Prafulla Borah Research Scholar, Department of History Assam University; Diphu Campus, Karbianglong.

Transcription

1 Theravada Buddhism Among the Khamtis of North-East India Prafulla Borah Research Scholar, Department of History Assam University; Diphu Campus, Karbianglong. ABSTRACT The north-east India is in miniature in terms of diverse colorful groups of population belonging to different race and linguistic group with their distinctive culture and tradition. It gave shelter to stream of human weaves carrying with distinct culture and trends of civilization. Austro- Asiatic, Dravidians, Alpine, Indo-Mongoloids, Tibeto-Burmese and Aryans have penetrated north-east India in different points of time. In such wave of migration, the Khamtis of north-east India - an Indo- Mongoloid (Tai race) migrated from Bor-Khamti or Mung-Khamti in the Irrawaddy valley, Burma and settled around the Tengapani river in Later they occupied different places in and around Sadiya. The Khamtis are culturally very far in advance of all the north-eastern frontier tribes in knowledge, arts and civilization. Different communities living in the North-East of India have rich tradition of culture and religion. Among them the Khamtis of North-East India are keeping alive a great Buddhist tradition of Theravada Buddhism. The Khamtis are belongs to Theravada faith of Buddhism who have regular establishment of priest and well versed in the recondite mysteries of their religion and a large proportion of the laity can be read and write in their own language. This paper tries to highlight the monasticism in the Khamti society as well as Buddhist monuments and also Buddhist ceremony and festivals among the Khamtis. This paper is form an explanatory analyzing and based on secondary data collection. The study is also relying on primary sources such as interviews with individuals and community leaders. Keywords: Buddhism, Culture, Festival and Monastery I.Introduction: The Khamtis are one of the advanced tribal groups mostly concentrated in the Lohit and Changlang District of Arunachal Pradesh and Lakhimpur district of Assam in India as well as in Myanmar. They belong to the greater Tai-Shan civilization. According to Dutta Choudhari [5] they migrated from Bor-Khamti or Mung- Khamti in the Irrawaddy Valley of Burma (now officially known as Myanmar) and settled around the Tengapani River in Later a section of them settled to different places in Sadiya, Lakhimpur, Dibrugarh etc. The word Khamti means a land full of gold (kham means gold and ti means place ). The Khamtis are very far in advance of all the north-eastern frontier tribes in knowledge, art and civilization. T.T Cooper says in 1873 To speak of the Khamtis as a tribe is to do little justice, for there is that about the word tribe which conveys the idea of wildness and want of culture, very far from forming a characteristic of the Khamtis, for form some of their social laws even civilized nations might take a lesson. The community had its own script and the people speak Khamti dialect which belongs to the Tai family of language. Assamese and English are used for written communication. The khamti men and women can be identified by their dress. The men commonly wear a tight-fitting cotton chyn (jacket) and a cotton or Page 155

2 silk fanoi (lungi). The lungi has a chequered pattern combination of green, red, violet and black. They also put on a turban. A man of a higher status wears the Burmese pasto (a piece of multicolored silk). The female dress consists of a sein (black skirt), khenyao (long-sleeved jacket), longwat (embroidered waist cloth) and a white turban. The last two are generally worn by married women. The Khamtis belong to the Theravada or the Hinayana sect of the greater Tai- Burmese tradition. Each village has a chong (monastry) also known as Buddha vihar. The vihar is adorned with images of Lord Buddha. The community has two types of priest. The first is called chowsra (principal monk) and the second is called chau-mun (ordinary monk). The priesthood or monk ship is not hereditary. Anyone can become a chou-mun (ordinary monk) but to become a chowra (principal) one has to study Buddhist philosophy through Pali literature and have minimum 10 years of experience. The monks reside in the monastery and receive som (food) from the villagers known as dana in Sanskrit literature. The monks give religious teachings to the villagers and perform birth, marriage and death rituals of all the families rich or poor. The Khamtis are devout followers of Buddhism and there is tinged with traditional beliefs and practices. II. Objectives of the Study: 1. 1 The main objective of the study is to show the monasticism in the Khamti society as well as Buddhist monument and Buddhist ceremony. 2. To study the existing of the belief of Theravada Buddhism among the Khamtis through their festival. 3. To unfold some stories or depicts mythical events which bearing ethical lessons through their festivals. III. Methodology : This research paper is the form of an explanatory study in analyzing the culture of Khamtis (especially festival and dance-drama). The present study is based on secondary data collection. The secondary data was collected by various published sources like books, journal, magazine, reports, publications, etc.the study is also rely on primary sources such as interviews with individuals and community leaders. IV. Result and Discussion : History of Theravada Buddhism In the 5 th century A.D., the Indian Buddhist Mission from the eastern brought Theravada Buddhism to Burma. The original home land of the Khamtis was in Burma and they belong to the Shan and Tai race. While in Burma, they used to practice the said form of Buddhism. In the 18 th century A.D. they migrated from there to Assam carrying with them their religious experience. The Khamtis made their first settlement on the banks of Tengapani, Page 156

