" စိတ္ကူးတုိ႔၏ ကြန္႔ျမဴးရာ အႏုပညာတုိ႔ရဲ႕ ေပါင္းစည္းရာ မိမိဖန္တီးထားတဲ့ ဒီဘေလာ႔ရပ္၀န္းေလးမွ မိတ္ေဆြအား ေႏြးေထြးစြာ ႀကိဳဆုိပါသည္...။

Thursday, October 6, 2011

INFLUENCE OF THERAVADA BUDDHISM FROM MYANMAR TO INDIA

INFLUENCE OF THERAVADA BUDDHISM

FROM

MYANMAR TO INDIA

(With special reference to Arunachal Pradesh)

The spread of Buddhism in South-East Asia especially in Burma, the present Myanmar is a thrilling story of Indian Buddhist missionaries whose brilliant exploits in those far off lands constitute a fascinating chapter in the cultural history of the world. These missionaries undertook the perilous journey through different routs and it is to them that the culture of the Myanmar is deeply indebted. Unfortunately the early Indian records have almost nothing to say about the activities of these noble missionaries of India. It is from the Chinese chronicles as well as the epigraphic records of those lands that we know how their selfless work had built up a common civilization for nearly three quarters of the Asiatic continent. The friendly relation between India and Myanmar encouraged Indian missionaries to visit Myanmar in a great number and attract from this country to visit India.

We have many fantastic legends pertaining to the origin development of Buddhism in Myanmar which find prominent mention in almost all Myamarese(Myanmar) chronicles. While one legend identifies Thaton with Suvannabhumi (Suvarnabhumi) where Tissa’s missionaries- Sona and Uttara were sent to propagate Buddhism, the other identifies Suvannabhumi with Chiengmai in Siam where Sona and Uttara are said to have come from Myanmar.

The Ceylonese Chronicles also says that two Buddhist monks, named Sona and Uttara, were sent by Emperor Asoka to preach Buddhism in Suvarnabhumi, which is generally identified with Myanmar. Barring story of Uttara and Sona there is no other evidence that Buddhism flourished in Myanmar before the fifth century A.D. Considering the close proximity of Myanmar to India, and the existence of not too difficult land routes between the two even before. The Christian era, the possibility is not altogether excluded that Buddhism found its way to Myanmar even before, perhaps long before, the fifth century A.D.

As noted above, Sona and Uttara are claimed to have been the pioneer of Buddhism in Myanmarese(Myanmar) Buddhist legends and different localities in those countries are believed to represent the venue of their missionary activities. But we have no reliable historical records of their activities in this country. The Myanmar chronicles record the story of a wondering India ascetic in the forest of Thaton, Shin Arhan by name, who was escorted by a huntsman to King Anawratha at Pagan, who encouraged him to spread Theravada Buddhism in his Kingdom. Shin Arahan was disciple of the Kanchi School who came to Pagan and met the King. The distinctive and honorific designation of Shin Arahan was bestowed on him when his fame spread at Pagan. The king was so impressed with his worth that he appointed him as his own instructor in religion and as primate of the kingdom, with the result that “The king and all the people forsook their own opinions and were established in the Good Law.” The king under the guidance of this venerable Arahat took all possible steps to spread and consolidate Buddhism in Myanmar.

In the far North-East of India, in an area extraordinarily rich in its cultural and ecological heritage, Arunachal Pradesh is a unique state. One of the largest states in the region, it is also a veritable blanket of green with lush forests, deep river valleys and beautiful plateaus. Sharing its borders with Bhutan, China and Myanmar and stretching from the Brahmaputra valley in the south to the snow, capped mountains, the state has nearly 82 percent of its area under forest cover and has distinction of being the greenest part of the country.

