Society for thetheStudy Study of Pali and Buddhist Culture
Marriage Ceremony ofBarua Buddhist in Bangladesh
-A Study on Popular Rites and Rituals-
Dilip Kumar Barua
The main focus of this article is the various popular rites and rituals of
the marriage ceremony of Barua community.(i) After introducing these
various rituals and practices, I will consider the ways in which these include Hindu elements and other indigenous influences, and the ways in which they
are specific to the Barua Buddhist community. Further, I will consider the
understanding and consciousness ofBarua Buddhists regarding these various
popular rituals.
1. An Overview ofMarriage Practices
1.1. Selection ofBride and Bridegroom As regards maniage, selection of bridegroom and bride rests with the parents ofthe respective couple. Nowadays, final selection depends upon the choice of the couple, but consent of the parents is the main principle of marriage. If the couple chooses each other ("love marriage"), a proposal is
still made in the fbrmal manner. In former days this was done by a match
maker or a third person, close to the parents on both sides, whether the proposal was accepted or not. This basic pattem is common to all Bangladeshis.
1.2. Consultation ofHoroscope
For a suitable match, both parties consult horoscopes, as well as examining the prospective spouse's physical and mental condition, social gtatus, pecuniary circumstances and the like. This is, ofcourse, done fbr the
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safety and security ofthe couple. Horoscope is consulted for every affair in
connection with the marriage.(2) Astrology places an important role in the
whole a £ fttir according to old custom and fashion. This use ofhoroscopes by
the Barua Buddhists is identical with their Hindu neighbors. In fact, Barua
Buddhists often consult Hindu Brahnin priests for horoscope readings
related to the marriage partner. The wedding date and every detail of the
marriage are also fixed according to advice from these Brahmin.
1.3. The Role ofBuddbist Monks
Buddhist monks are inevitably invited to grace the marriage ceremony.
Every Buddhist considers the marriage ceremony invalid unless the monk
blesses the bride and the bridegroom before their actual marriage. They
consider that the monks' blessing is necessary to ensure a happy life for the
new couple, and that it is also necessary to validate the maniage in a religious sense.
Although in the Buddhist literature marriage is not considered as
sacrament, in many suttas Buddha encouraged the ideal form ofmarriage and praised the marTied people who takes care each other and also of their children.(3) In Digha Nikaya(4) he says that even god admire him who takes
"Although care of his family virtuously. According to Dr. R. B. Barua,
marriage amongst the Buddhists is not a sacrament like the Hindu marriage it
does not for that matter occupy a less impoitant position in the life of Buddhists."(5) However, in my own survey of Baruas in rural areas of
Chittagong District, respondents overwhelmingly maintained that marriage is
a sacred vow for them. Therefore, I suggest that marriage is a sacrament in
the popular belief of Barua Buddhists. It seems probable that they have
appropriated the belief of neighboring Hindu and Muslim communities that
marnage ls a sacrament.
1.4. The Role ofLay Priest
A competent man selected from the community perfbrms the actual
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ceremony. There is no hard and fast rule fbr the selection of such a man. The
individual is usually an adult male who can recite Pali scripture well, but he
may be from any group or locality ofthe Buddhist society and it is noteworthy here that the lay priest must be invited by bride side. There is no trace ofwhen
or how this custom emerged.
1.5. Social Notions
Some social rules and regulations are observed during the marriage
ceremony. As a rule no matrimonial celebration may be held during the
period Vassavasa(6) or rain retreat of the monks. If such maniage is held it
becomes an utter violence of rule and discipline ofBuddhist society It is may ' be that during the rain-retreats (fbr three months) Bhikkhus have to live in
their own viharas, engage themselves devotedly to learn d]iamma-vinaya,
discuss religious matters for their own understanding and clarification and to
practice meditation.(7) So, during this religious period, the Buddhist
community strongly discourages marriage ceremonies. This custom
regarding marriage ceremonies is a unique characteristic of the Buddhist
community, contrasting with other religious communities. Inter-reiigious
marriage is not encouraged, and is extremely unusual. Marriage within the
same blood relation, both maternal and paternal, is also fbrbidden. There are,
however, some stray evidences of cousin maniage. SiddhArtha Gautama
Himselfmarried YaSodhari, His cousin. Thus, although this sort ofmarriage
is allowed, it is not encouraged nowadays. Among Buddhists and Hindus, this
sort of marriage between close blood relations is thought to bring
unhappiness to the couple and their coojugal life. People generally try to
avoid this sort of marriage tie. In contrast, Muslims often favor marriage
between relatives, as this is thought to ensure good relations between the
couple and the family.