3 south of Sadiya sometimes between 1751 and When a golden Buddha temple was erected there, the place came to be known as Chowkham. The Khamti profess a pure variety of Buddhism after the Burmese school, designated as Theravada. As early as 1842, William Robinson noted that their custom appear precisely the same as Ava. John Butler in 1847, while referring to the Khamtis pointed out the prevalence of Buddhism in their society and believed that it seemed to have imbibed them with few prejudices debarring them from the unrestrained indulgences of their natural inclinations. E.T. Dalton in 1872 referred to the Khamtis as Buddhist and pointed to their regular establishment of their priests who were well-versed in the recondite mysteries of their religion. T.T. Cooper (1873) made an interesting observation by mentioning that though in religion, the Khamtis were the followers of Burmese Buddhism. The census report of 1881 echoed the sentiment of Cooper, when he states, The doctrine of their (Khamti) religion are contained in sacred books written in Khamti character, but believed in some case to be of the Pali language. They have not, however any definite notion of the religion they profess. Writing of Michel (1883), Mackenzie (1893), Gurdon (1895), Shakespear (1904) and a few repot of British officer of Sadiya Frontier Zone have categorically mentioned about the prevalence of Buddhist establishments among the Khamtis in 19 th and early part of 20 th century. It seems at the end of 19 th centry, Buddhism among the Khamti was a mixture of Theravada Buddhism with those of indigenous faith and belief. Buddhist Monuments of the Khamtis The Buddhist monuments in the form of monasteries and stupas are noticed in the length and breadth of Khamtis areas mainly in the Lohit area of Arunachal Pradesh and Narayampur area of Lakhimpur in Assam. The monastery refers as kyong, chang or bapuchang. To be a full-fledged Buddhist monastery, some of the essential structural requisites within a monastery compound are temple (kyuaung or kyong), living quarters (kuti) for monk (bhikkhu), novices (samanera) and temple boys (mong-yang) number of rest houses (sarap) for male female devotees (upasaka and upasika), chedi or chedi kong-mu (chetiya or stupa), Bodhi tree (tun-pothi), boundary stone (sima or simaghar) a flower garden (chun bok-ja) a make shift alter for Buddha (chongtra or kyangfra) used during the time of Sanken festival etc. Almost all the Buddhist temples are built in eastern part of the villages mostly situated on the bank of rivers or streams. One cannot think of a Theravada Buddhist village, which has no Vihara and Bhikkhu. The Khamti monastic compound is, if anybody, more impressive. The spacious and airy monastery is usually located in the midst of a campus like garden surrounded by rows of trees. The village monasteries consist of a single building inhabited by its monk, several other monks and a small number of postulants and novice. The compound may at times have a small hut inhabited by a pious layman who has retired to the monastery and looks after the need of the society. Page 157

