tag:blogger.com,1999:blog-82972447704786605712024-02-08T02:03:33.942-08:00BUDDHIST RESEARCH ARTICLESDHARMESWAR BHIKKHUhttp://www.blogger.com/profile/11536464005822067741noreply@blogger.comBlogger10125tag:blogger.com,1999:blog-8297244770478660571.post-18008468080271418392011-05-05T23:29:00.000-07:002011-05-05T23:29:07.114-07:00Case study of Buddha Image and Buddhist TempleBHIKKHU DHARMESWAR<br />
Introduction: <br />
The Buddha statue and Buddhist Temple are very significant to every Buddhist follower. Buddhist Temple is sanctuary dwelling place of venerated monks and celestial area for lay people. Buddha Statue is an agent and symbol of media between final goal of Buddhism and human beings. Lay followers come to the temple to vow before the Buddha and also to receive precepts, offering Danā to the venerated monks, worshipping Buddha, practicing meditation and to observe three basic Buddha’s fundamental teachings such as Aniccatā(impermanence), Dukkhatā (suffering) and Anattatā(soul) . Generally the people think that Buddhist temple is a holy place of Buddhism and Buddha statue is the representative of Buddha’s characteristics. Buddha statue and Buddhist temple are different in shape and structure from country to country ethnically as well as culturally. But sacred themes and divine expression are fairly similar. The two authors’ Titus Burckhardt and Keith Critchlow explained the theme in their two books, Sacred Art in East and West and Art form the sacred to the profane east and west very systemically. The both authors applied their ideas, experience, expression and own explanation about sacred art, naturalistic art, profane art and modern art. They also explained sacred symbols of the temple and secular art and compare the relationship between them. They describe why people worship various symbols, secular art, profane art and what they receive in return. I am going to analyze in my paper two basic aspects: one is Buddha statue and another is Buddhist temple. I will try to explain Buddha statue as sacred art and naturalistic art as well as Buddhist temple ground structure with sacred symbol according to two authors’ basic theory. I also try to apply my own idea, expression and analysis about sacred and naturalistic art. In the first section of my paper, I explained Buddha statue and in second section I analyzed ground of Buddhist temple. I select my own dwelling Buddhist temple WAT RANG BUA, located at Pasicharoen district in Bangkok for my analysis. <br />
Buddha Image:<br />
Buddha image has taken a significant place in every Buddhist’s life. After the great passing of Buddha, it becomes very popular. It seems that people are trying to cover the absence of Buddha with His image. Buddha statues inspire us to develop our inner qualities to achieve happiness, good fortune and satisfaction in our lives. We place Buddha statues in the central area of our home or office for daily inspiration. Buddha image is considered as a reminder of our own capacity to achieve the good life. Images were the one of the most widely accepted mode of realizing the presence of non-present. The image gives us strength in sorrows. <br />
There is no doubt that all the images of Buddha are considered as sacred art. There are some contradictions regarding the matter whether all the images of Buddha are sacred or not?<br />
I would like to explain Buddha image as sacred art. The art which illustrates the celestial expression is called sacred art. Icon of Buddha, God and Goddess, Sacred symbols are considered as sacred art. There must be a link with spirituality in sacred art. Sacred art must have enough elements to expose it. Every Buddhist worships Buddha with profound respect. So, Buddha image is very significant for practising religion. According to the Maha Lakkhana Sutta , Buddha had 32 great sings and 80 secondary characteristics in his physical feature. So, we can imagine how difficult for an artist to characterize all signs in his art. It is said that attempts were taken during Buddha’s life time also. But no artist becomes successful. Then Buddha himself projects his portrait using his spiritual power. So, Buddha images of past and present are trying to project some major characteristic of Buddha. But we consider these images as sacred image of Lord Buddha. The perfect proportions of a Buddha, the graciousness of his physical form, represent one of the ten qualities or powers of a Buddha. These are the basic harmony and beauty of a Great Being. Now, the artists follow one ideal measurement for preparing Buddha image. But the appearance of Lord Buddha is different in different culture such as Theravada Buddha, Mahayana Buddha, Tibetan Buddha, etc. Now, I will explain images of Buddha and will try to explain Buddha statues as a sacred object and as sacred art compared to a profane object and naturalistic art:<br />
Fig-1: The figure 1 is considered as one of the most sacred image on earth. This was made just 300 years after the Great passing of Buddha patronized by Emperor Ashoka. Buddhist people firmly believe that this statue has spiritual power and it was made with the instruction of holy Sangha of that time. Buddhist religion and Buddha status were almost destructed all over India by Hindu Emperors or Rulers. This statue survived without any damage. It is the superb creation that has ever made. Though it looks like very simple, it is very much extra ordinary. Sharp nose, long ear-lobe, large eyes and the gentle face everything express the greatness of Buddha. The colour of the statue is golden and this is the symbol of ray of the sun. In the back of the head, there is a circle which is the symbol of rebirth. According to Buddhism, man born again and again in this earth and suffers a lot. The seat on which the statue is placed on is known as padmasana which is very sacred. This figure is purely sacred. This is why; we can say that Fig 1 is a pure sacred image of Buddha. <br />
Fig 2: The figure 2 is also the image of Shakyamuni Buddha which is situated in Taiwan Buddhist Monastery. This statue is decorated with lotus flower, where there is a cosmic circle at the back side of the statue. On the top, the symbol of circle expresses time of infinity ‘Nirvana’ final goal of Buddhism. Divine light is like as sun, and it seems to us that Buddha distributes his great compassion of light for removing ignorance. The artist tried to apply all sacred themes in the statue of Buddha and in its surrounding. The sitting place of Buddha and all decorations are quite similar to sanctuary dwelling place of divine cosmos. The Buddha’s celestial smiling face, compassionate eyes, long ear, divine beauty of sharp nose and Dharmaccakara Mudra hands; all features quite sacred. I think the artist applied the two authors’ theory in this figure of Buddha statue which is completely sacred art. <br />
Fig 3: This figure I collected from internet. The founder of Buddhism is Lord Buddha. After achieving ‘enlightenment’, he taught his followers how to achieve ‘Nirvana’ which lead them free from all kinds of sufferings. After the great passing of Lord Buddha, his followers felt the absence of Buddha severely. So, they started to make the statue of Buddha to fill up the gap. This is why, Buddha image is very sacred. But not all statues of Buddha followed the characteristics of sacred art. So, we can’t consider all Buddha image as sacred art. If we study the figure 3, we see that it is the image of standing Buddha. It is shown that some devotees and deities are worshipping him. The shape of image looked completely naturalistic. Flat body, face and improper hand shape everything looks like naturalistic art. Here the artist failed to create celestial environment and also failed to project the major characteristics of a sacred art. Only the hair and ear symbolizes the greatness of Buddha. So, we can undoubtedly say that figure 3 is a naturalistic art though the theme is sacred.<br />
Fig 4: <br />
It is another image of Buddha which is not sacred but naturalistic. It seems that the artist tried his best to characterize Buddha as simple human being. The artist made the statue as part of myth. In the very beginning, I want to discuss about the surrounding of the image. There is no element in the image which helps to create a celestial environment. Even the guardian god of Buddha who seems to protect Buddha is purely naturalistic. The artist also doesn’t follow the ideal measurement for making Buddha statue. Though he made the lotus seat for Buddha, it is no way a sacred art. The emotion that a sacred face of Buddha expresses is also absent here. It seems that Buddha is a very ordinary person and express emotion like us. We can call an art sacred when it has enough elements to expose it. Here we find no such element for which we can call it a sacred. A sacred art of Buddha can’t be placed everywhere. It must be placed in a sacred place where people can show respect and worship. Figure 4 is seemed to place on the walking way. For all these reasons, I think figure 4 is a naturalistic art. <br />
Wat Rang Bua Buddhist Temple:<br />
In Buddhist life cycle, for awakening the sense of humanity, the importance of a Buddhist temple, a sanctuary of benevolence can’t be finished in one word.<br />
“Wat Rang Bua” Thai Buddhist Monastery <br />
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Since Buddha’s lifetime till today, in familial, social and national life, the role of this sacred home, a centre for moral practice is immense. This is Buddhist temple which is the centre for austere ascetic practices. It has been marked as the estuary of relief in rural and social gregarious life-cycle of Buddhists. I would try to analyze, in my writings, the basement and structure, specific features as well as its effect of Buddhist temple in socio-humane life. For the followers of every sects in Buddhism i.e. Theravada, Mahayana, Hinayana, Vajrayana, Tantrayana, Buddhist monasteries are essential institutions. Basically the first lesson of moral practice begins from here. The shape and structure vary from country to country, nation to nation and even race to race. I like to exemplify here a Thai Buddhist Temple named ‘Wat Rang Bua’ located in Bangwa under the district of Phasicharoen. It had been established in 2403 BE Buddha year with the patronization of some local generous and religious-loving people and its area is about 11 RAIs. Most Venerable Chawalit Paripunno is the lord abbot of this Monastery. Here have more than 30 resident monks and 10 foreigner monks among them who study various university and colleges. It has been divided into three parts- ‘Buddha hall’, ‘dwelling place for monks, and ‘Cremation hall’. Monk hall concludes ‘bell-house’, ‘Merit Building’, ‘Store house’ and an ‘auditorium’ . In regarding this some symbols are mention worthy; these are important for what is my fundamental purpose for writings. <br />
Brahma: <br />
In Buddhism Brahma occupies a significant place. He is considered as equivalent to the qualities of parents. That means he is the primary preceptor of learner while Brahma himself is a creator in accordance with the opinion of Hinduism. The Hindus know him as Mahabrahma (Great Brahma). But whenever Buddha used to sit in meditation in a solitary place, outside the locality, Brahma would worship him with divine materials appearing before him. In the figure Brahma’s four heads symbolize four sides of the universe as if he were the protector. This is clearer in his expression of two anterior hands. Both of them assure of safety while rest of the six hands hold six different materials. Conch in hand symbolizes an auspicious sound (Sacred sound), brick in one hand symbolizes building something while a three-pronged spear destroys the devils or devilish works. Dhammachak symbolizes the cycle of cosmos as well as the spear symbolizes a weapon of a caretaker of this universe. Another hand holds a pot of holy water; here water is the media for purifying the world. In one word Brahma is the symbol of Mettā (love for others), Karuņā (compassion), Muditā (to be glad in sympathy) and Upekkhā (to be neutral and unmoved) . Brahma is four-headed and he contains also four qualities and he is careful about what is happening in four sides of the universe. But the statue of Brahma is kept just beside the main temple, particularly at the side of the gate. Like all gods and goddesses Brahma comes to worship Buddha too. In Buddhism Brahma is none but a god. From this point of view, I consider the internal theme of this art is sacred though the image is profane.<br />
Dhammachak: <br />
The word Dhammachak is composed of two words ‘dhamma’ and ‘chak’; here dhamma means ‘the way of life’ and chak means ‘life-circle’ i.e. Dhammachak means the way of life in life-circle. The use and significance of ‘Dhammachak’ in Buddhism is immense. Though the form and color vary from country to country, the aims on objectives in using are similar. On the basis of sides inside the circle three types of Dhammachak are seen. Some of them contain four sides, some are eight-sided and some are twelve-sided. Four sided Chak indicates ‘Noble Four Truth ; eight sided chak indicates ‘Noble Eight-fold Path ’ and twelve sided chak indicate ‘Twelve types of Cessation’ in Buddhism. Dhammachak is seen on the back side of Buddha statue, in the Uposath Hall and on the very part of the main gate engraved at the upper level. It has ceremonial use as well. These are seen to use in religious magazines, religious messages, dwelling place of monks, sacred masks, dhamma flags and some other rituals. Besides, in Thailand all monasteries use this Dhammachak as their monastic use. <br />
But the inner significance of Dhammachak is more attractive and marvelous. These are symbolical and meaningful through Buddhist Language. Two cycles in Dhammachak indicate two realms. The inner cycle symbolizes the final goal of Buddhism, ‘Nibbana’ while the outer cycle can be compared to thirty one ‘Lokabhumi’ (Life cycle). Four, eight or twelve sides are the connecting routes in between the two circles. If someone likes to get rid of the hand of birth and death, he has to adopt the ways shown by Buddha. These sides are genuinely the routes to reach the inner cycle from the outer cycle. Consequently these became significant to all classes of people those who come to visit temple and these are set in front of the entrance of temple so that people might think of it at the first sight. Then questions may arise into their mind that what are these and what are the meanings of these. Once they seek for the answer, they must come to someone who knows its meaning i.e. who can explain it properly. Thus they may find out the way of truth eventually and the way of ever-relief afterwards.<br />
Indeed, in all the sectors of Buddhism Dhammachak is used abundantly and from that point of view this is obviously another example of sacred art.<br />
Serpent:<br />
Serpent is considered as the king of water in Buddhism. There are many ‘Jatakas’ (The previous life history of Buddha) and events on serpent. In Buddhism anger has been compared to serpent. But ‘Jatakas’ tell us that serpent king protected Buddha many times. The serpent kingdom is apparently inferior to mankind. Serpents or Nagas can change their corporal figure. Sometimes, for the necessity of time they appear in disguise of human. For this reason, during ordination every monk should utter ‘Buddhang Sharanang Gachchami’ (I am taking shelter of Buddha) two times in two ways. The pronunciation of ‘ng’ is impossible to utter for the ‘Nagas’. This is done to determine the person whether man or serpent .<br />
In Chinese tradition, serpents are considered as the symbol of violence. Dragon is such one which emits fire from its mouth and burns everything when it gets angry. This anger may come from human being. Whenever a man gets angry, he turns into a serpent and apparently there are no differences between a man and a serpent. <br />
In the figure the serpent king ‘Muchalinda’ protected Buddha seven times by spreading its hood over the head of the Buddha. This gigantic serpent-genie used to live in the roots of the Bo tree under which the Buddha attained to supreme consciousness. In a step of bliss he did not perceive the gathering of a frightful storm and for this reason Muchalinda encircled the body of the Buddha seven times before spreading his hood above as an umbrella. When the storm was over Muchalinda, the Naga king appeared before him in the guise of a young man and bowed low to him joining two hands with profound respect. In the life time of Buddha, once he came into victory over a most ferocious king serpent through love and peace . That is, human and serpent worship Buddha in their individual style and this is completely a natural phenomenon. It is clear in Buddhism that serpents have their own kingdom inside the ocean and they may change their physical shape where necessary but they are never equivalent to the humane qualities. So, on the basis of this point of view, this is nothing but a Naturalistic art.<br />
Holy Water: <br />
Water occupies the three-fourth part of the earth; another name of water is life. In the language of chemistry water is the best cleaning agent. Water keeps the living world alive and washes the dirt away. Water is called the symbol of grace. So it is not only used in the organic use but also in religious use. In accordance with the theme of biological science, water goes from higher concentration to the lower concentration due to osmosis. The same phenomenon occurs while a devotee pours water at the time of transferring merit for his ancestor. His belief is that merit goes to the ancestor while he pours water downwards. <br />
Basically water purifies our body and keeps us fresh and well. From this point of view, water is acceptable rather than petrol or oil or same liquid substances. Though air, fire, earth and water are the four structural elements of the universe, water is exceptional for the purification of the cosmos. <br />
In Hinduism, the Ganges is considered as a sacred river. Consequently those who bathe in this river, get purified and get rid of all sins they committed because it is believed that this water comes down to them from heaven. It is said in the Biblical story the spirit of God moved upon the face of waters before the creation of earth. In Islam and Christianity the story of Noah’s flood is more attractive and optimistic. The Noah’s flood washed the whole earth away and purified the land with holy water. Here water is the media through which the earth got purified. Moreover, once the city of Vesali (Uttar Pradesh, India), in the lifetime of Buddha, faced a great famine due to the scarcity of rain. By the order of Buddha Venerable Anandha Thera recited ‘Ratan Sutta’ and eventually a heavy rainfall came, cleaned the city and protected the people. Merit-expecting people, however, seek for the touch of holy water from their ‘Lumpha’ (Abbot) as a result of which he takes a bowl of water and sprinkles over the devotees’ head by the help of a broom-like material; here water is holy to them.<br />
Bell-house:<br />
Bell-house is a part and parcel of a Buddhist monastery. It is generally ringed three times a day- at dawn to awaken the monks and devotees; in the morning and afternoon to call in for prayer. Besides, sometimes it is ringed for particular purposes i.e. when someone is expired; his/her relatives gather outside the temple before putting his/her into the graveyard and then a bell is ringed to call in for dhamma-discussion. Genuinely its purpose is to awaken both monks and people. By hearing its sound they could realize that it is time for meeting, prayer or likewise these. It is made for the general use of a temple. Though its essentiality is much in religious field, it is nothing but a profane art.<br />
Uposathā Hall (Chapel Building):<br />
Uposathā Hall or ordination hall is the most sacred place of all in a temple because through this an ordinary man enters into the true kingdom leaving all earthly attractions and false relations. This is the place where he gets ordained under the supervision of a senior monk. The symbol of Dhammachak is located in the main gate indicates that he is entering into the way of salvation, the way of merciful Buddha. Dhammachak including deities indicate as if he were welcomed in this new horizon. Lion faced statues are the symbol of lion heart, courage and strength. Buddha in his lifetime was also known as ‘Shakyo-lion’ (Lion man in the Shakyo dynasty). Moreover Uposathā Hall is one and only place where all the monks can admit their offences if committed anyway and thus they purify themselves in accordance with the rule of Sangha. So this is absolutely an instance of sacred art.<br />
Covered-face Monk statue:<br />
“I will hear no abusive language, I will see no blamable act and I won’t allow any misdeed inside myself” is expressed in this figure. This figure indicates that this monk is covering his face with spreading two hands, keeping two thumbs into the ear. That means he would like to subdue ‘six indriyas’ (Six sense fields) i.e. ears, nose, tongue, eyes, body and heart . This statue is an excellent object of temple to make the common people vigilant about their daily activities. This will create, no doubt, the eagerness in the mind of people and questions will be arisen in their mind about what they should do and what not. Though this is a profane art, it has qualities to make something sacred.<br />
Cremation Hall:<br />
The cremation hall or the funeral hall is also a very important part of a temple. Most of the time, it is established just beside the ‘Uposoth hall’ so that monks can always remember everyone must die in course of time and they must come to embrace it ultimately. When someone expires monks are invited to contemplate the dead person. This way of thinking automatically prevents recklessness. Mindfulness from seeing death arises from truth of things. Constant awareness of death will make us undaunted of death .<br />
Conclusion:<br />
Buddha however discouraged it, or at least, there prevailed conflicting views whether Buddha allowed worshiping Buddha image or not. So far I know by studying his life stories, he severely criticized Hinduism for idol worship. He often used to tell his Sangha not to remain busy in worshipping Buddha. In the ‘Milinda Paññā’, we got the evidence in support of this. Ven. Bhikkhu Nagasen also explained to H. E. King Milinda why Buddha made this kind of comment . If Buddha used to encourage his pupils to worship him, they will remain busy in that work and will forget to practise his teaching which is more important. For worshipping Buddha, they were ready to do anything and even could sacrifice their lives also. According to Buddha, the first and foremost duty of Sangha is to practise his teaching for them and to preach his Dhamma universally. They will work as social reformer. They will work to lessen the sufferings of the sufferers. They will pass their time in practising Silā, Samādhi and Paññā. Buddha said if his pupils practise his true teaching properly and work harder to preserve it; that will be perfect worship to Buddha. He did not claim that he was a god, the child of a god or messenger from a god . He was a human being who perfected himself and taught his pupils to follow his example to make them also perfect. An image of Buddha with its hand rested gently in its lap and its compassionate smile reminds us to strive to develop peace and love within ourselves. He added that it is the most important duty for the lay people, god and goddess to show respect and worship relics of those persons who are worthy for worship. This way, Buddha emphasized on his teaching rather than to worship his image. So, a Buddhist worships Buddha as a great teacher. A Buddha image is very scared to every Buddhist people. But now-a-days, it is seen that people remain busy to worship him and are not realizing or practicing his teachings truly. People lost their peace of mind and are becoming restless and crazy day by day. It is only the teaching of Buddha that can help to bring back their peace of mind. It is only the Dhamma that can make them free from all kinds of sufferings. Now, I want to make comment on the theories of two authors Titus Burckhardt and Keith Critchlow who explained the theories of sacred art, naturalistic art, profane art and modern art in their two books, Sacred Art in East and West and Art form the sacred to the profane east and west. I here will discuss about the theory of sacred art and naturalistic art which are related with Buddha image. I agree with them in that comment where they mentioned that we can’t accept all images as sacred art. There must be some characteristics of each and every art and an artist should follow and maintained it perfectly. In my paper, I discussed about four images of Buddha and try to explain them how two are sacred and the other two are naturalistic following the theories of two authors. We should not worship all the images. We should worship only the scared image of Buddha. Then I discussed about the symbols and statues which are used in temple ground. For these, I chose my resident temple Wat Rang Bua for discussion. In Wat Rang Bua, I found each and every statue used in the temple is perfect. Though all the symbols and images are not sacred but they were used perfectly. Some are used to create a sacred environment for keeping the sacred image of Buddha and some are kept to make people conscious about religion. The temple also followed an ideal measurement for the temple ground. It is also a historical place which was established about 150 years ago. Here each monk and lay people get a perfect environment for practising true teaching of Buddha.<br />
Bibliography:<br />
-Titus Burckhardt, Sacred Art in East and West, 1967, UK<br />
-Keith Critchlow, Art form the sacred to the profane east and west, 2007 world wisdom, Inc<br />
-Somdet Phra Mahā Samana Chao and Krom Phrayā Vijirañāņavarorasa, Navakovāda, Salaya Budthmonthon, 2008<br />
-Lakkhana sutta of Digha Nikaya<br />
- Jitentdra Lal Barua, Buddhism and Buddhist Community in Bangladesh, By, Dhaka, Bangladesh, 1999, Page 53-55<br />
- Mr. Subrata Barua and Mrs. Nurgij Begum, Buddhist Religious Studies, NCTB, Dhaka, 2007, Class Six, page 35<br />
-Mr. Bimal Kanti Barua, Buddhist Religious Studies, NCTB, Dhaka, 2007, Class Eight, page 38<br />
- Robert E. Fisher, Buddhist Art and Architecture, London-1993, page-23<br />
- W. Vajiramedhi, Looking Death in the eye, Thailand-2008, Page-53 (Vajiramedhi, 2008)<br />
-Ven. Dharmadhar Mahathero, Milinda Paññā, Kolkata, 1977, Page-75, 79, 182<br />
-Ven. S. Dhammika, Good Question Good Answer, Singapore, 2005, Page-3<br />
-www.buddhanet.net/e-learning<br />
-Interview from Most Venerable Chawalit Paripunno, Lord Abbot of the Wat Rang Bua Buddhist Monastery in Bangkok, ThailandDHARMESWAR BHIKKHUhttp://www.blogger.com/profile/11536464005822067741noreply@blogger.com0tag:blogger.com,1999:blog-8297244770478660571.post-69837605494405903372011-05-05T22:53:00.000-07:002011-05-05T22:53:29.509-07:00Dhammakaya meditation techniques of ThailandBHIKKHU DHARMESWAR<br />
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The meditation technique of ‘Dhammakaya ’ became very popular not only among Thai citizen but also among the people over the world. It works successfully and brings peace and tranquility in mind. It is as easy to practise as full of distinctive qualities. ‘The Dhammakaya Foundation’ founded several meditation centres in home and abroad. As per the claim of this foundation (DMC) is the biggest and up to date in the world, situated at Pathumthani . This claim is just because no meditation centre in the world could meet up the wants as the DMC could. Their proper planning, philanthropic motives as well as intellectual techniques made those acceptable to all classes of people. If we look around us, we could see many meditation centres which teach the people how to perform meditation. Especially we can see that so many people are eager to know about meditation because they probably knew that this (meditation) is the only way which can relieve them from acute pain, inconstancy of mind and the real pathfinder in the earthly and eternal life. Thinking this they have been very curious on the meditation. In addition, this is the age of globalization. The people are more sincere than before and they don’t easily trust whatever is imposed upon them. They seek for the reasons behind any occurring. They have learnt to pick out the right one and of course about meditation. Particularly when they find that there is a close relationship between science and meditation, their belief gets firm. Moreover they could understand that the meditation techniques are nothing but some scientific procedures. For this reason, they came forward and at this stage DMC became a ‘bottle of cool water’ to the people in the burning sun. <br />
In spite of having so many meditation centres in the world, the DMC is an exceptional because of its attractive style and specific policy of application in the field of teaching meditation. That is why it became popular to all types of people of the East and the West , and every year many foreigners come to attend in meditation courses supported and arranged by DMC. Simultaneously they get the opportunity of ‘Dhamma Tour’ ‘Research’ and some other religious activities. <br />
In my composition I will try to analyze the ‘Background of DMC’, ‘Development of DMC’, ‘Impact of DMC on Thai society’ and ‘Criticism on (DMT) .<br />
History says that in the 21st century, Burma (present Myanmar) and Thailand are well known and famous on account of their meditation techniques. Side by side of the Asians, Western people became interested in meditation as a result of which they visit Thailand and gather new experiences on landscape, culture, tradition, lifestyle and meditation.<br />
This is, indeed, a matter of joy that the western people get themselves involved in meditation, the one and only way to the right path of ‘Ever Relief’. The books and booklets on meditation techniques written in many languages inspired them to know about the East published by Taiwan, Srilanka and Thai government in association with many devotees. In this case the role of some monks and devotees of Taiwan, Thailand and Srilanka are praiseworthy. Free distribution of those books on Buddhism and Meditation techniques supplied from Thailand played a prolific role, where the contribution of DMC is mention worthy. So it must not be exaggerated something, if DMC is considered as the representative of meditation techniques.<br />
Though forest tradition is still in vogue and well known in the world, on account of being a little complicated it is not attractive anymore. For an instance, forest tradition is difficult, unpolished and based on ancient strategies. On the other hand, Dhammakaya Meditation Techniques are easier, attractive, up to date and acceptable. These are actually the outcome of long research.<br />
Again being a Buddhist dominated country, generally the Americans or the Europeans think of Thailand first of all, as they think of Israel for the Jews, Saudi Arabia for the Muslims and India for pilgrimage. Indeed while the people come to visit Thailand, they do not have any transparent idea. But when they start roaming, gradually they come to know about the visiting places. Thus they come in touch with DMC. Then they have two options before them-either DMC or Forest Tradition. They easily receive the offerings of DMC for it is simple, easy, attractive and up-to-date. And eventually when they depart from Thailand, they carry a lot of surprising but realistic experiences with them. Later they propagate it to others. Thus DMC sends the message of Buddha and meditation from the East to the West, from the North to the south; to the people of different caste or creed. It is optimistic that DMC reached in Israel, the land of Jews.<br />
Types of Buddhist Meditation in Thailand: Excluding the period of Lord Buddha, the name which comes very first in teaching meditation is Thailand. The availability of Pagodas as well as Meditation Centres has turned it into a sacred land. Some of the well-known meditation centres are Dhammakaya Meditation Centre, International Buddhist Meditation Centre, Dhamma Vicaya Hall, Wat Phra Dhatu Sri Chomthong, Northern Insight Meditation Centre, Wat Rampoeg(Tapotharam), Suan Mokkha Forest Monastery, House of Dhamma(Vipassana) Insight Meditation Centre, Sorn Thawee Meditation Centre, Wat Pah Nanachart(International Forest Moneastery), Wat Maha That, Wat Bovornives, Wat Pak Nam, Wat Phra Dhammakaya, Wat Asokaram, Wiwek Asom Vipassana Meditation Center, Sorn-Thawee Meditation Center, Boonkanjanaram Meditation Center, Wat Sai Ngam, Sunnataram Forest Monastery, Dhamma Kamala, Wat Luang Phro Sodh Dhammakaram, Wat Wah Poo Kaew, Wat Pah Nanachat, Wat Nong Pah Pong, Wat Pah Wana Potiyahn, Wat Doi Dhamma Chedi, Wat Pah Ban That, Wat Hin Makk Peng, Wat Umong, Wat Ram Poeng, Wat Phradhatu Doi Suthep, Tham Tong Meditation Center, World Fellowship of Buddhist Youth), Wat Ampawan., Wat Kow Tham International Meditation Center. In fact, my paper summarizes Thai meditation and practice according to the techniques of DMC .<br />
Background of Dhammakaya Meditation Centre: Pak Nam (Phra Monkolthepmuni) was a great Monk in Thailand. He is a legend in the history of Thailand on account of discovering meditation techniques and many auspicious activities. He dedicated his whole of the life for introducing new easy but prolific techniques of meditation to all classes of people. He knew that it would not be easy to teach meditation to the common people for they were far from the light of education and deprived of perfect guidelines. Again they were too much worried about their earnings and livelihood. When he found a pitiful condition among the common people, he felt mercy for them and came forward to direct a right way. He offered his invaluable discovery, short packages of meditation course to them. He became too much pleased when he saw the positive outcome of the techniques applied by him. It is believed that this great abbot had spiritual power by the help of which he could convince the people easily. Some of his super natural actions, reality of his prophecies and some miracles made him famous. For this reason millions of Thai Buddhist would come to him to have proper guidelines and they prayed to him for being the owner of huge property. Nun Khun Yai Ubasika Chandra Khonnokyoong was one of the disciples among many of his followers. When the great abbot departed from earthly life, she came forward and continued teaching as per the commands of her great master with a strong leadership. Then she founded Wat Phra Dhammakaya in the year of 1970. The story behind this is interesting more.<br />
Once, Ven. Dhammajayo sat in meditation and after a while he saw a vast, expanded paddy field in front of him. He thought something and decided to go to the owner of that field. This field was owned by an old lady. While he reached at her home, this was the eve of her birthday. He proposed her to sell twenty acres of that land where he wanted to build a Buddhist Temple. The gentle lady refused his proposal. Finding no other way, that monk went to Khun Yai and discussed with her about future plan. However, after some days the old lady agreed at their proposal. She agreed to sell twenty acres of land at hundred million. No frustration touched her. She started a new journey. She begged money from door to door but once she noticed that she collected only 3,200 Baht that was insufficient for buying that land. Then she again continued her job. She was very well known to the teen aged girls. She used to help and inspire them to be involved in meditation as well as she used to train them how to maintain eight precepts. While the teen aged girls would think of their corporal beauty and while they would think that how they could be more attractive, she took them into the path of meditation. It is amazing but true that some of them were engaged in longtime meditation.<br />
