Introduction
Most of these people belong to the Barua, Marma, Chakma, Chak, Tenchungya and the Khyang. All those people have been practicing Buddhism for many years. Recently, there are some people have become Buddhist. It seems that their ancestors followed of Buddhist.
In order, to recognize the original background of Buddhism in Bangladesh, It is necessary to trace back before the colonial era of ancient Bengal. During the Bengal periods, India was an undivided country. It was very difficult to understand the complete picture of the ancient Bengal but according to its history, it is said that during the time of the Bengal about 8th to 12th centuries AD, Buddhism passed ups and downs by the particular dynasties. During this period Buddhist not only existed in the Bengal but also Arakanese invasion was so powerful especially in the region of the Chittagong and the CHT. Buddhism in Bengal flourished from the northern parts of ancient India where the Buddha preached his teachings. Buddhism survived in the Bengal only up to 12th century just before the arrival of the Islamic domination over the Bengal. It is difficult to say how Buddhism took a new life up to the present time.
History of Buddhism in Bangladesh
Either Buddhism passed through the plain to the hills or through the hills to the plain. The ethnic groups now living in the CTG and CHT were also found before the Bengal period. The Chittagong and Chittagong Hill Tracts was not named at that time but the ethnic groups were living there having disputed among the titular kings over the territory of the people. Before there are many Buddhist kings in Bangladesh1. Ancient History of Buddhism
1.1 How Buddhism entered into Bangladesh:
Lama Taranat, 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 Theravada Buddhism from the famous Jetban monastery, the birth home of Buddhism through out the world. This is mentioned in ``Kalpalata’’ of Poet Khemendra hailing from Kashimir. The fourth daughter of Shresthee Anathpindik Sumagada had been married at Pundrabardhan( Now Bogura) to Brishava, the son of Shresthee Sarthpati of Bagura in Bangladesh. During departure the daughter of the Shrethee who was too much devoted to lord Buddha had invited him in an excellent manner of regard with two hands jointly bowed towards the Buddha to come to Bogura. Once upon a time, the enrich 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 Pundra on that day. The Buddha stayed at Bogura Mahashangar, Badu Monastery and then he had caome and Preached His Dhamma at Comila, Noakhali, Murshidabad and 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 Buddhism was preached in Chittagong during the reign of King Ashoka the great (277-232 B.C). At that time Reverend Shon Thera and Thera had come to preach Buddhism at Subarnavumi at present the lower Mayanmar. Theravada Buddhism had been preached during that period at Chittagong.
1.2 Buddhism History in Bengal
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| Buddhist Temple in Bangladsh |
After the Khadgas dynasty the next important royal family of Samatat was the Deva dynasty. In the inscriptions of the discovery of the two copper plates of Sri Anandadeva and Sri Bhavadeva during Mainamati excavation, these plates contain two royal grants and the genealogy of the successive Deva rulers such as; Sri Santideva, Sri Viradeva. Sri Anandadeva and Sri Bhavadeva. The seal on the plates contain below the Dharmacakra and the two seated deer symbol at the plates to of the royal titles Parama-sugata. The discovery of the Salban Vihara at Salbanpur, 6 miles to the Comilla Town testifies the evidence how Buddhism was in a flourishing condition during the Devas.
After the Devas dynasties, the most important of flourishing Buddhism in Bengal was the Palas dynasty were the most devout Buddhist and under their active patronage, a number of new Buddhist centers of international reputation sprang up. The Somapura Mahavihara was one of the vivid evidence that Buddhist during time of the Palas dynasty was stronghold. This Vihara was built by king Dharmapala (770-810 A.D), the second king of the Palas dynast.
Buddhism that appeared in the Bengal period was probably Mahayana Buddhism. In this connection, Narendra Nath Law states that all images relating to the Buddhist arts and architectures that were found undoubtedly reminiscent of Mahayana religious wave that passed over the Chittagong in about the 11th or century A.D
Trevor Ling also states that Buddhism was somehow significantly more ‘Bengali’ than Buddhist during the Bengal period, because the local culture was infected by the Tantric beliefs and practices.
For example, in Bengal period there are many archeological findings still remaining in Bangladesh, which told us that Buddhism was quite stronghold in East Bengal( now Bangladesh). Further more there were innumerable evidences from the discoveries of Salban and Paharpur famous Buddhist Viharas. These Viharas testify that Buddhism was flourished there at different ages of the time. The Deva dynasty was revealed from the discovery of two copper plates: Sri Anandadeva and Sri Bhavadeva during Mainamati excavations. These plates contain two royal grants and the genealogy of the successive Deva rulers: Sri Santideva, Sri Viradeva, Sri Anandadeva and Sri Bhavadeva. The seal on the plates contain below the Dharmacahra and the two seated deer symbols, the top of the royal title of the Devas: Sri Vangala Mrigankasya. All the kings were mentioned in the plates like Parama-sugata, a devout worshiper of the Sugata or Buddha.