1.6.Popular Notions
Some popular notions also prevail in the Buddhist community regarding
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the marriage ceremony. For example, the marriage ceremony is not held on
the birthday of the bridegroom or the bride, for they believe this would cause
unhappiness in the coojugal life ofthe couple. In the month ofKartika, Paus,
and Caitra ofBengali calendar usually no marriage is held, and in the month
of Jaista also the eldest son and the eldest daughter are not married. Barua
Buddhists believe that, if held in the month of Caitra and Paus, marriage
"Elephants ceremonies will bring evil results. There is a saying that marTy in
the month of Kartika" (hartika mjse hati ghala'i). That is, if any marriage
ceremony is held in the Kartika month ofBengali calendar, the new bride will
need a lot ofattention and special care, in the same way as an elephant needs
a lot ofnutrition and vegetation. These beliefs are shared by Barua Buddhists
and their Hindu neighbors, but not by Muslims. In my view, the beliefs are superstitions.<8) The origin ofthe practices may be that Caitra is the month of
revenue collection and householders are heavily engaged in collecting
revenue ofthe Government. The month ofPaus is a busy month, for it is the
time of harvesting. The economy of the country regulates social life
undoubtedly. So, wise elders of the society discouraged holding such festive
ceremonies at these busy times. However, there are no such reasons regarding
the prohibition on marriage in the Kartika month.
1.7. Social and Court Marriage
Both social and court marriage are in vogue in the Barua Buddhist
community. But social marriage is more popular than the court marriage. In
the Buddhist community divorce is extremely rare. Widow-remaniage is
permissible. In the case ofcourt marriage, separation or divorce is regulated
by national law. In the case ofsocial marriage, usually the couple fbllows the
mores oftheir community. It is noteworthy that polygamy and child maniage are prohibited by national law and also highly condemned by Buddhist
society. Though dowry is prohibited by national law, it is still much in vogue
in all the religious communities.
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2. Various Rituals ofSocial Marriage Ceremony
2.1. The System ofSocial Marriage
There are two systems ofmarriage ofBarua Buddhist. Ifthe bridegroom goes to the father's house ofthe bride and the nuptial is performed there, it is
called Calanta Bivjha. Again, ifthe bride is brought to the bridegroom house and nuptial is perfbrmed there, it is called IVdmdnta Bivdiha. Both of the
systems are fbund in the Barua Buddhist community, but ndimanta bivdiha is
much more common. In contrast, in the Muslim and Hindu communities,
calanta bivdiha is more common. In recent years, calanta bivjha is increasing
and becoming popular among the Baruas, too. The reason for this trend is as
fo11ows. In the case of calanta bivdiha, the families of the bride and
bridegroom host a party at the same time, and the costs are borne by both parties. In the case ofnamanta bivdiha, two separate festiyities are held, one at the bride's home, and the other at the bridegroom's home. Therefbre, the
costs ofthe calanta bivjha are less than for namanta biva'ha. Let me give here some idea about the different ceremonial parts ofthe Barua Buddhist fbrm of marriage (especially that of nOmanta bivjha) which are prevalent in
contemporary soclety.
