematic form. Saddharma Pressin1936 that Bengali book published from Rangoon Bauddha Mission Religious initiations,Paritta contains systematic methods of Prayers, rituals. recitation, Marriage and many other religious

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2. Purposes ofParitta recitation

In Bangladesh, lay Buddhists hold recitation ofParitta(') fbr a number of purposes. In fact, when any misfortune such as disease, epidemic or similar curses appeared or apprehended, the recitation ofParittas is performed. This is also done for removal ofevil spirits. Not only as a protection against natural and supematural calamities, but also for general welfare and various other reasons the Paritta recitation is held in the Buddhist houses with much respect and care, say, fbr example, in the occasion like wedding, entering a new house, giving Pabbajja to a member ofthe family, while naming a new born child, illness and starting a new business etc. But the ultimate goal behind is more or less the same, i.e, seeking protection against evil spirits. Because the Buddhists believe that during any auspicious ceremony the evil spirits try to

create some troubles. So, they take precaution beforehand by holding Paritta ceremony. In addition, whenever a person is on the verge ofdeath, Parittas are cited for safe and unobstructed demise ofthe dying person and in a view to prevent suffering after death, and to promote their swift entrance to heaven. Itisnoteworthy that when a person on the dying bed in the hospital is given facility for hearing Parittas by audio record player It is so sacred and so

fbrcefu1 as believed by the Buddhists of Bangladesh.(8) It is also customary that when any member of a family dies, Parittas are recited until the week

ending celebration is perfbrmed. They believe that the departed soul of the deceasedwill rest find in heaven or hislher spirit will find a path to adopt a better life after death in this world by the virme of Parittas. When I asked some aged persons, including literate and illiterate, of Silak Village, situated

in Rangunia, Chittagong, about the practical result ofParitta recitation, they informed me that once upon a time epidemics broke out into the villages of Rangunia,but they took high precaution by holding Paritta recitation and their village was fheed from epidemics due to holly Paritta recitation.

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3. Sustas are wsed as Parilttas

Generally in Bangladesh, the fo11owing Pali-Suttas are used as Parittas. Here they are mentioned with identification oftheir textual sources and a brief

description of their contents.

contains layethics. Itis alleged to have a) Mahfimangalasutta (Sn. p. 46): This sutta

`'highest what the been composed by the Buddha when requested by a to tell him blessing" might be. The Buddha's answeg which comprises the text of this sutta. is for from probably the mest famous ef al} Paritta It is rccited not only protection dangeg but as a means to attain almost any prob]ematic end-a good harvest, good chanted by grades in school, victory m competition, and so on. This sutta is always monks in any occasion for the general good and well-fare ofall concerned, b) Karaniyamettasutta (Sn. viv'. 143- 152, pp. 25-26; Kh, IX pp. 89 ffL): The mam gist of from evil spirtts. the sutta: cultivation of benevolence. It is recit¢ d fbr protection day after some body's During the obsequies or Srfiddha ceremeny on the seventh death, thc must recite this sutta m Bangladesh. Moreovec in any occasion of Itis dfina, recite this sutta. This sutta is popularly knovv'n as mettE-sutta. Yakkhas fi-oma learnt that the sutta was first recited by Buddha to drive away sonie

public place, 157 tf):ltis recited for c) Ratanasutta (Sn. vv, 222-238, pp. 39--42; Kh. VI pp. of dangerand protection from epidemics, famine, flood, and similar other situation thatRatana-Sutta natural calamities. It ss mentioned in the Suttanipftta commentary Buddha sn order to remove famine and was chanted by Ananda being advised by epidemic dlsease ffom Ves51i for from d) Su-Pubbambasutta (A. vol. i, p. 294): This sutta is recited protectien dangerscaused by the twie]ve This was epidemics, and especially from all planets. once at S5vatthi.He advised the preached by the Buddha when He iN'as staymg a happy evening, Bhikkhus as to what should be a happy dawn, a happy noon and 79): Mam theme of the sutta: Recovery from illness e) Bojjangasutta (S. vol. v, p. isrecited tbr against through meditation on bojjafiga. In Bangladesh thts sutta prDtection Buddha befbreThera Moggal15na and illness ofany kind This was preached by the Thera Kassapa while they were suffemng from illness and severe pam. forself-pretection is the f) Moraparitta (J. voi, ii, p. 33): Adoration to sun and Buddha isbclievedto be especially esucacious main object of this sutta. The recitatien of it

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in protecting those in danger of arrest, and fieeing those who have been arrested. It

has got two parts, one part to be recited in the morning and another part to be recited in the evening. In this Paritta protection is also sought ffom sun so that the sun keeps the reciter safe during the daytime as well as in the night. This was preached by the Buddha when a bhikkhu approached Him and infbrmed about the break ofhis vow of

chastity at the seductive attraction of a woman.