In course of time, everything appeared positive. The land was brought eventually and the history after that is more joyful and surprising. In the 20th February of 1970, the building was established and came into light by the ‘Ground-breaking Ceremony’ of Magha Puja day. Then the development of the Dhammakaya Temple was increasing with the support of lay people, teen-agers and generous businessmen .<br />
However, by the way of time the wants of men and their thoughts have been developed and they learnt to be modern. The practice of meditation is so sensible matter that the application and the objectives of it may be ruined at any moment if the proper arrangement cannot be done. Considering all these factors, the DMT was built by dint of tireless efforts and hard work of two great persons. Though they are no more, their contribution in the history of DMC is ever-memorable.<br />
Development of Dhammakaya Meditation Centre:<br />
After the departure of Great master, Khun Yai found her dwelling place at Wat Pak Nam in Bangkok which was very small space for the rapidly increasing followers. Khun Yai and her students were led by Ven. Dhammajayo Bhikkhu and Ven. Dattajivo Bhikkhu started work for the establishment of a temple. KhunYai was determined to make her master’s dream true. While she was thinking so, she was empty handed. So, it is still the matter of surprise that how the temple was established. It is once again proved that nothing is impossible here and men can reach too high with the power of will.<br />
The temple was established on a land of eighty acres donated by Lady Prayat Phaetayapongsa- Visudhathibodi, on the eve of Magha Puja Day, in the 20th February, 1970. It was built in so natural way that the people could feel comfort. The foundation stone for the main chapel was laid by H, R.H Princess Maha Chakri Sirindhorn on behalf of H.M. the king in December, and 1977marked by the official foundation of the centre as a temple-‘Wat Phra Dhammakaya’. The main Chapel was completed in the year of 1982. Devotees from home and abroad gather here all the time. It is not only the home of religious practices but also the home of scriptural education, research, youth training, orientations, social services and environmental conversation. The number of DMC is seventeen in Thailand (sixty domestic groups) and eleven in abroad. So it is an International Organization which has been serving the devotees since its establishment. It is obvious and transparent to all that the DMC have been popular and acceptable on account of its perfect planning, attractive thoughts, and teamwork and after all dedication. In near future the DMC is going to set up its branches over the all continents. The Dhammakaya International Society of Hong Kong Lid , Dhammakaya International Meditation Centre of Osaka, Dhammakaya International Meditation Center of Tokyo, Dhammakaya International Meditation Centre of Kualalumpur, Dhammakaya International Meditation Centre of Penang, Dhammakaya International Meditation Centre of Taipei, Dhammakaya International Meditation Centre of Taoyuan, Dhammakaya International Meditation Centre of Belgium, Dhammakaya Center De La Meditation of France, Wat Phra Dhammakaya London, Dhammakaya International Meditation Centre of U.S.A. Dhammakaya International Meditation Centre of New Jersey, Wat Phra Dhammakaya Sydney, Dhammakaya International Meditation Centre of Sydney, Dhammakaya International Meditation Centre of Melbourne, Dhammakaya International Meditation Centre of Perth, Dhammakaya International Meditation Centre of New Zealand are mention worthy .<br />
Dhammakaya Meditation Techniques: <br />
This is meditation which dispels all the dirt from mind. This is only the way by which controlling over a mind is absolutely possible. Those who like to practise meditation; they generally like to eradicate the inconstancy of mind. Those who got the benefits and found extreme happiness in meditation, no earthly commodities can satisfy them. But this is more difficult to build a suitable place for meditation than to convince to practise meditation. In this field the name which comes first in the history of modern meditation is nothing but DMC. DMC is the pioneer institution that came forward to scatter the sweet essence of meditation over all classes of people. Their easy, simple and attractive strategy of meditation is as acceptable to all as interesting. <br />
Daily Schedule of Beginners Course <br />
05.00 Wake up <br />
05.30 Meditation Practice <br />
06.15 Morning Exercise <br />
07.00 Breakfast <br />
09.00 Meditation Instruction <br />
10.00 Meditation Practice <br />
11.00 Lunch <br />
12.30 Personal Time <br />
13.45 Stretching Exercise <br />
14.00 Meditation Practice <br />
15.00 Lectures on “Meditation and self-development” <br />
16.00 Personal Time/Group Sharing <br />
17.30 Refreshment <br />
19.00 Meditation Practice <br />
20.00 Lectures on “Inspirational Leaders of Dhammakaya Meditation <br />
21.00 Personal Time <br />
21. 30 Sleep in Peace <br />
Paying homage to the Triple Gems: <br />
First of all one should pay respect to the Triple Gems. This softens one’s mind. Then he is to undertake the Five Precepts (Abstaining from killing animals, stealing, committing sexual intercourse, telling lies and taking intoxicants). <br />
Recollection of goodness: <br />
In this step one should recollect his good deeds whatever he did in the past. This helps to bring tranquility over his mind. Then he is to think what good work is to be done in the future. Everyone should remember the true proverb-“As you sow so you reap” i.e. any good deed brings good outcome and bad deed brings bad outcome <br />
Taking seat for meditation; relaxing body and mind: <br />
In this step one is to sit in a relaxed half-lotus position by placing his right leg over his left leg, and keeping right hand over the left hand. Head is to be kept upright and straight. One should be adjusted himself as long as he feels comfort absolutely. Sofa or chair or any other suitable places can be selected, if someone feels uneasy. Breathing should be natural. One is to close eyes at ease and it must be remembered that eyelids must not be shut forcibly. Sitting with a smile brings a benign influence over meditation. <br />
Next to it, one is to take a deep breath and exhale it. It should be done a few times. Then when someone feels that his body is filled with happiness and joyfulness, all worries, miseries, tensions will go away. He is to think that he is now free from all earthly affairs. <br />
One is to relax every muscle in his body and this should be continued until his body gets completely relaxed. This is the stage of complete relaxation and mind gets emptied. <br />
Then one is to focus to his centre of his body. For an instance, a bird’s feather is coming down towards the surface of water and eventually it touched the water surface smoothly. In the same way one’s mind should be focused at the center of the body with the same feeling. This feeling can be compared to the lightness of a feather while it touches the surface of water. While one can realize that his mind is full of freedom and tranquil as if it never had any attachment in life, never faced any problems and never knew anything or anyone before, he is well prepared for practising meditation. After that one is to imagine an object of his body and he requires knowing the method. A football, a car, a house or anything else can be imagined. But one must be careful that nothing can be done forcibly and this is too much important, and let not mind be wandered. Then reciting a short sentence or a phrase is required to maintain one’s stillness of mind. Then mind on the object and phrase in the center of the body is to be maintained continuously and of course softly until his mind is constant. After that the word phrase will be dropped by itself, once his mind is absolutely constant as if he were forgetting it. The picture of the mental object supposed to be appeared at the center of the body. If it is felt one does not need to go back to recite the phrase again. But one should not be excited while different experiences is seen or felt at the center of the body. At this stage one is to be neutral and is to be remembered that this moment is very important. One’s role at this time is of an observer. One does not need to think of anything. If this is done correctly, meditation will be felt easy and cozy <br />
With a view to clarifying the sitting position, the steps of the techniques have been stated once again.<br />
<br />
The late Phra Mongkolthepmuni, a celebrated meditation master <br />
Position 1: The Nostril Aperture<br />
Mind is to be concentrated with and visualized until a bright and clear sphere appears there. Then let the sphere be appeared at left nostril for the female and right nostril for the male. Attention should be fixed and mind is to be rested at the center of the sphere. This is as clear as a size of a grain of sand or sesame. Then the word ‘Samm± Arahang’ is to be repeated three times mentally to sustain the sphere at the nostril. Indeed this is the first position where meditative person’s mind is focused.<br />
Position 2: The Eye Socket<br />
Then he/she is to move to the crystal clear sphere slowly up to rest at the eye socket, as directed in the first position i.e. left eye for the females and right eye for the males. Then attention is to be fixed at the small clear center of the sphere while movement to the sphere is done mentally. In this position, the same word, Samm± Arahang is to be repeated three times. This is the position no. two.<br />
Position 3: The Center of the Head<br />
In this step the sphere is to be shifted to the head mentally. Mind should be kept constant and fixed at the center of the bright sphere. Then Samm± Arahang is to be repeated three times to keep that sphere bright. This is the third position. <br />
Position 4: The Palate Terminus<br />
Without lifting the head eye-balls should be rolled so that the vision gets turned back and inside. In the mean time, one should move the vivid and transparent sphere slowly and directly down towards the palate. The words, Samm± Arahang are to be recited three times to make the sphere brighter and clearer, and it is to be held there. This is the fourth position.<br />
Position 5: The Throat Apertures<br />
Next to it the similar movement is to be done slowly and directly downward to rest at the throat aperture. Here also the words Samm± Arahang are to be repeated three times to keep the sphere bright and is to be held steady. This is the fifth position.<br />
Position 6: Centre of the Body<br />
After that while keeping one’s attention focused on the bright nucleus at its center, he/she should move downwards directly. Then the sphere is to be brought to rest at the centre of the body where the breath ends. Here also the same words are to be recited as done in the previous position.<br />
Position 7: Position of Sphere<br />
The seventh position is the mind’s permanent resting place. In this step the sphere is to be shifted directly upward two middle finger joints above the navel. Indeed whenever a baby is born, dies, sleeps or awakens, the Dharma sphere that governs the body arises from this position. This Dharma Sphere is composed of four spheres- the Vision Sphere, the Memory Sphere, the Thought Sphere and the Cognition Sphere. From the sixth to seventh position the Dharma sphere appears to float at the time of meditation. The bright and clear sphere is to be kept resting in the seventh position that is considered to be the center of the body. Then the words Samm± Arahang are to be recited continuously to keep the sphere constant, and to make it clearer. One’s mind should be focused on the bright center of each successive sphere. No attention to any external sensation should be paid. One’s mind should be developed into deeper to deeper successive centers while the frequent recitation of Samm± Arahang is done.<br />
In the position of Parikamma-bh±van±, no attention should be paid even if ants or mosquitoes or any insects climb over the body. Even the feelings of breath are to be avoided. Mind is to be brought at the nucleus of the body envisioning the bright sphere, and mind in this step should be constant at the centre of the body. But it should bear in mind that force can not be applied on mind because it might shift the meditation into another way and thus mind will not be able to see.<br />
→ <br />
Fig: Position in the meditation according to the way of DMC :<br />
Two Inches above the Navel<br />
To focus on the vision corporal eyes can not be used because it is the practice of mind. Mind should be trained gently to see the crystal clear sphere. In one word, one should concentrate on the center of each successive sphere. So wandering to the left, right, front, back, top or bottom is not allowed . <br />
The Impact of Dhammakaya in Thai society: <br />
Dhammakaya is one of the claimants among those who played role in the resurrection of Buddhism in Thailand. Bearing the prototype of Lord Buddha and taking the epoch-making steps, Dhammakaya proceeded towards a new horizon and changed many old conceptions. It will not be superfluity at all, if it is said that Dhammakaya introduced the teaching of Buddha to the Thai people newly. While the easy, simple and materialist Thai people were emerged in the darkness of illiteracy; while their feelings of ancient meditation and perception had been blunt; and while they became frustrated not finding the link between life and religion, Dhammakaya appeared to them with the lamp in hand. With its particular thoughts and methods Dhammakaya made them understand that Buddhism was not a religion only and it was nothing but a religion of wisdom which was completely based on science. The scientific procedures are based on four things and those are – theory, experiment, observation and decision. Similarly Buddhism is established on four things- There are sufferings, the causes of sufferings, the protection of sufferings and the way of protection of sufferings in the world. These are relating to the steps of scientific procedures. The “Four Noble Truth Paths ” is its superior instance. This is Dhammakaya which showed first to the Thai people that meditation, discovered by the Lord Buddha was established on the basis of science. Particularly when the ancient people used to think that meditation was the part and parcel of religion and this was a matter of hardship and complicacy, the new strategy of Dhammakaya in the field of meditation made them understand that meditation is indeed a physical based process where mind is the controller and after all it is a very infallible medicine for human life. Thus being attractive the children and teen agers of new generation came forward to grab it. Gradually they came to learn that meditation helps them in increasing the duration of memory, in dispelling corporal disorders and they started to believe that this is meditation which increases their rigidity and beauty as well. And that’s why Dhammakaya has been popular to them. One followed another one and thus the number of young followers increased rapidly. They became curious about those new techniques as a result of which mass waking rose, and Dhammakaya is successful here because while the entire nation was suffering from intricacy by the lack of proper direction and supervision, Dhammakaya appeared before them as the quinine of Malaria.<br />
Next to it the subject which comes first is the sense and tendency of charity. But it is not that Thai people did not use to do charitable deeds. The inspiration of Dhammakaya fueled and enriched consciousness of charity in many ways. This is nothing but Dhammakaya that played a great role in awakening the sense of spontaneous participation of Thai people in charitable deeds. The arrangement of “Mass- Pindapatha” in different states of Thailand one after another is a vivid precedent of it. It is amazing but true that more than ten thousand monks and novices attend there where children, old persons and women of a specific region rush to perform charitable deeds. Thus the consciousness of Buddhism and the sense of brotherhood are created in their mind.<br />
Controversy on DMC:<br />
No doubt, the DMC is one of the biggest and well-known meditation centres in the present world. But some of the activities have been criticized. Though those are negligible, the DMC should be more alert sometimes because a single error may turn into a great problem. The DMC authority should bear in mind that they have well reputation over the world and this may be one of the reasons of envy of others.<br />
It is seen that most of the leaders of the DMC lead a luxurious life and deal with huge amount of money, and Lord Abbot of DMC has been seen to use expensive saffron robe. Again the leaders provide different facilities for the different classes of people i.e. rich people are highly honored there where the poor do not get the same. Sometimes the poor can not receive the offerings of the DMC due to being expensive. A meditation centre is a sacred place where all classes of people should get the benefits equally. Meditation is done with a view to gaining supreme happiness and it should be performed by all participants through similar way. Buddhism tells about the equalization among all classes of people. The Prince Siddhartha, who took the path of salvation leaving all earthly happiness, is a splendid precedent of equalization. It is said that some of them try to solve the people’s personal problem. They prophesize the people’s fortune, and they predict on the winning number of lottery. They sell magical amulets in order to pass their probable accident away. In Buddhism it is obviously mentioned that everyone must get result of his good or bad actions. So no one can deny his destiny by containing magical amulets in his body. Again no one should show his supernatural power for it may create conflict among the devotees. These are indeed anti Buddhism affairs .<br />
Phra Dhammachayo was primarily a very popular monk in the DMC. However, in course of time, once thousands of the people brought complain against him. Despite being accused of money scandal, he was able to overcome this problem with the help of some of his obedient followers.<br />
A meditation centre is generally free from all other din and bustles of a society. But the internal competitions among the monks created chaos that has been criticized greatly. It is said that those who can provide more funds for the temple are highly appreciated there in the DMC. Money is collected by “The Suan Pa Himmawan” Retreat Centre and various kinds of Meditation rate, such as 5500 Thai Baht as the standard rate is published whereas the rate of 3500 Baht is for those people who are financially weak. The categories of people who qualify for a reduced registration rate of 3500 Baht are, Normal rate: 5500 Thai Baht, Special rate: 3500 Thai Baht Group 1, Special rate: 3500 Thai Baht Group 2 . Going to do this, chaos created among them. Disciplines should be maintained so that this kind of stuff matter might not occur .<br />
Over and above, it is painful to hear that funeral ceremony is sometimes postponed as long as the demanded amount is not paid. Those who fail to meet the wanted money, they are instantly refused.<br />
Excluding these negligible phenomena, the DMC is successful in all respects. It is previously said that nothing in this universe is out of controversies. The contribution of DMC in the history of teaching meditation and some other auspicious activities is ever memorable. In fine it is strongly believed that the DMC must reach to its goal ultimately, no doubt. <br />
Conclusion:<br />
Though attaining Dhammakaya, the highest level of attainment of supreme happiness is not difficult, simultaneously it is not an easy task. It is not troublesome for the person who can attain it, while it is hard for one who can not. Indeed the success of meditation mostly depends on mindfulness, temperament, patience and firm determination. These are the pre-requisites of attaining primary path (Pathama Magga). These are the updated, easier and examined ways of following the techniques of meditation. In fact, the benefits of meditation in our life are endless and its outcome is filled up with extreme happiness. It is matter of pleasure that without making deformed of meditation technique taught by Lord Buddha DMC offered it to the participants successfully. In both methods of Samatha and Vipāssanā their involvement is as up to date as praiseworthy. Actually the DMC tries to follow the techniques of both of the ways which are related to the fundamental teaching of Buddha i.e. Visuddhimagga and Satipattanā Suttā. According to me this way will be more fruitful and obviously be the successful one in the field of Theravada Practices. If this attempts remains continued in future, a procession of success will go ahead as if it is a lifebuoy with light in hand. It is genuinely true that this will place the DMC in the golden page of history of the world. These all will be well appreciated by the people of all caste and creed from the every corner of the world. With the mingling of the then Buddha’s rule and well experimented updated theory of the DMC has made the meditation techniques easier and interesting. It can be firmly believed that in near future all the meditation techniques discovered and taught by DMC will highly evaluated no doubt.<br />
Bibliography<br />
►Visuddhivācā, by Morradok Dhamma, 2006, Australia, <br />
►Journey to Joy by Luang Phaw Dhammajayo, (2008) Bangkok, Thailand<br />
►SECOND TO NONE, The Biography of Khun Yay Maharatana Upasika Chandra Khon-nok-yoong, (2000)<br />
►E-book, The Heart of Dhammakaya, By Dr. Phra Rajyanvisith, Published by Wat Luang Phor Sodh Dhammakāyārām Damnoen Saduak District, Rajburi Province, 70130, Thailand, 3rd Edition May 2009, <br />
►Nirvana for Sale: Associated Press, July 24, 1999, By Robert Horn<br />
►Buddhist Sunday School Lessons, By Ven. Sumangalo, Malaysia (2008)<br />
►Tomorrow the World will Change (A Practice for all Humanity), by Luang Phaw Dhammajayo, (2007) Bangkok, Thailand<br />
►http://www.hdamm.de/buddha/mdtctr01.htm<br />
►http://www.dhammakaya.net<br />
►http://www.meditationthai.orgDHARMESWAR BHIKKHUhttp://www.blogger.com/profile/11536464005822067741noreply@blogger.com0tag:blogger.com,1999:blog-8297244770478660571.post-3482840483697571782011-05-05T22:49:00.001-07:002011-05-05T22:49:44.294-07:00A NEW UNDERSTANDING OF BUDDHIST MEDITATIONBHIKKHU DHARMESWAR<br />
<br />
Introduction: <br />
Pali Word ‘Vipassanā’ and Bhāvanā’ are two words with same meaning. In Pali word Vipassanā’, ‘Vi’ means which is something very deep and ‘Passanā’ means see with deep Philosophy, thinking or idea. So, the inner meaning of ‘Vipassanā’ is insight that means higher philosophy and deep thinking. So, which is locally known as ‘Bhāvanā’ , internationally it is known as Meditation. Meditation is the source of deep thinking which finds the way to get rid of all sufferings. ‘Vipassanā’ is very important step for ‘Sādhanā’. To get the real taste of pure mind which is free from all attraction, one has to meditate ‘Sīlā ,‘Samādhi ’ and ‘Paññā '. Tathāgata Buddha spent every period of his life for finding out the right way of meditate mind. Without concentration one can’t acquire real knowledge. This is eternal truth.<br />
Origin of Buddhist Meditation and development:<br />
<br />
At the beginning of the world awareness comes from human mind. Human being was born with human mind. The Buddha was known about meditation before his enlightenment. For example when his age was seven, the great king Suddhadhana went to join Halakarsana festival with prince. During the period of festival, the prince Siddhartha sat under a tree and practiced meditation. That means his thinking; awareness and concentration came automatically from his human mind. After than, when he left his family life at the age of 29th and he met with great sages Rāmputta Uddak and Ārāl Kālām. They were both historical figure and they had vast knowledge about two early Brahmanic literatures such as Upanisad and Moksadharma. The Buddha was taught by Ārāl Kālām and Rāmputta Uddak, as stated in the literature of numerous early Buddhist sects, is historically authentic. Ārāl Kālām and Uddak Rāmputta taught a form of early Brahmanic meditation. The Buddha must consequently have been trained in a meditative school whose ideology was provided by the philosophical portion of early Upanisad . The teachings that Buddha received from his teachers can reach him up to Moksha Dharma stage but he was not satisfied with that. He developed the skills and discovered the way to reach Nirvana. The final goal to get freedom from sufferings <br />
When Buddha was alive, he taught the people to practice Dharma in very simple way. That time whenever any confusion arose in the mind of his followers, they discussed it with Buddha and received the solution. After Mahāparinibbāna of Buddha, First and Second council were held and the followers of Buddha tried their best to record the true teachings of Buddha in Vinayā, Sutta and Abhidhammā. But as the times goes on, the conflict between different religious leaders became serious and many sects were created. Some of them are Bajrayana, Mahayana, Theravada and Zen. Among all sects, Theravada sects are still following the true teaching of Buddha. But I am not against other sects. <br />
Meditation and Buddhist aspect: <br />
One who is in practice of meditation can control his emotion and then his mind helps him to enjoy heavenly peace which is free from all sufferings. This matter is supported by Buddhism. It is very clear in Buddhist Philosophy that to achieve Nibbāna , it is essential to practice Meditation. To get success in personal, family, social and state life and there is no alternative of Meditation means concentration.<br />
To cure one physically and mentally, meditation is very effective. Meditation is a magical medicine which is very useful for all diseases. Monks, devotees, Students-teachers, rich-poor, leader-follower and religious leaders all can control their anger and bring peace in mind through concentration and practice meditation. Meditation can help us in every step and in every moment of our life. Hope to get success without proper concentration is useless. So, it is said that none can get relief from sufferings without meditation.<br />
Every human being on this earth is suffering from some physical and mental problem. So he wants to get relief from these sufferings. He is running like a bull for getting a little peace. To become free from all suffering Siddhāttha <br />
Gautama left his family and through strong meditation he became Buddha, the man of knowledge, wisdom and power who came back for the welfare of common people. He preached his deep knowledge through very simple language and informed people that meditation can cure any kind of mental disease.<br />
In the holy book Tripitakā , there mentioned many ways of meditation. One can easily reach his goal practicing any of those methods. This is why; meditation is given preference in the daily way of life in the whole world. Specially, to know himself, to understand other and to keep himself peacefully, meditation is very much effective.<br />
Buddhist philosophy is practical philosophy. Buddha preached everything from his deep thought and thinking about the future. This is undoubtedly true that before Buddha Era starts, man used to meditate in mountain, hill and cave. This kind of practice and Buddhist meditation though sounds almost same but there are lots of difference between these two on Philosophical point of explanation .<br />
In Yoga one can discover himself but that is not enough to destroy our thirst completely. But through Buddhist meditation, one can reach from mundane level to spiritual level,<br />
through his efforts and practice. There is no separate rule for monk and family holders. There is a fixed and clear rule for everybody .For this reason, Buddhist meditation is widely accepted and practiced all over the world.<br />
People believe in Buddhist Meditation not only for their religious belief but only for it can fulfill all their requirements. Now there is no fixed place for meditation. In bus, school, launch, steamer, for conducting state, in social revolution, for controlling one’s mind, everyone is trying to get success through meditation. And most of them are getting success. So, people take meditation as their last hope.<br />
Our life is very short. So, it is necessary to practice meditation in every step of our life. But now Vipassanā (Buddhist meditation) brings revolution in the mind of the people. People are using and practicing Vipassanā from different point of view and the teachers who are teaching Vipassanā, they have some conflict on some terms of meditation.<br />
What is Vipassanā?<br />
To concentrate our find on one point, deep thinking, and right decision and to acquire the power for knowing everything on earth is simply called Vipassanā. New question is arising in the mind of the people everyday regarding life and the world. These questions are mainly on ‘the first source of life’. According to one group of scientist, from the molecules of matter first life is created. This is scientifically proved in their research centre. But some scientists and philosophers are not ready to accept this . This is why; they are telling to kill those scientists who are telling this type of things because this thing will destroy their belief in God. They believe that all the things of this universe sun, moon and even fruits all these things are created by some supreme power. They call this power by the name of God, Fate or Destiny. But the scientists who believe in science proved that others’ belief is not true. They can create life in scientific lab by discovering clone. Even they showed them by creating the life of Lamb, other animals and even human. This is why; the development of science brings revolution in the field of Philosophy . Before five hundred years of Jesus Christ’s birth and before one thousand years of Hazrat Mohammad’s birth, scientifically proved Buddhist Philosophy was created. To make the idea clear about source of first life, it is necessary to explain four noble truths and ‘Patityasamuppāda’ theory of Buddhist Philosophy.<br />
In noble truths, it is clearly explained about sorrow, reasons for sufferings, source of sufferings and how to protect sufferings. Again in Patityasamuppāda theory, the source of sufferings in life and the way to protect sufferings is clearly explained from psychological point of view. These two subjects are supported by Buddhist philosophy and by other philosopher who don’t believe in blind faith. We can destroy the reasons of every suffering and it is explained in Four Noble Truths. Like that, every subject matter of this whole universe including action-reaction are clearly explained in Patityasamuppāda Theory. This is why; there is no contradiction between modern science and Buddhist Philosophy. Buddha preached ‘Anātthabād’ in so many years before and scientist brought new dimension in modern science by proving it again in scientific lab through the theory of JIN .<br />
Vipassanā doesn’t mean fake emotion, imagination or believing any supreme power. Vipassanā means discover himself crossing all the barrier, watch himself with perfection, search for other’s existence in himself. Vipassanā means not the attraction of heavenly peace or fear of hell, Vipassanā search for proper explanation of every change, action and reaction of our body and mind. One can prove the existence of heaven and hell in himself through the Vipassanā. This is not imagination, for good deeds good results and for bad deed bad results. Heaven and hell is nothing but the state of good and bad. To dicover this, there is no alternative of Vipassanā.<br />
Everyone expect to get happiness and tries to avoid sorrows. If one can get rid of sorrows, happiness automatically comes. There is no theory in Buddhism other than, four noble truths, Eight fold path and Patityasamuppāda.To practice Vipassanā on the basis of these theories and discover himself is known as Vipassanā.<br />
Vipassanā in Buddhism and people who practice Vipassanā:<br />
One who practise meditation on the basis of Buddhist philosophy is called Vipassanā. And through this meditation who wants to destroy all the sufferings of his mind is called the meditator of Vipassanā. The way of the meditator of Vipassanā is known as perfect way to practise Vipassanā. Through the meditation one can see the real state of sufferings and if he can destroy the reason of sufferings then he is free from all sufferings of the world. The meditator of Vipassanā tries to know the state of his mind and body again and again.<br />
Men are living in the darkness of ignorance. And in Buddhist Philosophy ignorance is the main reason for sufferings. It is very difficult to cross this barrier. It is very necessary to practice Vipassanā to get rid of ignorance. The main thing of Tripataka is Satipattan Sutta and the explanation given about Four Noble truth and Satipatthāna Sutta. One who is a meditator of Vipassanā, he has to understand the theory of Satipatthāna Sutta, apply it and practice it for getting success in meditation. But at present some teachers are teaching Vipassanā with their little knowledge. This way, he is not getting success and can’t help the others. They are also making the condition more complicated.<br />
In human life when man and woman involved in physical intercourse, child born after lot of troubles. Next they have to take care of their children and help him for their establishment. This is known as the responsibilities of parents. This is why, they doesn’t take it as sorrow. Day by day, they build the mountain of dream which is related with their child.<br />
When they find their child in troubles, they take it as sorrow. Only by practicing Vipassanā, one can understand the real state of sorrow. This is why Vipassanā means to know himself.<br />
Satipatthāna Sutta and Vipassanā Bhāvanā :<br />
At present, in every religion it is told about meditation. The Mahavir, the founder of Jaina Religion, also told about the spiritual meditation. But the explanation of Vipassanā is quite different from other religion from Philosophical point of view. We can get the idea of Vipassanā if we truly study and practice Satipatthāna Sutta.The a main subject of Satipatthāna Sutta is four. These are called Kāyānudassanā Satipaţţhāna, Vedanānudassanaā Satipaţţhāna, Cittānudassanā Satipaţţhāna and Dhammānudassana Satipaţţhāna . On the basis of Satipaţţhāna Sutta, a meditator can understand the real state of body through Kāyānudassanā Satipaţţhāna, he can understand the feeling of joy-sorrow and negligence through Vedanānudassanaā Satipaţţhāna, he understand the greed-attraction-jealousy through Cittānudassanā Satipaţţhāna, he can get the proper knowledge about sixth senses through Dhammānudassana Satipaţţhāna. In Satipatthāna Sutta, explanation of 21 kinds of meditation is clearly given. A meditator can able to know himself practicing any of this process.<br />
Ānapana Sati.and Meditation:<br />
Ānapana Sati is one of the most important steps than other steps of Meditation. At present situation the practice of Ānapana Sati meditation is very forceful all over the world. The meditator or yogi meditate following by relationship between his belly up and down with his nose or breathing up-down with related body. We can separate Ānapana Pali word according to the grammatical rule. Āpana Sati. can be divided into two words one is Āan and another is Āpan. Here Aan means to get breath with nose and Āna means take out breath from nose. So Ānapana means Yogi or meditators who meditate according to breath get and come down the way from nose and relation between nose and belly. It is called Ānapana Sati.meditation. <br />