2.2. Engagement or AlafikAr-cadfini Ritual
When the final selection has been made, the first and compulsory
"alafikar-cadani" ceremony that is held in the bride's house is known as or
aSirvad or k5oloE (engagement). In this ceremony bridegroom's party is invited to the house of the girl's father fbr a lunch or dinner and settling all affairs verbally. Many people are also invited as witnesses to this ceremony and they are served a feast. The bridegroom's party ofTers symbolically one finger ring, garments and other materials to be used by the girl. The girl is adorned with these ornaments and garments and appears before the guests. The elders ofthe guests bless her and the bridegroom's party gives their final
approval for the maniage. The date of maniage ceremony is determined
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according to the convenience and will of the both parties. This engagement
ceremony is similar to that of other religious communities, and is compulsory
in a Barua Buddnist maniage. From that day the gir1 and boy concerned
practically become betrothed. They cannot be manied to any other person
than the one to whom they have been betrothed. From this day and onwards,
in both the houses of the boy and the girl, there occurs a regular festival.
Relatives begin to come to the house of the bridegroom's family and that of
"7Vliiari," the bride. Women guests are called who are very helpfu1 in
domestic affairs. From the day of engagement womenfolk regularly visit the
houses and sing some fblk songs in a chorus while making preparation ofthis
and that for the actual marriage ceremony. These folk songs are called
"Haldi," containing episodes of some happy historical events, such as
Kaikeyir hala, J'a'nakir halj, 1'anak rby'a-r haldi, dhdrmik rtiZi'a-r haldi, clalalyer
hala, childivalir haldi, akhinanclaner haldi, saris. d hala, and the like, but its
meaning is very difficult to understand.<9) It is not in vogue in every case. In
the rural society only remnants are found and in the urban area many things
are avoided.
2.3. Discussion with the Villagers or PansalE Ititual
Just a few days after the engagement ceremonM both the parties sit in
their respective houses for discussion with the villagers as to right
perfbrmance of the function. This is called pansalj, means a discussion eating betel and betel nut, which is a popular edible among the villagers.
Every nook and comer of the ceremony is taken into consideration in this
meeting and all the works are distributed as division ofjob. All members of
the society do it earnestly as a part oftheir social duty. Without this function
villagers do not take part in the marriage ceremony. This pansala also
prevails in the Hindu and other communities.
2.4. Anointment Ritual or 1lel-lohani and Popular Belief
Befbre the actual marriage ceremony another auspicious ceremony is
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held, called tel-lohani (tel namini in Bengali). There are similar ceremonies
in each of the religious communities ofBangladesh. Here, however, we will
deal only with the Barua customs.
The tel-lofidini ceremony is held in the houses of both the bride and
bridegroom. Previously, this ceremony was held several days before the
maniage ceremony. Now, however, it is usually held in the moming of the
maniage day. In the morning, both the boy and the gir1 are anointed with paste
of green turmeric and are bathed in a ceremonious way, and the bridegroom
and the bride are decorated in their respective houses fbr the ceremony. A
decorated winnowing-fan (jkha khuldi in Bengali) fi11ed vvith five green banana, five quarter seers ofpaddy, green grass, three or four pieces of green
turmeric, a stone, a ghild (a seed of mimosa scandens), a painted water jar
which is fi11ed with leaves ofmango sprouts, bamboo sprouts, bo tnee sprouts,
mijiri sprouts (one kind oftree), a earthen lamp, and a bud ofbanana tree. All these have a symbolic significance. According to Buddhist beliefs, the green fimits are symbol ofgood health, green turmeric is the symbol ofbeauty, stone
is the symbol of firmness, earthen light is the symbol ofhope, water is symbol
oflife and quenching thirst, a ghilj is for gravity) and leaves within thejar are
the symbol oflong life.(iO>
This ceremony in held in a room of their respective houses surrounded
by many males and females, especially of young age. First boys, then girls
having sister in law offer tel-lofijni by way of touching winnowing-fan's
front side to the forehead of the bride groom one by one. The males and
females do it repeatedly for a number oftimes. The bride is offered tel-lofidini
in the same way in the bride's house. The wives of elder brothers too
panicipate in it to enhance the pleasure of the company. Widows are not
allowed to take part in it, fbr Buddhists believe like their Hindu neighbor that if any widow takes part in this auspicious ceremony, the couple will also suffer the same fortune.