4 The most attractive feature in Buddhist villages is the sacred Buddhist Viharas with its unique architectural design very different from the villager s house. The land of the monastery officially belongs to the Sangha and once it is used for the temple the land cannot be used for any other purpose but for paddy cultivation, similar custom is said to have followed among the Tai of Thailand. Villagers built their houses in the immediate vicinity of the monastery so that monks could required hospitalities from the householders. In this aspects, Robinson (1842) writes, their (Khamtis) priests every morning hurry through the village or town, precede by a boy with a little bell, each priest holding a lacquered box, in which he collects the offerings of the people, presented generally by the women, who stand waiting at their respective doors with a portion of ready cooked meal. Instances from Thailand indicates to this aspect, when it is told that the Buddhist monasteries has to be built at a distance of at least 1.25 miles from the next, so that there would be sufficient household in the vicinity of the monastery to assure that the monks would receive enough food on their daily alms round. The next attraction is the group of shaven headed monk in saffron robed garments. They are known as Bhikkhu or Bhikkhus who always follow the Buddhistic principle as contained in the Vinayak texts. These priests received their office from Buddhist institution in Burma, which is attested by T.T. Cooper (1873), who noted that the Bapus received their appointment from the Buddhist church of Burma but the office was not hereditary. The priests have to shave heads and put amber colored garments and carry rosaries. Dalton (1872) also refers to the regular establishment of Khamtis priests and well versed in principles of Buddhism. Villagers address the Bhikkkus as bhante, Chao-mun and mahathera as Chaosara. Another important Buddhist monument of the Khamtis is Bapu-chang, like the houses of timber and thatched but they are carved elaborately. Dalton in 1872 noted the temple and priest quarters of the Khamtis which were made of timber and thatched and mentioned that the temples were made carved and great neatness and taste were evinced in the arrangement of the internal fittings. In the outward form of the Bapuchangs, there is an attempt at the appearance of a Burmese pagoda. The temple compound is fenced round so as to keep as sacred place from any of the structure of the monastery. The respective temples are used for prayer hall, as they do not have separate hall of meditation and to conduct religious services. Noticeable thing inside the prayer halls are those of statues of Lord Buddha of different shapes and sizes, made of marbles stone, bronze, silver, brass, wood and ivory. These statues are the donation of the laity to the monastery and mostly brought from Burma showing the Almighty in touching he earth, protecting the people and spreading the message of Buddhism. V. Elwin has aptly mentioned the fine skill for the Khamtis in carvings of images of Lord Buddha and some of these hidden in small temples in out of the way villagers and according him these are the singular grace and beauty. Even Buddha images of amber and glassware were kept in the Khamti monastery. P.R Gurdon in 1895 noticed holy books as well as brass and stone images of Buddha which kept in the prayer hall of some Khamti monasteries and further observed that Page 158

5 women were not allowed to enter the Bapughar. The alter, where the statues are kept called plang of about three to four feet of the height from the level of the floor and images are kept facing to the east as it is believed to be the right direction in which Gautama received enlightenment under a Bodhi tree. J. Errol Grey in his diary of a journey to Bor-Khamti in country provides a very picturesque note of the numbers of temples which are of great size. One of the temple mentioned by him stood in a forest covered island in the Nam Kiu river and was in regular Burmese style, 95 feet high and 125 feet in circumference at the base; four flight guarded by gigantic figure of fabulous beings and having at each face of the compass on the plinth are four marbles images of Buddha of excellent workmanship. This account provides an eyewitness to the Buddhist architecture of the Khamti of the latter part of the 19 th century. Most of the Khamti monasteries in Arunachal are located in Namsai and Chowkham circle of district Lohit and in Narayanpur circle of district Lakhimpur. The important and older changes are located at Chowkham, Namsai, Lathow, Sulungtoo, Sengsap, Manmow, Empong, Kherem, Nalung, Mamong, Phaneng, Oiyang and Nampong. The monastery at Chowkham on the bank of the river Tengapani also known as Namsson is considered to be the oldest and biggest monastery in the Khamti area. As per the history of the Khamtis, a Khamti raja Chaucha of early 19 th century A.D. a direct descendant of the Namsoon clan constructed a golden Buddhist temple called cham-muk-ka-thang for the Buddhist monk at the village Chaung-Kham now known as Chowkham. In the later part of 19 th century, the monastery was renovated by a Khamti Raja Chaufartak, who donated valuable Buddhist scriptures and images of Lord Buddha to the monastery. His successor, Chaufakanana ( ) again said to have renovated the Chowkham temple [6] But at present what we see, is a completely renovated monastery at Chowkham, which was inaugurated by the then Governor of Assam and Nagaland Vishnu Sahay in January The monastery unlike other Khamti chang is not built on a big platform and the structure consists of a small verandah, a courtyard, a long hall having the main alter and a library. The monastery complex has a number of votive stupa (kangmu), a store room for preserving old images, Bhikhu s Kuti, an ordination temole and a few other minor structure like Kayanfra (make shift structure used Sanken ceremony). The structure is built of timber and covered with corrugated iron sheets. On the altar, are notice a number of Buddha image made of quartzite and brass metals. Generally the Buddha images are shown touching the earth and display typical Burmese trait in their dress, ornaments and stylistic outlook. On the left corner of the altar an image of Goddess Vasundhari, the mother earth whom the Khamtis call it was Nang-Vasunduri Devi who generally associated with Buddha image in this area. Inside the prayer hall, a number of printed paintings the series depicing the tales of Jatakas like those of Vesantara and Bhuridatta with legends in Tai language are particularly attracting one s attention. In the library hall, a number of printed manuscripts particularly those of Tripitakas written in cloth as well as paper in Pali literature are preserved. One 18 th century illuminated manuscriptof Kammavaca, written in lacquered tree leafs in stylized Burmese script and Pali language with golden and silver wash is of particular instructed. Near the monastery a beautiful peace pagoda has been constructed Page 159