1.3 Buddhism in Bangladesh in 13th century
The post period of the 12th century had been the critical time for the Bengalee ``Barua`` Buddhists. During this period the decline of the Pala Kings and the rise the Hindu Kings had happened. Hindu Kings had brought about a foul climate in the lives of the Bengalee Buddhist. Their had been created a slow motion in Buddhist history, culture, tradition, heritage, religious and activities and even in the main stream of Buddhism.
The people had become indifferent in religious activities. Towards the 17th century the ``Barua`` Buddhistas had become unable to understand the essence of Buddhism in the befitting manner. They had been inclined to the Hinduism and had stared to celebrate ``Durga Puja``( worship of Durga Devi), Kalipuja( worship of Kali), Sheetala puja( worship of Seetala puja) ect. Consequently the ``Barua`` Buddhist had led the lives of neither the Buddhists nor the Hindus. So the history of the Barua Buddhist from 13th century to the 18th century is the history of darkness, superstition and most non-Buddhists. At that time, the Buddhists had started to lead the most downgraded lives avoid completely Buddhist rules, regulations and discipline.
1.4 Decline of Buddhism in Bengal
As the Palas of Bengal were followers of Buddhist and during their rule the Sangha must have led a comfortable existence. After the decline of the Palas, the Sena]s captured the sovereignty of Bengal and the loss of political power by the Buddhists might have effected the position of the Sangha although ancient Indian kings, Buddhist or non-Buddhists were found to have generally followed a policy of toleration in the field of religion. The Sena rule in Bengal was short-lived and Bengal soon came under the occupation of the Muslims. The introduction of Islam might have effected the
Fortunes of the Buddha as those of the Hindus and the patronage and support which had so long sustained the Sangha were no longer available. The Muslim rule was also not very stable, one dynasty being supplanted by another and the Sangha was found to have fallen on evil ways.
The whole of Bangladesh and west Bengal were under constant warfare and ceaseless turmoil, both internal and external, the political condition of the country was at its lowest ebb. There was no central authority. The local tyrants always changed hands and the vanquished changed their robes every now and then. The rulers ceased to occupy their attention for the advancement of the Buddhist religion and culture.
Moreover, they used to adopt all repressive measures in order to subdue all the Buddhist movements. As a result, the local Buddhist monks under the presence of both political and social compelled to seek refuge in the outlying districts of Burma.
The Buddhists of Bangladesh lost all contacts with the Pali scriptures. The Buddhist monks for lack of proper moral guidance maintained a type of religion which was a mixture of Hinayana, Mahayana and Tantrayana. The Buddhist monks wore yellow garments, but they were not guided by disciplinary code as propounded by the Buddha. They had no idea about the Patimokkha which was prescribed for the guidance of Buddhist monks and nuns. They used to believe in a large number of gods and goddesses, such as, Avalokiteswara, Manjusri, Tara, Hayasri, Brahma, Visnu, Siva, Ganesa etc. they wanted to attain salvation with their grace. The Buddha was shown in an assembly of many gods and goddesses.
This type of religion spread to Ceylon, Burma, Java, Sumatra and Cambodia during the time of the Palas. This is evident from the archaeological finds discovered in these countries. This type of religion did not continue very long in those countries. But these practices were prevalent in Bangladesh till the coming of Burmese rule in Eastern part of the country.
1.5 The restoration of Buddhism in Bangladesh
The 19th century came with the day of restoration of the Buddhists in Bangladesh. The new sun had risen in the sky of the Buddhist luck. In April of the 1856 AD, Venerable Sharamedha Mahathera who is from Barua family, the shining son of Bengal came to the present Bangladesh from Myanmar. The deplorable condition of made him too much sad. Buddhism had to reform the religion, society of the Buddhist. At that time, in 1857 the Chakma queen Kalindi Devi invided Ven. Sharamedha Mahathera to her palace Rajanagar.
The queen patronized him for preaching Dhamma talk to a great exent. As a result, a great new change came in the life, society and religion of the Buddhist and Buddhist Monks of Chittagong. According to that trend in 1864 the so-called monks took newly re-ordained under the Ven Saramesh Mahathera. Sangharaj Punachara along with others brought ahead. In this way, the purest from of Buddhism had been introduced by the Sangharaj Sharamedha Mahathera. That stream of Buddhism is still flowing over Bangladesh in full swing.