The house deity (ghardevatd in Bengali) is worshipped with sunned-rice (un-boiled rice), banana and some molasses.(ti) All the residents of the house
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pay their homage to this deity and pray fbr the well being ofthe couples, who are going to be married. Parents, elders are given compliments as token of
respect as a primary duty of tel-lofia-ni ceremony. Further, a kind of iron-
bangle is bound on the wrists of the bridegroom and the bride as a shield
against evil influences ofspirits or ghosts. Before the sitting fbr the tel-lofijni the bride and bridegroom go to their local monastery, separately, and worship
the Buddha, burn candles and incenses, and offer homage to the priest. They
are given five precepts and some sermons for the benefit of the manied life by the priest. After the tel-lofijni ceremony the bride and the bridegroom are not allowed to move alone till the marriage ceremony is performed. There
goes a belief that the bridegroom and the bride may be influenced by some
evil spirits if they move alone after the tel--lohani ceremony. Before two or
three days ofmaniage Parittas recitation are also held in both the houses, and
a sacred thread purified by the chanting of Parittas is fastened to their wrist,
in order to protect them from the evil eyes of the spirits and ghosts. Those who participated in the tel-lofijni ceremony are offered sweets, cakes and tea.
2.5. Bridegroom's Party Goes to Bring the Bride
On the day ofmarriage the bride is to be brought from her parent's house
to that of the bridegroom in a ceremonious way. So, on the day of marriage
the bridegroom party, along with band-party, palanquin, sweets, ornaments, dress, and various perfumes goes to bring the bride. They are called Bau'a-trZ They will not enter the bride's premises so long as they are not properly received by the bride's party. In the courtyard of the bride's house a temporary structure is built where arrangements of seats fbr the guests are
made. The bridegroom's party sits there front to front with respective persons
ofthe bride society It is called ktinahani or konakonibcusj in the Chittagong
language. Good wishes are exchanged between the two parties in there. Then
they are served with sugar and betel-leaves arranged nicely on a tray. The tray
also is mutually exchanged. This means exchange of friendship between two
families and societies. Every body takes a bit ofsugar and puts in their mouth.
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Then they are served light refreshment including sweets, cakes and tea. Now
the bridegroom party will hand over everything they have brought for the bride. All the items, put on a tray is shown to all guests present there, and the womenfblk adorn the bride with those items. It takes a pretty long time. In the
meantime rich diets are served to the guests. After feeding the guests, the band-party men and the palanquin-bearers are fed. Now time comes to bid farewell to the bride. Some distinguished elderly persons of the bridegroom party are taken inside the house. The father or any near elderly relative ofthe
"Please bride hands over her to them saying, accept our daughter and treat her
as your own daughter from this day and take care of her. Hope she will lead a happy life in the house vvhere she is going to live." The bride leaves her
paternal house amidst tears.
2.6. Ritual for Bride Reception
When the bridegroom party comes back home with the bride in a
palanquin, the female members of the house cordially receive her in a
ceremonial way. She is welcomed by female members through hulu dl;va4i (a loud chorus making a peculiar sound). Generally the brothers, brother-in-law
will fbllow the bride to the bridegroom's house. The other relatives including
her father will join during the actual ceremony. But the bridegroom and the
bride cannot see each other before the final ceremony is celebrated. The bride
is kept in a particular house, where girls and other relatives make a crowd and
expressjoy and see the face ofthe bride lifting Vail over the head ofthe bride.
The bride does not take any fbod or drinks in the bridegroom's house till she
is not a regal wife through Buddhist custom. At the time ofdeparture from her
father's house banana and some other fruits are sent on the palanquin. This
food is meant only fbr the bride, because she may have to spend the day
without taking any food. But generally cooked rice and palatabte fbod is
supplied from any other neighboring family fbr the bride. She may eat it
because it is not frorn the bridegroom's house. The significance ofthis is clear
that she has no right in the house of her husband who is still waiting for the
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marriage. In the evening the villagers are fed with delicious food. When the
bride party comes in the bridegroom's house, they are welcomed in a
ceremonial way, and preparation is taken for the actual maniage ceremony.