6 recently and near the pagoda a small nunnery can be seen where six nuns are staying. At present the monastery has one Bhikkhu who hails from Burma twenty Sramanas and two novices. Monasteries of earlier date are noticed at Mamong, Manmow, Lathow, Sulungtoo and Namsai. The monastery at Mamong construction in 1918 in its present shape and two Bhikkhus, seven sramanas and seven lay disciples at present. The altar of Vihar has preserved a dozens of Buddhist image brought from Burma in early 20 th century A.D. and right side of the altar can be noticed big mural painting, depicts stories from the life of the Buddha. The left one depicts of so many obstacles from various quarters, Gautama s penance could not be disturbed and the right one depicts the Mahaparinirvana scene of Buddha. Te Manmow Buddha Vihara constructed in 1959 is another big and spacious monastery where a number of minor Kangmus and Kyangfra are noticed. A Bhikkhu, two sramanas and three novices are staying in the Vihara. The Lathow Buddha Vihara is dated 1942 A.D. The monastery runs by a Buddhist school where twenty four students are imparted training in Buddhist studies and theology in Pali and Tai Khamti language. Near the monastery a stupa of earlier period is noticed. The village Sulungtoo has another big Buddhist temple in the area and originally constructed in late 19 th century where there is one Bhikkhu and five sramana. The tour diary of the political officer, Sadiya frontier of 1932 mentions that Kherem, Ponkha and Empong Khamti village had a Buddhist and schools each. However most of the monasteries have undergone renovation after independence. Monasticism in the Khamti Society The monastic structure of the Khamti consists of head monk (chowsra), Bhikkhu (chaumun), novice or Samnera (chak-sang) monastery boy (kapi or sankapi) and a few upasaka and upasika and lay laity [7]. There are certain rules and regulations to be a monk. To be a monk the first criteria is to be male and he should offer himself as a candidate for admission into the order of the monks sangha. The candidate must be free from communicable disease and debts, neither he be illegitimate nor must a slave and he have obtained the consent of his parents. Certain educational qualifications are also required. He must be at least twenty years of age and before higher ordination, he had to live in Vihar as monastery boy called kapi or sankapi and after that he must have ordinate as a novice. A novice must be at least eight years of age and he would have minimum twelve years of monastic life before becoming a full-fledged monk. The higher ordination takes place in the ordination are set by astrological calculation and monks of neighboring monasteries are invited for the same. On the specific day, the candidate is required to listen to Kamma-Vaca, chanted by a monk, the candidate head and beard shaven and dressed in yellow robe affirms that he has all the qualifications required for becoming a monk and after instructed from the presiding monk and he approaches the assembly to admit him to the monks. If there is no objection he is pronounced as a monk and a new name is given to him. Subsequently the monk s rule is read aloud to the new monk in Pali Page 160