The Ānapana Sati meditation was praised by the Lord Buddha. Everyone can destroy evil and ignorance of mind by practicing Ānapana Sati.Meditation. A maditator or Yogi who wish to practice or study Ānapana Sati. Sati Meditation they can easily and comfortably practice in forest or secluded place. The Yogi must keep concentration and relation breathing with nose and body at the beginning of Ānapana Sati meditation. Some times a new Yogi cannot concentrate of still mind without Ānapana the Ānapana Sati. Meditation can be practiced by the counting too. The Yogi try to create meditate mind according to breathing get in and breathing out from the nose.<br />
The practitioners of Ānapana Sati. Meditation always keeps concentration to take breath in and leave breath. As a result, sometimes breathing is increased and decreased. On this mood the Yogi thinks about his death and become afraid of death. When it creates cause and fear in mind, then Yogi tries to destroy cause and fear with the meditate mind and concentration. Then Yogi understands himself and come to know his mind’s position perfectly. At the final stage he finds out the real path of freedom. <br />
Practice of meditation at present all over the World:<br />
Now-a-days an important message for all human beings all over the world is “Save yourself and save World” from the Global worming. Some great world researcher finds out from their research desk that a number of countries will go under water within 2050 because of climate change. So, Eastern and Western people became very conscious about this warming and send message everywhere “Save World, Save nature” and save yourself because we live in lap of nature. So if we want to save nature and ourselves we must control ourselves. But it is very difficult to control our six senses, emotion and act of awaking humanity without practice of meditation or Ānapana Sati. In this warming mood all nature scientists advised us to control our mind, save world and save ourselves with practice of meditation. Now I include here my own experience from UN climate Change conference in DENMARK, Copenhagen. The theme of conference subject “A change awareness and awaking mind” this gathering of approximately 30 spiritual leaders from all around the world took place in Copenhagen, Denmark. The conference is consisting both of private and public sessions. I was one of the members of the Conference. After every session all spiritual leaders and publics practice 10 minutes silent meditation. That means every participant wants to realize themselves and they could able to find out that the Earth is the only living place. I include here one quotation from hand out <br />
“Living systems theory is a body of work that describes how all living systems function, how they sustain themselves and how they develop and change. Living system is a metaphor that represents an animate arrangement of parts and processes that continually affect one another over time. By definition, living systems are self organizing. They grow, they change, they connect, they are cyclic, and they are whole and systematic ”<br />
That means all planets are animate and all animals want to live like as human. So, don’t cut tree or planet, don’t kill animals. The planet and animals always save the nature with silence. Every spiritual leader discusses and advised same view point practice meditation and understands nature. Practice meditation and realize yourselves. After then you could be able save Earth, save people and save yourselves. So, there is no alternative of practicing meditation for saving world. <br />
Human life is full of problems and mystery. So we cannot bind problems one specific diagram. Our great master Lord Buddha went to find out 21 real paths from Mahā Sati Satipaţţhāna Sutta. Now-a-days many people got benefit with the practice of Mahā Sati Paţţhāna Sutta. <br />
The important thing is that our lives are now full of troubles. So we cannot bind problems one specific diagram .Now it is very difficult to control our emotion and anger. Our minds are locked in greed-jealousy-attraction. But we have to save this world from destruction, hatred and war. If we want to get relief from all the problems and save the earth, we have to practice Vipassanā. <br />
Conclusion: <br />
The teachings of all sects help people to develop their mind and to bring peace in mind. Though they are divided into different groups but they want to do work for the welfare of human mind . Buddha is their teacher and they are the followers. Besides Bidarsana, people now practicing meditation in different way for getting peace of mind .But I think the goal of every people is to get freedom from sufferings. Only the true teachings of Buddha help people to reach Nirvana. <br />
Bibliography<br />
<br />
Wynne Alexander (2007), Origin of Buddhist Meditation, New York<br />
Bhikkhu Paññābhangsaā (2007), Articles Collection, Chittagong, Bangladesh<br />
Ussivakul Archan Vinai (2003), An Introduction to Buddhist Meditation for Results, Bangkok, Thailand<br />
Bodhiprasiddhinan Pathonmpong Dr. (2005), Buddhist Unity in the Globalization Age, Mahamukut Buddhist University, Bangkok, Thailand<br />
Thera Soma, Thera Kheminda, Eharn N.R.M (1961), The Path of Freedom, Colombo, Srilanka<br />
Brahmakumari Spiritual University hand out, (2009) Denmark<br />
Shasanarakkhita Bhikkhu Dr. (1997) Buddhist Religious Studies, NCTB, Dhaka, Bangladesh<br />
OXFORD DICTIONARY, Oxford Press, Internet Source<br />
Chowdhury Shyamol, (2009) Amitabha, Buddhist Social & cultural Magazine, Chittagong, Bangladesh<br />
Bhikkhu Buddhadasa (2005), Mankind, Bangkok, Thailand<br />
Satipatthāna Sutta, Bhikkhu Bodhi, Source Internet<br />
Ānapana Sati Sutta, Bhikkhu Bodhi, Source InternetDHARMESWAR BHIKKHUhttp://www.blogger.com/profile/11536464005822067741noreply@blogger.com0tag:blogger.com,1999:blog-8297244770478660571.post-77647142944420321262011-05-05T22:46:00.000-07:002011-05-05T22:46:28.721-07:00A case study of Buddhist Social Customs in BangladeshBHIKKHU DHARMESWAR<br />
<br />
Introduction:<br />
Mainly in Bangladesh Barua Buddhists live in the Chittagong District. Some numbers of Barua live in large districts of Comilla and Noakhali. The Barua Buddhists are staying in Bangladesh from ancient period. They live in co-existence with ethnic groups of Hindu and Muslim in Bangladesh. The ethnic group of Barua Buddhist strongly believes and follows their social customs similar to Hindu community. They are practicing their social customs of Birth Celebration, Marriage Ceremony and funeral Ceremony from the ancient period. This conventional social customs fundamentally depend on blind faith not related to Buddhist religious faith. Buddhism only stands on the fundamental belief not superstition or blind faith. Mean; good deeds good result and misdeeds bad result. <br />
Recently, we included religious rules and principles to most of social customs’ celebration. Now I would like to focus briefly in my paper about some Buddhist social customs in Bangladesh.<br />
<br />
Sadh Bhakhon: <br />
<br />
Any married woman, who once becomes pregnant in her married life, performs (Sadh Bhakhon) a desire consumes. It is not originated from Buddhism and it basically comes from Hinduism. Buddhist people celebrate this custom similar to other ethnic groups. On the occasion of (Sadh Bhakhon) many relatives such mother, an aunt, aunty friends and relatives come from pregnant woman’s parent house with various kinds of sweets, cakes, new cloths, perfume and cosmetics. On this day of (Sadh Bhakhon), firstly they wash the pregnant woman and after washing they give her new cloths to wear. The one as well as the other relatives total five women whose husband are alive arrange a seat with mat and bed-seat inside the house or compound of the resident. This time pregnant woman is seated on the decorate mat. After sitting; the relatives of pregnant woman such as one of her sister’s husband and a wife of husband’s brother dressed her hair and head and give an infant in her lap. Thereafter; the five women come in front of pregnant woman and feed her various sweets and cakes by their five folding hands. That time; impending oldest women loudly sing with rhythmic voice with joy .So now; the joy and rejoice is less than previous celebration. Then Sadh Bhakhon ritual continues before the child born. Pregnant woman’s mother, present here with midwife and some other personal intimate relative. If the born child is son, the people who were present make sound five times HULU DHANI 2 and for daughter they make sound three times. The villagers can identified the new born infant is son or daughter listening this HULU DHANI sound. Three, five or seven days later the parents of newcomer child invite relatives from both sides to join HUT festival and called a barber for saving infant’s head. Many relatives come to join at the HUT festival and bring valuable gifts for child. At the sacred bright fortnight they start to keep the infant in a cradle. When, the infant starts to swing, then they put Mimosa leaf, Margasa leaf, and Jasmine leaf, Book, Writing pad, Pen, Pencil and some educational elements beside it. They strongly believe that for these elements in future the child will be strong, healthy, wise, brilliant, pious and free from sickness. Within six or seven months the newcomer child’s parents select a sacred day for ANNO PRASON . On that day they go to Buddhist Temple with child and relatives. Firstly they worship Buddha, take refuge the Triple Gems and five precepts from resident monk and make donation for monks and temple donation box. Finally they feed up sweet liquid rice to child with gold or silver spoon or coin touched by monk. <br />
<br />
Now-a- days; most of the parents perform SANGHA DANA & ATTAPARIKKHARA DANA and relative gathering on this memorable moment and child’s birth day. It is a great opportunity to our society and religion. <br />
<br />
Dikkha or Pabbajja: <br />
<br />
Dikkha or Pabbajja is the most significant social custom of Barua Buddhist in Bangladesh. The meaning of Dikkha or Pabbaja is penetrating to religious holy monk life. According to the custom, every Barua Buddhist must take Pabbajja for minimum seven days renouncing worldly life. Pabbajja means “PABAKANAM MALAM PABBAJETITI PABBAJITO ” that means He abandons his sin filths-that is why he is called ‘pabbajito’ it is the best for the house holder. Any boy can take pabbajja for more than seven years but girl cannot in our country. The Buddha has compared the worldly life as a jail but Pbbajjaas as the open sky. Take Pabbajja is much respected and most praiseworthy in the society. Anybody can take Pabbaja according to his parents’ permission. Without taking Pabbajja nobody can get married in our society. For this reason all parents think it as their social and religious duty to give Pabbajja to their son. In the occasion of Pabbajja Ceremony the parents of Pabbajja holder invite their relative, villagers, neighbours, friends and relation. They also provide SANGHA DANA & ATTHAPARIKKHARA DANA and arrange feast for relatives. The Pabbaja holder must need ATTHAPARIKKHARA . Without Attaparikkhara nobody can take Pabbajja. In the evening, Pabbaja holder goes to temple to carry Attaparikkhara after shaving his head with all of his relatives. On the way, a group of religious singers sing BUDDHA KIRTAN . Then after reaching the monastery the Pabbajja seeker worships Buddha and takes blessings from all old and elder people. At first, he has to take PANCASILA and do VANDANA to the present Bhikkhu SANGHA . He will take the TI CIVARA in his hand round shaped. Then sitting down, he prays for the Pabbajja –<br />
“OKASA AHAM BHANTE PABBAJJAM YACAMI” Three times, means Oh! Venerable give me the opportunity I am praying for the Pabbajja. Then Pabbajja seeker recites the following word orally UPAJJHAYA <br />
“SABBADUKKHA NISSARANA NIBBANAM SACCHIKARANATTHAYA IMAM KASAVAM HAHETVA PABBAJETHA MAM BHANTE ANUKAMPAM UPADAYA” Three times<br />
Means-<br />
Oh! Venerable, for the freeness from all sorrows and for the realization of the nirvana, please taking these KASAVAS give me Pabbajja. After then The UPAJJHAYA will make the seeker recite the first five of 32 elements of ASUBHA KAMMATTHANA . After taking ASUBHA KAMMATTHANA one is to take DASASILA . After taking DASASILA, the UPAJJHAYA will call the Samanera in a new religious name. Finally at end of Ceremony, the chief monk called Samanera’s parents for hand over the Alms-bowl and Umbrella and tell them to show respect to new Samanera and invite to receive Dana for next day. One can spend whole life as monk life if he wishes or can go back to his worldly life. The Barua Buddhist in Bangladesh respectfully believes that everybody must take Pabbajja one time in his life. If anybody does not take Pabbajja he will be blameworthy in the Society. So, Pabbajja is compulsory to any Buddhist in Bangladesh. <br />
<br />
Bostra-Alonkar Chorani:<br />
<br />
“Bostra-Alonkar Chorani” is one of the important and delightful social customs or festivals in Barua Buddhist social life of Bangladesh. This social custom festival is very meaningful in the life of every unmarried male and female. This is the primary holy path of entering domestic life. For this festival everyone chooses a fixed date from the sacred bright fortnight. On a fixed day a number of social respectable bridegroom party representatives go the to bride’s house to discuss about the date of marriage ceremony, it is called ALONGKAR CHORANI house festival. That day they give present to bride’s house and bring delicious sweet, conch, vermilion, garments, ornament and cosmetics. When they enter the bride’s house then a group women sound HULU DHANI and spray holy water from weal jar. After then the bride party representatives welcome them to take seat in specific place and people from both groups take seat in guest room and exchange cordial greetings to each other. Here they put in front of guests a decorated betel and betel nut plate with sugar pot to accomplish light repast of sweet after that they perform light repast of sweet from sugar pot to each others; this is call PAN-MITA . After formalities an older in age approach on behalf of bride party” honorable distinguished guests, we heartily welcome all of you to our village. Please, we want to know; what the purpose about yours arrival at our village? Thereafter, another older in age reply on behalf of bridegroom “Yes, gentle men, our purpose is “We want to make an offer in marriage to our village member Mr. (bridegroom father’s name) son Mr. (bridegroom’s name) with your village member Mr. (bride father’s name) daughter Miss. (bride’s name) “We hope our proposal will be accepted heartily”. Now the bride party accept bridegroom’s proposal with three times SADHU sound. This time the bridegroom party shows the dresses, ornaments, ring, cosmetic and other elements which will be used to beautify the bride on the marriage ceremony. At the eleventh hours; the both parties take dinner; it is call JORANI BHAT . After finishing dinner, the bride takes a seat on a new decorated mat and wears the ring brought by bridegroom’s younger brother or sister in law. When the bridegroom party leaves the house then bride’s mother gives them a binding pack of her daughter’s horoscope with some rice and a kind of grass. It is called GAD . In this manner the Bostra-Alonkar Chorani arrangement finished. <br />
<br />
Pan-Salla:<br />
PAN-SALLA is one of the gatherings between bridegroom and Bride’s villagers and discusses how they can properly finish the upcoming marriage ceremony. The Bridegroom and Bride family leader send a messenger for calling village leaders to attend the meeting. They should come in the evening and take seat in the meeting. The Bridegroom and Bride’s father or their guardians proclaim the date of marriage ceremony at the meeting. The meeting held together not separately because later there may arise confusion. At the tea time in meeting, the village judicious leader offer duty to other sub leaders and young generation. This PAN-SALLA is very important for arranging the marriage properly. <br />
<br />
Tele-Chorani: <br />
<br />
TELE CHORANI is a one kind of Bridegroom and Bride greetings social custom ceremony in Buddhist community of Bangladesh. In the beginning of Ceremony Bridegroom and Bride go to Buddhist Temple to worship Buddha, take five precepts and hear Sutta. Before starting Ceremony they are given a holy sanctified cotton right hand from monks, left hand a bundle of iron, on the waist copper mirror from barber from save an evil eye and an evil sprit. On that time many friends and relative present at the occasion from bridegroom and bride and perform an entertaining function. Over all; marriage Ceremony function the BORON KHULA in most important elements for Bridegroom and Bride. The BORON KHULA decorates with fourteenth elements. There are-<br />
1. New wicker-try - 1 piece <br />
2. Paddy-seed - 1500 gram (Symbol of wealth and prosperity)<br />
3. Durba Grass - 1 Bundle (Symbol of fulfillment)<br />
4. Green Guava - 3/5 pieces (Symbol of family growth)<br />
5. Turmeric - 3/4 pieces (Symbol of beauty)<br />
6. Small Stone - 1 piece (Symbol of strength and courage)<br />
7. Ghila - 1 piece (Symbol of soundness and gravity)<br />
8. Soil lamp with mustard oil -1 piece (Symbol of knowledge and wish)<br />
9. Soil Jar with full water -1 piece (Symbol of fulfill life)<br />
10. Fig-tree leaf -1 Bundle (Symbol of ever youth and long live)<br />
11. Bamboo leaf -1 Bundle (Symbol of ever youth and long live)<br />
12. Muragi leaf -1 Bundle (Symbol of ever youth and long live)<br />
13. Mango leaf -1 Bundle (Symbol of ever youth and long live) <br />
14. Tender leaf of Banana Tree -1 piece (Symbol of ever youth and long live)<br />
This function is held in front of Bridegroom and Bride house. Basically here join only unmarried young generations. The decorated new wicker try put in front of bridegroom or bride. Then young man or young woman takes a bundle of Durba grass and touch Bridegroom or Bride forehead five times. At the side of sister in law or an older aged person hold a lamp to get the burning touch to Bridegroom or Bride’s forehead. Lastly his or her parents take turmeric past and smear his or her face and remove it with his napkin or corner of loincloth. After that they take their son or daughter on one’s lap and give them blessings. At last they take all elements from BORON-KULA and drop mustard oil on Bridegroom or Bride head. <br />
<br />
Bou Namani: <br />
<br />
Barua Buddhist community has two kinds of marriage system in Bangladesh. One is NAMONTA marriage and another is CHOLONTA marriage. When the bridegroom party come back home with bride in a bridegroom house, the SADHOVA female members cordially receive her (a new bride) through HULU DHANI. It is very interesting that the bridegroom and bride cannot see each other before the ceremony is celebrated. The bridegroom is kept in a particular house and bride kept in another room. The girl and other relative make a crowd and express joy and see the face of bride. The bride does not take any food or drink in the bridegroom’s house till she is not a real wife through Buddhist custom. For this reason bride’s parents sent some banana and fruits to bridegroom’s house or supply other neighbour family for the bride. In the evening, the villager eat delicious food when the bride party came in the bridegroom’s house, they are welcomed in a ceremonial way and preparation is taken for the actual marriage ceremony according to social and religious custom. <br />
<br />
Conclusion:<br />
<br />
The social custom is very important to every society. Not only Buddhist but also majority communities of Bangladesh have respective social customs. In Bangladesh Hindu, Muslim and Buddhist heartily believe and follow their own customs. Bangladeshi Buddhists observe, practice and believe the social custom and keep relation with Buddhist ideal concepts. It is sure that Hindu community strongly influences all social customs of Barua Buddhist community. <br />
<br />
***********END***********<br />
Bibliography<br />
Ali, M. (1994). BENGALI-ENGLISH DICTIONARY. Dhaka: Bangla Academy, Bangladesh.<br />
Barua, D. B. (1997). BUDDHIST RELIGIOUS STUDIES (IX-X). Dhaka: Nationa Curriculam and Textbook Board, Bangladesh.<br />
Barua, D. D. (n.d.). MERRIAGE FESTIVAL IN BANGLADESH. Internet Source .<br />
Barua, P. D. (2007). HISTORY, RELIGION AND CULTURE OF BENGALI BUDDHISTS. Chittagong, Bangladesh: Mrs. Susanti Barua.<br />
Bhikkhu, D. J. (2004). SADDHARMA NEETI MONJOREE. Chittagong: Buddhist Research Publication Center, Bangladesh.<br />
Mahathero, V. D. (1954). DHAMMAPADA. Kolkata: Bouddha Dharmankur Sabha, India.<br />
Mutsuddi, M. N. (1998). BUDDHIST RELIGIOUS STUDIES(IIV). Dhaka: National Curriculam Textbook Board, Bangladesh.<br />
Sasanarakkhita, D. B. (1998). BUDDHIST RELIGIOUS STUDIES (IIIV). Dhaka: National Curriculam Textbook Board, Bangladesh.<br />
Thero, V. D. (1936). SADDHARMA RATNAKAR. Rangun: Buddhist Mission Press, Burma.<br />
Vajirananavarorasa, S. P. (2000). NAVAKODAVA. Bangkok: Maha Mukut Buddist University.DHARMESWAR BHIKKHUhttp://www.blogger.com/profile/11536464005822067741noreply@blogger.com0tag:blogger.com,1999:blog-8297244770478660571.post-20067450086925259702011-05-05T22:29:00.001-07:002011-05-05T22:29:41.274-07:00Understanding the Origin of Buddha ImageBHIKKHU DHARMESWAR<br />
INTRODUCTION: <br />
Buddha Image has taken a significant place in every Buddhist’s life. However, there is a contradiction between the followers whether to worship Buddha image is accepted by Buddha himself or not. There is a legend; Buddha Image was made during the span of Buddha’s life also. After achieving the enlightenment, Buddha wished to sermonize; “Abhidhamma” to his mother Mahamaya who was in the Tavatimsa . heaven after passing away. He stayed there for three months. We learnt from the legend, King Udayana couldn’t tolerate the absence of Buddha and made an image of Buddha. After three months, when Buddha came back, he showed the image to Buddha. It is believed that the tradition of making Buddha image started from Buddha’s lifetime. I would like to focus my paper understanding of the Buddha image and why people worship the Buddha image. <br />
LEGEND OF BUDDHA IMAGE:<br />
In ancient India, seems to have evolved upon human mind during the lifetime of the Buddha himself, although this image of mind took some six hundred years become manifest into stone or clay like mediums. As the Buddhist tradition has it, even during Buddha's lifetime, the idea of making Buddha’s images resolute in his devotees' minds. In spite of the Buddha's guidance on remembering his doctrine, there is another legend claiming that the first image of the Buddha was made when the Lord Buddha was alive. The story goes that King Pasenthikoson ordered his craftsmen to make a Buddha image from red sandalwood as a representative of the Buddha while the Buddha was in the Tavatimsa Heaven preaching to his mother . The widely quoted legend of king Udayana, commissioning Buddha's image to represent the Great Master during his absence and that of Anathapindaka praying Buddha to allow at least the images of Bodhisattvas, suggest that his followers contemplated the possibility of covering their Master's absence by his humanity impose representations even before the Mahaparinirvana. But it is a matter of debate whether such early images were sculpted at Mathura or in Gandhara reign. Most scholars are believed that Gandhara images of Buddha are earlier to those of Mathura. Mathura definitely began sculpting Buddha’s images in the 1st century itself. It has fully inscribed image of A.D. 81. In Mathura tradition, Buddha images have longer ear lobes, thicker lips, wider eyes and prominent nose. In Gandhara images, eyes are longer; chin more angular, ear lobes shorter and noses sharper and better defined. <br />
The Gupta Rulers 320 to 646 AD took the art of sculpture of Buddha image to its highest apex. The Buddha images of Mathura and Gandhara are magnificent and in an excellent manner, but the Gupta images were not only different but also without a parallel before and after. According to Samyutta Nikaya The Buddha says to Bakali “ Yo Dammang Passati so mang passati, So mang passati yo Dhammang passati” Means who "who knows Dharma, knows me, who knows me, knows Dharma”. <br />
Finally we know from another source of story king Prosenjit of Shravasti or King Udayana of Kaushambi-which the first Buddha image was made of sandalwood from the living of Buddha himself . According, to legend king of Udayana, the Japanese replica is worshipped by offering pouches of sandalwood powder. This legend of the origin of the Buddha image is yet prevalent and largely believed in Tibet, China and Japan. The appearance of Buddha image is different from country to country. But it is true that all Buddhists want to pay respect to Buddha and Bodhisatta 4 in different position. Some popular images of Buddha are: Buddha on Lotus, laughing Buddha, Baby Buddha, Shakyamuni Buddha, Good fortune Buddha, reclining Buddha, medicine Buddha, Buddha on meditation, happy Buddha and so on. Popular perception of the Buddha images of Burma, Thailand and Laos is that they are big 5. Local temples are proud of their huge, monumental statues- such as the reclining Buddha in Bangkok's "Wat Pho" <br />
METERIALS IN MAKING BUDDHA IMAGE:<br />
Material is one of the importance elements of Buddha image. Buddha image construct a large variety of materials for instance, Terra Cotta, Stone, Metal, Stucco, Wood, Bronze, Jade and Gold. Theravada Buddhists believe that eight elements mixing Buddha image is very powerful and more beautiful other Buddha image such as Terra Cotta and stone. The eight elements are Iron, lead, Gold, Silver, Brass, Zinc and Bronze. Thailand, Srilanka, Myanmar and other Theravada country uses these eight elements for making Buddha image. The image is called Atta Dhatu Buddha <br />
IMPORTANCE OF BUDDHA IMAGE:<br />
Buddha Statues inspire us to develop our inner qualities to achieve happiness, good fortune and satisfaction in our lives. We place Buddha statues in central areas of our home or office for daily inspiration and as a reminder of our own capacity to achieve the good life. Images were one of the most widely accepted modes of realizing the presence of the non-present. This image helps them to cover his absence and give them strength in sorrows. Buddhism was a wide spread phenomenon even in the Buddha's lifetime and every place and person, devoted to this new path, cherished the desire to feel the presence of the Master. That is why, image making of Buddha became popular and everyone wanted to pay respect to him. "A Buddha image is not only a symbol of the historical person but the human qualities that he perfected; compassion, wisdom, patience, generosity, kindness, etc., worthy of bowing down to." <br />
STYLE OF BUDDHA IMAGE AND MEANING:<br />
People of different cultures love to see the Buddha in different styles. It seems that they want to transform their imagination through the sculptures of Buddha. Styles of Buddha images remind Buddhists of different legend in the Buddha's life from the Birth to the Nirvana Entering. There are 73 postures altogether. They can be divided postures four groups such as Seated Buddha, Standing Buddha, Walking and Reclining Buddha. However, well known postures are 1.Meditation 2.Subduing Mara, 3.Walking 4.Reclining 5.Dissuading relatives from quarrelling with each other and 6. Seated and protected by the seven-headed NAGA . According to Mahayana tradition they classified the Buddha image another opinion. For instance <br />
Buddha on Lotus, Laughing Buddha, Baby Buddha, Shakyamuni Buddha, Good fortune, Reclining Buddha, Medicine Buddha, Buddha on meditation, Happy Buddha. Now we will explain the style of Buddha according to people belief-<br />
Buddha on Lotus: The Buddha form on lotus expresses in a direct ‘‘impersonal’’ and synthetic manner what the human form of the Buddha manifest in a more ‘‘personal’’ and more complex manner. Moreover his human form, though its symmetry’ and static plenitude, makes an approach to the form of the lotus; it will be remembered that the Buddha is called ‘‘the jewel in the lotus’’ <br />
Laughing Buddha: Laughing Buddha image is very famous in China and other Mahayana Countries. In china is very well known is the loving or friendly one. According to Mahayana belief he is a similar figure of the Bodhisattva who will come in future Ariya Maitreya Buddha. Now a day a part of Theravada followers uses laughing Buddha ambulate and keeps image business sport. Not only Buddhist but also use this image other religions followers. According to legend the laughing Buddha’s large protruding stomach, great belly and smiling face symbol of forth wealth, good luck and prosperity . <br />
Baby Buddha: The baby Buddha is a guide for teaching meditation to children. The Baby Buddha also highlights the benefits of meditation for parents and children and shows how to incorporate meditation into family life. Using of Baby Buddha many families are benefitted in the world . <br />
Shakyamuni Buddha: Shakyamuni Buddha image is most significance symbol of world great teacher and reprehensive figure of human beings. The Buddha image is well-known to all Buddhists sect. Buddha Shakyamuni is the founder of Buddhism in this world. In general, “Buddha” means wisdom and symbol of 32 lakkhana. According to Lakkhana Sutta Buddha have 32 marks. The marks are : he has feet of level tread; his soles are marks of wheels, and other symbols; his heels project; his digits are long; his hands and feet are soft; his fingers and toes straight, and webbed; his ankles like rounded shells; his legs like an antelope's standing, he can touch his knees without bending; his genitals are within a sheath; he is of golden hue; his skin so smooth that no dust clings to it; the down on his body forms single hairs; each hair is straight, blue black and at the top curls to the right; his frame is straight; his body has seven convex surfaces; his chest is like a lion's; his back flat between the shoulders; his height is the same as his arm span; his bust is equally rounded; his taste is consummate; he has a lion's jaws; has forty teeth; the teeth are even; there are no spaces between his teeth; his canines are very bright; his tongue is long; his voice like that of a karavíka bird; his eyes intensely blue; his eyelashes like a cow’s; between his eyelashes are soft, white hairs like cotton down; his head is like a turban . Theravada followers believe and they worship Buddha’s merits and his marks. So it is symbol of Buddha Rupa.<br />
Good fortune: Good fortune Buddha is similar to Laughing Buddha. The Good Fortune Buddha is regarded as a bringer of prosperity, riches and happiness. He reminds us to always keep our sense of humor, even if things do not look great financially.<br />
The bag represents fulfillment of wishes or can also be the blessings of Buddha. Happiness is one of Buddha’s greatest gifts . <br />
Reclining Buddha: Reclining Buddha like as Mahaparinibbana Buddha but different. In Thailand Wat Pho and Wat Arun very famous tourist spot for Reclining Buddha images. <br />
MEDITATION OR MEDICINE BUDDHA<br />
Meditation means Sadhana. One who practises meditation, feels happiness and joy like as medicine. "Sadhana of the Medicine Buddha," is primarily intended for people who want to get started with a Medicine Buddha meditation practice. Meditating Buddha with flame halo around his head signifies enlightenment. Both his hands are in chakra formations with his right hand in front of his chest while his left rest on top of this lap . <br />
BUDDHA IMAGE AND WORSHIP:<br />
The image of the Buddha is to enable Buddhists to pay their respects to the great teacher, Buddha. Since the Buddha has great compassion, wisdom and a pure mind, the image of Buddha also serves to remind Buddhists to remember, learn and emulate these virtuous qualities. Buddhist worship services vary among Mahayana, Theravada, and other Buddhist groups. Incense may be burned before an image of Buddha and is regarded among Buddhists as an aid to meditation. Buddhist scripture may also be recited. The goal of Buddhists is nirvana, or passionless peace. They believe that nirvana can be achieved through perfect self-control, unselfishness, knowledge, and enlightenment. The monks robe (Bonze), as well as his shaven head, identifies him as a man of religion. Among Theravada Buddhists only saffron (orange) robes seem to be worn, whereas monks of other Buddhist groups wear shades of white, brown, or yellow without reference to order or status. Groups other than Theravada seem to prefer the color yellow for worship services and religious or civic ceremonies. A string of 108 beads, each symbolizing one of the 108 desires to be overcome prior to enlightenment, is used by devotee Buddhists while meditating. Gongs are used in Buddhist pagodas and homes for three basic purposes: <br />
1. To announce the time of a service or meeting<br />
2. To mark the different phases of a ceremony<br />
3. To set the tempo for Buddhist chants Light from candles and lamps symbolizes Buddha’s teachings leading to enlightenment.<br />
Incense is burned as an offering in memory of Buddha and as an aid to meditation. Food and water are placed before the altars of Buddha and symbolize that the best is first shared with Buddha. Only the essence of the food is essential for purposes of worship, and the items themselves are later used as food by the worshipers. A Buddhist bell and drum are located in or near the porch of the pagoda or temple. The bell is rung to announce a meeting or special event. The drum is normally sounded when dignitaries are present. Lustral Water or holy water is water which has been poured over a statue of Buddha under the proper conditions to attain Buddha’s virtues. This water may be used to pour over the hands of a corpse at a funeral, the hands of a bridal couple at a wedding, or to sprinkle about a new house. Flowers are placed on family altars in the home and on graves, used during worship in the pagoda, and presented when calling upon the monks or older relatives.<br />
Why people worship the Buddha image: <br />
The worship did not originate with the monks, but with the lay community, when the people in general felt the want of a higher cult . The Buddha image is a true symbol of world great teacher and aspect of human beings. It brings good will, benevolence, sympathy, compassion, attention and moral concept. If someone goes to worship Buddha with evil mind and restlessness, after the worship his mind becomes calm, quite and he understands his fault. Buddha image represents of Buddha’s 32 marks of greatness and as represents his quality as Sambuddhakaya. There is a argue about the worship of Buddha image among the various Buddhist followers. Some body says Buddha has passed away and has no existence in the world. So worship to Buddha is valueless, unnecessary and has no benefit in our personal life or society. But the philosophical view is different. Buddha is not a person; Buddha means wisdom and 32 marks attended with Buddha’s physical form. On the other hand Buddha is attended with nine merits form. So we are not worship person, we worship 32 marks of Buddha and his nine great merits . We can find out Buddha’s great qualities from Buddha images and it’s a symbol of peace and greatness. Through Buddha Image, we show tribute to the great man who shows the way to permanent peace i.e. Nirvana to the human beings and deities. For the above reasons, people worship Buddha image. <br />
CONCLUSION:<br />