In the meantime the guests are served with some light refreshment including
some sweets and tea with snacks. According to the ominous moment
prescribed by the pabjika or religious calendar, the main function is
celebrated accordingly.
2.7. Religious Ritual or Mafigfilasu
A particular space is decorated fbr the ceremony where the distinguished guests of both sides take their seat. The bride and bridegroom are brought
there and seated side by side in a stage decorated with flowers, festoons,
balloons and other articles, and illuminated colorfu11y. This is called bivaha-
vasara. The bride is seated on the left side of the bridegroom. They are
gorgeously dressed like a royal pair. Each ofthern will wear a saydyrdi on the
head. Two auspicious pots called ma4gala-ghata will be placed before them.
Generally the husbands of their sisters sit nearby them to assist. Then the
Bhikkhus perform religious rituals.
Then invited bhikkhus come and have the couple take refuge in the five precepts (paficaSfla) along with Trisarana. The bhikl(us go on to recite some suttas(i2) from holy Pitaka, and give sermons regarding the activity in their
new life for the welfare of the couple, especially from Sigalovada sutta,
Mafigala-sutta, Parabhava sutta etc., those contained the duties of
householders and used in Paritta. It is noteworthy that the Buddhists in their
family life try to observe principles laid downed by the Buddha in the
Sigalovada-sutta('3). They regard the teachings ofBuddha mentioned in this
"code "Grihi-Vinaya", sutta as the of conduct fbr householder" or and they
try their utmost to observe them. This function is called in Chittagdng dialect
ma4gjlasu. It is the main religious aspect of the marriage as considered by
the Buddliist custom.
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2.8. Rituals ofActual Ceremony Performance by Lay Priest
After the religious rituals performed by the Bhikkhus, we have mentioned befbrehand a lay priest who is called mantra-dZitdi is necessary to perfbrm the actual rituals of the marriage ceremony. The lay priest utters all
the mantras in Pfili. In the canonical and non-canonical texts, nothing is fbund
about the fbrm ofmarriage ofthe Buddhists, except the story ofthe marriage
of Visalcha. But the story of the marriage of Visfikha occupies an important
position in the marriage ceremony ofBuddhists in Bangladesh, and in every
marriage ceremony this story is cited. The mantras used in the maniage
ceremony are relatively recent collections from different Paritta-suttas. Many
scholars published books on this subject and tried to give a systematic form
to the system ofBuddhist maniage. Among them the noteworthy are Dharma
Tilak Sthavir,(i4) Dharmapal Mahathera(iS) and Dr. Sukomal Chaudhuri.{i6) Dr.
B. M. Barua described elaborately about the marriage ceremony in his book
"Bauddha Parinaya Paddhati."(t7)
First ofall, the lay priest seeks protection himselfas well as ofthe couple "act by the of truth" (=sacca kirtydi) the Buddha, starting from the time of
Buddha Dipafikara, fu1fi11ed 30 PEramTs (pembction). This is followed by the mettd-bhOvanj in which he disseminates love (mena) for all living beings of
the 1O directions, not only ofthe human beings but also ofall living beings, and thereby he seeks their help to protect the couple.(t8} Then he pays his homage to the three jewels (Buddha, dhamma, safigha) and his teacher.(t9) Next, he invokes all devas from all the world-cycles to be present and to
protect the couple from the evil influence of spirits by uttering mantras.{20)
Then he invites the father of the bride or the representative of the bride to
"I hand over the bride to the bridegroom. The father or dedicator will say, am
offering to you my daughter. Ybu will accept this girl for long life and
prosperity. From now on you will be the virtual guardian ofmy daughter. Ybu will live with my daughter as god and goddess. Ybu are 1ike the two hands of
a man. Ybu will perfbrrn worldly duties together." He will also say to his "Oh daughter, my daughteg from now on you will be one of the virtual