g) Afigulimalasutta (M. vol. ii, p. 97): This sutta is chanted for dicacult and dangerous

childbirths. The Afigulimfilaparitta contains the verse uttered by Afigulimila on the

asseverations oftruth.

h) At5nEtiyaparitta (D. vol, iii, p. 194): This sutta is especially used to combat dangers

caused by evil spirits and supernatural beings. When the four guardian kings (ofthe four directions) reported the Buddha that His fbllowers, bhikkhus, bhikkhunis, upEsakas, ana upasikas, can not retire to lonely places for meditation; as they are always oppressed and attacked by some demons, the Buddha preached this Paritta. The Sumarpfigalavilasini, Commentary on the Dighanikaya mentions that although Atfinatiya Paritta is the most important for exorcising evil spirit, but it should not be recited first. The Metta-sutta, Dhajagga sutta and Ratana sutta should be recited first, i) Khandaparitta (Vl vol. ii, p, 109; A, vol, v. ii, p. 72): This Paritta is recited for protection not only against dangerous snakes, for which it was originally composed, but fiom other dangerousbeasts well. as When recited in the house all the windows are opened, so that all creatures may hear the love (metta) that is being expressed fbr them. This was preached by the Buddha when He was reported that a bhikkhu died ofsnake-bite. Vattakaparitta j) (J. vol. i, No. 35): This Paritta is especially efficacious as a protection against fire, It was preached by the Buddha to the [[hera Siriputta.

k) Dhajaggaparitta (S. vol. i, p. 218): This Paritta is used to overcome any fear and panic,

Apart ffom these there are Jaya Paritta, Abhayaparitta, Jayamafigala- gatha, Sivalisutta etc., which are also recited in almost all occasions of the Paritta ceremony. At the time of starting a new business Sivallsutta is recited.(9} Some or all the suttas may be recited as part of ordinary Buddhist devotions, serving as protection against generalized "dangen" More important, they are recited on some special occasion to deal with a specifically known dangertither to remove it (ifit has already appeared) or

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to prevent it (if it is imminent).

4. Methodi of the Rtitauall(i")

No fixed time or season is required for solemnizing this function. Of course, generally this recitation is made in the after evening. Some ft)rmalities are to be obsersred while there will be chanting ofParittas in house. Bhikkhus

are invited to recite and people are invited to listen to Parittas. A room is cleaned fbr the purpose. A consecrated pot is placed befbre the reciter on a tray or winnowing along with some quantity of rice, a coconut, a bunch of

ripe banana, and some fruits Candles and incenses are bumt until the recitation is finished. The consecrated pot contains water and leaves (especially foreparts) ofmango-sprouts, banana sprouts, fig-tree-sprouts, and the like, and various fiowers. All these have a symbolic significant.('i) A three-fbld thread of considerable length is used to go round the walls of the house (sometimes only the walls of the room). One end of the thread is fastened round the consecrated pot and the other end is allowed te go round the house or room, and then piaced before the reciters, While reciting the Parittas the reciter must hold the thread by their hands. Then all listeners sit

facing the reciters. Generalty the seats of reciters are placed on a dais.

First ofall the listeners are given along with three refuges, Then one of the senior lay people prays before the reciters as fbllows:

`"Vipatti-patibah5yasabba-sampatti-siddhiyh, Sabbadukklia-vmas5yasabba-bhaya-vinfisfiya, Sabba-rega-vmasayasabbantaraya-vinEsaya, Sabba dighayu-dayakam cittam ajum karitv5na Panttam bn-itha mangalam."(i2)

Then one ofthe Bhikkhus invokes all devas to be present in the place and

llsten to the recitation as follows:

"Samantfi cakkavalesu atragacchantu devata, saddhammam muniraj assa supantu sagga-mokkhadam,

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Dhammasavana-kalo ayam bhadant5." (Three times) After it all the listeners say in a cherus: Sadhu Sadhu Sadhu.

Then the reciters starts their recitation. First of all they pay homage to

the Buddha uttering the fo11owing three times:

"Namotassa bhagavato arahato sarnmasambuddhassa,"

This is fo11owed by a further prayer to all devas around the world-

systems as fbllows:

"Ye santfi santacitta tisarana-sarana ettha lokantare va

bhurnmabhrm ca devE gurpagana-gaharpa-byavata sabbakalarp,

ete Ayantu devfi vara-kanaka-maye meruraje vasanto santo santosahetum munivara-vacanam sotum-aggam samaggaip."