Buddha, however, seems to have discouraged it, or at least, there prevailed conflicting views, as to whether Buddha, the pure existence, the Dharma-kaya, which the Buddha was, be allowed to be transformed into a material medium. It seems the latter of the two views prevailed and, despite that Buddhism related themes and episodes from Buddha's life were sculpted, making of the Buddha's image remained forbidden till quite late. There is no doubt that Buddha image occupies an significant place in the mind of all Buddhists. They pay respect to their great teacher through his image. Buddha, however, seems to have discouraged it, or at least, there prevailed conflicting views, as to whether Buddha, the pure existence, the Dharma-kaya, which the Buddha was, be allowed to be transformed into a material medium. It seems the latter of the two views prevailed and, despite that Buddhism related themes and episodes from Buddha's life were sculpted, making of the Buddha's image remained forbidden till quite late. There is no doubt that Buddha image occupies significant place in the mind of all Buddhists. They pay respect to their great teacher through his image.<br />
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BibliographyDHARMESWAR BHIKKHUhttp://www.blogger.com/profile/11536464005822067741noreply@blogger.com0tag:blogger.com,1999:blog-8297244770478660571.post-16866151590269182482011-05-05T22:26:00.000-07:002011-05-05T22:26:35.768-07:00Buddhist Ritual and festival in Bangladesh (Application of the Durkheim and Mircea Eliade theory in the Buddhist ritual of Bangladesh)BHIKKHU DHARMESWAR<br />
Buddhist Ritual and festival in Bangladesh<br />
(Application of the Durkheim and Mircea Eliade theory in the Buddhist ritual of Bangladesh)<br />
Introduction: <br />
To the Buddhists each day is good day and sacred day. In the Buddhist Holy Scripture there is no mention of any bad day not even any auspicious day or moment. Everybody gets good result of good deeds . So, religious rites can be performed any day. But the Buddhists perform their religious rites and rituals on some specific days. I like to focus on my paper two significant rituals in our country BANGLADESH which is mostly tide bounded with Myth, religion, symbol and society. There are Paritta recitation and Pabarana are the most popular rituals in our society. My main point how to apply the theory of society and religion according to Durkheim and Mircea Eliade will be discussed here in details. Paritta and Probharona bears an important significance in the Barua Buddhist community of Bangladesh. In this paper I will try to focus the Barua Buddhist belief concerning Buddhist mythology, origin, ethical and moral view, benefit to society and religion to create self confidence, to religious performance, relationship between myth and ritual, connection with some scholars’ idea and explanations. <br />
Descriptions of the Paritta Ritual and Relation with Myth, Rituals <br />
The origin of Paritta ritual comes from myth of Ratana Sutta, Metta Sutta and some other important suttas background stories. It is most popular and significant ritual of Theravada Buddhists followers basically in Thailand, Srilanka, Myanmar, Laous and Cambodia and Bangladesh. According to Ratana Sutta Myth the city of Vesali was afflicted by a famine, causing death, especially to the poor folk. Due to the presence of decaying corpses the evil spirits began to haunt the city; this was followed by a pestilence. Plagued by these three fears of famine, non-human beings and pestilence, the citizens sought the help of the Buddha who was then living at Rajagaha. Followed by a large number of monks including the Venerable Ananda, his attendant disciple, the Buddha came to the city of Vesali. With the arrival of the Master, there were torrential rains which swept away the putrefying corpses. The atmosphere became purified, the city was clean. Thereupon the Buddha delivered this Jewel Discourse Ratana sutta to the Venerable Ananda, and gave him instructions as to how he should tour the city with the Licchavi citizens reciting the discourse as a mark of protection to the people of Vesali. The Venerable Ananda followed the instructions, and sprinkled the sanctified water from the Buddha's own alms bowl. As a consequence the evil spirits were exorcised, the pestilence subsided. Thereafter the Venerable Ananda returned with the citizens of Vesali to the Public hall where the Buddha and his disciples had assembled awaiting his arrival . There the Buddha recited the same Jewel Discourse to the gathering. <br />
In the contents of Ratana Sutta there are some orders to the spirits to protect people. The first passage of the Sutta is as follows, <br />
“Whatever spirits have gathered here, on the earth, in the sky —May you all be happy& listen intently to what I say. Thus, spirits, you should all be attentive. Show kindness to the human race. Day and night they give offerings, so, being heedful, protect them.” <br />
Durkheim’s Sociology and Buddhist Religious Perspective: <br />
To me two main features of Durkheim regarding religion should be discussed here. The two main points of Durkheim are; <br />
a. contribution of religion to maintain social order and <br />
b. relation between religion and capitalist<br />
The above two factors are obviously present in the ritual of Navaratna Paritta Chanting. The teaching or placing the devotees in triple gems refuge and five precepts are undoubtedly to maintain social order. To make a healthy society the importance of carrying out moralities are inevitable. Here the five precepts introduced by the Buddha for the common people play the role to maintain social order. This observing morality strengthen social solidarity, enhances respect to others, one can get the knowledge to appreciate others thought and activities. <br />
“This last fact is especially significant because Durkheim believes firmly that morality, the obligation of each to others and all to the standards of the group, is inseparable from religion. Further, as we shall see, both religion and morals are inseparable from a social framework. ” <br />
Another aspect of Durkheim is that industrial capitalism would undermine traditional religious commitment and thereby threaten the cohesion of society. The sermons delivered during the Paritta ritual explain the rules and regulations about what the natural relation should be between the person and the religion. Capitalistic person is also a human. His destiny is also not beyond the natural law. So Religion is also an important element for his life. “It serves society by providing from infancy onward the ideas, rituals, and sentiments that guide the life of every person within it ”. For a capitalistic person also religion is a guide without doubt. Especially Mangala Sutta of Suttanipata throws light on this aspect. This Sutta says, “To support mother and father, to cherish wife and children, and to be engaged in peaceful occupation — this is the greatest blessing. To be generous in giving, to be righteous in conduct, to help one's relatives, and to be blameless in action — this is the greatest blessing. To be patient and obedient, to associate with monks and to have religious discussions on due occasions — are the greatest blessing ” <br />
The statements emphasize strong commitment of a person, capitalist or common to family, society and religion. <br />
So it may be said that Durkheim’s view role of religion to sociology is a reflection of the teachings of the Buddha which help people to follow good moral codes for the welfare of family, society. It is also a stunning point to lead the capitalist to the way of religion, retarding them from the effect of capitalism and materialism. <br />
On the other hand by the Paritta ritual the society get benefited and people release bad effect and bad deities. And then there are some words upholding the unique qualities of the Buddha and the descriptions of the qualities of the monastic order and wishes of well being by the power of those qualities. <br />
For example another passage says, “Whatever wealth — here or beyond —whatever exquisite treasure in the heavens, does not, for us, equal the Tathagata. This, too, is an exquisite treasure in the Buddha. By this truth may there be well-being.” <br />
In this way the Sutta ends wishing welfare of the people and requesting spirits to bring about betterment to them. <br />
Theravada Buddhists of Bangladesh heartily believe that Paritta are preached by Buddha himself. Buddha recited the Suttas himself of his disciples recited according to Buddha’s advice. Lord Buddha saved the peoples, communities, Societies, Provinces and his great Sangha from various serious problems, diseases and epidemic by holly Paritta recitation. <br />
“Paritta recitation is very fruitful and benefited. The Sutta should be recited with Rhythmical voice. Suttas recited thus brings concentration of mind. The strength of mind inspiration destroys fears and obstructions. It swhould be noted here that man can prosper by his own deed. But deeds should be done honestly. If done so, one may obtain higher life we at last may realize Nibbana ”.<br />
Knowing the about facts- Theravada Buddhists recite Suttas. The Sutta recitation brings good if recited with free and compassionate mind. Mind should be kept pure while reciting. One should bear friendliness towards all beings in his mind. Under no circumstance there should any feelings of animosity towards any one. Towards enemy also, there should be feelings of amity. Thus he becomes free from so many calamities and sorrow. It is Buddha’s ultimate truth and gain of spiritual truth and Buddha’s truthfulness. The theory of Durkheim’s mentioned that myth always keeps noble achievement of the society and restless peoples mind. There have no doubt that by an aeon or time to time the society developed with connection to myth. But Buddhism explained it an angle of another vision. That means all is depend on Karma or good deed. Myth some time false and some time true it doesn’t matter but functions is main point and view. It is true that most of the Buddhist myth real and keep good contributions in the society. <br />
A brief description of Prabarana Festival: <br />
This auspicious full moon festival is one of the important and significant events of Theravada Buddhists and is observed in the month of Aswin . The Pabarana Purnima is known as Aswini Purnima and it is closely related to Basrhavasa . On the full moon of Ashar Theravada monks start three months long Rainy seasons retreat. This retreat of the Bhikkhus beginning in the Ashari Purnima continues up to the Pabarana Purnima. The full moon of Ashara is memorable for three sacred events of the Buddha’s life. It is one of the most significant festivals of Theravada followers in the world. The full moon of Ashara night Bodhisattva took his refuge in his mother Mahamaya’s womb. Another day at the same lunar time he left home for search of ultimate truth. Again after six years attainment of supreme Enlightenment he delivered first sermon Dhammacakka Pavattana Sutta in Saranath . The continue three months monks stay theirs definite sacred place begin to observe the three months long practicing meditation and all keeping themselves confined their respective monasteries. The Buddhist lay devotees of both sex undertake the five precepts and eight precepts to practice. During these three months the pious devotees regularly go to monastery to listen to Dharma talk from the resident Bhikkhu. This enhances the religious trend and friendly relations among the devotees. On these auspicious days Buddhists lift the sky-lamps and bring them down again after three months in the Prabarana . The Buddha on this day directed his disciples go to all around for preaching and propagation of Dharma for human beings and deities. The Prabarana Purnima is more significant then another festival because after Buddha hood, he spent his seventh Barrshavasa in the heaven of Tavatimsa . The Buddha explained the Abhi Dhamma to his late mother Mayadevi with many deities continually three months. The Buddhists believe that the holy night of this Prabarana Purnima is the time of Buddha’s landing down to the Sankasya Nagar from the haven of Tavatimsa. The Prabarana Purnima holds unique position; meet-together; moral value; ethical observation and religious connection to the Buddhists as a sacred festival. The observance of the auspicious Kathina Dana Ceremony (yellow robes offering) begins from the second day Prabarana. The yellow robes offering ceremony to the Bhikkhus continue for long one month in the different monasteries. The daylong program lay peoples gather to the Ceremony for take precepts; give offering Dana to Bhikkhus and comprehend the Dharma. The myth above mentioned that myth is statement and without function but rituals operate independently in the society to reach our goal. <br />
From the Viewpoint of Mircea Eliade Symbol, Myth, Sacred and Profane: <br />
According to Mircea Eliade Religion should be explained on its own terms; because religion is a matter of psychological. Matter can be seen but mind cannot be seen. When mind assume something to sooth itself we can say the mind has a close relation to it and the mind is happy with it. This “it” is symbol. “Symbols are rooted in the principle of likeness or analogy. Certain things have a quality, a shape, a character that strikes us as similar to something else .” The sky-lamp lift during the three months rainy seasons retreat is a symbol which people think they worship by this lamp to the Buddha who were teaching Abhidhamma to his mother. This lamp is also a common thing like other lamps. When one lamp is used for this specific purpose it assumes an extra quality of function. Because it is used to do some special job which appeals to the mind. “All symbolic objects acquire double character ”. This symbol was introduced from the story of the Buddha that as his mother was reborn in the Tusita . heaven, she will be re-born in the world unless she can attain Nibbana. The Buddha also has a duty of a son to his mother and he has the ability to perform his duty to help his mother to attain Nibbana not being reborn in the world. For this he must teach Abhidhamma to his mother and he did it in the seventh rainy season retreat. He spent the three months of the retreat in the heaven teaching Abhidhamma to his mother. From this myth the symbol of sky-lamp was introduced in the culture of Buddhists society in Bangladesh. “A myth is not just one image or sign; it is a sequence of images put into the shape of a story. It tells a tale of the gods, of the ancestors or heroes and their world of the supernatural ” .<br />
The other object a city, Sanksya Nagara is also a symbol. This is the place where the Buddha came down from the heaven. This is a very sacred place for the Buddhists all over the world. So we see when the Buddhist people visit the place during their pilgrimage, they pay respect to this place bowing down their heads. What is there in the place for paying respect? It is also a place like other place. It is profane. “In an intuitive burst of discovery, the religious imagination sees; things otherwise ordinary and profane as more than themselves and turn them into the sacred. The natural becomes sacred .” <br />
Conclusion: <br />
Religion is the result of far reaching thought of sages and wise man. It tries to keep the people united creating some inspiring thought through tales, sermons and with the hope of blissful condition in the world or in heaven or complete overcoming the suffering through some systematic way for their respective welfare. In this respect, Paritta or Navaratna Paritta recitation ritual and Prabarana festival play the pivotal role in Buddhist society creating awareness among the people about the reality of life and existence, about their duties and responsibilities. This may benefit mankind, no doubt. <br />
<br />
<br />
<br />
<br />
of Bengali Buddhists : Prof. Dr. Dipankar Srijnan Barua<br />
Bangladesh Pali Sahity Samiti, Chittagong, May 2, 2007<br />
“JOGGAJOYTI” Dr. B.M. Barua<br />
Birth Centenary Commemoration <br />
Volume : Ed. H. B. Chowdhury, Kolkata, 1989<br />
The Debate of KING MILINDA : Bhikkhu Pasela, Penag, Malasiya, April 2001<br />
Saddhama Ratana Mala : Most. Ven. Dharmapal Mahathero<br />
Kolkata, 3nd Edition, 1976<br />
Buddhism in Bangladesh : Dr. Sukomal Chaudhuri, 2nd Edition, Kolkata, 1987<br />
Buddhism Beliefs and practices <br />
in Srilanka : Silva Lynn De, 2n edition, Colombo, 1980<br />
Eight Theories : (Daniel L. Pals; 2006<br />
Buddhist Reigious Studies Claass,IX-X : D. P. Barua; NCTB, Dhaka, 1997<br />
Buddhist Reigious Studies Claass,VII : Bimal Kanti Barua; NCTB, Dhaka, <br />
1998<br />
Buddhist Reigious Studies Claass,VI : Subrata Barua; NCTB, Dhaka, 1997<br />
Saddharma Ratnakar : Ven. Dharmatilok Sthavir, <br />
Rangun; 1936, P-402 <br />
<br />
Dhyammapada : Amara Hewamadduma; Buddhist <br />
Cultural Center, Nugegoda, Srilanka<br />
MYTH, A very short introduction : Robert A. Segal, <br />
Oxford university press, 2004,DHARMESWAR BHIKKHUhttp://www.blogger.com/profile/11536464005822067741noreply@blogger.com0tag:blogger.com,1999:blog-8297244770478660571.post-31095134228836256372011-05-05T08:14:00.001-07:002011-05-05T21:08:48.984-07:00Saddharma in Bangladesh: (The past, present & future)<div dir="ltr" style="text-align: left;" trbidi="on"><b><span style="font-family: "Times New Roman","serif"; font-size: 12pt;">Bhikkhu Dharmeswar</span></b><br />
<div class="MsoBodyText"><span style="font-size: 20pt;">S</span><span style="font-size: 12pt;">addharma (Buddhism) is the most ancient religion of the world. It dates back 2,549 years ago. But yet the human demand is growing more & more on it. A few religious leaders namely monks work for the propagation of this religion. Side by side some Meditation Achariyas work for it. No missionary institution nor any state or personal patronage is required for it at the present world. The latent beast existing in all human beings is enough to preach this religion sponteneously for their own sake. The lord Buddha, the inventor of this religion himself never preached his religion. On the contrary, the Samyak Sambuddha would always advise everyone to justify thoroughly first & if his conscious allows, then & then only he should accept his religion. This is indeed a purely "Ahipassiko" (Come & see) religion.</span></div><div class="MsoNormal" style="text-align: justify;">This was his procedure of preaching his religion. Upto to day none had heard of any drop of blood shed for preaching of Saddharma. He would know everything quite before happening of anything. Hence he was so farsighted, so learned, such a great philospher & thinker & above all so great well wisher of all beings, not only of this world but also 30 worlds more. Thus he attained the Buddhahood after fulfilling 30 paramitas (Performing 30 kinds of extreme well being & welfare for all beings) it is indeed astonishing & unthinkable how he had attained such vast knowledge of every thing & became the Buddha, the greatest & unparallel learned personality before two thousand & five hundred centuries back.</div><div class="MsoNormal" style="text-align: justify;">Let us peep through the present age of Saddharm. Can one believe that one-third people of the world are Buddhists? The statistics is beyond the question of belief.</div><div class="MsoNormal" style="text-align: justify;">But how? Who approached them to embrace Saddharma? None, none & none. They had followed the advice of the Thtagata (He came where any being fell into toils & troubles just to rescue them through ages).</div><div class="MsoNormal" style="text-align: justify;">They had cheeked, compared & even researched Saddharma & lastly embraced it overwhelmingly. Most of them belong to the intellectuals, phillosphers, scientists, scholars, poets, statesmen, great thinkers, as because they know how to justify anything thoroughly & precisely.</div><div class="MsoNormal" style="text-align: justify;">Moreover they follow perfectly to upgrade their lives by good deeds, good speeches, good lively hood, good meditation, good concentration, good endeavours, good exercise, good concept, (The great eight fold path). They know more that Shaddaharma is basically a complete code of life philosophy. One need not to be converted from nation; he can follow the life philosophy codes for upliftment of his life morally & spiritually as a man. Saddharma is a religion for all beings of 31 worlds. Here lies the basic difference with other religions. Other religions are related with only the human being, the creation, the almighty creator etc.</div><div class="MsoNormal" style="text-align: justify;">But Saddharm's concern is not confined to the human being alone. The well-being, welfare, life up-gradation, mental peace & calmness & last but not the least the ultimate salvation of all beings from all kinds of suffering are the main essence of Saddharma. To overcome all these obstacles, hindrances, sorrows, sufferings of all beings are the main life-guide lines of Saddharma. Mere understanding the doctrine of Saddharma is not enough at all. To follow the doctrine of Saddharma according to the eight fold path is the main teaching of Saddharma.</div><div class="MsoNormal" style="text-align: justify;">So long I have a very short visit in the international arena of the Saddharma world through pen. Now let us have a glimpse into Saddharma of our motherland as well as the mother land of Saddharma. Kumar Siddhartha, the only child of the king Suddhodhan of Kapilavastu, one of the kingdoms of Nepal, located just at the foot step of the Himalayas renounced the worldly life full of all amenities required for a prince. Just after the birth of his only child Rahul, the happiest prince had left everything only to seek the ways & means to bring an end to all kinds of sorrows & sufferings of all beings of 31 worlds. But why? He had found all the apparent happiness, amenities, worldly wealth, monetary matters etc. quite meaningless. The inevitable & unavoidable sorrows & sufferings of all beings had appeared in his insight very profoundly. He could not remove these unwanted but the surest to occur in each & every life from his insight for a moment. Moreover his heart had been full of the enormous & endless Moitry (Merci & Kindness) to the brim. The merciless socio-economic condition of the then societies had made him more helpless & saddist. Thus he had left the seasonal palaces & come down to the road in search of the salvation of all beings. He left no stone unturned to find out the ways & means of the salvation. Last of all he had succeeded & then untiringly had shown the invaluable success of salvation to all beings for long 45 years. Side by side he had founded the Sangh (group of monks & disciples) to shoulder the holy responsibility of the salvation of all beings through ages in his absence.</div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;"><b>Introduction to Saddharma in Bangladesh:</b> </div><div class="MsoNormal" style="text-align: justify;"><span style="font-size: 20pt;">M</span>any historians differ in opinion how & when Saddharma is preached in Bangladesh. But yet it is proved undoubtedly that the seed of Saddharma had been sown in the contemporary period of the Buddha in this Gangas delta. This truth is confirmed in many historical statements in course of preaching of Saddharma. In our country particularly in the plain Chittagong of Samatat (The then Bangladesh), the followers of the Buddha during his lifetime can claim themselves as the primitive Buddhists. There are no converted Buddhists in Bangladesh.</div><div class="MsoNormal" style="text-align: justify;">After tolerance of a lot of torture, injustice, slaughter, hijacking, robbing etc. they retained their existence. They had sacrificed everything for the sake of Saddharma. In spite of the huge harassment, financial problem, they never think of leaving Saddharma. Even in Chittagong Hill tracts, many Christian missions had tried to convert the most poor, penyless, hungry Buddhists into the Christians by showing the greed of food, shelter, education, job etc. Very few persons had been converted, most of them refused to be converted. They had sacrificed so much for Saddharma in the face of endless poverty & financial hardships. Hence we, the Buddhists of Bangladesh feel proud of our religion, heritage & tradition.</div><div class="MsoBodyText"><br />
</div><div class="MsoNormal" style="text-align: justify;"><b>The entrance of Saddharma into Bangladesh:</b></div><div class="MsoNormal" style="text-align: justify;"><span style="font-size: 20pt;">L</span>ama Taranath, a world famous historian of Tibet had mentioned in the "History of Buddhism" that the Buddha himself with his disciples had come to Bangladesh in order to preach Theravad Saddarma from the famous Jetban monastery, the birth home of Saddharma through out the world. This is mentioned in "Kalpalata" of Poet Khemendra hailing from Kashmir. The fourth daughter of Shresthee Anathpindik, Sumagada had been married at Pundrabardhan (Now Bogra) to Brishava, the son of Shresthee Sarthpati of Bogra. During departure the daughter of the Shresthee who was too much devoted to the lord Buddha had invited him in an excellent manner of regard with two hands jointly bowed towards the Buddha to come to Bogra. Once upon a time, this shil enriched lady devotee with the permission of her father-in-law had called the Buddha with concentrated mind from the seat of meditation. The Buddha along with disciples had come to the city of Pumdra on that day. The Buddha had stayed at Bogra Mahashangar, Basu Monastery & then he had came & Preached Saddharma at Comilla, Noakhali, Murshidabad & Rajbari at that time. This is the belief of many people. But no clear proof of these incidents had existed. Many people had opined that Saddharma was preached in Chittagong during the reign of King Ashok the great. (272-232 B.C.) At that time Reverend Shon thera & Uttar Thera had come to preach Saddharma at Subarnavumi at present the lower Mayanmar. Theravad Saddharma had been preached during that period at Chittagong.</div><div class="MsoBodyText3"><br />
</div><div class="MsoNormal" style="text-align: justify;"><b>The deteriotiong condition of Theravad Saddharma at Bangladesh:</b></div><div class="MsoNormal" style="text-align: justify;"><span style="font-size: 20pt;">A</span>fter King Ashok the great in 78 AD, the 4th Buddhist Sangitee (Convention) had commenced by the community of Mahasanghik during the reign of the kushan King Kaniska. The whole "Tripitak" was translated in Sanskrit & the Mahajan Saddharma had come into existance. Later on the people of different doctrines began to feel helpless to the followers of Mahajan. As a result the Mahajan Saddarma had spread all over Bangladesh. They had gained the state patronage. Chandasuriya, the king of Benarash had declared Saddharma as the royal religion from (146 to 98 AD) at Chittagong & Arakan. The Mahajan Saddharma had been preached very successfully once upon a time. The relics of "Pandit vihar" (monastery), shalban vihar, "Bogra Mahasthangar, Lalmai hill still bear that identity. They reshufled the "Tripitak" & began to rely on the god power & Trantic Saddharma. As a result the followers of the Theravad Saddharma had been harassed by the followers of the Mahajan. The victory flag of the Mahajan had been raised throughout Bangladesh. Towards the 8th century a great change had occurred in this religion. At that time the whole Indian Subcontinent had come in the grip of Bajrajan. They lost their belief in the simple doctrine of the Buddha. They began to rely on thousands of gods & goddesses & started to lead life impractical & opposite to the Buddha's doctrine.</div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;"><b>The arrival of Buddhists at Chittagong:</b></div><div class="MsoNormal" style="text-align: justify;"><span style="font-size: 20pt;">T</span>owards the seventh century the first approach of Saddharma was becoming gradually slow in Indian sub continent. Sankarachariya, Kumaril Bhatta and other preachers of Brahnism had started the inhuman torture backed by the patronage of the Indian Kings. They would compel the Buddhists to be converted by various ferocious activities, e.g. royal punishment, application of heavy stone pressure, by force country leaving & even slaughter. In this way they had destroyed many valuable religious books, temples, Chaityas (Memorial temple), Arhatmemorial temples by burning. This type of torture had caused death of many Buddhist monks.</div><div class="MsoNormal" style="text-align: justify;">Later on from the 7th to 12th centuries the Indian Sub-continent had been attacked by the Muslims & they had established their reign. At that period their inhuman torture, physical harassment had caused both the Buddhist & the Hindus to accept Islam. Not only that they had captured numerous Buddhist & Hindu temples & had hijacked many costly metalic images of the Buddha & gods of Hindus & had sent them all to their own countries. The Buddhists could not maintain the basic criteria of Saddharma due to inhuman torture of Brahmanism & Islam. Under such circumstances, the Buddhists had been converted to either Muslims or Hindus.</div><div class="MsoNormal" style="text-align: justify;">During this critical moment, the primitive & orthodox Buddhists leaving the lust of lives gradually took shelter in Magadh or Bihar (now known as) to the east of Bodhgaya only to save Saddharma. There also they had fallen into the want of life safety. Another group of Buddhists had fled away through the secret paths amidst the deep forests towards Assam (Now known as) carrying their children & valuable ornaments on their backs. Some of the this group were caught by the notorious gang of Kumaril Bhatta & for fear of lives they had been converted to Hindus. Those who could save themselves left the Buddhist dress & they had reach Chittagong via the south east side of Assam crossing the difficult hilly paths. Chittagong had been then under the control of the Ara Kanese Buddhist king. Consequently they had begun to live with the Arakanese in a very cordial atmosphere without any fear of losing Saddharma. The Arakanese Maghs community would call the Buddhists coming from Bihar Mamagree as they were the followers of the same religion. This had meant that they were of the higher status than the Arakanese. This is the "Barua" Buddhist community of present Bangladesh who came from Magadh or Bihar. The Buddhist community now living at Bandarban, Khagrachari, Rangamati etc. regions are the present generation of the Arakanese Buddhists. Among them somebodies had come from other regions. They had been known as Marma, Tangchainga, Kheyang, Murang etc. They are also the primitive Buddhists, not converted ones. Very recently the generation of the Primitive Buddhist coming from Bihar to Bogra are also expressing their self identities.</div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;"><b>The brief identity of the Chittagonian Buddhists:</b></div><div class="MsoNormal" style="text-align: justify;"><span style="font-size: 20pt;">T</span>he Buddhist living at Chittagong at present are known as "Barua". Here "Barua" means big Aryya. They had come here from the Barua community contemporary to the Buddha. As because this nation is the basic orthodox Buddhist belonging to the Khatriya generation of India. Among general Buddhists, there had been a few Buddhist monks. They had founded some monasteries, Chaityas & temples & began to live with the Arakanese Magh in peace & harmony. At one stage, the "Barra" & the Arakancse community began to get married with each other & thus the peace & harmony among themselves had gone deep-rooted. In the mean time, the Hindus & the Muslims had started socio-religious conflicts. But the Buddhists had saved their own identity. During the Arakanese & the Muslim reigns, the "Barua" Buddhists had been conferred many titles for their competence & merit. "Chowdhury" "Mutsuddhi" "Talukder" etc. are the symbols of pride & Praise. After arrival of the Buddhist at Chittagong, many people from the different communities had embraced Saddharma & had begun to live together being impressed at the mode of living in peace & harmony, honesty, liberal mind, neat & clean dressing, calm & quiet movements etc. Just to speak the truth, the "Barua" Buddhists of Chittagong are still quite different from the people of other communities. Not only that, they love & respect the Buddhists of Chittagong whole-heartedly. All these behavior & honor of all had proved beyond question that the Buddhists of Chittagong are the original primitive Buddhists community of Bangladesh.</div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;"><b>Saddharma in Bangladesh in 13th century:</b></div><div class="MsoNormal" style="text-align: justify;"><span style="font-size: 20pt;">T</span>he post period of the 12th century had been the critical time for the Bengalee "Barua" Buddhists. During this period the decline of the Pal Kings & the rise of the Hindu Kings had happened. Above all the Hindu Kings had brought about a foul climate in the lives of the Bengalee Buddhists. There had been created a slow motion in the Buddhist history, culture, tradition, heritage, religious, activities & even in the main stream of Saddharma. The people had become indifferent in the religious activities. Towards the 17th century the "Barua" Buddhists had become unable to understand the essence of Saddharma in the befitting manner. They had been inclined to the Hinduism & had started to celebrate "Durga Puja" (worship of Durga devi), Kalipuja (worship of Kali), Sheetala puja (worship of sheetala devi) etc. Consequently the "Barua" Buddhists had led the lives of neither the Buddhists nor the Hindus. So the history of the Bengali "Barua" Buddhists from the 13th century to the 18th century is the history of darkness, superstition & most non-buddhistic. At that time, the Buddhists had started to lead the most downgraded lives devoid of completely Buddhist rules, regulations & disciplline.</div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;"><b>The Revival of Saddharma in Bangladesh:</b> </div><div class="MsoNormal" style="text-align: justify;"><span style="font-size: 20pt;">T</span>he 19th century had come with the day of revival of the "Barua" Buddhists. The new sun had risen in the sky of the Buddhist luck. In April of the 1856 AD, Reverend Sharmedha Mahathero, the shining son of Bengal had come to the present Bangladesh from Myanmar. The deplorable condition of had made him too much misarable Saddharma had to reform the religion, Society of the Buddhists & Chakmas. At that time, in 1857 the Chakma queen Kalindi Devi had invited Reverend Sharmedh Mahathero to her palace Rajanagar. The queen had patronised him for preaching Saddharma to a great extent. As a result, a great new change had come in the life, society & religion of the "Barua" Buddhists & the Buddhist Monks of Chittagong. According to that trend in 1864 the socalled monks had newly ordained to Rev. Sharmedh Mahathero in Saddharma. Sanghraj Purnachar along with others had brought ahead. In this way, the purest form of Saddharma had been introduced by the Sanghraj Sharmedh Mahathero. That stream of Saddharma is still flowing over Bangladesh in full swing. </div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;"><b>The present condition of Shaddharma in Bangladesh:</b> </div><div class="MsoNormal" style="text-align: justify;"><span style="font-size: 20pt;">S</span>haddharma in Bangladesh is the outcome of the untired endeavour, suprime sacrifice, unaccountable merit & unparallel farsightedness of Shangharaj Sharmedh Mahathero, Sangharaj Purnachar Mahathero, Sanghraj Jnanalankar Mahathero, Kamal Thakur, Hari thakur-1, Sukhchan Thakur, Duraj Thakur, Avhoyasharan Thakur, Hari Thakur-2, Karmajogee Kripasharan Mahathero, Agramahapandit Prajnalok Mahathero, Agramahapandit Dharmbangsha Mahathero, Arjyashravak Jnanishvar Mahathero, BinoydharBangshadwip Mahathero, Sanghraj Baragyan Mahathero, Sanghraj Tejbanta Mahathero, Sanghraj Dharmananda Mahathero, Sanghraj Avhoyatisha Mahathero, Sanghraj Shilalankar Mahathero, Sanghraj Nagsen Mahathero, Sanghraj Jyotipal Mahathero, Sanghraj Shashanshree Mahathero, Sreemat Sadhananda Mahathero (Banavante), present Sanghraj Dharmasen Mahatero, Dr. Rastrapal Mahathero, Dr. Barasambodhi Mahathero, Sremat Sumanachar Mahathero, Sreemat Bishuddhachar Mahathero, Sreemat Buddharaskhit Mahathero, Sreemat Dharmaraskhit Mahathero, Dr. Jinabodhi Thera & many other talented Buddhist monks. The Buddhists in Bangladesh are leading a nice peaceful life by dint of their untired effort. They also lead a perfectly sacred religious life under the guidance of the Buddhist Monks. Thus the monks & devotee Sangha (Community) contribute a lot for peace & progress of the society & country. They also contribute continuously for the world peace, brotherhood, non-violance & Moitry. (Heartfelt love for all beings) As ours is a developing country, here lies so many financial problems. Hence the monks & devotee sangh are facing a lot of hindrances to improve the society & Saddharma upto the mark. So we humbly appeal to the Buddhist countries to extend the helping hand for our all round development. Our Chakma, Magh, Kheyang, Murma, breathen are more advanced in education, Govt. services, state patronage & politics. That's why they can represent in the National assembly & hence they have got M.P, s, Ministers etc. We are not at all Jealous of them, rather extremely happy & glad. The "Barua" buddhist of Chittagong are the microscopic mionority. Hence we can't procced more.</div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;"><b>A brief statistics is given for more transparency & understanding:</b> </div><div class="MsoNormal" style="text-align: justify;"><span style="font-size: 20pt;">I</span>n Bangladesh there live 70,000 (seventy thousand) Buddhist families comprising of 5,00,000 (Five lac) family members. There exist 500 (Five hundred) monasteries. Total monks 1,200 (Twelve hundred), Total sharmans 1,000 (one thousand). There is no institutions for religious education. The training centers for vikkhus & Sharmans are very few in comparison with requirements. Monastery oriented the children religious centers are facing the acute shortage of books, religious teachers & accommodation etc. To retain & reflourish Saddharma in Bangladesh, we again appeal to the international Buddhist leaders & religious donors to come forward.</div><div class="MsoNormal" style="text-align: justify;">We yet feel proud that a Saddharma inscriped teracotta plate is shown at the UNO musium. Our benign Govt. has founded Atish Dipankar University of Science & Technology at Dhaka. The president of Bangladesh. His Excellency Prof. Dr. Yiazuddin Ahmed of People's Republic of Bangladesh has assured to upgrade the Punachar International Buddhist Monastery at Deb pahar, Chittagong to the international standard. We also remember with the greatest gratitude that Shaheed President Ziaur Rahman had donated land for the Purnachar International Buddhist Monastery to Karmabeer Satyapriya Mahathero few dacades ago.</div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;"><b>Reference books:</b></div><div class="MsoNormal" style="margin-left: 18.7pt; text-align: justify; text-indent: -18pt;">1.<span style="font: 7pt "Times New Roman";"> </span>Saddharma Ratnakar <b>:</b> Mahathero Dharma tilak</div><div class="MsoNormal" style="margin-left: 18.7pt; text-align: justify; text-indent: -18pt;">2.<span style="font: 7pt "Times New Roman";"> </span>Chattagram Boudhader Etihus : Barua Dr. Sitangshu Bikash.</div><div class="MsoNormal" style="margin-left: 18.7pt; text-align: justify; text-indent: -18pt;">3.<span style="font: 7pt "Times New Roman";"> </span>BharateBouddhadharmer Utthan Patan <b>:</b> Mahathero Sangharaj Jyotipal.</div><div class="MsoNormal" style="margin-left: 18.7pt; text-align: justify; text-indent: -18pt;">4.<span style="font: 7pt "Times New Roman";"> </span>Buddher Dharma O Darshan <b>:</b> SangharajDharmadhar Mohathero.</div><div class="MsoNormal" style="margin-left: 18.7pt; text-align: justify; text-indent: -18pt;">5.<span style="font: 7pt "Times New Roman";"> </span>Banglaya Therarad Bouddhadharma <b>:</b> Shastree Bhikkhu Shilachar.</div><div class="MsoNormal" style="margin-left: 18.7pt; text-align: justify; text-indent: -18pt;">6.<span style="font: 7pt "Times New Roman";"> </span>Pali Sahityer Etihas <b>:</b> Barua Dr. Rabindra Bijoy.</div><div class="MsoNormal" style="margin-left: 18.7pt; text-align: justify; text-indent: -18pt;">7.<span style="font: 7pt "Times New Roman";"> </span>Shara Mitra Prasanga <b>:</b> Mabud dr. Abdul.</div><div class="MsoNormal" style="margin-left: 18.7pt; text-align: justify; text-indent: -18pt;">8.<span style="font: 7pt "Times New Roman";"> </span>Aitijya <b>:</b> Bangladesh Sangharaj Bhikkhu Mahashava.</div><div class="MsoNormal" style="margin-left: 18.7pt; text-align: justify; text-indent: -18pt;">9.<span style="font: 7pt "Times New Roman";"> </span>Bhartiya Dharmer Etihas <b>:</b> Bhattachariya Narendranath.</div><div class="MsoNormal" style="margin-left: 18.7pt; text-align: justify; text-indent: -18pt;">10.<span style="font: 7pt "Times New Roman";"> </span> Buddhism <b>:</b> David Mrs. Rhys.</div><div class="MsoNormal" style="text-align: justify;"><br />