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members ofyour bride-groom's family. Ybu will act in such a way that your
father-in-law's family will prosper and thereby the prestige ofmy family will
increase." The father or dedicator utters the fbllowing scriptures along vvith
the priests during hand over the daughter:
"7ityham tfigharattam hitdya sukhdya imam kafifiam ga4hahi." "to This will be fbllowed by some fbrmalities like make the left hand of
"to the bride-groom united with the right hand ofthe bride," make the left foot
"to ofthe bridegroom united with the right foot ofthe bride," make bride go
round the bridegroom keeping her right side towards the bride-groom fbr
seven times" etc.(2i)
Then he recites a series ofParitms, all in Pali. Thereafter he causes the
couple to take refuge in the Buddha, Dhamma and Safighajointly, to pay their respects to their parents and other elders.(22) Then the priest sprinkling water from the auspicious pitcher on the heads
ofthe couple. First,'by his two hands he hold the bunch of sprouts placed on the auspicious pitchers (mafigala-ghata), dips them in the water of the pitchers and sprinkles this water on the heads ofthe couple seven times while uttering mantras seven times.(23)
Then he gives them some advice(24) fbr the happiness of their coajugal life along with the ten admonitions given by Dhanafljaya Septhi to her daughter Visakha(25) while she was going to her father-in-law's house. wnen the priest finished his perfbrmance, the couple is taken inside to
"womanly observe many other formalities called conventions" (stn-acara).(26)
These womanly conventions are similar to that ofHindus to a greater extent.
After the actual ceremony the bride's party is entertained with delicious food,
and the assembled guests and friends offer presents to the husband apd wife.
3. 0ther Rituals
On the fo11owing day of the marriage ceremony, Bhikkhus are offered
food. Sometimes the Bhiklchus are invited to the house and the couples
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themselves serve the Bhikkhus. On this day offering are also made in the
names of the deceased relatives and seek their blessings.
On the same day or on the day after day the couple goes to the bride's
"M5ti-hofidEni" parent's house, accompanied by many others. This is called (literally touching ofthe soil). As an auspicious occasion, many relatives and friends along with the bridegroom party are offered delicious fbod, and after that the bridegroom's party come back with bride and bridegroom. On the 9th day after marriage, again the couple visits the bride's parents' house. This
"Na-dinna" function is called (concerning the 9th day). This time the bride does not come back with her husband. She lives with her parents fbr some
days. After a few days the son-in-law will be invited again to bring his wife
"Phira4y5 "retuming back home. This function is called bhat" (literally
meal"). The son-in-law stays for a day or two in his father-in-law's house and
comes back after that with his wife. In this way the son-in-law is invited three
times to visit his father-in-law's house. After that he can visit his father-in-
law's house whenever he likes, without any fbrmal invitation. Another social
"Behdi-pfita". custom is also observed called This is a function to entertain
the parents of bridegroom and the bride by each other in order to establish
familiarity and close fraternity between the two families.
4. Conclusion
The various aspects ofthe Barua Buddhist marriage practices are highly
influenced by the dominant national culture. Though the marriage ceremony
is considered incomplete without the participation ofBhiklchus, their role is
secondary. Popular rimals play the major role in the Barua Buddhist marriage
ceremony and its elements. The maniage rituals of the Hindu community
have had a strong influence on the Barua community's practices. Thus, the
Barua marriage rituals are a syncretic mixture of various popular and
religious beliefs and practices.