Ethnic Groups
Usually there are four kinds of Ethnic Groups in Bangladesh. Such as Baruas, Chakmas, Marmas and Tanchangya. Most of the followers of Buddhism in Bangladesh live in the south-eastern state, especially in the Chittagong and Comila districts. The Ethnic Groups are different languages and different cultures.
2.1 Buddhist population by district in Bangladesh
District | Percentage (%) |
<0.06 | |
12.65 | |
Comilla | 0.55 |
0.03 | |
<0.08 | |
Rajshahi | 0.23 |
Sylhet | 0.02 |
2.2 Barua
The Barua people are the largest Ethnic Buddhist community in the Bangladesh. They speak Bengali. They live in the Chittagong district. Many moved to India in 1947; many also moved to England in the 1950s and 1960s. The plain(main Chittagong) Buddhist of Bangladesh known as the Barua Buddhist are the ancient peoples of Bangladesh who have lived here for five thousand years according to Arakanese chronology. They came from the Aryavarta or the country of the Aryans which is practically identical to country later known as the Majjihimadesh or Madhyadesh in Pali literature.
Barus means big Aryya. They had come from the Barua community contemporary to the Buddha in Bangladesh. As because this nation is orthodox Buddhist belonging to the Khatriya generation of India. Among general Buddhist, there had been a few Buddhist monks. They had founded some monasteries, Chaityas & temples and began to live with the Arakanese Magh in peace and harmony. At one stage, the ``Barua`` and the Arakancse community began to get married with each other and thus the peace and harmony among themselves had gone deep-rooted. In the mean time, the Hindus and the Muslims among had stared socio-religious conflicts. Buddhists had saved their own identity. During the Arakanese and the Muslim regns, the ``Barua`` Buddhists had been conferred many tites for their competence and merit. ``Chowdhury``, Mutsuddhi and Talukder ect. Are the symbols of pride and Oraise. After arrival of the Buddhist at Chittagong, many people from the different communities had Saddharma and begun to live together being impressed at the mode of living in peace and harmony, honesty, liberal mind, neat and clean dressing, calm and quite movenments etc. Just to speak the truth, the ``Barua`` Buddhist community of Chittagong are still quite different from the people of other communities. Not only that, they love and respect the Buddhist of Chittagong whole-heartedly. All these behavior and honor of all had proved beyond question that the Buddhist of Chittagong is the original primitive Buddhist community of Bangladesh.
2.3 Chakma
The Chakma people are the second largest Ethnic Buddhist community in the Chittagong Hill Tracts of Bangladesh. They have separate language, scripts and cultures. They are determined in the central and northern parts of the CHT where they live amidst several other ethnic groups. According to the population census of 1991 A.D, there about 239,417 Chakmas.
More than 100,000 Chakma also live in India, particularly in the states of Arunachal, Mizoram and Tripura. Small groups have settled in other countries as well.
2.4 Origin
The first theory, the most cost convincing theory, is that the Chakmas have come from Arakan of Myanmar and secondly theory is that the Chakmas came from Champaknagar in northern India.
The Chakmas are Mongoloid race, probably of Arakance origin. Though they have intermarried largely with Bengalies, they are divided in the three sub-tribes:- Chakma, Doingnak and Tanchangy. The Doingnaka were broken away from the main tribe a century ago and fled to Araka, of late years. Some have returned to the Cox’s Bazar, Sub-Division of Chittagong district (CHT).⁹ Anthropologically to historians, the people of Burma belong to a group called Thibeto-Burman who came down to Burma from the north. But some Arakanese scholars believe that the Arakanese were Aryans who came from the west. It could well be during the unrecorded historical peried, when the movement of the great races of mankind took place. Mongolieds, Dravidians, and Aryans Might have settled in this land which is still fertile and green.