Then afteg actual recitation ofParittas begins. Firstly the Mailigala-Sutta

is cited, then Karaptya-metta-Sutta, then Ratana-Sutta, and then other Parittas

are chanted one after anothe:

Then merits thus accumulated are distributed among the assembled gods, and protection sought ffom them by uttering the fbllowing:

"Sabbesu cakkavalesu yakkhE devE ca brahmano

yarp amhehi katarn pufiiiam sabbasampatti-sadhakam

sabbe taTp anumoditva samagga s5sarie ratE pamada-rahita hontu Araklchasu visesato;

sfisanassa ca lokassa vuddhi bhavatu sabbada

sasanam pi lokafi ca devfi raklthantu sabbada,

Saddhim hontu sukhi sabbe parivarehi attano

Anigha sumanfi hontu saha sabbehi J5tibhi,"

When the recitation is ove4 the listeners again say in a chorus: Sadhu SAdhu Sadhu.

After that the chiefofthe Bhikkhus sprinkles water from the consecrated pot and all the listeners get a small piece of sacred thread.(i3) In most cases males fasten the thread in the wrist and female use it as a necklace. The

remains thread, which acquired the power ofParitta, is tied around the walls

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ofthe house to prevent the impending danger firom penetrating the house; and the fiower of the consecrated pot, which serves the same function, is tied to

ene of the walls.

S. Conegmasfiopm

Paritta ritual occupies an important place in the socio-religious life of Bangladeshi Buddhists. It is one of the most sacred and popular rituals that its performed for various purposes, both secular and religious. The fact of widespread popularity seems that it ean be perfbrmed by any familyfperson, aceording to wish, at any time, at any place for various purposes, The

recitation of it afTbrd defense against danger of ali kinds, both natural and

supernatural. Although any Paritta serves this protective function, each has a

specialized function as well : one serves as a protection against dangerous

childbirth, another against snake bites, another against evil spirits, and so on.

The chanting of Parittas constitutes one of the few ritual acts, which monks for perfbrm on behalfofthe laymen. But more important that in Bangladesh a monk to refuse an invitation £tom a layman to perfbmi a Paritta ceremony would

be as inconceivable as fbr a doctor to refuse to attend a patient in his care.

Notes

10.59t6,Buddhistsare O,6%, (1) Out of 134,6 million, Muslims aie 8g.3%, Hmdus are Christians are O,39t6 and others O.39tb, Human Development report (UNDP) 1999, 426. (2) T, W. Rhys Davids and William Stede: RT.S, London 1921, p. (3) Milmdapanho,P,T.S.,p.IS2. to {4) All Buddhist ethnic groups m Bangladesh hold this beiiefalike Burmese Melford Lendon, 265. Spiro: Buddhism and Society, University ofCabfbrma Press, p, ofBengal, Biharand <5) In 1765, the British gamed official authority to coilect revenue but also of enttre Orissa. In 1774, they got the severcign powe- not oniy ofChittagong

Bengal, Bihar and Orissa. Buddhism in (6) This book played a vital role te the reformation ef Theravdda

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Bangladesh during British rule,

(7) Most ofthe Parittas have been translated into Bengali language and many ofthem are

known to the laymen.

(8) They also believe in the various existence ofinnumerable devas, as they believe in the existence ofghosts and spirits. Devas are more powerfu1 than the ghosts and spirits. So, if the devas are invoked to give them a chance to listen to the sacred words of the

Buddha, they will undoubtedly help the devotees and protect them ffom all sorts of dangers. If the devas are willing to protect a man ne ghost or spirit can do any harm to him. This is their confident belie£

(9) The Buddhists ofBangladesh worship Sivali Thera not only occasionally but also in

their daily life. Buddha declared him pre-eminent among recipients ofgi fts (Labhi setthi -great benefactor ofworshipper). The Barua community believes that the worshipers aie benefited by the blessings of this Thera, who is able te give this and that to the devotees. They also believe that ifany body remembers the attributes ofthis Thera, he

gets rid ofall trouble and turmeil. By the worship of Sivali Thera, distress are removed and man liyes a happy life, So, in every Buddhist house a pictuie of this Thera is fbund, TheragEthti, RT,S,, p. 96ffl

(1ot I arranged the methodofritual ffom the experience ofmy own observation,

(1si Some devotees like to drink a sip of water ffom that pot, as they believe that by thatwater they will drinking be free fiom any illness. So many non-Buddhist also like to drinka sip ofwater ffom the pot fi11ed with water and various flowers, which placed on the altar inffontof Buddha image in the Buddhist monastery due to fiee ffom all kinds ofdiseases and come round ffom illness,

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