</div></div>DHARMESWAR BHIKKHUhttp://www.blogger.com/profile/11536464005822067741noreply@blogger.com0tag:blogger.com,1999:blog-8297244770478660571.post-56554376886682578352011-05-05T08:08:00.000-07:002011-05-05T08:08:53.625-07:00Buddha’s Holy hair relics in Bangladesh<div dir="ltr" style="text-align: left;" trbidi="on"><!--[if gte mso 9]><xml> <w:WordDocument> <w:View>Normal</w:View> <w:Zoom>0</w:Zoom> <w:TrackMoves/> <w:TrackFormatting/> <w:PunctuationKerning/> <w:ValidateAgainstSchemas/> <w:SaveIfXMLInvalid>false</w:SaveIfXMLInvalid> <w:IgnoreMixedContent>false</w:IgnoreMixedContent> <w:AlwaysShowPlaceholderText>false</w:AlwaysShowPlaceholderText> <w:DoNotPromoteQF/> <w:LidThemeOther>EN-US</w:LidThemeOther> <w:LidThemeAsian>X-NONE</w:LidThemeAsian> <w:LidThemeComplexScript>TH</w:LidThemeComplexScript> <w:Compatibility> <w:BreakWrappedTables/> <w:SnapToGridInCell/> <w:ApplyBreakingRules/> <w:WrapTextWithPunct/> <w:UseAsianBreakRules/> <w:DontGrowAutofit/> <w:SplitPgBreakAndParaMark/> <w:DontVertAlignCellWithSp/> <w:DontBreakConstrainedForcedTables/> <w:DontVertAlignInTxbx/> <w:Word11KerningPairs/> <w:CachedColBalance/> </w:Compatibility> <w:BrowserLevel>MicrosoftInternetExplorer4</w:BrowserLevel> <m:mathPr> <m:mathFont m:val="Cambria Math"/> <m:brkBin m:val="before"/> <m:brkBinSub m:val="--"/> <m:smallFrac m:val="off"/> <m:dispDef/> <m:lMargin m:val="0"/> <m:rMargin m:val="0"/> <m:defJc m:val="centerGroup"/> <m:wrapIndent m:val="1440"/> <m:intLim m:val="subSup"/> <m:naryLim m:val="undOvr"/> </m:mathPr></w:WordDocument> </xml><![endif]--><!--[if gte mso 9]><xml> <w:LatentStyles DefLockedState="false" DefUnhideWhenUsed="true"
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<h3><span style="font-size: 12pt;">Bhikkhu Dharmeswar</span></h3><h3><!--[if gte mso 9]><xml> <w:WordDocument> <w:View>Normal</w:View> <w:Zoom>0</w:Zoom> <w:TrackMoves/> <w:TrackFormatting/> <w:PunctuationKerning/> <w:ValidateAgainstSchemas/> <w:SaveIfXMLInvalid>false</w:SaveIfXMLInvalid> <w:IgnoreMixedContent>false</w:IgnoreMixedContent> <w:AlwaysShowPlaceholderText>false</w:AlwaysShowPlaceholderText> <w:DoNotPromoteQF/> <w:LidThemeOther>EN-US</w:LidThemeOther> <w:LidThemeAsian>X-NONE</w:LidThemeAsian> <w:LidThemeComplexScript>TH</w:LidThemeComplexScript> <w:Compatibility> <w:BreakWrappedTables/> <w:SnapToGridInCell/> <w:ApplyBreakingRules/> <w:WrapTextWithPunct/> <w:UseAsianBreakRules/> <w:DontGrowAutofit/> <w:SplitPgBreakAndParaMark/> <w:DontVertAlignCellWithSp/> <w:DontBreakConstrainedForcedTables/> <w:DontVertAlignInTxbx/> <w:Word11KerningPairs/> <w:CachedColBalance/> </w:Compatibility> <w:BrowserLevel>MicrosoftInternetExplorer4</w:BrowserLevel> <m:mathPr> <m:mathFont m:val="Cambria Math"/> <m:brkBin m:val="before"/> <m:brkBinSub m:val="--"/> <m:smallFrac m:val="off"/> <m:dispDef/> <m:lMargin m:val="0"/> <m:rMargin m:val="0"/> <m:defJc m:val="centerGroup"/> <m:wrapIndent m:val="1440"/> <m:intLim m:val="subSup"/> <m:naryLim m:val="undOvr"/> </m:mathPr></w:WordDocument> </xml><![endif]--><!--[if gte mso 9]><xml> <w:LatentStyles DefLockedState="false" DefUnhideWhenUsed="true"
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</style> <![endif]--> </h3><div class="MsoBodyText"><span style="font-size: 12pt;">The Buddha's Holy Relic donated Srilakan Government Leading by His Holiness Sangharaja Dharmasen Mahathero </span></div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;"><b>Introduction:</b></div><div class="MsoBodyText3" style="text-indent: 36pt;">The Handing over ceremony of adorable Hair Relics of Goutama Buddha now a days it is the talk of Bangladesh. The news has surpassed all the previous news on Buddhism as the media and newspaper authorities have publicised the news throughout the world. Only to receive this adorable gift on religious merit a group of high official from Govt. of the Socialist Republic of Sri-Lanka, led by their Foreign Minister came to Bangladesh. The adorable and ever-sacred Hair Relics has been preserving at Chittagong Buddhist Monastery and worshipping with profound respect and religious rites and rituals by the devotees but did not draw the attention of the mass media before the programmes held at Chittagong Buddhist Monastery premise on 17th July, 2007. To make the real history of the adorable Hair Relics clear it is necessary to go back to the ancient history of the life sketch of the Buddha Gautama. The family name of the Buddha was Siddhartha. He was born 2630 years ago in Kapilabattu in a feudal king of that area Suddhadanas's house. He married off when he was born 16 he became depressed to see the suffering of the people and decided to leave family to find out the way to Caucasian of the suffering (Dukka) and for eternal salvation. After 6 years of deep meditation he got Enlightenment and became the Buddha at Buddha Gaya in India in the year of 588 BC. After preaching the merit of the Dhamma for the betterment of many and happiness of many for long 45 years He attained Nibbana at the age of 80 in the year of 543 BC (2551 Year ago) at Khushinara in India. Since then the adorable and sacred Hair Relics of the Buddha, the Goutama has been preserved with profound religious respect and sacredness at the Chittagong Buddhist Monastery. To strengthen the friendship and relationship with various Buddhist countries of the world with Bangladesh this adorable Hair Relic was donated to Sri-Lanka in 1958, Japan in 1964, and Thailand in 1979 and again in Sri-Lanka in 2007.</div><div class="MsoNormal" style="text-align: justify;"><b>How the Hair Relics came to the Bangladesh:</b></div><div class="MsoBodyText" style="text-indent: 36pt;"><span style="font-size: 12pt;">The adorable Hair Relics are the burning question now a day. Some people are in confusion about how this Hair Relics hasbeen preserved at Chittagong Buddhist Monastery. Some even asks question whether the Hair Relic is authentic or not. Some comment that it is not the Hair Relics of Goutama Buddha rather it is of other. Everybody becomes interested to know the real fact of the matter. Even the people of other community are interested to know the matter. For the betterment of knowledge it is necessary to inform the history of the adorable Hair Relics and preserving it at Chittagong Buddhist Monastery. On the third decade of twentieth century a Tibetian Monk (Lama) cum wandering religious mendicant named Sakya Lama came to Chittagong and stayed at Chittagong Buddhist Monastery. He kept a bunch of Hair Relics of Goutama Buddha with him. During the Liberation movement in Tibet the Buddhist monks had to leave their own land. They carried some most adorable things of Buddhism with them. Their leader His Holiness Dalai Lama took political asylum in India. The Tibetan worshiped His Holiness Dalai Lama as the Bodhisatva. All the Tibetan obeyed his order without any question. In that sense, according to the order of His Holiness Dalai Lama, the Buddhist monks crossed many hills, caves icy regions and even the seas. Possibly at that time sakaya Bhikkhu came to Chittagong along with the adorable Hair Relics. He visited many Buddhist Monasteries in different places but the monasteries here in Chittagong were decrepit and they were not safe. So he did not see any safe place to donate the adorable Hair Relics for preservation perfectly. At last he came to Chittagong Buddhist Monastery and met with Most Venerable Aggamahapandita Dharmavangsha Mahathero, the then president of Chittagong Buddhist Association (Now Bangladesh Buddhist Association). It was during the British Rule. Rev. Sakya Lama donated the adorable Hair Relics of Goutama Buddha to Venerable Dharmavangsha and left the country.<u> </u></span></div><div class="MsoBodyText"><b><span style="font-size: 12pt;">The Countries in where some parts </span></b></div><div class="MsoBodyText"><b><span style="font-size: 12pt;">of the Hair Relics donated and worshipped:<span> </span></span></b></div><div class="MsoBodyText" style="text-indent: 36pt;"><span style="font-size: 12pt;">Venerable Aggamahapandita Dharmavangsha Mahathero did not disclose the presentation of the Hair Relics to the people and for that the devotees were fully unconscious about the matter. It was concealed only for it's safely. Later on his only disciple ven. Dipankar Sreejan Mahathero became the chief Abbot of Chittagong Buddhist Monastery and the President of Pakistan Buddhist Association (Present Bangladesh Buddhist Association) and supervisor of the Hair Relics. He also concealed the matter. Even he did not organized any programme to worship the Hair Relics. Later on Sri-Lankan Government came to know about the Hair Relics and requested Chittagong Buddhist Monastery and Pakistan Buddhist Association Authority to donate some portion of the Hair Relics for worshipping it by the Sri-Lankan people and devotees thought proper Government channel. In response to their request in 1958 some parts of the Hair Relics were donated to Sri-Lankan Government collaboration with the Pakistan Government. In 1964 one of the Buddha devotees and the owner of the Famous Japanese news paper Yumuri Shimbum and renowned politician of Japan Mr. Matsutara Suraki requested to Pakistan Buddhist Asociation though Japan and Pakistan Government to donated some portion of the Hair Relics to Japan. On 25 September 1964, Friday Pakistan Central Education Ministry organized a Hair Relics Donation Ceremony at Chittagong Buddhist Monastery Premise. Pakistan Government Minister Mr. Sultan Ahmed was present in that Programme. Ven. Dipankar Sreejan Mahathero handed over the Hair Relics to the Japanese delegates and later on a delegation from Bangladesh headed by the then Pakistani Education Minister Mr. A.T.M. Mustafa visited Japan and attended the Enshrinment Ceremony of the Hair Relics at Sumburi Simbum Buddhist Monastery near Tokyo. Since then there existed a nice friendship relation between Japan and Pakistan (Present Bangladesh). In 1979 on behalf of the Thai Government Phra Gyanabiriyo made an earnest appeal to Bangladesh Buddhist Association to donate another portion of the Hair Relics to Thailand and her people. <span> </span>On 22nd February 1979 a. Thai delegations headed by Phara Ganavriyo a visited Chittagong Buddhist Monastery. The next day on 23rd February 1979 a colorful and auspicious programme was organized to make the donation ceremony a successful one. The Supreme Patriarch of Bangladeshi Buddhists Sangharaja Shilalankar Mahathero handed the Hair Relics Casket to the Thai Delegates and later on a delegation from Bangladesh headed by Most Ven. Shilalankar Mahathero visited Thailand and enshrined the Hair Relics at wat Dhammamakol for worshiping by the Thai people. After a long time on 18 July 2007 some portion of the Hair Relics was donated to Srilanka Government in a colorful and auspicious programme. The Hair Relics was handed over by The Supreme Patriarch of Bangladeshi Buddhists His Holiness Dharmasen Mahathero and assisted by the President of Bangladesh Buddhist Association Mr. Ajit Ranjan Barua and Secretary Ln. Adarsha Kumar Barua.</span></div><div class="MsoNormal" style="text-align: justify;"><b>Invitation given to Srilankan Government:</b></div><div class="MsoBodyText" style="text-indent: 36pt;"><span style="font-size: 12pt;">It is noteworthy that Buddha Goutama was a great personality who introduced a new teaching for the betterment of many and happiness of many. The Adorable Hair Relics of this great teacher has been preserving in Chittaong Buddhist Monastery for a long time. According to the earnest appeal of the Srilankan Government. It was decided to hand over a part of the Hair Relics to the Srilankan Government to strengthen the existing relationship between Bangladesh and Sri-Lanka. On 18th July 2007 a high officials of the Sri-Lankan Government headed by the Srilankan Supreme Patriarch Sangharaja Udayagama Buddharakhita Mahathero, Honourable Minister of Foreign Affairs Mr. Rohita Bogalagama, Honourable Minister of Religious and Moral Upliftment Affairs Mr. Pundu Bandaranayaka, Honourable Minister of Commerce Mr. Bandula Gana Wadena, Son of the His Excellency President Mahinda Rajapakshe Mr. Chandana Pakshe an M.P Ven. Buddha Ratanan Bhikkhu and others.</span></div><div class="MsoNormal" style="text-align: justify;"><b>Srilankan Governments Presentation:</b></div><div class="MsoNormal" style="text-align: justify; text-indent: 36pt;">Srilanka Government officials came to Bangladesh with view to receiving the Adorable Hair Relics but they in exchanged brought a replica of the FootPrint of the Goutama Buddha. It is historically true that the Buddha's Foot Prints are preserved in three holy palaces and they are in the bank of a river named Narmada, another on Sumana Hill of Sacchbabdagiri which is at present in Srilanka and another in the Jonaka Pura. Srilankan honorable President donated a replica of the Buddha's FootPrint for worshipping by Buddhists and devotees of Bangladesh.</div><div class="MsoBodyText2"><br />
</div><div class="MsoBodyText2"><br />
</div><div class="MsoBodyText2"><span style="font-size: 12pt;">The vivid description of the Handing over Ceremony </span></div><div class="MsoBodyText2"><span style="font-size: 12pt;">Of Adorable Hair Relics of Buddha Goutama:</span></div><div class="MsoBodyText" style="text-indent: 36pt;"><span style="font-size: 12pt;">On 18th July 2007, Tuesday the whole complex of the Chittagong Buddhist Monastery was decorated for the auspicious ceremony. Just at 2.PM the auspicious programme was started with due solemnity and religious atmosphere. The Adorable sacred Hair Relics was kept in a beautiful casket. The Supreme Patriarch of Bangladeshi Buddhists Sangharaja Dharmasen Mahathero brought the casket on the stage. Deputy Sangharaja Ven. Dr. Gyanasree Mahathero assisted him. When the official of both the Governments arrived and seated on the stage the handing over ceremony began. Sangharaja Dharmasen Mahathero on behalf of the Buddhists of Bangladesh and Bangladesh Buddhist Association first handed over the Hair Relics to the Honorable adviser of the Caretaker Government of Bangladesh Dr. Iftekar Ahamed Chowdhury and Honorable Religious Adviser of the Caretaker Government of Bangladesh Major General (Rtd.) Dr. A. S. M. Matiur Rahman and they then handed over the adorable Hair Relics to the Srilankan Foreign Minister and to other Ministers. The Srilankan Ministers then handed over the Adorable Hair Relics to their His Holiness Sangharaja Udayagama Buddharakhita Mahathero and to other monks. On last 19th July, 2007 the officials returned back to Srilanka with the Hair Relics and then all the people along with the President and His cabinet and other officials at the Airport to show due solemnity to the Adorable Hair Relics. It is also declared that a temple with Stupa is supposed to be constructed to preserve the Adorable Hair Relics in Srilanka by the Government.</span></div><div class="MsoBodyText2"><span style="font-size: 12pt;">Conclusion:<span> </span></span></div><div class="MsoNormal" style="text-align: justify; text-indent: 36pt;">Although there is confusion about the authenticity of the Hair Relics, it is true that the Monk who carried the Hair Relics might to know the real matter. We should not have the confusion as it was taken by Aggamahapandita Ven. Dharmavangsha Mahathero with due solemnity, sacredness, honesty and firm belief and has been preserving for a long time with due sacredness and worshipping by the devotees and general mass. Every year Bangladesh Buddhist Association organized an auspicious programme to display it to the general mass. Bangladesh Government has declared the Hair Relics as the sacred procession of Bangladesh and any part of it will not be given to any other country. Next it must be a parts of world heritage and a highly sacred thing for the Buddhists. So Bangladesh Government has taken decision to do everything for the proper preservation of this adorable sacred thing.<span> </span></div><h3><span style="font-size: 12pt;"> </span></h3></div>DHARMESWAR BHIKKHUhttp://www.blogger.com/profile/11536464005822067741noreply@blogger.com0tag:blogger.com,1999:blog-8297244770478660571.post-50241694134287458492011-05-05T08:03:00.000-07:002011-05-05T08:03:28.258-07:00The new prospect of young generation: Ven. Praggabodhi Bhikkhu<div dir="ltr" style="text-align: left;" trbidi="on"><!--[if gte mso 9]><xml> <w:WordDocument> <w:View>Normal</w:View> <w:Zoom>0</w:Zoom> <w:TrackMoves/> <w:TrackFormatting/> <w:PunctuationKerning/> <w:ValidateAgainstSchemas/> <w:SaveIfXMLInvalid>false</w:SaveIfXMLInvalid> <w:IgnoreMixedContent>false</w:IgnoreMixedContent> <w:AlwaysShowPlaceholderText>false</w:AlwaysShowPlaceholderText> <w:DoNotPromoteQF/> <w:LidThemeOther>EN-US</w:LidThemeOther> <w:LidThemeAsian>X-NONE</w:LidThemeAsian> <w:LidThemeComplexScript>TH</w:LidThemeComplexScript> <w:Compatibility> <w:BreakWrappedTables/> <w:SnapToGridInCell/> <w:ApplyBreakingRules/> <w:WrapTextWithPunct/> <w:UseAsianBreakRules/> <w:DontGrowAutofit/> <w:SplitPgBreakAndParaMark/> <w:DontVertAlignCellWithSp/> <w:DontBreakConstrainedForcedTables/> <w:DontVertAlignInTxbx/> <w:Word11KerningPairs/> <w:CachedColBalance/> </w:Compatibility> <w:BrowserLevel>MicrosoftInternetExplorer4</w:BrowserLevel> <m:mathPr> <m:mathFont m:val="Cambria Math"/> <m:brkBin m:val="before"/> <m:brkBinSub m:val="--"/> <m:smallFrac m:val="off"/> <m:dispDef/> <m:lMargin m:val="0"/> <m:rMargin m:val="0"/> <m:defJc m:val="centerGroup"/> <m:wrapIndent m:val="1440"/> <m:intLim m:val="subSup"/> <m:naryLim m:val="undOvr"/> </m:mathPr></w:WordDocument> </xml><![endif]--><!--[if gte mso 9]><xml> <w:LatentStyles DefLockedState="false" DefUnhideWhenUsed="true"
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</style> <![endif]--> </div><div class="MsoNormal" style="text-align: justify;"><span style="font-family: "Times New Roman","serif"; font-size: 12pt; line-height: 115%;">In the current age of globalization, we observe change, renovation, development and institutional change in all aspects of life. In this earthly pleasure and luxury world, there arises the tune of sacrifice again like advent of Buddha’s. We also observe the optimistic change in young generation; they are becoming interested to lead lives following Dhamma and Vinaya gradually. We have to confess this fact seeing the young talented Monks who dedicated their sensual and luxury life for welfare of the society of Bangladesh Buddhist Community. My affectionate Praggabodhi Bhikkhu though he is young in age, but his judicious skills such as motion, conduct, giving up, courtesy, religious activities, daily practice of life and in presenting Dhamma talk; really ideal example of Sangha Community in southern area of Bangladesh. In small scale of my life, I got the opportunity to survey the young Buddhist Sangha of different Buddhist countries and I feel that the young monks of Bangladesh are more conscious about Dhamma and Vinaya than the young monks of those other countries. If we discuss deeply the history of Theravada Buddhism in Bangladesh, we find that famous Buddhist Archeologist Late Ven. Jagatchandra Mahathero, the disciple of leading Theravada personality the Late second Sangharaja Purnacher Dharmadhari Chandramohan Mahasthavir (1850-1948), who discovered the Ramkot Buddhist Monastery and Orphanage in Ramu, Cox’s Bazar built by the great Emperor Ashoka. After this discovery, he started to preach Buddhism in the Southern part of Bengal<a href="http://www.blogger.com/post-create.g?blogID=8297244770478660571#_ftn1" name="_ftnref1" title=""><span class="MsoFootnoteReference"><span style="line-height: 115%;"><span><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 115%;">[1]</span></span></span></span></span></a>.Ramu is historically an important place in the district of Cox’s Bazar. After studying the history of naming the place ‘Ramu’, some historians opined that The Ramkot Monastery was not built by Ashoka. The ancient king of Dhainnaboti, Chanda Suriya invited Lord Buddha in this place and in the Dhamma talk; Lord Buddha declared that his chest relics will be established in this place in future<a href="http://www.blogger.com/post-create.g?blogID=8297244770478660571#_ftn2" name="_ftnref2" title=""><span class="MsoFootnoteReference"><span style="line-height: 115%;"><span><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 115%;">[2]</span></span></span></span></span></a>. This proves that The Ramkot Buddhist Monastery was established in the advent of Buddha-long before the ruling period of Emperor Ashoka. Among the Buddhists of Southern part of Bengal, the first Theravada ordained monk was Late Sanghanayaka Most Ven. Dharmapal Mahathero, the General Secretary of Bengal Buddhist Association in Calcutta <span> </span>and Sanghanayaka of All Indian Bhikkhu Sangha. He ordained monk under the great saint of Late Ariyasavaka Gyanissar Mahathero in 1945 at Unainpura lankaram Buddhist Monastery, Chittagong<a href="http://www.blogger.com/post-create.g?blogID=8297244770478660571#_ftn3" name="_ftnref3" title=""><span class="MsoFootnoteReference"><span style="line-height: 115%;"><span><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 115%;">[3]</span></span></span></span></span></a>. The second ordained monk of this region is Most Ven. Sattyapriya Mahathero who was given the title Aggamahasaddammajotikdhaja by the Govt. of Myanmar. He was worthy disciple of Late Vinayacariya Ariavangsa Mahathero. Other than these two great men, the monks who contributed a lot for the development in religious activities, social welfare, General and Monastery education also Buddhist meditation of the region were: Late Most Ven. Gyanasen Mahathero, Bisuddhachar Mahathero, Most Ven. Sasanavangsa, Most Ven. Praggajyoti Mahathero, Most Ven. Sangharaj Sasanasree Mahathero, Most Ven. Praggamitra Mahathero and some other great monk of Sangha. Following the enlightened path of the way of writing and the way of meditation, these great monks became successful to arise some talented monk of the young generation. The great part of this rising sun is disciples of Aggamahasaddammajotikdharja Most Ven. Satyapriya Mahathero. His disciples go forward in both ways: the way of writing and the way of meditation. Among those, some noticeable monks were: Ven. Dharmaratna Mahathero, Ven. Sangharatna Mahathero, Ven. Priyaratna Mahathero, Ven. Sunanda Thero, Ven. Gyanaratna Thero, Ven. Silananda Thero, Ven. Praggabodhi Bhikkhu, Ven. Karunasree Thero,Ven. Silapriya Bhikkhu, Ven. Sasanapriya Bhikkhu and Ven. Saranapriya Bhikkhu. Among these great monks, the attempt of Ven. Praggabodhi Bhikkhu is try to go forward in the both ways which is really very much appreciable. He has already written some valuable books by this time such as: <b>Upasana Paddhati</b>(2000), <b>Sutta Desana</b>(2004), <b>Hitopadesh</b>(2006), <b>Biswa Manisider Distite Buddha Dharma</b>(2010) etc<a href="http://www.blogger.com/post-create.g?blogID=8297244770478660571#_ftn4" name="_ftnref4" title=""><span class="MsoFootnoteReference"><span style="line-height: 115%;"><span><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 115%;">[4]</span></span></span></span></span></a>. These books got high appreciation in the mind of the readers. This rising sun of young generation is born on 1977 in the Holy Sacred Day of Vesaka. His father Late Kirosen Barua and mother Amiyabala Barua lives in the village of Srikool of Ramu Thana. The first Bhikkhu of this village is Bhikkhu Sunandapriya,the editor of ‘Sougata’ and the second Bhikkhu of this village is Ven. Praggabodhi Bhikkhu. In 1995 in the sacred day of Vesak, he became ordained monk by giving annadana to the Sangha under Ven. Satyapriya Mahathero in a great Buddhist conference at Ramu Srikool Maitriya Vihara. During his stay for<b> </b>couple of years under his teacher Most Ven. Satyapriya Mahathero, he passed secondary and higher secondary examination with distinction and at the same time he studied the teachings of Vinaya Pitaka. During his study of Tripitaka, he became interested to study Patthan. It requires hard labour, concentration, patience and long time to study Patthan. It is the last part of Abhidhamma Pitaka. This part is divided into five more sub-parts. By studying Patthan, it is possible for a person to achieve perfection in his knowledge after reading Nama-Rup, fifth senses and discussing their characteristics. This takes him a long way in the way Nirvana. It also removes all kinds of enmity, danger, causes of danger and fear from his mind. In every step of his life, it helps to achieve success and good luck<a href="http://www.blogger.com/post-create.g?blogID=8297244770478660571#_ftn5" name="_ftnref5" title=""><span class="MsoFootnoteReference"><span style="line-height: 115%;"><span><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 115%;">[5]</span></span></span></span></span></a>. Patthan is substance of 24 kinds of Hetu Paccaya. It is very much effective for Vipassa meditation.</span></div><div class="MsoNormal" style="text-align: justify;"><span style="font-family: "Times New Roman","serif"; font-size: 12pt; line-height: 115%;">Patthan is a very precious book and seventh book of Abhidhamma Pitaka. We find very deep interpretation of our mind, beauty (Rupa) and Nirvana in Abhidhamma Pitaka. The special book where we get perfect interpretation of Patityasamudpada is Patthan<a href="http://www.blogger.com/post-create.g?blogID=8297244770478660571#_ftn6" name="_ftnref6" title=""><span class="MsoFootnoteReference"><span style="line-height: 115%;"><span><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 115%;">[6]</span></span></span></span></span></a>. After getting ordination as a monk on 3<sup>rd</sup> May 1997, Ven. Praggabodhi Bhikkhu went to Myanmar in the month of December, 2000 following the instruction of his teacher. There he studied meditation and Patthan for long five years under great teachers the enlightened men U. Janaka Mahathero and Soyemin Mahathero and came back to Bangladesh in 2005. Now Ven. Praggabodhi Bhikkhu recites Patthan in every evening and working hard for the welfare of all helpless people and poor students. From then on, he became familiar to people as recite of Patthan. During his study time in Myanmar, he wanted to get idea about Pariyatti, Patiyatti and Patibedh and discussed about them with Dhammavandarik Most Ven. Sirinda Mahathero who memorized the whole Holy Tripitaka and successful meditationer Samiyatang Cheyado (Vinaya Mahathero).Not only them, during his stay in Myanmar, he received Buddhist education through on Vipassana and Patthan from different institutions and famous Buddhist scholars. After coming back from Myanmar on 2005, he worked very hard to re-organize Buddhist people and started his work in Bangladesh with them such as: education for children, repairing monastery, establishing Buddha statue, teaching of Vipassana to the villagers and tried to motivate and encourages the villagers to recite Patthan etc. He maintains relationship with his teacher Most Ven. Satyapriya Mahathero all the time and participated in many international conferences, recitation of holy Tripitaka in Buddhagaya, visited many countries for religious purpose. Now-a-days, he is working very hard for the welfare of society and religion which is highly appreciable. Here I should mention some other great monks who are working very hard for preserving the real ideology of Theravada and giving light to the young generation especially in the southern district Cox’s Bazar are the disciples of Ven. Satyapriya Mahathero, Late Vinayashil Sasanabangsa Mahathero and Praggamitra Mahathero. Praggabodhi Bhikkhu is the rising sun and new prospect among them. After getting ordination in 1997, Ven. Praggabodhi Bhikkhu spent his first rainy retreat outside his temple in Konjabon Monastery built by Veer Bahadur at Nakhangchari in the year 2000. After that he started for Myanmar and established Hajarikol Bodhiratna Monastery and Satyapriya Vipassana Meditation Center after coming back from Myanmar. There are 22 Novices and 6 monks in this monastery now who are taking education on Vinaya and giving religious education to the children in the morning. None other this, Ven. Praggabodhi Bhikkhu established morning religious education for the small children in his neighboring villages such as Dipasreekool, Okhiyar Ghona, Jadipara and Kharolia etc. In this young age, he becomes successful to prepare some disciples who are studying Buddhism through Vinaya at home and abroad. This is really highly appreciable. Among his disciples, Ven. Anandabodhi Bhikkhu, Dharmabodhi Bhikkhu,Sunandabodhi Bhikkhu and Warabodhi Bhikkhu are now studying in Thailand and Arjoybodhi, Somanabodhi, Saranabodhi, Sourabodhi and Subarnabodhi Bhikkhu are taking education staying with him<a href="http://www.blogger.com/post-create.g?blogID=8297244770478660571#_ftn7" name="_ftnref7" title=""><span class="MsoFootnoteReference"><span style="line-height: 115%;"><span><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 115%;">[7]</span></span></span></span></span></a>. After the ordination, he passes 14 years with extreme control of mind and following the way of sacrifice. Today’s reception ceremony of this Thero is the rewards of his long sacrificing dedicate life for mankind. I expect that Ven. Praggabodhi Bhikkhu will always be remembered as right ancestor by the future generations. </span></div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;"><b><span style="font-family: "Times New Roman","serif"; font-size: 12pt; line-height: 115%;">Source: <span> </span><span> </span><span> </span></span></b></div><div class="MsoFootnoteText"><span style="font-family: "Times New Roman","serif"; font-size: 12pt;">1. Itihash<span> </span>Oitijjer Sandhane Bangladesher Prachin Buddhatirtya Rang-U Rangkot, Ven. Praggavangsa Mahathero,Chittagong,2010,pg 1-16<span> </span></span></div><div class="MsoFootnoteText"><span style="font-family: "Times New Roman","serif"; font-size: 12pt;">2. Dhato Bangsa,pg 108-112</span></div><div class="MsoFootnoteText"><span style="font-family: "Times New Roman","serif"; font-size: 12pt;">3. Source: His Holiness Sangharaj Dharmasen Mahathero,Sangharaj,The Supreme Sangha Council of Bangladesh ,March 10,2011</span></div><div class="MsoFootnoteText"><span style="font-family: "Times New Roman","serif"; font-size: 12pt;">4. Source: Ven. Praggabodhi Bhikkhu, March 05, 2010</span></div><div class="MsoFootnoteText"><span style="font-family: "Times New Roman","serif"; font-size: 12pt;">5. Patthan Pather Sufal, Bhikkhu Panna Tiloka, Yangun,Mayanmar, pg 2-3</span></div><div class="MsoFootnoteText"><span style="font-family: "Times New Roman","serif"; font-size: 12pt;">6. Abhidharmattha Sangraha,Translator: Mr. Sobhuti Ranjan Barua, November 04, 1991,Calcutta,pg-201-237</span></div><div class="MsoFootnoteText"><span style="font-family: "Times New Roman","serif"; font-size: 12pt;">7. According to the leaflet information in the reception ceremony of Praggabodhi Bhikkhu <span> </span><span> </span><span> </span><span> </span><span> </span><span> </span><span> </span><span> </span><span> </span><span> </span></span></div><div><br clear="all" /> <hr align="left" size="1" width="33%" /> <div id="ftn1"> <div class="MsoFootnoteText"><a href="http://www.blogger.com/post-create.g?blogID=8297244770478660571#_ftnref1" name="_ftn1" title=""><span class="MsoFootnoteReference"><span><span><span class="MsoFootnoteReference"><span style="font-size: 10pt; line-height: 115%;">[1]</span></span></span></span></span></a><span style="font-family: "Times New Roman","serif";">Itihash<span> </span>Oitijjer Sandhane Bangladesher Prachin Buddhatirtya Rang-U Rangkot, Ven. Praggavangsa Mahathero,Chittagong,2010,pg 1-16 <span> </span></span></div></div><div id="ftn2"> <div class="MsoFootnoteText"><a href="http://www.blogger.com/post-create.g?blogID=8297244770478660571#_ftnref2" name="_ftn2" title=""><span class="MsoFootnoteReference"><span><span><span class="MsoFootnoteReference"><span style="font-size: 10pt; line-height: 115%;">[2]</span></span></span></span></span></a><span style="font-family: "Times New Roman","serif";"> Dhato Bangsa,pg 108-112</span></div></div><div id="ftn3"> <div class="MsoFootnoteText"><a href="http://www.blogger.com/post-create.g?blogID=8297244770478660571#_ftnref3" name="_ftn3" title=""><span class="MsoFootnoteReference"><span><span><span class="MsoFootnoteReference"><span style="font-size: 10pt; line-height: 115%;">[3]</span></span></span></span></span></a><span style="font-family: "Times New Roman","serif";"> Source: His Holiness Sangharaj Dharmasen Mahathero,Sangharaj,The Supreme Sangha Council of Bangladesh ,March 10,2011</span></div></div><div id="ftn4"> <div class="MsoFootnoteText"><a href="http://www.blogger.com/post-create.g?blogID=8297244770478660571#_ftnref4" name="_ftn4" title=""><span class="MsoFootnoteReference"><span><span><span class="MsoFootnoteReference"><span style="font-size: 10pt; line-height: 115%;">[4]</span></span></span></span></span></a><span style="font-family: "Times New Roman","serif";"> Source: Ven. Praggabodhi Bhikkhu, March 05, 2010</span></div></div><div id="ftn5"> <div class="MsoFootnoteText"><a href="http://www.blogger.com/post-create.g?blogID=8297244770478660571#_ftnref5" name="_ftn5" title=""><span class="MsoFootnoteReference"><span><span><span class="MsoFootnoteReference"><span style="font-size: 10pt; line-height: 115%;">[5]</span></span></span></span></span></a><span style="font-family: "Times New Roman","serif";"> Patthan Pather Sufal, Bhikkhu Panna Tiloka, Yangun,Mayanmar, pg 2-3</span></div></div><div id="ftn6"> <div class="MsoFootnoteText"><a href="http://www.blogger.com/post-create.g?blogID=8297244770478660571#_ftnref6" name="_ftn6" title=""><span class="MsoFootnoteReference"><span><span><span class="MsoFootnoteReference"><span style="font-size: 10pt; line-height: 115%;">[6]</span></span></span></span></span></a><span style="font-family: "Times New Roman","serif";"> Abhidharmattha Sangraha,Translator: Mr. Sobhuti Ranjan Barua, November 04, 1991,Calcutta,pg-201-237</span></div></div><div id="ftn7"> <div class="MsoFootnoteText"><a href="http://www.blogger.com/post-create.g?blogID=8297244770478660571#_ftnref7" name="_ftn7" title=""><span class="MsoFootnoteReference"><span><span><span class="MsoFootnoteReference"><span style="font-size: 10pt; line-height: 115%;">[7]</span></span></span></span></span></a><span style="font-family: "Times New Roman","serif";"> According to the leaflet information in the reception ceremony of Praggabodhi Bhikkhu</span></div></div></div><div align="right" class="MsoNormal" style="text-align: right;"><br />