This can be the evidence from the different shades of skin colour and facial bone structure of the Burmese people today. The Tibeto-Burman group is believed to have consisted of three tribes, such as; the Pyu, the Kanyan and the thet(chakma). Only a small number of Chakma are living in Burma (Myanmar) today. Only a small number of them are living in their historical land in the CHT.¹⁰ The Chakmas inhabit in the central part of CHT. They are the group of people with their own culture, folk-lore, historical traditions and even their own national script which, however, is being more and more replaced by Bengali. Anthropologically the chakmas belong to the people of South-east Asia. Their dress shows similarities with the dress of the Burmese and shan people. There is also a number of customs, which hint at from of ‘‘Animism’’, which is very similar to that of the people of the Burmese and Shan group before their being conversed to Buddhism.¹¹
2.5 Marma
The Marmas are the third largest ethnic Buddhist communication in the CHT. They have separate languages scripts and cultures. Unfortunately, their exact population in the CHT can not be given here. But according to the estimation, their population is more than two hundred thousand. According to the 1991 census, the Marmas population is 142334.¹² The Maramas are almost similar to Burmese (Myanmar) people in tradition. For example, in the case of Buddhist practice, the monks chant the suttas in the same way as Burmese Buddhist tradition.
2.6 Orgins
It is a said that the king of Burma seized the kingdom of Arakan and included it in the kingdom of Burma and all inhabitants. They were given titles as ‘‘Mraymas’’. So the word ‘‘Marma’’ came from ‘‘ Mrayma’’. In 1748 A.D. the city of ‘‘Mrau’’ was seized by the military of Burma, which caused many refugees to settle in the Chittagong Hill Tracts.¹³ The Arakanese of the hilly regions of Bangladesh introduce themselves as ‘‘Marma’’. The origin of the word ‘‘Marma’’ is by no means certain, but it is generally held that the word was originated from ‘‘Myamma’’ a term which designates Burma and which in turn may have been derived from the Chinese ‘‘Mien signifying man. So the racial connection between the Burmese and the Chinese is almost undeniable.
It is assumed that the original home of Marmas was Hysawadi State of present Myanmar. In the 10th century they stared to population in the Arakan state. There are different sources about their arrival in the CHT, but there is no reliable fact when they arrived in the CHT. The historians are of the opinion that in 18th century the Marmas have migrated to the CHT owing to the Burmese invasion of Arakan. According to some sources, in the beginning of the 17th century, when the border of Arakan State extended up to Chittagong, the Marmas came to Cox’s Bazar then entered the Chittagong Hill Tracts the Matamhuri Valley. At this time they setted in Mong and Bomang circle at Khagrachari and Bandarban districts in the CHT.
2.7 Tanchangya
The Tanchangya is a small and the fourth largest ethnic Buddhist community in the CHT. Their language is almost similar to that of the Chakmas but culturally different.
In 1991 government’s census of their population was 19,211. The live in Bandarban and Rangamati districts of CHT. Most of the Tanchangya live at Ruma, Royangchari, Naikkhangchari, Alikadam the sub-districts of Bandarban kaptai, Rajasthhali and Bilaichari of Rangamati sub-districts. Moreover, they live in Ramu, Ukhiy and Teknaf the sub-district of Cox’s Bazar. However, outside of Bangladesh their few numbers are also seen in southern part of Myanmar and in Tripura and Mizoram of India. Those who are living in Myanmar are known as ‘‘Dounnak’’. They also use the term Chakma in the end of the name. Moreover, some Tanchangyas in the CHT and those who are living in the Cox’s Bazar district of BD put the term Chakma at the end of their name as well.
2.8 Origins
The scholars like T.H Leuin ( a British), Rijalee, Satish Chandra Ghosh and many others are of the opinions that the Tanchangyas are the sub-sect of the Chakmas.¹ For this reason there has been no reliable evidence to trace for the origin of Tanchangyas and from where they came.
The Barua, Chakma, Tanchangya and Marma are the main Buddhist sects in Bangladesh. These entire ethnic groups have their own culture practices and all Buddha’s days celebrate and Buddhism practices like Buddhist Theravadas Countries. Such as The Buddha’s birth, His enlightenment, His Parinibbana and otherā holy days.
At the present time there is at least one Buddhist temple that can be seen in a village, some times more than one temple is also found. The local people of those villages take care of the temples. They provide fourfold requisite such as foods, place, robes and medicines to the monks. They offer alms to the monks in the house on various occasions. As a practice they also pay respect to the Buddha, the Dhamma and the Sanga. They observe five precepts and the eight precepts during the full-moon day, which is called Uposatha or observance day in according to with the Buddhist tradition According to traditional Buddhist custom, they also hear Paritta (protection) chanting from monks in order to secure life from various shortcoming or disaster.
Ancient Ruins Buddhist Temples
From the 7th to 12th centuries the Mahayana sect found a golden era in Bangladesh, great Buddhist monasteries in Paharpur, Somapur, Jagaddal, Vikrampur, Pattikereha and ruins Manamati monastery in Comilla were established. Now those monasteries are ruins.