7 and Khamti language and the monk promises to comply with its provisions. The Khamti monks rare expected to follow the monastic rule as contained in Pali Moukkha a short treatise in which there is altogether 227 rules. The first four rules the parajjika are the core of the rule and these are (i) a monk must not have sexual intercourse, (ii) a monk must not take any object which is not freely given to him, (iii) a monk must not intentionally destroy human life and (iv) a monk must not claim to have achieved supernatural power. The daily routine of monk whether he is in his own or in other monastery, is predictable as it is within broad limits prescribed by the rule. The monks used to perform various functions. They are expected to teach the boys who attend the monastery. In earlier time the monasteries were the centre of learning and credit goes to the monks for making the people literature. T.T Cooper (1873) has aptly stated, They (the Khamti monks) are also the school masters, every free born Khamti youth being compelled to attend school masters, every free born Khamtee youth being compelled to attend school in the temples, where he learns to read and write his own language and often Burmese using the Burmese written character for both language. in the development of various arts and craft the contribution of monasteries and the monks is perhaps the most significant. Infact among the Khamtis, the Buddhist priest were the leading craftsmen, Dalton noted: The priests in their hours of invention, carving in high relief twisted snakes, dragon and other monsters with a creditable unity and gracefulness of design. The monks of the monasteries would have played a very important role in producing generations of devout artists like the wood carvers, ivory carvers, mask makers, painters etc. In the earlier times the Khamtis monk also had much political influence and T.T. Cooper admitted it by mentioning that their influence was greater even that those of the chiefs. Buddhist Ceremony and Festival The Khamtis observe a number of Buddhist festivals which are tied to the lunar calendar of Buddhism. These festivals are Sangken, (the New Year), Paya Puthikam (Buddha Purnima), Neova (Vassavasa), Kathing poi (robe offering ceremony), Wa- Ok Sitang, Wan-Lu Poi, Maiku- Sum- Phai and others. The festivals celebrate by the Khamtis have a reference to the Buddhist culture and religion. It is seen that Buddhist festival is used for performing tourism and for harmonizing the entire ethnic group since everyone present in this festivals to participate in cultural shows, traditional games and sports, festival food etc. The Khamtis have also beautiful Viharas which are called Kyong or Chang and these Viharas attract tourist s attention due to their height among the other houses of the village and due to their pattern of Burma-like roofs. The Buddhist ceremony and festival of the Khamtis is discussed following. Sangken (the New Year): According to the Khamtis traditions, Sangken is a New Year festival with religious piety and boisterous fun. It is celebrated on the fifth month of the Buddhist calendar, which falls in April. In this festival, otherwise known as water festivals, the image of Lord Buddha is brought out and kept in a small makeshift house (Kyangfra) built by the villagers and washed ceremoniously with great devotion. The festivals continues for three or sometimes four days Page 161

8 when everybody offers food items to Buddha and prays for peace, harmony, prosperity, happiness and seeks blessings to avoid occurrence of misfortunate in the coming year. This celebration is a mixture of religious piety and boisterous. To celebrate this festival, men, women and children sprinkle water on each other out of fun. On this day all the Khamtis village were agog, in festive mood and the sprinkling of mud and water on each other was a common scene among the travellers. Though the festival falls in the month of April, but the villagers make their preparation for this festival a month ahead. The stating of dramas, singing and composing of songs and dances, wearing of new clothes etc. are the features of the festival. Paya Puthikam (Buddha Purnima): Paya Puthikam or Buddha Purnima or the full moon of May is commemorated as the day on which all Buddha s attained Enlightenment and on which the present Buddha, Gautama, was born, attained Enlightenment and died. In addition to the central ritual of any uposath and observance of the precepts- the day is marked by watering the bo-tree, the tree under which Buddha had his enlightenment. During the time of festival, the people listen to ahimsa discourse from monks, recite Panchashillas and religious song is sung, followed by a mass prayer and community feast. Neova (Vassavasa) The three months from the full moon of July (Asadha) to full moon of October (Aswina) is call the Buddhist vassavasa. During this period the full moon day are considered very auspicious. In the beginning of the rainy season on a full moon day, the festival Neova is celebrated. The festival arresting falls on a full moon day of Aswina, when the villagers give alms of food and fruit to the monks and feed the poor people. In addition to its monastic importance- monks may not travel for that period- it is a solemn season for laymen. Marriages cannot be performed, plays and other forms of public entertainment are forbidden and pious Buddhists attempt to observe the uposatha as frequently as possible during this time. Therefore, together with New Year, the full moons that mark the beginning and the end of vassavasa are occasions for the two most important holy days in the Buddhist calendar. Kathing poi (robe offering ceremony): The Kathin poi festival is celebrated on the full moon day of October-November, villagers prepare robes for the image of Lord Buddha and monks, especially by the womenfolk and this work has to be finished within the night. During the one-month period from the first waning moon of October to the full moon of the month of November, Khamtis busy with celebration of Kathin poi festivals. Scripturally based, this festival consists of the public offering of yellow robes to monks. Needless to say, these and all other public offerings are accompanied by a large feast for the monks. Although individual monks are supplied with robes through-out the year faithful, those offered during this season fall into a special category; they are given collectively rather than individually and to an entire chapter of monks rather than to an individual monk. Page 162