Arunachal Pradesh has two types of Buddhism – Vajrayana i.e., the same form of Buddhism popular in Tibet, Sikkim and Bhutan and the Theravada form of Buddhism. Because of the proximity of Kameng district of Arunachal Pradesh to Bhutan, the Vajrayana form of Buddhism could penetrate into this region from Bhutan. Kameng district of Arunachal Pradesh is close to the border of Bhutan from where the Buddhism entered, and in due course Monpas became Buddhists and made Tawang a great centre of Buddhism based on the Tibetan form. Today, Tawang monastery in the small township is regarded as the biggest monastery in North East India. The Monpas, who are inhabitants of Kameng district and who accepted Buddhism have been able to establish a number of shrines, religious schools and produce a large number of art objects connected with Buddhism. Like Monpas, Sherdukpens also accepted Buddhism that entered from Bhutan in the historical period and erected Buddhist Monasteries in that region, i.e., Kameng district and still both the tribes practice Buddhism.

Theravada Buddhism entered Arunachal Pradesh from Myanmar at a late period. The votive stupas at Sri Surya Pahar in lower Assam on the southern bank of the Brahmaputra, which speak of the early phase of Buddhism, i.e. Theravada Buddhism, entered this region through Bengal, a part of which now forms Bangladesh. The Buddhist stupas found in Bhaitbari in the Garo hills district of Meghalaya and also at Pillak and Baxanagar in Tripura, entered Tripura and Meghalaya through the same route in the early period.

In the late mediaeval period, some communities practicing Buddhist religion entered Assam from Myanmar. These are the Khamtis, the Phakiyal, the Turong, the Sham, the Itons and the Nora. Of these, Khamtis were more powerful. All of them belong to the great Tai-race. The Khamtis are very akin to the Ahoms of Assam but they entered Assam much later than the Ahoms. Khamti occupied the North-East corner of undivided Assam, the Sadiya region. Now majority of their Buddhist establishments are in the Lohit district of Arunachal Pradesh. Whenever they have their villages, they have Buddhist viharas and the related establishments. Still, they have their priests who perform the rituals. At Chongkham, the Khamtis have a very big monastery, which are full of antiquities connected with the rituals. Still they maintain links with the priests, artists and artisans of Myanmar. All these Buddhist tribes practice Theravada Buddhism. Myanmar is also famous for Theravada Buddhism. So, Myanmar received Buddhism from India and again the same form of Buddhism penetrated into North-eastern part of Arunachal Pradesh from Myanmar.

Thus, we came to know that, it is revealed how the Buddhism crossed the India border and traveled to the neighbouring country like Myanmar and again re-entered the Indian bordering states in the North-East specially in Arunachal Pradesh.

“Sabbe Satta Bhavantu Sukhitatta”

May all beings be happy.


References

For details see maung Tin and Luce, Glass Palace Chronicle, Burma Research Society, (2nd edn. 1960), pp.1-3, 6-7, 30 etc. Intro. P.XV; Mahavagga, 1.4.

Historians of South-East Asia, School of Oriental and African Studies, Univ. of London, Oxford University Press, 1961, P.54. For the latest view, see Promsak Jermsawatdi, op. cit., Chap.II.)

Dutta, S., op.cit; p.52. For other details, P. 52 ff.

Bapat, P.V., 2500 years of Buddhism, p.86-87.

Majumdar, R.C., Hindu Colonies in the Far East, p. 246.

Glass Place Chronicle, P.71ff.

Karuna, Kusalasaya, Buddhism in Thailand: Its past and its present, Buddhist Pub. Soc. Kandy (Cylone), 1965, P-8.

Glass Palace Chronicle, P.74

Thakur, Upendra, Indian Missionaries in the land of Gold, 9.- 62

Dhruva, Achal, Express Travel and Tourism, Email; p. -1

Sarkar, Niranjan, op. cit., p. -1)

Choudhury, R.D., Cultural interface of India with Asia Religion Art and Architecture, P.-385

Gogoi, Lila, (Comp.), The Tai Khamtis, Chowkham, NEFA, 1971, Introduction, p. XXXIX- XXX.

Ibid.

Choudhury, R. D., Cultural Interface of India with Asia, Religion, Art and Architecture, P. -388)


Dr. Dipankar LamaHead,

Department of Tibetan Studies,

Nava Nalanda Mahavihara,

(Deemed to be University)

Nalanda- 803111, Bihar (INDIA).


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