3.1 Somapura Mahavihara
Mahasthangarh dates aback to at atomic 3rd aeon B.C and is accustomed as the ancient city-site so far apparent in Bangladesh. Somapuara Mahavihara is the best accepted Buddhist vihara in South Asia. It is one of a lot of importand archeological sites in the country. Somapura Mahavihara was congenital by the additional Pala baron Dhammapala (circa 781-821) of Pāla Dynasty.It is amid at Paharpur in the northwest of Bangladesh. It was the additional better individual Buddhist abbey south of Himalay and it was fabricated a WHS as a accolade to Pala dynasty.
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| Somapura Mahavihara in Bangladesh |
3.2 Manamati Shalvan Vihara
Manamati Shalvan Vihara is a charcoal monastery. It is amid at Comilla in Bangdesh. The Discovery During the advance of rebuilding the old axial alley through these hills in 1875, workers accidentally baldheaded the charcoal of what at that time was anticipation to be 'a baby brick fort'. It was in fact a Buddhist monastery.¹ A lot of important a part of the biconcave sites is SHALVAN VIHARA, which lies about the average of the backbone in the bound of the present day Bangladesh Academy for Rural Development (BARD) at Kotbari
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| Manamati Shalvan Vihara in Bangladesh |
Excavations accept apparent a ample PAHARPUR blazon Buddhist abbey and a abundance of actual altar datable from the 7th to 12th centuries AD. The discoveries from the website cover eight inscribed copperplates, about 400 gold and argent coins, abounding terracotta and broiled adobe seals and sealings, a ample amount of sculptural specimens in stone, brownish and terracotta begin in situ or otherwise. The admirable abbey calm with its axial altar was congenital by Shri Bhavadeva, the fourth adjudicator of the aboriginal DEVA DYNASTY of DEVAPARVATA, ancient appear the end of the 7th or aboriginal 8th aeon AD.
3.3 Current Buddhist Status
In Bangladesh there reside about 70,000 Buddhist families absolute of 5, 00,000(Fivelac) ancestors members. There abide 500 (five hundred) monasteries. Total monks 1,200(Tweve hundred), Total Novices (Shraman) 1000(one thousand) according to commodity of Dhammaswar. There are no institutions for religious education. There are a few training centermost for Bhikkhus and Novices beneath the administration of brainy monks and afresh address to the all-embracing Buddhist leaders & religious donors to appear forward. Such as ``Bangladesh Bhikkhu Training Center, Gunalangkar Boddha Chattrabash( Dormitory of Buddhist Student, Dhamarajik Buddhist Viha, Hoyarapara Buddhist orphans Center, Shangaraj Mahamandhal Shikkha Parishad ect. Abbey ordinated the accouchement religious centers are adverse the astute curtailment of books, religious agents and accommodation.
Conclusion
As the Bangladesh was in the Southeastern part of India, which is called East Pakistan before the independence of it, and before Pakistan it was called East Bengal. The whole India was not divided at the time. So in this connection, it can be said undoubtedly that Buddhism in Bangladesh as a whole was pure Buddhist dominated region rather than Sri-lank, Myanmar, Thailand and other Southeast Asian countries.
There were enormous archeological evidence and findings of ancient Buddhism in Bangladesh left Buddhist historical documents such as Paharpur Buddhist Mahaviha and Mainamati Salban Vihar still the ruins are visible to some extent. The most reliable account of Buddhism in Bangladesh can be traced during the reign of Pāla’s dynasties in Bengal Preiod. In accordance with the Buddhist history of Bangladesh, they were the last Buddhists rulers surviving up to 12th century A.D. Then it was the time for the decline of Buddhism. According to history, from 13th century began the Muslim invasion in the Bengal. So under their rulers Buddhism had disappeared and the followers of Buddhism flew in different parts of the Southern Asia and the Southeast Asia. At that crucial stage, Buddhism was practiced in Bangladesh by the few ethnic groups of people who descended from the ancient India or from the Southeast Asian countries. Bangladesh is very close to border of Arakan (now Arakan is part of Myanmar). The Arakanese people were mostly Buddhist by faith. So between Arakan and Bangladesh Buddhist peoples was very good relationship.
In the 19th century the people of Bangladesh Tracts got Buddhism reform with the help of a Sangharāja from Arakan called Ven. Saramedha Mahāthera. This was the starting point to have a new Buddhist culture in Bangladesh. Since that time the Buddhists of the Chittagong have understood the actual teaching of the Buddha. So the Majority of the ethnic groups came under the banner of Buddhist faith. Therefore, Buddhism is very important in the social life of the Buddhist people
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