</div></div>DHARMESWAR BHIKKHUhttp://www.blogger.com/profile/11536464005822067741noreply@blogger.com0tag:blogger.com,1999:blog-8297244770478660571.post-10629567875925491742011-05-05T07:39:00.000-07:002011-05-05T07:39:57.608-07:00Women’s Role in Early Buddhism<div dir="ltr" style="text-align: left;" trbidi="on"><!--[if gte mso 9]><xml> <w:WordDocument> <w:View>Normal</w:View> <w:Zoom>0</w:Zoom> <w:TrackMoves/> <w:TrackFormatting/> <w:PunctuationKerning/> <w:ValidateAgainstSchemas/> <w:SaveIfXMLInvalid>false</w:SaveIfXMLInvalid> <w:IgnoreMixedContent>false</w:IgnoreMixedContent> <w:AlwaysShowPlaceholderText>false</w:AlwaysShowPlaceholderText> <w:DoNotPromoteQF/> <w:LidThemeOther>EN-US</w:LidThemeOther> <w:LidThemeAsian>X-NONE</w:LidThemeAsian> <w:LidThemeComplexScript>TH</w:LidThemeComplexScript> <w:Compatibility> <w:BreakWrappedTables/> <w:SnapToGridInCell/> <w:ApplyBreakingRules/> <w:WrapTextWithPunct/> <w:UseAsianBreakRules/> <w:DontGrowAutofit/> <w:SplitPgBreakAndParaMark/> <w:DontVertAlignCellWithSp/> <w:DontBreakConstrainedForcedTables/> <w:DontVertAlignInTxbx/> <w:Word11KerningPairs/> <w:CachedColBalance/> </w:Compatibility> <w:BrowserLevel>MicrosoftInternetExplorer4</w:BrowserLevel> <m:mathPr> <m:mathFont m:val="Cambria Math"/> <m:brkBin m:val="before"/> <m:brkBinSub m:val="--"/> <m:smallFrac m:val="off"/> <m:dispDef/> <m:lMargin m:val="0"/> <m:rMargin m:val="0"/> <m:defJc m:val="centerGroup"/> <m:wrapIndent m:val="1440"/> <m:intLim m:val="subSup"/> <m:naryLim m:val="undOvr"/> </m:mathPr></w:WordDocument> </xml><![endif]--><!--[if gte mso 9]><xml> <w:LatentStyles DefLockedState="false" DefUnhideWhenUsed="true"
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<div class="MsoNormal" style="text-align: justify;"><b><span style="font-family: "Times New Roman","serif"; font-size: 12pt; line-height: 115%;"> BHIKKHU DHARMESWAR</span></b></div><div class="MsoNormal" style="text-align: justify;"><b><span style="font-family: "Times New Roman","serif"; font-size: 12pt; line-height: 115%;"><br />
</span></b></div><div class="MsoNormal" style="text-align: justify;"><b><span style="font-family: "Times New Roman","serif"; font-size: 12pt; line-height: 115%;">CONTENTS</span></b></div><div class="MsoNormal" style="text-align: justify;"><span style="font-family: Symbol; font-size: 12pt; line-height: 115%;"><span>·</span></span><span style="font-family: "Times New Roman","serif"; font-size: 12pt; line-height: 115%;"> Introduction </span></div><div class="MsoNormal" style="text-align: justify;"><span style="font-family: Symbol; font-size: 12pt; line-height: 115%;"><span>·</span></span><span style="font-family: "Times New Roman","serif"; font-size: 12pt; line-height: 115%;"> Background of Women in Early Buddhism</span></div><div class="MsoNormal" style="text-align: justify;"><span style="font-family: Symbol; font-size: 12pt; line-height: 115%;"><span>·</span></span><span style="font-family: "Times New Roman","serif"; font-size: 12pt; line-height: 115%;"> Women’s movement in Early Buddhist Society</span></div><div class="MsoNormal" style="text-align: justify;"><span style="font-family: Symbol; font-size: 12pt; line-height: 115%;"><span>·</span></span><span style="font-family: "Times New Roman","serif"; font-size: 12pt; line-height: 115%;"> Women’s access to the monastic life</span></div><div class="MsoNormal" style="text-align: justify;"><span style="font-family: Symbol; font-size: 12pt; line-height: 115%;"><span>·</span></span><span style="font-family: "Times New Roman","serif"; font-size: 12pt; line-height: 115%;"> Women’s Contribution to the Buddhist Literature</span></div><div class="MsoNormal" style="text-align: justify;"><span style="font-family: Symbol; font-size: 12pt; line-height: 115%;"><span>·</span></span><span style="font-family: "Times New Roman","serif"; font-size: 12pt; line-height: 115%;"> Conclusion</span></div><div class="MsoNormal" style="margin-left: 32.2pt; text-align: justify; text-indent: -18pt;"><b><span style="font-family: "Times New Roman","serif"; font-size: 12pt; line-height: 115%;"><span>1.<span style="font: 7pt "Times New Roman";"> </span></span></span></b><b><span style="font-family: "Times New Roman","serif"; font-size: 12pt; line-height: 115%;">Introduction </span></b></div><div class="MsoNormal" style="text-align: justify;"><span style="font-family: "Times New Roman","serif"; font-size: 12pt; line-height: 115%;">The role of women in early Buddhism is important for their involvement in several dimensions of life and society. In ancient India, the first women’s upheaval was seen after the advent of Buddha under the leadership of Buddha’s foster mother <i>Mahaprajapati Gautami</i>. Men used to ignore women due to their lesser physical vigor. Buddha said,”Women have the same potential to accomplish enlightenment as men.” In early Buddhism women contributed to society and religion in two ways: the <i>Bhikkhuni Sangha</i> (disciples of the Buddha) and lay women (followers and devotees of the Buddha). After the advent of the Buddha on the Indian subcontinent, Buddha preached the Dharma not only patronized by kings and merchants but also by women who had right of entry to the <i>Sangha</i> and persuaded the people by their candor, eloquence, and sensitivity. Some women came to the Sangha and were ordained after facing social bitterness, a negative family life, hatred from their caste, and unfair class treatment. Some women from aristocratic families also joined the <i>Bhikkhuni Sangha</i> at the same time. Buddha emphasized the parity of men and women in early Buddhism by giving permission to women to gain access into the <i>Sangha</i>. Women from loyal families, trustworthy housewives, and prostitutes all got shelter in Buddhism and got equal right to practice <i>Dhamma</i>.<a href="http://www.blogger.com/post-create.g?blogID=8297244770478660571#_ftn1" name="_ftnref1" title=""><span class="MsoFootnoteReference"><span style="line-height: 115%;"><span><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 115%;">[1]</span></span></span></span></span></a> From that time women started to lead their life with their own personality. In early Buddhism, women’s role was not constrained in the religion; they also contributed to social welfare.</span></div><div class="MsoNormal"><span style="font-family: "Times New Roman","serif"; font-size: 12pt; line-height: 115%;">From the very beginning of the creation of mankind, men and women have been part and parcel of nature. In the course of time, human life changed. Science and philosophy developed by the mutual efforts of men and women. Some religions imposed a number of additional obligatory rules upon women. For example in Islam, women cannot enter into the mosque to say their prayers with men, but those conditions couldn’t stop them and they contributed a lot to the betterment of social mobility, social change, and social reform. So to say, in association with the poem “<i>Nari</i>” (Woman) of the Rebel poet of Bengal, <i>Kazi Nazrul Islam</i>,</span></div><div class="MsoNormal" style="line-height: 150%;"><span style="color: black; font-family: "Arial","sans-serif"; font-size: 10pt; line-height: 150%;">Everything that is great in the world,<br />
</span><span style="color: black; font-family: "Times New Roman","serif"; font-size: 12pt; line-height: 150%;">all the works, beneficial and good,<br />
half must be credited to woman,<br />
and to man half only we should</span><a href="http://www.blogger.com/post-create.g?blogID=8297244770478660571#_ftn2" name="_ftnref2" title=""><span class="MsoFootnoteReference"><span style="color: black; font-size: 16pt; line-height: 150%;"><span><span class="MsoFootnoteReference"><span style="color: black; font-size: 16pt; line-height: 115%;">[2]</span></span></span></span></span></a><span style="color: black; font-family: "Times New Roman","serif"; font-size: 12pt; line-height: 150%;">.</span></div><div class="MsoNormal" style="text-align: justify;"><span style="font-family: "Times New Roman","serif"; font-size: 12pt; line-height: 115%;">Similar to the poet, I want to say that no progress is done without the contribution of women. By following this theme in Buddhism from the very beginning, we see that the image and the role of women were very significant. Buddha himself also, before attaining enlightenment, was fed from the hand of <i>Sujata</i><a href="http://www.blogger.com/post-create.g?blogID=8297244770478660571#_ftn3" name="_ftnref3" title=""><span class="MsoFootnoteReference"><span style="line-height: 115%;"><span><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 115%;">[3]</span></span></span></span></span></a>, a devout woman in early Buddhist society. For taking food from a striking woman like <i>Sujata</i>, his five disciples misunderstood him and thought that Gautama moved from his oath and would not become successful to achieve enlightenment. Buddha understood that he could not continue his meditation without food and should eat whatever food he got. After eating, he got back his physical fitness and eventually achieved enlightenment. The person who got the lucky opportunity to feed Buddha just before attaining enlightenment was a woman, not a man.<span> </span>Women from the early period were fascinated by doing good actions and tried their best to inspire men to perform Dana<a href="http://www.blogger.com/post-create.g?blogID=8297244770478660571#_ftn4" name="_ftnref4" title=""><span class="MsoFootnoteReference"><span style="line-height: 115%;"><span><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 115%;">[4]</span></span></span></span></span></a>. The role of women in early Buddhism cannot be summarized in words. By following the teaching of Gautama, early women’s society developed its own status keeping balance and pace with men. Their state of affairs, devotion and sacrifice for the betterment of Buddhism are very important in all respects. <i>Therighata, Samyutta Nikaya, Vinaya-pitaka, Sutta Nipata, Apadana</i> and </span><i><span style="font-family: "Times New Roman","serif"; font-size: 12pt; line-height: 115%;">Bhikkhuni-Samyutta</span></i><span style="font-family: "Times New Roman","serif"; font-size: 12pt; line-height: 115%;"> have many explanations about women’s role in early Buddhism.</span><span style="font-family: "Times New Roman","serif"; font-size: 12pt; line-height: 115%;"> I will try to emphasize on some of them in the following which will demonstrate that women have great contribution in early Buddhism.</span></div><div class="MsoNormal" style="margin-left: 32.2pt; text-align: justify; text-indent: -18pt;"><b><span style="font-family: "Times New Roman","serif"; font-size: 12pt; line-height: 115%;"><span>1.<span style="font: 7pt "Times New Roman";"> </span></span></span></b><b><span style="font-family: "Times New Roman","serif"; font-size: 12pt; line-height: 115%;">Background of Women in Early Buddhism</span></b></div><div class="MsoNormal" style="text-align: justify;"><span style="font-family: "Times New Roman","serif"; font-size: 12pt; line-height: 115%;">Before the advent of Gautama Buddha, the place of women was not a happy one on the Indian sub-continent. Basically, Buddhism was preached and spread from the East. We have to judge the position of women in the East cautiously. Women were considered to be inferior to men; they were less important in the family. First of all, I would like to talk about the education of women in early age, which is very important for their advancement and freedom. Education was not free for women in early Indian civilization. It was believed in the past that women could not do anything independently because they need security from men their entire life. In early childhood, they are protected by their parents, in young age by husbands, and in old age by their sons<a href="http://www.blogger.com/post-create.g?blogID=8297244770478660571#_ftn5" name="_ftnref5" title=""><span class="MsoFootnoteReference"><span style="line-height: 115%;"><span><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 115%;">[5]</span></span></span></span></span></a>. They couldn’t do the kind of work that they wanted to. They led a life that was full of sacrifices. Education for female children was not essential in the early period. Even today in many countries, parents are more interested in marrying off their daughters than continuing their education.</span></div><div class="MsoNormal" style="text-align: justify;"><span style="font-family: "Times New Roman","serif"; font-size: 12pt; line-height: 115%;">Here I want to depict in brief the early condition of women in my country, Bangladesh. Bangladesh is a Muslim country.<span style="color: black;"> </span>The women in early Bangladesh used to suffer a lot to get their education. Men used to think that women did household work and took care of children of the family and education is not necessary to do those types of work. Poor parents also were not ready to bear educational expenses of female children because it was thought that after marriage, they will leave the family and will not earn for them. Wealthy parents were not interested in educating their female children because it was thought that after completing education, they will not feel interested in doing only family circle work and will create problems in their father-in-law’s house. It was pragmatic, for men, that women not be educated. They established some rules to create obstacles to the advancement of women. For example, it is rigorously prohibited for the female children to go out without consent. They can’t even talk to males outside their family. . It is impossible to get education without going to educational institute. In early Hindu culture, women did not have the right to study Veda. “<i>No sacrifice, no vow, no fast must be performed by women apart (from their husbands); if a wife obeys her husband, she will for that (reason alone) be exalted in heaven.</i></span><a href="http://www.blogger.com/post-create.g?blogID=8297244770478660571#_ftn6" name="_ftnref6" title=""><span class="MsoFootnoteReference"><i><span style="font-size: 16pt; line-height: 115%;"><span><span class="MsoFootnoteReference"><b><span style="font-size: 16pt; line-height: 115%;">[6]</span></b></span></span></span></i></span></a><span style="font-family: "Times New Roman","serif"; font-size: 12pt; line-height: 115%;">” But in the field of education, Buddhist families were liberal for the education of women in the early era</span><a href="http://www.blogger.com/post-create.g?blogID=8297244770478660571#_ftn7" name="_ftnref7" title=""><span class="MsoFootnoteReference"><span style="font-size: 16pt; line-height: 115%;"><span><span class="MsoFootnoteReference"><span style="font-size: 16pt; line-height: 115%;">[7]</span></span></span></span></span></a><span style="font-family: "Times New Roman","serif"; font-size: 12pt; line-height: 115%;">. Later Muslim intellectuals found out that they were lagging behind because of education so they emphasized education should include women, but they took a long time to understand the importance of education in useful life.</span></div><div class="MsoNormal" style="text-align: justify;"><span style="font-family: "Times New Roman","serif"; font-size: 12pt; line-height: 115%;">In this regard, <i>Begum Rokeya<a href="http://www.blogger.com/post-create.g?blogID=8297244770478660571#_ftn8" name="_ftnref8" title=""><span class="MsoFootnoteReference"><span style="line-height: 115%;"><span><span class="MsoFootnoteReference"><b><span style="font-size: 12pt; line-height: 115%;">[8]</span></b></span></span></span></span></a></i> was a pioneer who sacrificed her entire life for the education of Muslim women in Bengal.</span><span style="font-family: "Times New Roman","serif";"> </span><span style="font-family: "Times New Roman","serif"; font-size: 12pt; line-height: 115%;">She was born in 1880. She was the pioneer who created an opportunity for women in Bengal by establishing ‘<i>Sakhawat</i> Memorial Girls' High School’ in 1911.She started that institution with only five students. She was the first Muslim lady who composed poems and wrote dramas for growing awareness among women of her time. With her courage and patience, she became successful opening the door of education for Muslim women of her time. This shows how Muslim women struggled to get their education. But Buddhist and Hindu women of early age did not face this kind of obstacle to get their education. Now, I like to discuss about the position of women in Buddhist era.</span></div><div class="MsoNormal" style="line-height: 150%; text-align: justify;"><span style="font-family: "Times New Roman","serif"; font-size: 12pt; line-height: 150%;">Another obstacle to get education in early period was that women were married off in their early age.<span style="color: red;"> </span>Though there was no hard and fast rule for marriage, female children get married at the age of ten to twenty since the beginning of time. In a Muslim family, female children get married earlier. </span><span lang="EN-GB" style="font-family: "Times New Roman","serif"; font-size: 12pt; line-height: 150%;">Aisha was 6 years old when she married Hazrat Mohammed, and consummated the marriage when she was 9 (considered marriageable age)</span><span style="font-family: "Times New Roman","serif"; font-size: 12pt; line-height: 150%;">. She was the </span><span lang="EN-GB" style="font-family: "Times New Roman","serif"; font-size: 12pt; line-height: 150%;">youngest and favourite wife</span><span style="font-family: "Times New Roman","serif"; font-size: 12pt; line-height: 150%;"> of Mohammed</span><span style="font-family: "Times New Roman","serif";">. </span><span style="font-family: "Times New Roman","serif"; font-size: 12pt; line-height: 150%;">It is strong evidence which proves that parents were interested in marrying off a female child instead of getting her educated in early period of Islam. But women in early Buddhist society got married at the age of sixteen or later. It was considered that women were mature at the age of sixteen.<a href="http://www.blogger.com/post-create.g?blogID=8297244770478660571#_ftn9" name="_ftnref9" title=""><span class="MsoFootnoteReference"><span style="line-height: 150%;"><span><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 115%;">[9]</span></span></span></span></span></a> For example: <i>Vodra, Kundolkeshi, Ishidashi, Potachara and Mallikadevi</i>, some famous women of Buddha’s time, were all married at the age of sixteen. These were the women who had great contribution for the development of Buddhism during Buddha’s life time. In ancient India there were eight categories of marriage systems but in the Buddhist Era, only three types of marriage systems were in vogue. The life of widow was not clear in <i>Pali</i> literature but it is true that no specific custom was in vogue, and the social dignity of a wife was not grieved at all after the death of husband. </span></div><div class="MsoNormal" style="margin-bottom: 0.0001pt; text-align: justify;"><i><span style="font-family: "Times New Roman","serif"; font-size: 12pt; line-height: 115%;">Buddha</span></i><span style="font-family: "Times New Roman","serif"; font-size: 12pt; line-height: 115%;">, the Enlightened One, understood the potentiality and power of women. Buddhism did not restrict either the educational opportunities of women or their religious emancipation. They are free to take their education in Buddhist Monastery. Buddha unhesitatingly accepted that women were capable of realizing the reality, just as men were. Buddha had great contribution to make women free from gloom. Among the founders of major religions, Buddha was the first who gave importance on education both universal and religious. Buddhist monasteries became the center of all kinds of education. For example: <i>Taxila</i></span><a href="http://www.blogger.com/post-create.g?blogID=8297244770478660571#_ftn10" name="_ftnref10" title=""><span class="MsoFootnoteReference"><i><span style="font-size: 16pt; line-height: 115%;"><span><span class="MsoFootnoteReference"><b><span style="font-size: 16pt; line-height: 115%;">[10]</span></b></span></span></span></i></span></a><i><span style="font-family: "Times New Roman","serif"; font-size: 12pt; line-height: 115%;"> and</span></i><b><span style="font-family: "Times New Roman","serif"; font-size: 12pt; line-height: 115%;"> </span></b><i><span style="font-family: "Times New Roman","serif"; font-size: 12pt; line-height: 115%;">Nalanda<a href="http://www.blogger.com/post-create.g?blogID=8297244770478660571#_ftn11" name="_ftnref11" title=""><span class="MsoFootnoteReference"><span style="line-height: 115%;"><span><span class="MsoFootnoteReference"><b><span style="font-size: 12pt; line-height: 115%;">[11]</span></b></span></span></span></span></a> </span></i><span style="font-family: "Times New Roman","serif"; font-size: 12pt; line-height: 115%;"><span> </span>were famous educational institutions in the world where great scholars from all over the world used to come for education.</span><span style="font-family: "Times New Roman","serif"; font-size: 9pt; line-height: 115%;"> </span><i><span style="font-family: "Times New Roman","serif"; font-size: 12pt; line-height: 115%;">Taxila</span></i><span style="font-family: "Times New Roman","serif"; font-size: 12pt; line-height: 115%;"> is situated about 32 km (20 mi) to the north-west of </span><a href="http://en.wikipedia.org/wiki/Islamabad_Capital_Territory" title="Islamabad Capital Territory"><i><span style="color: windowtext; font-family: "Times New Roman","serif"; font-size: 12pt; line-height: 115%; text-decoration: none;">Islamabad Capital Territory</span></i></a><span style="font-family: "Times New Roman","serif"; font-size: 12pt; line-height: 115%;"> and </span><a href="http://en.wikipedia.org/wiki/Rawalpindi" title="Rawalpindi"><i><span style="color: windowtext; font-family: "Times New Roman","serif"; font-size: 12pt; line-height: 115%; text-decoration: none;">Rawalpindi</span></i></a><span style="font-family: "Times New Roman","serif"; font-size: 12pt; line-height: 115%;"> in </span><a href="http://en.wikipedia.org/wiki/Punjab_%28Pakistan%29" title="Punjab (Pakistan)"><i><span style="color: windowtext; font-family: "Times New Roman","serif"; font-size: 12pt; line-height: 115%;">Panjab</span></i></a><span style="font-family: "Times New Roman","serif"; font-size: 12pt; line-height: 115%;">; just off the </span><a href="http://en.wikipedia.org/wiki/Grand_Trunk_Road" title="Grand Trunk Road"><i><span style="color: windowtext; font-family: "Times New Roman","serif"; font-size: 12pt; line-height: 115%; text-decoration: none;">Grand Trunk Road</span></i></a><a href="http://www.blogger.com/post-create.g?blogID=8297244770478660571#_ftn12" name="_ftnref12" title=""><span class="MsoFootnoteReference"><span style="font-size: 16pt; line-height: 115%;"><span><span class="MsoFootnoteReference"><span style="font-size: 16pt; line-height: 115%;">[12]</span></span></span></span></span></a><span style="font-family: "Times New Roman","serif"; font-size: 12pt; line-height: 115%;">. <i>Pleany, Ariyan</i> and other Greek writers has praised highly the prosperity and grandeur of Taxila in their books</span><a href="http://www.blogger.com/post-create.g?blogID=8297244770478660571#_ftn13" name="_ftnref13" title=""><span class="MsoFootnoteReference"><span style="font-size: 16pt; line-height: 115%;"><span><span class="MsoFootnoteReference"><span style="font-size: 16pt; line-height: 115%;">[13]</span></span></span></span></span></a><span style="font-family: "Times New Roman","serif"; font-size: 12pt; line-height: 115%;">. Minister <i>Chanakya of Maurya</i> king Chandragupta was a great scholar of this University. Panini, the writer of theory of Astadhayee Grammar was one of the renowned students of this University. Even in the <i>Jatakas</i> like <i>Pancayudha, Varuna, Tilamutthi, Sivi</i> etc, the glory of this University is mentioned. <i>Nalanda</i> was another great seat of learning in India. It is located in Patna district at present Bihar of India. From the source of Pali text it is known that Gautama Buddha came several times to <i>Nalanda</i> and praised it very much. The fame of <i>Nalanda</i> extends during the reigns of Pala kings. They built big monasteries and libraries. Thus it developed into a famous University in the fifteenth century. Some of the prominent scholars of this University are <i>Huen Tsang, Yit</i> <i>Singh</i>, great philosopher <i>Nagarjun</i>, the Buddhist philosopher and Logician <i>Ding Nag</i> were resident students of this University.</span></div><div class="MsoNormal" style="margin-bottom: 0.0001pt; text-align: justify;"><span style="font-family: "Times New Roman","serif"; font-size: 12pt; line-height: 115%;"><span> </span></span></div><div class="MsoNormal" style="text-align: justify;"><span style="font-family: "Times New Roman","serif"; font-size: 12pt; line-height: 115%;">In the fields of education and culture, women at that time on the Indian sub-continent acquired amazing achievements in the Buddhist Era. <i>Therigatha</i></span><a href="http://www.blogger.com/post-create.g?blogID=8297244770478660571#_ftn14" name="_ftnref14" title=""><span class="MsoFootnoteReference"><i><span style="font-size: 16pt; line-height: 115%;"><span><span class="MsoFootnoteReference"><b><span style="font-size: 16pt; line-height: 115%;">[14]</span></b></span></span></span></i></span></a><span style="font-family: "Times New Roman","serif"; font-size: 12pt; line-height: 115%;">, the eulogy known as Lyric poetry in Buddhist Literature, is a splendid instance of freedom and glory of early women. Though the position of woman was not equal to that of a man in ancient Vedic culture, they fought vigorously in the battlefield being compared to men. </span></div><div class="MsoNormal" style="text-align: justify;"><i><span style="font-family: "Times New Roman","serif"; font-size: 12pt; line-height: 115%;">Na so sabbesu thaneso puriso hoti pandito </span></i></div><div class="MsoNormal" style="text-align: justify;"><i><span style="font-family: "Times New Roman","serif"; font-size: 12pt; line-height: 115%;">etthi pi pandito muhattang oi chintaye,</span></i><span style="font-family: "Times New Roman","serif"; font-size: 12pt; line-height: 115%;"> </span></div><div class="MsoNormal" style="text-align: justify;"><span style="font-family: "Times New Roman","serif"; font-size: 12pt; line-height: 115%;">This means, Men were not always superior to women; women could have equal potency as men by applying their intelligence and wisdom</span><a href="http://www.blogger.com/post-create.g?blogID=8297244770478660571#_ftn15" name="_ftnref15" title=""><span class="MsoFootnoteReference"><span style="font-size: 16pt; line-height: 115%;"><span><span class="MsoFootnoteReference"><span style="font-size: 16pt; line-height: 115%;">[15]</span></span></span></span></span></a><span style="font-family: "Times New Roman","serif"; font-size: 12pt; line-height: 115%;">. However, a text of ancient Buddhist history in <i>Therigatha</i>, written in Pali the magnanimity of women is found in the history of early Buddhism. The Buddha himself recognized the foundation of <i>Bhikkhuni Sangha</i> in <i>Veshali</i></span><a href="http://www.blogger.com/post-create.g?blogID=8297244770478660571#_ftn16" name="_ftnref16" title=""><span class="MsoFootnoteReference"><span style="font-size: 16pt; line-height: 115%;"><span><span class="MsoFootnoteReference"><span style="font-size: 16pt; line-height: 115%;">[16]</span></span></span></span></span></a><span style="font-family: "Times New Roman","serif"; font-size: 12pt; line-height: 115%;"> considering the appeal of Ananda and by the ardent wish of Buddha’s foster mother <i>Gautami.</i> She wanted to get the ordination of <i>Bhikkhunis</i> under eight <i>Garudhammas</i><a href="http://www.blogger.com/post-create.g?blogID=8297244770478660571#_ftn17" name="_ftnref17" title=""><span class="MsoFootnoteReference"><span style="line-height: 115%;"><span><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 115%;">[17]</span></span></span></span></span></a>. The eight states of affairs were:<span> </span></span></div><ol start="1" type="1"><li class="MsoNormal" style="text-align: justify;"><i><span style="font-family: "Times New Roman","serif"; font-size: 12pt; line-height: 115%;">“Bhikkhus</span></i><span style="font-family: "Times New Roman","serif"; font-size: 12pt; line-height: 115%;"> were always to have precedence over <i>Bhikkhunis</i> in matters of salutation, etc. irrespective of any other consideration. </span></li>
<li class="MsoNormal" style="text-align: justify;"><span style="font-family: "Times New Roman","serif"; font-size: 12pt; line-height: 115%;">Bhikkhunis could not observe the annual retreat <i>(vassa</i>) in a district where there were no <i>Bhikkhus.</i> </span></li>
<li class="MsoNormal" style="text-align: justify;"><i><span style="font-family: "Times New Roman","serif"; font-size: 12pt; line-height: 115%;">Bhikkhus</span></i><span style="font-family: "Times New Roman","serif"; font-size: 12pt; line-height: 115%;"> had to set the dates for <i>Bhikkhuni Uposatha</i> ceremonies. </span></li>
<li class="MsoNormal" style="text-align: justify;"><span style="font-family: "Times New Roman","serif"; font-size: 12pt; line-height: 115%;">Confession transgression by <i>Bhikkhunis </i>had to be done before the assembly of both <i>Bhikkhus and Bhikkhunis</i>. </span></li>
<li class="MsoNormal" style="text-align: justify;"><span style="font-family: "Times New Roman","serif"; font-size: 12pt; line-height: 115%;">Certain judicial processes in case of <i>Bhikkhunis </i>had to be undertaken by both the <i>Sanghas</i>. </span></li>
<li class="MsoNormal" style="text-align: justify;"><i><span style="font-family: "Times New Roman","serif"; font-size: 12pt; line-height: 115%;">Upasampadâ</span></i><span style="font-family: "Times New Roman","serif"; font-size: 12pt; line-height: 115%;"> initiation of <i>Bhikkhunis</i> should be given by the <i>Bhikkhu sangha</i> as well. </span></li>
<li class="MsoNormal" style="text-align: justify;"><span style="font-family: "Times New Roman","serif"; font-size: 12pt; line-height: 115%;">A <i>Bhikkhuni </i>should never abuse a <i>Bhikkhu</i>. </span></li>
<li class="MsoNormal" style="text-align: justify;"><i><span style="font-family: "Times New Roman","serif"; font-size: 12pt; line-height: 115%;">Bhikkhus</span></i><span style="font-family: "Times New Roman","serif"; font-size: 12pt; line-height: 115%;"> can officially admonish <i>Bhikkhunis</i>, but not vice versa”</span><a href="http://www.blogger.com/post-create.g?blogID=8297244770478660571#_ftn18" name="_ftnref18" title=""><span class="MsoFootnoteReference"><span style="font-size: 16pt; line-height: 115%;"><span><span class="MsoFootnoteReference"><span style="font-size: 16pt; line-height: 115%;">[18]</span></span></span></span></span></a><span style="font-family: "Times New Roman","serif"; font-size: 12pt; line-height: 115%;"></span></li>