9 Wa- Ok Sitang: The Wa-Ok Sitang festival is organised on a full moon day of Kartika to remember meditation; Buddha s disciples did for three months during the rain. In this festival, villagers prepare artificial desire giving tree (Petesa) with pickiest of foodstuff hanging from the branches and give these as gifts to the monks in recognition of their sacrifice and piety. Wan-Lu Poi: The Wan-Lu Poi is similar to Magh Bihu and on the day, villagers prepare stacks of wood and light bonfire and food is offered to the monks. Maiku- Sum- Phai: Another festival of the Khamtis is Maiku-Sum-Phai, which, in Khamti mean putting of wooden stack into fire on Phalguna Purnima and as per the tradition, the people organize the festival to offer warm to the monks to get happy and prosperous year and the festival is a farewell to the winter. V. Conclusion: The indigenous people (along with Khamtis) in north-east India belong to mainly Mongloid and Tibeto-Burman stock and have preserved their culture, language and way of life even in the present century. The study leads to the conclusion that the Theravada Buddhism became popular among the Khamtis sometimes in 18 th century A.D. At present in most of the villages, one can notice a monastery and people celebrate a number of Buddhist festivals. So it proved that the Khamtis are zealous followers of Theravada form of Buddhism. Their dances, festivals, ritual, ceremonies, way of life, monument provide information about their Buddhist cultural heritage. Till today, they are following the essence of Theravada Buddhism in true spirit. References : Books: [1] Choudhury, J.N., (1973), Arunachal Panarma,Published by Jaya Choudhury: Distributor Chapala Book Stall, Shillong (1 st edition) [2] Choudhury, Amalendu, (1984), Tribal Songs of North-east India, Firma KLM Private Limited, Calcutta, (1 st edition) [3] Daltron, E.T., (1973), Tribal History of Eastern India (descriptive Ethnology of Bengal), Cosmo Publication, Delhi, (1 st edition) [4] Dutta Choudhury, S., (1978), Arunachal Pradesh District Gazetteers, Published by Shri M.P. Hazarika, Director of Information and Public Relations, Government of Arunachal Pradesh, Shillong, (1 st edition) [5] Elwin, Verrier, (1962), India s North East frontier in the ninetieth century, Oxford University Press, London (2 nd edition) [6] Gogoi, Lila, (1990), The Tai Khamtis of the North East, Omsons Publications, New Delhi, (2 nd edition) [7] Kondaniya, (1986), Monastic Buddhism among the Khamtis of Arunachal Pradesh, National Publishing House, New Delhi, (1 st edition) Page 163

10 [8] Osik, N.N., (1998), A Brief History of the Arunachal Pradesh, Omsons Publishers, New Delhi, (1 st edition) Journal [1] 1.Goswami, B. (2011), Tribal Studies, Annual Research Journal, Tribal Institute, Assam Sahitya Sabha, Vol-1, No- 1& 2; ISSN, Pp [2] Borah, P. (2014), Culture of Khamtis with special Reference to Their Festivals and Dancedrama and Its Potentials of Tourism, in Research Journal of MDKG, 3(1), ISSN: , April, Pp , P. [3] Chutia, M. (2013), Women s Roles in Buddhist Tibet, in Research Journal of MDKG, 2(2), ISSN: , October, Pp. 54-7, P. Page 164