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56 n" -- U\{tl et ]S(ft\
Notes
" This research is supported in part by a Postdoctoral Fellovvship from JSPS. country. Out of a population of 134.6 million, 88.3% are Muslim, 10.5% are Hindu, O.6% are Buddhist, O.3% are Christian and O,3% are various animist faiths, The Buddhist community ofBangladesh comprises various ethnic groups, all ofwhom share a Theravfida tradition, who speak different ianguages, reside in different areas, and follow somewhat different popular practices. Although they hold this religious tradition in common, they feel separate ethnic identities, and, for example, do not generally intermarry. The original homeland of the Barua Buddhists is the Chittagong region and, to some extent, the Chittagong Hill Tracts. The majority of them still reside in these areas. As a minority in a land primarily populated by Muslims and Hindus, the Buddhists of Bangladesh have also adopted many popular rituals and beliefs, particularly those ofHinduism. It is noteworthy that the various Buddhist ethnic groups of Bangladesh have their own systems and custorns of marriage. <2) This notion also prevails in other Buddliist communities. <3) TheDighaNikiya,vol.iii,PT.S.,pp.180-93. <4) ibid.,pp.190ff "Some (5) R. B. Barua, important Festivals of the Buddhists in East Pakistan." J.A.S.R voL x, No. 1, 1965, p. 15. (6) Though vassavasa is a safigha relating kamma, it also occupied an important place in the lay Buddhist society of Bangladesh. During these three months the lay Buddhists also try their best to develop themselves more and more in the way of moral and religious practices. They go to the monastery in morning and in the evening as their time permits. They give ddnas te the Bhikkus and samaneras to the capacity. Those who are more pious, they observe eight precepts throughout the rain retreat period and practice meditation either privately or in a mass in the monastery and do not perfbrm any act of cruelty such as catching fish, ki11ing animats etc. Even they do not eat eggs. (7) The Vinaya Pitakam, RT. S. vol. i, p. I49. (8) These notions occupied an important position in the mind ofvillagers. (9) I could not find any texts ofthis kind oftraditional folk song. I came to Eearn that these songs are taught and passed on oTally. UsuallM old women sing them. There are many texts on Bengali Muslim and Hindu folk songs regarding marriage, but these are different from the songs and practices ofBarua Buddhists. NII-Electronic Library Service Society for thetheStudy Study of Pali and Buddhist Culture Marriage Ceremony ofBarva Buddhist in Bangladesh 57 (1or This popular beliefis also prevailing in the Hindu cornmunity. (11) This worship is also practiced by the Hindu community. (1pt Usually, most ofthe paritta-suttas are used. Generally, marpgala-sutta. 1'ayama"gala atlhagdithj, kara4lya mettj sortta, ratana-suttq, bctLk'aega-sutta, jganjtly-sutta and Sletpubba4ha sutta etc, are cited. See for Pali textual references Majjhima Nikaya, vol, ii, pp. 97ff; Suuta-nipEpata, pp. 46ff: Khuddakapfita, pp. 157fT: J5taka, vol. i, p. 35; Jataka, vol. ii, p. 3S; Agguttara Nikaya, vol. i, p. 24; Safiyutta NikEya, vol. v, pp. 63fflj Digha Nikaya, vol. iii, pp. 194ff (1si The Digha Nik5ya, vol. iii, pp. 180flf: (1aj Dharmatilak Sthavir: Saddharma Ratnakar. Rangun 1936, pp. 165-257. (IS Dharmapal Bhiklchu: Saddharrna Ratnamala. Catcutta 1967, pp. 35ffl <10 Sukomal Chaudhuri: Contemporary Buddhism in Bangladesh. Calcutta 1982, pp. 135-139. (11 B. M. Barua: Bauddha Parinaya Paddhati. Calcutta 1923. (1si For the mantras see Saddharma Ratnakar, op. cit., p, 173. (1st Homage is paid by uttering a mantra, see ibid., p. 174. oo ibid. p. 174. tz1) While these formalities are observed mantras are cited, see ibid., p. 174. op Mantra is uttered while prying for the couple's benediction, see ibid., p. 175. C2si ibid.,p.175f atD BIessing is done by uttering a mantra, see ibid., p. 176. os Dhammapadatt. hfikathi, vol. iii, RT.S., pp. 466f The ten admonitions given by Dhanaajaya setthi to her daughter Vishak5 while she was going to her father-in-law's house are: a) Do not carry indoor fire outside; b) Do not carTy outdoor fire inside; c) Give only to him who returns; d) Give not him who does not returns; e) Give to him returns and also to him who does not returns; D Sit happily; g) Eat happily; h) Sleep happily; i) Respect the fire;j) Honour the household divinities. os These womanly conventions are similar to that ofHindus to a greater extent. NII-Electronic LibraryMbrary Service