</ol><div class="MsoNormal" style="text-align: justify;"><span lang="EN-GB" style="font-family: "Times New Roman","serif"; font-size: 12pt; line-height: 115%;">Concerning the matter on enforcing eight rules, it is that Buddha made women inferior to men by enforcing these 8 </span><span style="font-family: "Times New Roman","serif"; font-size: 12pt; line-height: 115%;">Garudhammas</span><span lang="EN-GB" style="font-family: "Times New Roman","serif"; font-size: 12pt; line-height: 115%;">. But it is not true that Buddha enforced </span><span style="font-family: "Times New Roman","serif"; font-size: 12pt; line-height: 115%;">eight <i>Garudhammas</i></span><span lang="EN-GB" style="font-family: "Times New Roman","serif"; font-size: 12pt; line-height: 115%;"> to keep women inferior to men. </span><span style="font-family: "Times New Roman","serif"; font-size: 12pt; line-height: 115%;">Buddha understood long before that the permission of giving ordination of women will create complexity in the <i>Sangha.</i> Buddha enforced the eight rules for the welfare of <i>Bhikkhunis</i> and it was only for time being. When many Bhikkhunis became accomplished to teach <i>Dhamma</i> and <i>Vinaya</i>, he withdrew the conditions from them. But the question arose why Buddha laid down such conditions the first time. For this, there were tough reasons. These were imposed on them because <i>Bhikkhuni Sangha </i>was going to institute for the first time and there were not any <i>Bhikkhuni</i> who had sufficient skill regarding <i>Dhamma</i> and <i>Vinaya</i>.<i> </i>This was why, to wipe out their ego in learning <i>Dhamma</i>, he ascribed the first condition. Later he accepted the request of Gautami regarding the salutation to take place equally both bhikkhus and bhikkhunis according to seniority. Buddha thought not to make the <i>Bhikkhunis guardianless</i> all of a sudden. This is why, he introduced the second rule. Most of the women of that time used to depend on men for their work in mundane life. Condition no. three was introduced so that it becomes easier for <i>Bhikkhuni</i> to maintain program schedule. Later Buddha amended this condition and gave right to Bhikkhunis to maintain program schedule by themselves.Condition no. four was introduced so that people would not get scope to condemn <i>Bhikkhunis</i> or would not get scope to arise any difficulty against confession of <i>Bhikkhunies</i> later on. For this why, Buddha gave rules three and four to save the reputation of <i>Bhikkhuni Sangha</i>. Condition no. five was introduced so that if any <i>Bhikkhuni </i>offence </span><i><span style="font-family: "Times New Roman","serif"; font-size: 12pt; line-height: 115%;">Ā</span></i><i><span style="font-family: "Times New Roman","serif"; font-size: 12pt; line-height: 115%;">patiya</span></i><span style="font-family: "Times New Roman","serif"; font-size: 12pt; line-height: 115%;">( violation of rules from <i>Vinaya</i>), it can be judged cautiously. The new <i>Bhikkhunis</i> would not capable to judge that kind of difficulty. To establish the unity between two <i>Sanghas</i>, Buddha applied condition no. 6 where it was mentioned that <i>Bhikkhuni</i> would take <i>Upasampada</i> before both <i>Sanghas</i>. To control the behavior of Bhikkhuni, rule no. 7 was introduced. Condition no 8 was introduced so that new unskilled <i>Bhikkhuni</i> cannot say anything negative to the <i>Bhikkhu</i> who would teach them <i>Dhamma</i> and <i>Vinaya</i>. From the above discussion it is apparent that it was just to introduce <i>Garudhammas</i> in that time by Buddha. When Buddha realized that <i>Bhikkhunis</i> could run their <i>Sangha</i> efficiently and became skilled enough to teach <i>Dhamma</i> and <i>Vinaya</i>, Buddha withdrew the <i>Garudhammas</i> for all <i>Bhikkhunies</i>. So, Buddha introduced <i>Garudhammas</i> to save the <i>Bhikkhuni Sangha</i> not to keep them subordinate to men. Buddha once told to <i>Ananda, Gautama’s Sasana</i> will last for five thousand years only because of accepting women right of entry to <i>Sangha</i>, otherwise it would last for more five thousand years. He accepted women’s access to <i>Sangha</i> because he couldn’t ignore the potentiality of women who can become enlightened if he gives the chance. That was definitely a great sacrifice of Gautama for women</span><a href="http://www.blogger.com/post-create.g?blogID=8297244770478660571#_ftn19" name="_ftnref19" title=""><span class="MsoFootnoteReference"><span style="font-size: 16pt; line-height: 115%;"><span><span class="MsoFootnoteReference"><span style="font-size: 16pt; line-height: 115%;">[19]</span></span></span></span></span></a><span style="font-family: "Times New Roman","serif"; font-size: 12pt; line-height: 115%;">. Buddha tried to make <i>Bhikkhuni Sangha</i> skilled enough to work independently. There were many <i>Bhikkhunis</i> who were more judicious and intelligent than many other <i>Bhikkhus</i>. I told before that as <i>Bhikkhuni Sangha</i> was going to establish for the first time, there were many aged women who might procrastinate to learn <i>Dhamma</i> from young <i>Bhikkhus</i>. Buddha considered that it was very essential to destroy the ego problem first. If <i>Gautami</i> thought that Buddha was imposing <i>Garudhammas</i> to admonish the prestige of women, later many women would not get scope to achieve ‘Enlightenment’. Buddha himself praised many <i>Bhikkhunies</i> and gave recognition for their contribution and work in the join convention of <i>Bhikkhus</i> and <i>Bhikkhunis</i>. <i>‘Among the leading ones, like the previous Buddhas who had both leading male disciples and leading female disciples. Sakyamuni Buddha also had Moggallana and Sariputra as his leading disciples, and on the female side he had Upalavanna and Khema as his leading disciples.</i></span><a href="http://www.blogger.com/post-create.g?blogID=8297244770478660571#_ftn20" name="_ftnref20" title=""><span class="MsoFootnoteReference"><i><span style="font-size: 16pt; line-height: 115%;"><span><span class="MsoFootnoteReference"><b><span style="font-size: 16pt; line-height: 115%;">[20]</span></b></span></span></span></i></span></a><i><span style="font-family: "Times New Roman","serif"; font-size: 12pt; line-height: 115%;">’</span></i><span style="font-family: "Times New Roman","serif"; font-size: 12pt; line-height: 115%;"> It is proved that Buddha considered <i>Bhikkhuni Sangha</i> like as <i>Bhikkhu Sangha</i>.<span> </span>I think that these <i>Garudhammas</i> were a new invention and dynamic principles for the women. Being ordained in Buddhism, women developed themselves not only in spiritualism but also in creativity in the early Buddhist era. ‘<i>The opportunity of women for being ordained has been taken as a golden phrase which lifted up the spirit of women now and then</i>.<a href="http://www.blogger.com/post-create.g?blogID=8297244770478660571#_ftn21" name="_ftnref21" title=""><span class="MsoFootnoteReference"><span style="line-height: 115%;"><span><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 115%;">[21]</span></span></span></span></span></a>’</span></div><div class="MsoNormal" style="text-align: justify;"><span style="font-family: "Times New Roman","serif"; font-size: 12pt; line-height: 115%;">Some pioneer and progressive women, who contributed in the eastern world and Buddhism on early period in the advent of Goutama Buddha, were:</span></div><div class="MsoNormal" style="text-align: justify;"><span style="font-family: "Times New Roman","serif"; font-size: 12pt; line-height: 115%;"><span> </span><i>Sumedha</i>,<a href="http://www.blogger.com/post-create.g?blogID=8297244770478660571#_ftn22" name="_ftnref22" title=""><span class="MsoFootnoteReference"><span style="line-height: 115%;"><span><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 115%;">[22]</span></span></span></span></span></a> is one who was a poetess, nature lover, philosopher and orator as well. She was born as the dearest daughter of a king. From the early childhood, she used to listen <i>Dhamma </i>from <i>Bhikkhunis</i> regularly and decided to ordain just before her marriage and achieved final goal that is Nirvana. Among the model teachers <i>Vaddakpalini</i><a href="http://www.blogger.com/post-create.g?blogID=8297244770478660571#_ftn23" name="_ftnref23" title=""><span class="MsoFootnoteReference"><span style="line-height: 115%;"><span><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 115%;">[23]</span></span></span></span></span></a>, was one of the forerunners as well as the pioneer. She had surprising capability to teach anything. She left her many possessions to the poor, was ordained and attained Arahantship. Among the ideal learners, the name of <i>Bijoya</i><a href="http://www.blogger.com/post-create.g?blogID=8297244770478660571#_ftn24" name="_ftnref24" title=""><span class="MsoFootnoteReference"><span style="line-height: 115%;"><span><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 115%;">[24]</span></span></span></span></span></a> is note worthy. She was an associate of <i>Khema</i>, the chief disciple of <i>Bhikkhuni Sangha</i>. She was so sincere that she achieved Nirvana within a very short time. The supreme aims and objectives of <i>Bhikkhunis</i> were to gain Nirvana, the stage of extreme happiness. With a view to performing this purpose they used to enter into the depth of the forest and practice meditation sitting under the root of a certain tree. Then women not only raised themselves into the high position of the society being skilled in religious education but also, through the theme of humanity, they used to teach religious education among the ordinary people and used to devote themselves into the social actions. The poem ‘<i>Nagarlaxmi</i>’ composed by <i>Rabindranath Tagore</i> is nothing but ‘Essay of <i>Bhikkhunis</i> devotion for the famine victims’. During that famine in ancient <i>Sravasti</i></span><a href="http://www.blogger.com/post-create.g?blogID=8297244770478660571#_ftn25" name="_ftnref25" title=""><span class="MsoFootnoteReference"><span style="font-size: 16pt; line-height: 115%;"><span><span class="MsoFootnoteReference"><span style="font-size: 16pt; line-height: 115%;">[25]</span></span></span></span></span></a><span style="font-family: "Times New Roman","serif"; font-size: 12pt; line-height: 115%;">, <i>Bhikkhunis</i> begged alms from door to door to collect alms and food. With the obtained food, they fed hungry people<a href="http://www.blogger.com/post-create.g?blogID=8297244770478660571#_ftn26" name="_ftnref26" title=""><span class="MsoFootnoteReference"><span style="line-height: 115%;"><span><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 115%;">[26]</span></span></span></span></span></a>. The advent of Buddha and the emergence of Buddhism opened a new horizon for women in society. By the inspiration of all women and with the counter-plea of Buddha, the women got the right of doing the work according to their will. In fact, the establishment of ‘<i>Bhikkhunis Sangha</i>’ was very important to bring social change for women. In accordance with the opinion of <i>Dr. Rama Chowdhury</i>, “Buddhist Era is the golden age for women’s education and movement<a href="http://www.blogger.com/post-create.g?blogID=8297244770478660571#_ftn27" name="_ftnref27" title=""><span class="MsoFootnoteReference"><span style="line-height: 115%;"><span><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 115%;">[27]</span></span></span></span></span></a>”<b> </b>Buddha, indeed, gave a great opportunity to women to enter into <i>Sasana</i> by establishing <i>Bhikkhuni Sangha</i> and consequently the women from all sects, races, communities and classes joined this auspicious procession. </span></div><div class="MsoNormal" style="text-align: justify;"><span style="font-family: "Times New Roman","serif"; font-size: 12pt; line-height: 115%;">Now I am going to talk about <i>Mahaprojapati Gautami</i> in this regard. <i>Mahaprojapati Goutami,</i> the pioneer of early Buddhist society did not lose heart after the death of her husband King <i>Suddhadhana</i>. Her strong contribution for establishing <i>Bhikkhuni Sangha</i> will be remembered in all times. Some other women like <i>Bhadda Kundalakesa</i>; <i>Purnika </i>etc. were not only wise but also successful in spiritual life and achieved Arahantship. The expanded story of good education, independence and achievement of women in early Buddhist society is expressed in Therigatha, Their-<i>Opodana and Paramathadeeponi</i>. These books discussed how women’s education and freedom spread in Buddhist Era. From this point of view the great scholar T.W. Rhys Davids says- “<i>It affords instructive picture of the life they (Theris) led in the valley of the Ganges in the time of Gautama the Buddha. It was a bold step on the part of the leaders of the Buddhist reformation to allow so much freedom and to concede so high a position to women</i></span><a href="http://www.blogger.com/post-create.g?blogID=8297244770478660571#_ftn28" name="_ftnref28" title=""><span class="MsoFootnoteReference"><span style="font-size: 16pt; line-height: 115%;"><span><span class="MsoFootnoteReference"><span style="font-size: 16pt; line-height: 115%;">[28]</span></span></span></span></span></a><span style="font-family: "Times New Roman","serif"; font-size: 12pt; line-height: 115%;">.” It means that ignorance and inequality to women existed in Indian social customs of the earlier age but it was removed, to some extent, in the Buddhist era.<span> </span></span><span style="font-family: "Times New Roman","serif";"></span></div><div class="MsoNormal" style="margin-left: 14.2pt; text-align: justify;"><b><span style="font-family: "Times New Roman","serif"; font-size: 12pt; line-height: 115%;">3.Women movement in Early Buddhist Society</span></b></div><div class="MsoNormal" style="text-align: justify;"><span style="font-family: "Times New Roman","serif"; font-size: 12pt; line-height: 115%;">Women had to involve in quiet and peaceful movement through their work and their frequent efforts become prolific in Buddha’s time. Now I like to discuss some women of <i>Bhikkhuni Sangha</i> who had significant contribution in establishing the rights of women in the society of Buddha’s time. Women whom I will discuss are<i>: Mahaprajapati Gautami, Visakha, Kondhol Keshi, Patacara, Bhikkhuni Chala</i> etc. These stories proved that women could achieve Nirvana and could work independently with dignity.<span> </span></span></div><div class="MsoNormal" style="text-align: justify;"><span style="font-family: "Times New Roman","serif"; font-size: 12pt; line-height: 115%;">The first important woman is none but <i>Mahaprajapati Gautami</i>, foster mother of Buddha. After the death of her husband, King <i>Suddhandana</i>, she determined to leave home, and consequently prayed for ordination.<a href="http://www.blogger.com/post-create.g?blogID=8297244770478660571#_ftn29" name="_ftnref29" title=""><span class="MsoFootnoteReference"><span style="line-height: 115%;"><span><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 115%;">[29]</span></span></span></span></span></a> Buddha knew that he had to grant authorization in future to allow women access into <i>Sangha</i> as there was <i>Bhikkhuni Sangha</i> in all earlier Buddha’s time. Before Gautama, 27 Buddhas came in this world for saving the world in crises in different period of time. Gautama knew what happened in the past, what is happening now and what are going to happen in future. So, he knew it well, he had to accept women access to Sangha like all previous Buddha’s time. He made it difficult to access <i>Sangha</i> for women to make them comprehend that it is an exceptional opportunity to access <i>Sangha</i> and they should utilize it carefully. The stipulation of early period was not suitable for women because the early society is mainly dominated by men.. So, it was very important to assure safety for women which were difficult in that time.<b> </b>This was why Buddha denied her proposal the first time. Some criticized Buddha for not approving the proposal of <i>Gautami</i> the first time. They considered this as rejection of Buddha to accept women’s rights, but Buddha had many strong points for not accepting the proposal for the first time. I will discuss it later with elaboration. After being refused, <i>Gautami </i>became very upset but did not lose heart. When five hundred women of <i>Shakya</i> dynasty heard that <i>Gautami</i> went to Buddha for ordination, they also went to her and requested her to include them with her. Then, <i>Gautami</i> got back her courage and was confident that Buddha would not discard the request of so many women. To prove that how strong they were in their will, she included the five hundred women of <i>Shakkya</i> dynasty who shaved their heads and wore yellow dresses and started for <i>Veshali </i>bare foot. They were not used walking bare foot. They became exhausted walking such a long way and their feet were bleeding but, they didn’t move from their aim. At last, they all reached to the monastery of Buddha safely. <i>Ananda</i> became very upset seeing their condition. <i>Gautami </i>again pleaded with Buddha for authorization, but Buddha remained unmoved and refused her proposal for the second time. Hearing this, <i>Gautami</i> became very upset. Seeing no hope, <i>Gautami</i> requested <i>Ananda</i> to plead with Buddha again for the third time on their behalf, which he did. This time, Buddha permitted their prayer on eight conditions <i>(Garudhammas</i>)<a href="http://www.blogger.com/post-create.g?blogID=8297244770478660571#_ftn30" name="_ftnref30" title=""><span class="MsoFootnoteReference"><span style="line-height: 115%;"><span><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 115%;">[30]</span></span></span></span></span></a> which I discussed earlier. <i>Gautami</i> knew well that Buddha was omniscient and well-wisher for all beings. He would not give any terms that would let them suffer. So, she accepted eight conditions without any hesitation for entering into the <i>Sangha</i>. I discussed eight conditions of <i>Bhikkhuni Sangha</i> in my text earlier. This way, they got access into <i>Bhikkhuni Sangha</i>. The stamina and temperament of <i>Gautami</i> was amazing. She did not care that the journey was long and her bleeding feet also could not stop her. This way, <i>Gautami</i> became the pioneer of women’s revolution in early Buddhist period and <i>Bhikkhuni Sangha</i> was established as the first social organization.</span></div><div class="MsoNormal" style="text-align: justify;"><span style="font-family: "Times New Roman","serif"; font-size: 12pt; line-height: 115%;"><span> </span><i>Visakha</i><a href="http://www.blogger.com/post-create.g?blogID=8297244770478660571#_ftn31" name="_ftnref31" title=""><span class="MsoFootnoteReference"><span style="line-height: 115%;"><span><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 115%;">[31]</span></span></span></span></span></a> was another pioneer woman among the patrons of early Buddhism. She patronized Buddhism with all her efforts and contributed to the welfare of <i>Sangha</i>. She used to serve many Buddhist monks with food and other necessities daily. Her tremendous contribution was the ‘<i>Purbaram</i> Monastery<a href="http://www.blogger.com/post-create.g?blogID=8297244770478660571#_ftn32" name="_ftnref32" title=""><span class="MsoFootnoteReference"><span style="line-height: 115%;"><span><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 115%;">[32]</span></span></span></span></span></a>’ which cost 270 million gold coins to build. Buddha spent more than sixteen years in this sacred temple and used to preach <i>Dhamma</i> there. She was not only respectful to <i>Sangha</i> but also encouraged other women to be respectful to <i>Sangha</i>. She always helped other women to perform Dana with perfection. Whenever any woman comes to her for help or advice, she used to help them with all her efforts. This way, she also performed social work also. Buddha gave her the highest position among all female devotees.<span> </span></span></div><div class="MsoNormal" style="text-align: justify;"><span style="font-family: "Times New Roman","serif"; font-size: 12pt; line-height: 115%;">By means of intellect and wisdom women can also be the equivalent to the quality of men and sometimes they defeated men<i>.<a href="http://www.blogger.com/post-create.g?blogID=8297244770478660571#_ftn33" name="_ftnref33" title=""><span class="MsoFootnoteReference"><span style="line-height: 115%;"><span><span class="MsoFootnoteReference"><b><span style="font-size: 12pt; line-height: 115%;">[33]</span></b></span></span></span></span></a> Kondhol Keshi</i> was such a woman. She was born in the house of royal treasure guard. One day, some town watchmen were carrying a young, handsome thief to the slaughter house to kill him by the order of king. The young pretty girl, Kundol Keshi fell in love at first sight. She forced her father to make him free otherwise she would die. By seeing no other alternative way, her father saved the life of thief by offering huge amount of bribe. But the thief was wicked in nature and planned to kill Kundol for her gold and money she brought with her. Kundol realized it and killed him by means of wisdom and got ordained. . She dared to challenge men in knowledge at that time also.<span> </span>She became so skilled in debate that she declared open challenge to everyone and defeated many learned persons in debate. At last, she was defeated by <i>Sariputra</i>, the chief disciple of Buddha, and ordained as <i>Bhikkhuni</i>. She achieved goal by listening only one verse from Buddha. </span></div><div class="MsoNormal" style="text-align: justify;"><i><span style="font-family: "Times New Roman","serif"; font-size: 12pt; line-height: 115%;">Patacara</span></i><a href="http://www.blogger.com/post-create.g?blogID=8297244770478660571#_ftn34" name="_ftnref34" title=""><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 115%;"><span><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 115%;">[34]</span></span></span></span></span></a><span style="font-family: "Times New Roman","serif"; font-size: 12pt; line-height: 115%;"> was a useful example for the women of all ages. Her life story taught us that we can’t be happy in conjugal life if we marry against the will of our parents. Her life story is as influential as if it is written in present time. This kind of incident continues to occur today. After losing all of her family members she became abnormal and started to move here and there in nude. Then she took protection under the supreme tranquility of Buddhism and understood the unsteady worldly life. Then she became a <i>Bhikkhuni </i>under the great compassion of Buddha. She achieved the highest place in <i>Bhikkhuni Sangha</i> as the expert in the rules of <i>Vinaya</i>. She had great contribution in teaching <i>Vinaya</i> to the <i>Bhikkhunis</i>.<span> </span>Her movement in the quest of happiness was superb. She is a figurative example to all the women of all ages and her life story shows how one can get freedom from sufferings and wishes</span></div><div class="MsoNormal" style="text-align: justify;"><span style="font-family: "Times New Roman","serif"; font-size: 12pt; line-height: 115%;"><span> </span>One day, <i>Bhikkhuni Chala</i><a href="http://www.blogger.com/post-create.g?blogID=8297244770478660571#_ftn35" name="_ftnref35" title=""><span class="MsoFootnoteReference"><span style="line-height: 115%;"><span><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 115%;">[35]</span></span></span></span></span></a> entered into a forest after taking her meal and then Mara, the devil one, tried to persuade her to leave monk life. He used to come to her frequently and tried his best to tempt her to leave the <i>Bhikkhuni Sangha</i>. He told her that it was useless to lead a nun life because it was full of sacrifice. He advised her to marry and enjoy life.<b> </b>In response to his proposal, <i>Chala </i>recited attributes of Buddha and <i>Dhamma</i>. By this, being disappointed, Mara left the place and <i>Chala</i> came into victory over the devil. Her story teaches us if we practise true teaching of <i>Dhamma</i>, Mara can’t win over us.<span> </span></span></div><div class="MsoNormal" style="text-align: justify;"><span style="font-family: "Times New Roman","serif"; font-size: 12pt; line-height: 115%;">There are 76 instances about the women’s movement described in <i>Therigatha</i> composed by <i>Bhikkhu Shilavadra</i>. ‘<i>But the number of the Bhikkhunis enlightened, in the Buddha’s own word…….they were not one hundred, not two hundred, not three hundred, not four hundred, but five hundred and more.</i><a href="http://www.blogger.com/post-create.g?blogID=8297244770478660571#_ftn36" name="_ftnref36" title=""><span class="MsoFootnoteReference"><span style="line-height: 115%;"><span><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 115%;">[36]</span></span></span></span></span></a>’The above mentioned women played a great role in social change and mobility. They were able to show that the role and contribution of women in social reform is optimistic and praiseworthy. <span><span> </span></span></span></div><div class="MsoNormal" style="margin-left: 32.2pt; text-align: justify; text-indent: -18pt;"><b><span style="font-family: "Times New Roman","serif"; font-size: 12pt; line-height: 115%;"><span>2.<span style="font: 7pt "Times New Roman";"> </span></span></span></b><b><span style="font-family: "Times New Roman","serif"; font-size: 12pt; line-height: 115%;">Women’s access to the monastic life</span></b></div><div class="MsoNormal" style="text-align: justify;"><span style="font-family: "Times New Roman","serif"; font-size: 12pt; line-height: 115%;">In the early Indian society the status of men and women was not equal. Manu<a href="http://www.blogger.com/post-create.g?blogID=8297244770478660571#_ftn37" name="_ftnref37" title=""><span class="MsoFootnoteReference"><span style="line-height: 115%;"><span><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 115%;">[37]</span></span></span></span></span></a> was liable to hamper the dignity of women and this was the actual situation of the women of pre-Buddha period. Dr. <i>Ambethkor</i> quotes, “Who was responsible for their (woman’s) fall? It was Manu, the law-giver of the Hindus. There can be no other answer</span><a href="http://www.blogger.com/post-create.g?blogID=8297244770478660571#_ftn38" name="_ftnref38" title=""><span class="MsoFootnoteReference"><span style="font-size: 16pt; line-height: 115%;"><span><span class="MsoFootnoteReference"><span style="font-size: 16pt; line-height: 115%;">[38]</span></span></span></span></span></a><span style="font-family: "Times New Roman","serif"; font-size: 12pt; line-height: 115%;">.” In the Indian teaching method bearing unique features and extra ordinary personality Gautama appeared before this universe and he who removed the false notions from the mind of people is none but the Buddha. In <i>Samyutta Nikaya</i> (Combined Nikaya)<a href="http://www.blogger.com/post-create.g?blogID=8297244770478660571#_ftn39" name="_ftnref39" title=""><span class="MsoFootnoteReference"><span style="line-height: 115%;"><span><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 115%;">[39]</span></span></span></span></span></a>, Buddha said, “<i>Voriacha Porama sokha</i>” i.e. wives are faithful friends.<span> </span>Moreover in <i>Anguttara Nikaya</i> it is said that wives are trustworthy in keeping mysteries and secret.<a href="http://www.blogger.com/post-create.g?blogID=8297244770478660571#_ftn40" name="_ftnref40" title=""><span class="MsoFootnoteReference"><span style="line-height: 115%;"><span><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 115%;">[40]</span></span></span></span></span></a> ‘<i>It was the first time in the history of world religions that Buddha proclaimed spiritual equality of all races, castes, classes and genders</i><a href="http://www.blogger.com/post-create.g?blogID=8297244770478660571#_ftn41" name="_ftnref41" title=""><span class="MsoFootnoteReference"><span style="line-height: 115%;"><span><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 115%;">[41]</span></span></span></span></span></a>’. Buddha was the first founder who dared to give highest honor to the women by giving them permission to enter into the monastic life. </span></div><div class="MsoNormal" style="text-align: justify;"><span style="font-family: "Times New Roman","serif"; font-size: 12pt; line-height: 115%;"><span> </span>In establishing <i>Bhikkhuni Sangha</i>, the contribution of <i>Gautami</i> is immense. Being refused for the first time, she did not lose patience and ultimately in co-operation with <i>Ananda</i>, she became successful. The effort of <i>Gautami</i> is ever memorable because if Buddha would expired prior to giving permission to establish <i>Bhikkhuni Sangha</i>; this would have never been possible. Hence in establishing <i>Bhikkhuni Sangha, Gautami </i>was the pioneer. At first, women’s access to monastic life was a troublesome task but when it was established, all the earlier complexities were over. Women’s access to the monastic life was a realistic and just decision of Buddha. Thus, all women got inspired from her and since then they have been trying to keep the balance till today. In many cases, they were able to eradicate superstition from human society and <i>Vishaka</i> is a splendid example. Under the leadership of <i>Gautami</i>, the <i>Bhikkhuni Sangha</i> lasted for many years. Indeed many ups and downs in <i>Bhikkhuni Sangha</i> are noticed from Buddha’s existence to till today which I mentioned earlier in my text . </span><span style="font-family: "Times New Roman","serif"; font-size: 7pt; line-height: 115%;"></span></div><div class="MsoNormal" style="margin-left: 32.2pt; text-align: justify; text-indent: -18pt;"><b><span style="font-family: "Times New Roman","serif"; font-size: 12pt; line-height: 115%;"><span>3.<span style="font: 7pt "Times New Roman";"> </span></span></span></b><b><span style="font-family: "Times New Roman","serif"; font-size: 12pt; line-height: 115%;">Women’s Contribution to the Buddhist Literature</span></b></div><div class="MsoNormal" style="text-align: justify;"><span style="font-family: "Times New Roman","serif"; font-size: 12pt; line-height: 115%;">Buddhist text is enriched with so many events and facts. Buddhist text is indeed a profound store house of knowledge. Buddhist literature is mostly based on <i>Tripitaka</i></span><a href="http://www.blogger.com/post-create.g?blogID=8297244770478660571#_ftn42" name="_ftnref42" title=""><span class="MsoFootnoteReference"><span style="font-size: 16pt; line-height: 115%;"><span><span class="MsoFootnoteReference"><span style="font-size: 16pt; line-height: 115%;">[42]</span></span></span></span></span></a><span style="font-family: "Times New Roman","serif"; font-size: 12pt; line-height: 115%;">. In the literature there were not only the messages of Buddha but also the messages from disciples of Buddha were there. Out of 84,000 messages, 82,000 messages were of Buddha’s and the other 2,000 were the messages of Buddha’s disciples. It is true that Buddhist literature is a treasure of asceticism messages and stories. <i>Tripitaka</i> is not rich in lyric literature. It is also true that the lyrics composed in Buddhist literature were not written from a literary point of view. It is completely written from the natural emotion of women because none of them have knowledge of literature.</span><a href="http://www.blogger.com/post-create.g?blogID=8297244770478660571#_ftn43" name="_ftnref43" title=""><span class="MsoFootnoteReference"><span style="font-size: 16pt; line-height: 115%;"><span><span class="MsoFootnoteReference"><span style="font-size: 16pt; line-height: 115%;">[43]</span></span></span></span></span></a><span style="font-family: "Times New Roman","serif"; font-size: 12pt; line-height: 115%;"> Later than achieving final goal, they became free from all kinds of sufferings. Out of ecstasy, they told some valuable verses which showed not only their poetic talent but also expressed their strong sensation. These verses had great impact at all times. Among the lyrical poems, ‘<i>Therigatha</i>’ is one of the best foundations that contributed a lot to enrich Buddhist literature. By reading stories and actions of preceding birth as well as their last life, women of present time can see the light of wisdom and try to abide by the rules accordingly. By following their lifestyle, thoughts and dedication women of present time can move forward. So, Buddhist literature is a light house for women too. By following the teaching of ‘<i>Theris</i>’(Bhikkhunis) modern women can utilize it to build up their spiritual life. Thus <i>Therigatha</i> may have great impact on the present lifestyle and thoughts of women. These women became flourishing to achieve the highest goal of Buddhism i.e. Nirvana. They were born in different levels of culture and fought against the complicated circumstances. These women proved that women can do anything if they practice dogma and morality properly. Though their contribution is little in literature but it was striking as it was the beginning of Buddhist literature. It is not promising to discuss about their contribution in all spheres of society in this small context. So, I tried to highlight their contribution in Buddhist Literature only.</span></div><div class="MsoNormal" style="margin-left: 32.2pt; text-align: justify; text-indent: -18pt;"><b><span style="font-family: "Times New Roman","serif"; font-size: 12pt; line-height: 115%;"><span>4.<span style="font: 7pt "Times New Roman";"> </span></span></span></b><b><span style="font-family: "Times New Roman","serif"; font-size: 12pt; line-height: 115%;">Conclusion</span></b></div><div class="MsoNormal" style="text-align: justify;"><span style="font-family: "Times New Roman","serif"; font-size: 12pt; line-height: 115%;">Buddha, a great thinker and a social reformer instituted an ethical faith to free human minds from the age old orthodoxies and opened a new vista of religious experience called Buddhism. His towering personality, simplicity and loving kindness for the impoverished and the sick, drew lots of people to his feet in that time and even after 2,554 years after his preaching of non-violence, truth and love are vibrant realities for misdirected humanity. His denial of caste consideration for the attainment of salvation, his emphasis on conduct over birth and his admission of women into the <i>Sangha</i> , were the principles of a very high order incomprehensible in his era and they are quite applicable even today. By following the way of Buddha’s teaching, many women in his time achieved highest goal, the state of ever-happiness. For imposing the eight <i>Garudhammas</i>, many critics misjudged Buddha and consider that Buddha hesitated to give recognition to the right of women for two times. But it was because of <i>that Bhikkhuni Sangha</i> was well organized during the life time of Buddha. When they became skilled to defend themselves, Buddha withdrew <i>Garudhammas</i> observing their ability to run the <i>Bhikkhuni Sangha</i> progressively more. Now the <i>Bhikkhunis</i> have to follow 311 rules</span><a href="http://www.blogger.com/post-create.g?blogID=8297244770478660571#_ftn44" name="_ftnref44" title=""><span class="MsoFootnoteReference"><span style="font-size: 16pt; line-height: 115%;"><span><span class="MsoFootnoteReference"><span style="font-size: 16pt; line-height: 115%;">[44]</span></span></span></span></span></a><span style="font-family: "Times New Roman","serif"; font-size: 12pt; line-height: 115%;"> according to <i>Bhikkhuni Patimokka</i>. After the great passing of Buddha, <i>Bhikkhunis</i> again started to face the problem and slowly it was extinct in 11-12<sup>th</sup> century</span><a href="http://www.blogger.com/post-create.g?blogID=8297244770478660571#_ftn45" name="_ftnref45" title=""><span class="MsoFootnoteReference"><span style="font-size: 16pt; line-height: 115%;"><span><span class="MsoFootnoteReference"><span style="font-size: 16pt; line-height: 115%;">[45]</span></span></span></span></span></a><span style="font-family: "Times New Roman","serif"; font-size: 12pt; line-height: 115%;">.<b> </b>After the great expiration of Buddha, <i>Bhikkhuni Sangha</i> got no strong leadership which could save them from being extinct.<b> </b>From this, we can clearly comprehend how wise and powerful leader Buddha was. Keeping pace with men, they contributed Buddhism in many ways. The contribution of <i>Gautami, Visakha, Patacara, Sujata</i>, etc. will be highly appreciated always. Among the <i>Bhikkhunis</i>, many were learned in religion and philosophy. <i>Therigatha</i> is a strong evidence to eradicate the confusion about the role of women in early Buddhism. Being bored in earthly life, they welcomed the <i>Bhikkhuni</i> life wishing to get ever-relief from extreme miseries and agonies of life, regardless of their social classes. The thoughtful women who came into victory against the social hindrance through right thinking are ever memorable in the history of Buddhism. <i>Bhikkhuni Sangha</i> was the first social organization of women, no<span> </span></span></div><h1>Bibliography</h1><div class="MsoBibliography"><span>barua, M. A. (2010). <i>Mahapajapati Gautami.</i> Chittagong: Mr. Riton Barua.</span></div><div class="MsoBibliography"><span>Barua, M. B. (2007). <i>Buddhist Religious Studies.</i> dhaka: National Curriculum Text Board.</span></div><div class="MsoBibliography"><span>Bhikkhu, D. S. (Ed.). 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(1964). <i>Vishakha.</i> Chittagong: Jamini and Nanibala Barua.</span></div><div class="MsoBibliography"><span>Mr. Subrata Barua, M. N. (2007). <i>Buddhist Religious Studies.</i> Dhaka: National Curriculum Text Board.</span></div><div class="MsoBibliography"><span>Silabhadra, B. (1951). <i>Therigatha.</i> Calcutta: Mahabodhi Society.</span></div><div class="MsoFootnoteText" style="margin-left: 18pt; text-align: justify;"><b><span style="font-family: "Times New Roman","serif"; font-size: 12pt; line-height: 115%;">Internet Source:</span></b></div><div class="MsoFootnoteText" style="margin-left: 36pt; text-align: justify; text-indent: -18pt;"><span style="font-family: "Times New Roman","serif"; font-size: 12pt; line-height: 115%;"><span>1.<span style="font: 7pt "Times New Roman";"> </span></span></span><a href="http://www.accesstoinsight.org/lib/authors/hecker/wheel292.html"><span style="color: windowtext; font-family: "Times New Roman","serif"; font-size: 12pt; line-height: 115%;">http://www.accesstoinsight.org/lib/authors/hecker/wheel292.html</span></a><span style="font-family: "Times New Roman","serif"; font-size: 12pt; line-height: 115%;"></span></div><div class="MsoFootnoteText" style="margin-left: 36pt; text-align: justify; text-indent: -18pt;"><span style="font-family: "Times New Roman","serif"; font-size: 12pt; line-height: 115%;"><span>2.<span style="font: 7pt "Times New Roman";"> </span></span></span><a href="http://www.uq.net.au/slsoc/bsq/bsqtr07.htm" target="_blank"><span style="color: windowtext; font-family: "Times New Roman","serif"; font-size: 12pt; line-height: 115%;">http://www.uq.net.au/slsoc/bsq/bsqtr07.htm</span></a><span style="font-family: "Times New Roman","serif"; font-size: 12pt; line-height: 115%;"></span></div><div class="MsoFootnoteText" style="margin-left: 36pt; text-align: justify; text-indent: -18pt;"><span style="font-family: "Times New Roman","serif"; font-size: 12pt; line-height: 115%;"><span>3.<span style="font: 7pt "Times New Roman";"> </span></span></span><span style="font-family: "Times New Roman","serif"; font-size: 12pt; line-height: 115%;"> </span><a href="http://www.accesstoinsight.org/lib/authors/horner/wheel030.html" target="_blank"><span style="color: windowtext; font-family: "Times New Roman","serif"; font-size: 12pt; line-height: 115%;">http://www.accesstoinsight.org/lib/authors/horner/wheel030.html</span></a><span style="font-family: "Times New Roman","serif"; font-size: 12pt; line-height: 115%;"></span></div><div class="MsoFootnoteText" style="margin-left: 36pt; text-align: justify; text-indent: -18pt;"><span style="font-family: "Times New Roman","serif"; font-size: 12pt; line-height: 115%;"><span>4.<span style="font: 7pt "Times New Roman";"> </span></span></span><a href="http://digital.library.upenn.edu/women/davids/psalms/psalms.html" target="_blank"><span style="color: windowtext; font-family: "Times New Roman","serif"; font-size: 12pt; line-height: 115%;">http://digital.library.upenn.edu/women/davids/psalms/psalms.html</span></a><span style="font-family: "Times New Roman","serif"; font-size: 12pt; line-height: 115%;"></span></div><div class="MsoFootnoteText" style="margin-left: 36pt; text-align: justify; text-indent: -18pt;"><span style="font-family: "Times New Roman","serif"; font-size: 12pt; line-height: 115%;"><span>5.<span style="font: 7pt "Times New Roman";"> </span></span></span><span style="font-family: "Times New Roman","serif"; font-size: 12pt; line-height: 115%;"> </span><a href="http://hinduism.about.com/library/weekly/aa051303"><span style="color: windowtext; font-family: "Times New Roman","serif"; font-size: 12pt; line-height: 115%;">http://hinduism.about.com/library/weekly/aa051303</span></a><span style="font-family: "Times New Roman","serif"; font-size: 12pt; line-height: 115%;"></span></div><div class="MsoFootnoteText" style="margin-left: 36pt; text-align: justify; text-indent: -18pt;"><span style="font-family: "Times New Roman","serif"; font-size: 12pt; line-height: 115%;"><span>6.<span style="font: 7pt "Times New Roman";"> </span></span></span><span style="font-family: "Times New Roman","serif"; font-size: 12pt; line-height: 115%;">http://www.nazrul.org/nazrul_works/farooq_trans/t_naz_woman.htm</span></div><div><br clear="all" /> <hr align="left" size="1" width="33%" /> <div id="ftn1"> <div class="MsoFootnoteText"><a href="http://www.blogger.com/post-create.g?blogID=8297244770478660571#_ftnref1" name="_ftn1" title=""><span class="MsoFootnoteReference"><span style="font-size: 9pt; line-height: 115%;"><span><span class="MsoFootnoteReference"><span style="font-size: 9pt; line-height: 115%;">[1]</span></span></span></span></span></a><span style="font-family: "Times New Roman","serif"; font-size: 9pt; line-height: 115%;"> Bhikkhu Silabhadra, <i>Therigatha</i>, Published by Mahabodhi Society, Calcutta-12, India , 1951, Page-10</span></div></div><div id="ftn2"> <div class="MsoFootnoteText"><a href="http://www.blogger.com/post-create.g?blogID=8297244770478660571#_ftnref2" name="_ftn2" title=""><span class="MsoFootnoteReference"><span style="font-size: 9pt; line-height: 115%;"><span><span class="MsoFootnoteReference"><span style="font-size: 9pt; line-height: 115%;">[2]</span></span></span></span></span></a><span style="font-family: "Times New Roman","serif"; font-size: 9pt; line-height: 115%;"> http://www.nazrul.org/nazrul_works/farooq_trans/t_naz_woman.htm</span></div></div><div id="ftn3"> <div class="MsoFootnoteText" style="text-align: justify;"><a href="http://www.blogger.com/post-create.g?blogID=8297244770478660571#_ftnref3" name="_ftn3" title=""><span class="MsoFootnoteReference"><span style="font-size: 9pt; line-height: 115%;"><span><span class="MsoFootnoteReference"><span style="font-size: 9pt; line-height: 115%;">[3]</span></span></span></span></span></a><span style="font-family: "Times New Roman","serif"; font-size: 9pt; line-height: 115%;"> Sangharaj Silalangker Mahathero, Buddaa Juge Buddha Nari, 2005, Chittagong, Bangladesh, page 23</span></div></div><div id="ftn4"> <div class="MsoFootnoteText"><a href="http://www.blogger.com/post-create.g?blogID=8297244770478660571#_ftnref4" name="_ftn4" title=""><span class="MsoFootnoteReference"><span style="font-size: 9pt; line-height: 115%;"><span><span class="MsoFootnoteReference"><span style="font-size: 9pt; line-height: 115%;">[4]</span></span></span></span></span></a><span style="font-family: "Times New Roman","serif"; font-size: 9pt; line-height: 115%;"> The offering of daily necessaries(food, drink, cloth, medicine etc) by lay devotees to monks</span></div></div><div id="ftn5"> <div class="MsoFootnoteText"><a href="http://www.blogger.com/post-create.g?blogID=8297244770478660571#_ftnref5" name="_ftn5" title=""><span class="MsoFootnoteReference"><span style="font-size: 9pt; line-height: 115%;"><span><span class="MsoFootnoteReference"><span style="font-size: 9pt; line-height: 115%;">[5]</span></span></span></span></span></a><span style="font-family: "Times New Roman","serif"; font-size: 9pt; line-height: 115%;"> </span><span style="font-family: "Times New Roman","serif"; font-size: 9pt; line-height: 115%;">Dr.Anita Sharma, </span><span style="font-family: "Times New Roman","serif"; font-size: 9pt; line-height: 115%;">Department of East Asian Studies,</span><span style="font-family: "Times New Roman","serif"; font-size: 9pt; line-height: 115%;"> </span><span style="font-family: "Times New Roman","serif"; font-size: 9pt; line-height: 115%;">University of Delhi</span><span style="font-family: "Times New Roman","serif"; font-size: 9pt; line-height: 115%;">, Source: </span><span style="font-family: "Times New Roman","serif"; font-size: 9pt; line-height: 115%;">http://</span><span style="font-family: "Times New Roman","serif"; font-size: 9pt; line-height: 115%;">www.accesstoinsight.org</span></div></div><div id="ftn6"> <div class="MsoFootnoteText"><a href="http://www.blogger.com/post-create.g?blogID=8297244770478660571#_ftnref6" name="_ftn6" title=""><span class="MsoFootnoteReference"><span style="font-size: 9pt; line-height: 115%;"><span><span class="MsoFootnoteReference"><span style="font-size: 9pt; line-height: 115%;">[6]</span></span></span></span></span></a><span style="font-family: "Times New Roman","serif"; font-size: 9pt; line-height: 115%;"><span> </span>The Laws of Manu, c. 1500 BCE, Translated by G. Buhler, Chapter 5, verse no. 155</span></div></div><div id="ftn7"> <div class="MsoNormal" style="line-height: normal; margin-bottom: 0.0001pt; text-align: justify;"><a href="http://www.blogger.com/post-create.g?blogID=8297244770478660571#_ftnref7" name="_ftn7" title=""><span class="MsoFootnoteReference"><span style="font-size: 9pt;"><span><span class="MsoFootnoteReference"><span style="font-size: 9pt; line-height: 115%;">[7]</span></span></span></span></span></a> <span style="font-family: "Times New Roman","serif"; font-size: 9pt;">Dhammacakkam, Editor Dr. Satyapal Bhikkhu, Published by, Buddha Triratna Mission, New Dilhi, 2006, India, page-119</span><span style="font-family: "Times New Roman","serif"; font-size: 12pt;"></span></div><div class="MsoNormal" style="line-height: normal; margin-bottom: 0.0001pt; text-align: justify;"><br />
</div></div><div id="ftn8"> <div class="MsoFootnoteText"><a href="http://www.blogger.com/post-create.g?blogID=8297244770478660571#_ftnref8" name="_ftn8" title=""><span class="MsoFootnoteReference"><span style="font-size: 9pt; line-height: 115%;"><span><span class="MsoFootnoteReference"><span style="font-size: 9pt; line-height: 115%;">[8]</span></span></span></span></span></a><span style="font-family: "Times New Roman","serif"; font-size: 9pt; line-height: 115%;"> Begum Rokeya was the first highly educated Muslim woman in Bengal and worked very hard to spread the light of education among Muslim women</span></div></div><div id="ftn9"> <div class="MsoNoSpacing"><a href="http://www.blogger.com/post-create.g?blogID=8297244770478660571#_ftnref9" name="_ftn9" title=""><span class="MsoFootnoteReference"><span style="font-size: 9pt;"><span><span class="MsoFootnoteReference"><span style="font-size: 9pt; line-height: 115%;">[9]</span></span></span></span></span></a><span style="font-family: "Times New Roman","serif"; font-size: 9pt;"> Dhammacakkam, Editor Dr. Satyapal Bhikkhu, Published by, Buddha Triratna Mission, New Dilhi, 2006, India, page 82</span></div></div><div id="ftn10"> <div class="MsoFootnoteText"><a href="http://www.blogger.com/post-create.g?blogID=8297244770478660571#_ftnref10" name="_ftn10" title=""><span class="MsoFootnoteReference"><span style="font-size: 9pt; line-height: 115%;"><span><span class="MsoFootnoteReference"><span style="font-size: 9pt; line-height: 115%;">[10]</span></span></span></span></span></a> <span style="font-family: "Times New Roman","serif"; font-size: 9pt; line-height: 115%;">Mr. Bimal Kanti Barua, <i>Buddhist Religious Studies</i>, NCTB, Dhaka, Bangladesh, 2007, Class Eight, page-61,62</span></div></div><div id="ftn11"> <div class="MsoFootnoteText"><a href="http://www.blogger.com/post-create.g?blogID=8297244770478660571#_ftnref11" name="_ftn11" title=""><span class="MsoFootnoteReference"><span style="font-size: 9pt; line-height: 115%;"><span><span class="MsoFootnoteReference"><span style="font-size: 9pt; line-height: 115%;">[11]</span></span></span></span></span></a><span style="font-family: "Times New Roman","serif"; font-size: 9pt; line-height: 115%;"> Mr. Nipul Kanti Barua, Buddhist Religious Studies, Text Book, class vii, NCTB, Bangladesh,Page- 60,61 </span></div></div><div id="ftn12"> <div class="MsoFootnoteText"><a href="http://www.blogger.com/post-create.g?blogID=8297244770478660571#_ftnref12" name="_ftn12" title=""><span class="MsoFootnoteReference"><span style="font-size: 9pt; line-height: 115%;"><span><span class="MsoFootnoteReference"><span style="font-size: 9pt; line-height: 115%;">[12]</span></span></span></span></span></a><span style="font-size: 9pt; line-height: 115%;"> </span><span style="font-family: "Times New Roman","serif"; font-size: 9pt; line-height: 115%;">http://heavenlybeautypakistan.blogspot.com/2010_06_01_archive.html</span></div></div><div id="ftn13"> <div class="MsoFootnoteText" style="line-height: 150%;"><a href="http://www.blogger.com/post-create.g?blogID=8297244770478660571#_ftnref13" name="_ftn13" title=""><span class="MsoFootnoteReference"><span style="font-size: 9pt; line-height: 150%;"><span><span class="MsoFootnoteReference"><span style="font-size: 9pt; line-height: 115%;">[13]</span></span></span></span></span></a><span style="font-size: 9pt; line-height: 150%;"> </span><span style="font-family: "Times New Roman","serif"; font-size: 9pt; line-height: 150%;">Bela Chowdhury,<i> Jagajjoti</i>, Centenary Volume, Published by Boudha Dharmakur Sabha, Kolkata, India, August, 2009 page no.</span> <span style="font-family: "Times New Roman","serif"; font-size: 9pt; line-height: 150%;">120 </span></div></div><div id="ftn14"> <div class="MsoFootnoteText"><a href="http://www.blogger.com/post-create.g?blogID=8297244770478660571#_ftnref14" name="_ftn14" title=""><span class="MsoFootnoteReference"><span style="font-size: 9pt; line-height: 115%;"><span><span class="MsoFootnoteReference"><span style="font-size: 9pt; line-height: 115%;">[14]</span></span></span></span></span></a><span style="font-size: 9pt; line-height: 115%;"> </span><span style="font-family: "Times New Roman","serif"; font-size: 9pt; line-height: 115%;">Therigatha is the ninth book of<span> </span>Khuddaka<span> </span>Nikaya from Sutta Pitaka, consists of 73 poems- 522 stanzas in all</span>.<i><span style="font-family: "Times New Roman","serif"; font-size: 12pt; line-height: 115%;"> </span></i><i><span style="font-family: "Times New Roman","serif"; font-size: 9pt; line-height: 115%;">Therighata</span></i><span style="font-family: "Times New Roman","serif"; font-size: 9pt; line-height: 115%;"> as collected and composed by <i>Bhikkhu Shilavadra</i> is one of the most key manuscripts in Buddhist literature. <i>Therigatha</i> were the autobiographies of 76 enlightened Bhikkhunis. .</span></div></div><div id="ftn15"> <div class="MsoFootnoteText"><a href="http://www.blogger.com/post-create.g?blogID=8297244770478660571#_ftnref15" name="_ftn15" title=""><span class="MsoFootnoteReference"><span style="font-size: 9pt; line-height: 115%;"><span><span class="MsoFootnoteReference"><span style="font-size: 9pt; line-height: 115%;">[15]</span></span></span></span></span></a><span style="font-family: "Times New Roman","serif"; font-size: 9pt; line-height: 115%;"> Pragupta, Bijoy Chandra Majumdar, Page 47</span></div></div><div id="ftn16"> <div class="MsoFootnoteText"><a href="http://www.blogger.com/post-create.g?blogID=8297244770478660571#_ftnref16" name="_ftn16" title=""><span class="MsoFootnoteReference"><span style="font-size: 9pt; line-height: 115%;"><span><span class="MsoFootnoteReference"><span style="font-size: 9pt; line-height: 115%;">[16]</span></span></span></span></span></a><span style="font-family: "Times New Roman","serif"; font-size: 9pt; line-height: 115%;"> Vaishali is situated in India, Bihar Province. It is considered as an important religious site as Lord Mahavira, the founder of Jainism was born here. Lord Buddha also preached his last sermon here in Vaishali. One eighth of the sacred ashes of the Lord Buddha were enshrined in the Buddha Stupa I in a stone casket. </span></div></div><div id="ftn17"> <div class="MsoNoSpacing"><a href="http://www.blogger.com/post-create.g?blogID=8297244770478660571#_ftnref17" name="_ftn17" title=""><span class="MsoFootnoteReference"><span style="font-size: 9pt;"><span><span class="MsoFootnoteReference"><span style="font-size: 9pt; line-height: 115%;">[17]</span></span></span></span></span></a><span style="font-family: "Times New Roman","serif"; font-size: 9pt;"> Eight conditions for Bhikkunis to access Sangha</span></div></div><div id="ftn18"> <div class="MsoFootnoteText"><a href="http://www.blogger.com/post-create.g?blogID=8297244770478660571#_ftnref18" name="_ftn18" title=""><span class="MsoFootnoteReference"><span style="font-size: 9pt; line-height: 115%;"><span><span class="MsoFootnoteReference"><span style="font-size: 9pt; line-height: 115%;">[18]</span></span></span></span></span></a><span style="font-family: "Times New Roman","serif"; font-size: 9pt; line-height: 115%;"> http://religion.wikia.com/wiki/8_Garudhammas</span></div></div><div id="ftn19"> <div class="MsoFootnoteText" style="line-height: 150%;"><a href="http://www.blogger.com/post-create.g?blogID=8297244770478660571#_ftnref19" name="_ftn19" title=""><span class="MsoFootnoteReference"><span style="font-size: 9pt; line-height: 150%;"><span><span class="MsoFootnoteReference"><span style="font-size: 9pt; line-height: 115%;">[19]</span></span></span></span></span></a><span style="font-family: "Times New Roman","serif"; font-size: 9pt; line-height: 150%;"> Ven. Shilalankar Mahathero, <i>Ananda</i>, Published by, Jamini and Nanibala Barua, Chitagong, Bangladesh, 1979</span></div></div><div id="ftn20"> <div class="MsoFootnoteText" style="line-height: 150%;"><a href="http://www.blogger.com/post-create.g?blogID=8297244770478660571#_ftnref20" name="_ftn20" title=""><span class="MsoFootnoteReference"><span style="font-size: 9pt; line-height: 150%;"><span><span class="MsoFootnoteReference"><span style="font-size: 9pt; line-height: 115%;">[20]</span></span></span></span></span></a><span style="font-family: "Times New Roman","serif"; font-size: 9pt; line-height: 150%;"> Editor, Mr. Hemendu Bikash Chowdhury, <i>Jagajjoti</i>, Centenary Volume, Published by Boudha Dharmakur Sabha, Kolkata, India, August, 2009 page no.191</span></div></div><div id="ftn21"> <div class="MsoFootnoteText" style="line-height: 150%;"><a href="http://www.blogger.com/post-create.g?blogID=8297244770478660571#_ftnref21" name="_ftn21" title=""><span class="MsoFootnoteReference"><span style="font-size: 9pt; line-height: 150%;"><span><span class="MsoFootnoteReference"><span style="font-size: 9pt; line-height: 115%;">[21]</span></span></span></span></span></a><span style="font-family: "Times New Roman","serif"; font-size: 9pt; line-height: 150%;"> Dhammananda Bhikkhuni,<i> Jagajjoti</i>, Centenary Volume, Published by Boudha Dharmakur Sabha, Kolkata, India, August, 2009 page no.190</span></div></div><div id="ftn22"> <div class="MsoFootnoteText"><a href="http://www.blogger.com/post-create.g?blogID=8297244770478660571#_ftnref22" name="_ftn22" title=""><span class="MsoFootnoteReference"><span style="font-size: 9pt; line-height: 115%;"><span><span class="MsoFootnoteReference"><span style="font-size: 9pt; line-height: 115%;">[22]</span></span></span></span></span></a><span style="font-family: "Times New Roman","serif"; font-size: 9pt; line-height: 115%;"> Bhikkhu Silabhadra, <i>Therigatha</i>, Published by Mahabodhi Society, Calcutta-12, India , 1951, story<span> </span>no. 73, page no. 158</span></div></div><div id="ftn23"> <div class="MsoFootnoteText"><a href="http://www.blogger.com/post-create.g?blogID=8297244770478660571#_ftnref23" name="_ftn23" title=""><span class="MsoFootnoteReference"><span style="font-size: 9pt; line-height: 115%;"><span><span class="MsoFootnoteReference"><span style="font-size: 9pt; line-height: 115%;">[23]</span></span></span></span></span></a><span style="font-family: "Times New Roman","serif"; font-size: 9pt; line-height: 115%;"> She was born in Brahman’s family during Buddha’s life time. Being encouraged by Gautami, she ordained Bhikkhuni and became enlightened. Therigatha story no. 37</span></div></div><div id="ftn24"> <div class="MsoFootnoteText"><a href="http://www.blogger.com/post-create.g?blogID=8297244770478660571#_ftnref24" name="_ftn24" title=""><span class="MsoFootnoteReference"><span style="font-size: 9pt; line-height: 115%;"><span><span class="MsoFootnoteReference"><span style="font-size: 9pt; line-height: 115%;">[24]</span></span></span></span></span></a><span style="font-family: "Times New Roman","serif"; font-size: 9pt; line-height: 115%;"> She was born in a aristocrat family at Rajgir and left the family following Khema, the chief disciple of Buddha. Therighata, story no. 57</span></div></div><div id="ftn25"> <div class="MsoFootnoteText" style="text-align: justify;"><a href="http://www.blogger.com/post-create.g?blogID=8297244770478660571#_ftnref25" name="_ftn25" title=""><span class="MsoFootnoteReference"><span style="font-size: 9pt; line-height: 115%;"><span><span class="MsoFootnoteReference"><span style="font-size: 9pt; line-height: 115%;">[25]</span></span></span></span></span></a><span style="font-family: "Times New Roman","serif"; font-size: 9pt; line-height: 115%;"> Sravasti is a historical place which is situated on the bank of the river Aciravati between the boards of Gonga and Bairach districts of Uttar Pradesh.</span></div></div><div id="ftn26"> <div class="MsoFootnoteText" style="text-align: justify;"><a href="http://www.blogger.com/post-create.g?blogID=8297244770478660571#_ftnref26" name="_ftn26" title=""><span class="MsoFootnoteReference"><span style="font-size: 9pt; line-height: 115%;"><span><span class="MsoFootnoteReference"><span style="font-size: 9pt; line-height: 115%;">[26]</span></span></span></span></span></a><span style="font-family: "Times New Roman","serif"; font-size: 9pt; line-height: 115%;"> Dhammacakkam, Editor Dr. Satyapal Bhikkhu, Published by, Buddha Triratna Mission, New Dilhi, 2006, India, page-117</span></div></div><div id="ftn27"> <div class="MsoFootnoteText" style="text-align: justify;"><a href="http://www.blogger.com/post-create.g?blogID=8297244770478660571#_ftnref27" name="_ftn27" title=""><span class="MsoFootnoteReference"><span style="font-size: 9pt; line-height: 115%;"><span><span class="MsoFootnoteReference"><span style="font-size: 9pt; line-height: 115%;">[27]</span></span></span></span></span></a><span style="font-family: "Times New Roman","serif"; font-size: 9pt; line-height: 115%;"> Dhammacakkam, Editor Dr. Satyapal Bhikkhu, Published by, Buddha Triratna Mission, New Dilhi, 2006, India, page-118</span></div></div><div id="ftn28"> <div class="MsoFootnoteText"><a href="http://www.blogger.com/post-create.g?blogID=8297244770478660571#_ftnref28" name="_ftn28" title=""><span class="MsoFootnoteReference"><span style="font-size: 9pt; line-height: 115%;"><span><span class="MsoFootnoteReference"><span style="font-size: 9pt; line-height: 115%;">[28]</span></span></span></span></span></a><span style="font-family: "Times New Roman","serif"; font-size: 9pt; line-height: 115%;"> Buddhism, T. W. Rhys Davids, London, 1910, Page-72</span></div></div><div id="ftn29"> <div class="MsoFootnoteText" style="margin-left: 36pt; text-indent: -36pt;"><a href="http://www.blogger.com/post-create.g?blogID=8297244770478660571#_ftnref29" name="_ftn29" title=""><span class="MsoFootnoteReference"><span style="font-size: 9pt; line-height: 115%;"><span><span class="MsoFootnoteReference"><span style="font-size: 9pt; line-height: 115%;">[29]</span></span></span></span></span></a><span style="font-family: "Times New Roman","serif"; font-size: 9pt; line-height: 115%;"> Bhikkhu Silabhadra, <i>Therigatha</i>, Published by Mahabodhi Society, Calcutta-12, India , 1951,<span> </span>page 82</span></div></div><div id="ftn30"> <div class="MsoFootnoteText" style="text-align: justify;"><a href="http://www.blogger.com/post-create.g?blogID=8297244770478660571#_ftnref30" name="_ftn30" title=""><span class="MsoFootnoteReference"><span style="font-size: 9pt; line-height: 115%;"><span><span class="MsoFootnoteReference"><span style="font-size: 9pt; line-height: 115%;">[30]</span></span></span></span></span></a><span style="font-family: "Times New Roman","serif"; font-size: 9pt; line-height: 115%;"> Eight condition given to Bhikkhuni before entering Sangha</span></div></div><div id="ftn31"> <div class="MsoFootnoteText" style="text-align: justify;"><a href="http://www.blogger.com/post-create.g?blogID=8297244770478660571#_ftnref31" name="_ftn31" title=""><span class="MsoFootnoteReference"><span style="font-size: 9pt; line-height: 115%;"><span><span class="MsoFootnoteReference"><span style="font-size: 9pt; line-height: 115%;">[31]</span></span></span></span></span></a><span style="font-family: "Times New Roman","serif"; font-size: 9pt; line-height: 115%;"> Vishaka was the pioneer among all devotees during Buddha’s life time. Vishaka was the daughter of Dhananjoy the then Earl of Sravasti She got married to the son of another Earl, Migar. Migar was superstitious and did not believe in the religion of Gautama. He used to invite naked saints in his house and entertained them with marvelous meals. On the contrary, Vishakha was the devotee of Buddha and she refused her father-in-law severaltimes to show respect to the naked saints. One day Buddha came to the house of Migar while Migar was having meals inside the house. When Buddha asked her about Migar, Vishakha told Buddha that he was eating stale food inside the house.<span> </span>It was an insult for Migar and then he ordered her to leave his house. But Bisakha told him that she would leave if he could prove on the presence of wise men who were the witnesses during her marriage that she was wrong.<span> </span>When Migar was defeated to the wisdom and intellect of his son’s wife, he was compelled to confess that Vishakha was right. Thus she conquered herself and her movement against false notion was fruitful. She won the love and respect of all the people including her father-in-law’s house with her wisdom and skill. It is the belief of the society that women were physically weak. But Bisakha was an exception. She had seven elephants’ power and it was proved when she stopped a mad elephant with her single finger.</span></div></div><div id="ftn32"> <div class="MsoFootnoteText" style="text-align: justify;"><a href="http://www.blogger.com/post-create.g?blogID=8297244770478660571#_ftnref32" name="_ftn32" title=""><span class="MsoFootnoteReference"><span style="font-size: 9pt; line-height: 115%;"><span><span class="MsoFootnoteReference"><span style="font-size: 9pt; line-height: 115%;">[32]</span></span></span></span></span></a><span style="font-family: "Times New Roman","serif"; font-size: 9pt; line-height: 115%;"> This Monastery was established in Srabasti, a famous place in Early India.</span></div></div><div id="ftn33"> <div class="MsoFootnoteText" style="text-align: justify;"><a href="http://www.blogger.com/post-create.g?blogID=8297244770478660571#_ftnref33" name="_ftn33" title=""><span class="MsoFootnoteReference"><span style="font-size: 9pt; line-height: 115%;"><span><span class="MsoFootnoteReference"><span style="font-size: 9pt; line-height: 115%;">[33]</span></span></span></span></span></a><span style="font-family: "Times New Roman","serif"; font-size: 9pt; line-height: 115%;"> Dhammacakkam, Editor Dr. Satyapal Bhikkhu, Published by, Buddha Triratna Mission, New Dilhi, 2006, India, page-83</span></div></div><div id="ftn34"> <div class="MsoFootnoteText" style="text-align: justify;"><a href="http://www.blogger.com/post-create.g?blogID=8297244770478660571#_ftnref34" name="_ftn34" title=""><span class="MsoFootnoteReference"><span style="font-size: 9pt; line-height: 115%;"><span><span class="MsoFootnoteReference"><span style="font-size: 9pt; line-height: 115%;">[34]</span></span></span></span></span></a><span style="font-family: "Times New Roman","serif"; font-size: 9pt; line-height: 115%;"> Patacara got married against the will of her parents and wanted to be happy. But she suffered a lot after the marriage which is indescribable in words. One by one, she lost her husband, two sons and her parents in different natural disasters. After losing all the family members, she became completely mad and used to move in nude. Buddha felt pity for her and brought back her sense. She was known as the preserver of Vinaya.</span></div></div><div id="ftn35"> <div class="MsoFootnoteText" style="line-height: normal; text-align: justify;"><a href="http://www.blogger.com/post-create.g?blogID=8297244770478660571#_ftnref35" name="_ftn35" title=""><span class="MsoFootnoteReference"><span style="font-size: 9pt;"><span><span class="MsoFootnoteReference"><span style="font-size: 9pt; line-height: 115%;">[35]</span></span></span></span></span></a><span style="font-family: "Times New Roman","serif"; font-size: 9pt;"> Story no. 59 from Therigatha, Page no.92, Bhikkhuni Chala was younger sister of Sariputra, Chief disciple of Buddha. She also became successful to achieve Nirvana.<span> </span></span></div></div><div id="ftn36"> <div class="MsoFootnoteText" style="line-height: 150%;"><a href="http://www.blogger.com/post-create.g?blogID=8297244770478660571#_ftnref36" name="_ftn36" title=""><span class="MsoFootnoteReference"><span style="font-size: 9pt; line-height: 150%;"><span><span class="MsoFootnoteReference"><span style="font-size: 9pt; line-height: 115%;">[36]</span></span></span></span></span></a><span style="font-family: "Times New Roman","serif";"> </span><span style="font-family: "Times New Roman","serif"; font-size: 9pt; line-height: 150%;">Dhammananda Bhikkhuni,<i> Jagajjoti</i>, Centenary Volume, Published by Boudha Dharmakur Sabha, Kolkata, India, August, 2009 page no.190</span></div></div><div id="ftn37"> <div class="MsoNormal" style="line-height: normal; text-align: justify;"><a href="http://www.blogger.com/post-create.g?blogID=8297244770478660571#_ftnref37" name="_ftn37" title=""><span class="MsoFootnoteReference"><span style="font-size: 9pt;"><span><span class="MsoFootnoteReference"><span style="font-size: 9pt; line-height: 115%;">[37]</span></span></span></span></span></a><span style="color: #333333; font-family: "Times New Roman","serif"; font-size: 9pt;">'The Laws of Manu' or 'Manava Dharma Shastra' is one of the standard books in the Hindu canon, and a basic text for all gurus to base their teachings on. <b>Source</b>: </span><span style="font-family: "Times New Roman","serif"; font-size: 9pt;">http://hinduism.about.com/library/weekly/aa051303a.htm</span></div></div><div id="ftn38"> <div class="MsoFootnoteText" style="line-height: normal; text-align: justify;"><a href="http://www.blogger.com/post-create.g?blogID=8297244770478660571#_ftnref38" name="_ftn38" title=""><span class="MsoFootnoteReference"><span style="font-size: 9pt;"><span><span class="MsoFootnoteReference"><span style="font-size: 9pt; line-height: 115%;">[38]</span></span></span></span></span></a><span style="font-family: "Times New Roman","serif"; font-size: 9pt;"> Dhammacakkam, Editor Dr. Satyapal Bhikkhu, Published by, Buddha Triratna Mission, New Dilhi, 2006, India,<span> </span>page 113</span></div></div><div id="ftn39"> <div class="MsoFootnoteText"><a href="http://www.blogger.com/post-create.g?blogID=8297244770478660571#_ftnref39" name="_ftn39" title=""><span class="MsoFootnoteReference"><span style="font-size: 9pt; line-height: 115%;"><span><span class="MsoFootnoteReference"><span style="font-size: 9pt; line-height: 115%;">[39]</span></span></span></span></span></a><span style="font-family: "Times New Roman","serif"; font-size: 9pt; line-height: 115%;"> the third division of the </span><a href="http://www.cambodianbuddhist.org/english/website/canon/index.html"><span style="color: windowtext; font-family: "Times New Roman","serif"; font-size: 9pt; line-height: 115%; text-decoration: none;">Sutta Pitaka</span></a><span style="font-family: "Times New Roman","serif"; font-size: 9pt; line-height: 115%;">, contains 2,889 suttas grouped into five sections.</span></div></div><div id="ftn40"> <div class="MsoFootnoteText" style="line-height: normal; text-align: justify;"><a href="http://www.blogger.com/post-create.g?blogID=8297244770478660571#_ftnref40" name="_ftn40" title=""><span class="MsoFootnoteReference"><span style="font-size: 9pt;"><span><span class="MsoFootnoteReference"><span style="font-size: 9pt; line-height: 115%;">[40]</span></span></span></span></span></a><span style="font-family: "Times New Roman","serif"; font-size: 9pt;"> Dhammacakkam, Editor Dr. Satyapal Bhikkhu, Published by, Buddha Triratna Mission, New Dilhi, 2006, India,<span> </span>page 116-117</span></div></div><div id="ftn41"> <div class="MsoFootnoteText" style="line-height: 150%;"><a href="http://www.blogger.com/post-create.g?blogID=8297244770478660571#_ftnref41" name="_ftn41" title=""><span class="MsoFootnoteReference"><span style="font-size: 9pt; line-height: 150%;"><span><span class="MsoFootnoteReference"><span style="font-size: 9pt; line-height: 115%;">[41]</span></span></span></span></span></a><span style="font-family: "Times New Roman","serif"; font-size: 9pt; line-height: 150%;"> Dhammananda Bhikkhuni,<i> Jagajjoti</i>, Centenary Volume, Published by Boudha Dharmakur Sabha, Kolkata, India, August, 2009 page no.190</span></div></div><div id="ftn42"> <div class="MsoFootnoteText"><a href="http://www.blogger.com/post-create.g?blogID=8297244770478660571#_ftnref42" name="_ftn42" title=""><span class="MsoFootnoteReference"><span style="font-size: 9pt; line-height: 115%;"><span><span class="MsoFootnoteReference"><span style="font-size: 9pt; line-height: 115%;">[42]</span></span></span></span></span></a><span style="font-size: 9pt; line-height: 115%;"> </span><span style="font-family: "Times New Roman","serif"; font-size: 9pt; line-height: 115%;">Tripitaka is the holy book of Buddhist religion. It has three parts, known as Sutta Pitaka, Vinaya Pitaka and Abhidhamma Pitaka. These three parts are called Thipitaka which have 64 Volumes. </span></div></div><div id="ftn43"> <div class="MsoFootnoteText" style="margin-left: 36pt; text-indent: -36pt;"><a href="http://www.blogger.com/post-create.g?blogID=8297244770478660571#_ftnref43" name="_ftn43" title=""><span class="MsoFootnoteReference"><span style="font-size: 9pt; line-height: 115%;"><span><span class="MsoFootnoteReference"><span style="font-size: 9pt; line-height: 115%;">[43]</span></span></span></span></span></a><span style="font-family: "Times New Roman","serif"; font-size: 9pt; line-height: 115%;"> Bhikkhu Silabhadra, <i>Therigatha</i>, Published by Mahabodhi Society, Calcutta-12, India , 1951,<span> </span>Introduction, page-7,8</span></div><div class="MsoFootnoteText" style="margin-left: 36pt; text-indent: -36pt;"><br />
</div></div><div id="ftn44"> <div class="MsoNormal" style="line-height: normal;"><a href="http://www.blogger.com/post-create.g?blogID=8297244770478660571#_ftnref44" name="_ftn44" title=""><span class="MsoFootnoteReference"><span style="font-size: 9pt;"><span><span class="MsoFootnoteReference"><span style="font-size: 9pt; line-height: 115%;">[44]</span></span></span></span></span></a><span style="font-family: "Times New Roman","serif"; font-size: 9pt;"> Bhikkhunī Pā</span><span style="font-family: "Tahoma","sans-serif"; font-size: 9pt;">ṭ</span><span style="font-family: "Times New Roman","serif"; font-size: 9pt;">imokkha, (The Bhikkhunīs Code of Discipline),</span><span style="font-family: "Times New Roman","serif"; font-size: 14pt;"> </span><span style="font-family: "Times New Roman","serif"; font-size: 9pt;">Translated from the Pali, Thanissaro Bhikkhu</span></div></div><div id="ftn45"> <div class="MsoFootnoteText" style="line-height: normal;"><a href="http://www.blogger.com/post-create.g?blogID=8297244770478660571#_ftnref45" name="_ftn45" title=""><span class="MsoFootnoteReference"><span style="font-size: 9pt;"><span><span class="MsoFootnoteReference"><span style="font-size: 9pt; line-height: 115%;">[45]</span></span></span></span></span></a><span style="font-family: "Times New Roman","serif"; font-size: 9pt;"> Editor, Mr. Hemendu Bikash Chowdhury, <i>Jagajjoti</i>, Centenary Volume, Published by Boudha Dharmakur Sabha, Kolkata, India, August, 2009,page no.191</span></div><div class="MsoFootnoteText"><span style="font-family: "Times New Roman","serif"; font-size: 9pt; line-height: 115%;"><span> </span></span></div></div></div></div>DHARMESWAR BHIKKHUhttp://www.blogger.com/profile/11536464005822067741noreply@blogger.com0