Bodhi Kathā, Ajapāla Kathā, Mucalinda Kathā, Rājāyatana Kathā

 

Bodhi Kathā

- Awakening -
[bodhi: awakening]

---

Right after coming to enlightenment, still seated under the Bodhi tree, the Buddha explores the chain of causation that constitutes the essence of the conditioning of existence.

---

At that time, the Bhagavā resided in Uruvelā, at the edge of the Nerañjarā river,  at the foot of the Bodhi tree (tree of wisdom), just after he had become a Sambuddha . There, the Bhagavā sat cross-legged, at the foot of the Bodhi tree, continuously for seven days, enjoying the bliss of emancipation.  Then the Bhagavā (at the end of these seven days), during the first part of the night, fixed its mind on the chain of causation, {3} in the direct direction and in the opposite direction: From ignorance arise the sankhāras; sankhāras arises consciousness; from consciousness arises the spirit-matter; from the spirit-matter arise the six sense organs; from the six sense organs arises contact (with sense objects); from contact arises sensation; from the sensation arises the appetite (thirst, greed); from appetite arises attachment; from attachment arises existence; from birth comes birth; from birth arises aging and death, sorrow, lamentation, discomfort, depression and despair. So is the genesis of all this mass of suffering. By the destruction of ignorance, which consists in the complete destruction of the palatability, the sankhāras are totally destroyed; by the destruction of the sankhāras, the consciousness is destroyed; by the destruction of consciousness, the matter spirit is destroyed; by the destruction of the spirit-matter, the six sense organs are destroyed; by the destruction of the six sense organs, contact is destroyed; by the destruction of the contact, the sensation is destroyed; by the destruction of sensation, the palatability is destroyed; by the destruction of palatability, attachment is destroyed; by the destruction of attachment, existence is destroyed; by the destruction of existence, birth is destroyed; by the destruction of birth, aging and death, grief, lamentation, discomfort, depression and despair are destroyed. So is the cessation of all this mass of discomfort.
Knowing this, the Bhagavā , on this occasion, made this solemn declaration:
- When the real nature of things becomes clear to the meditating Brahmin (practicing jhānas ) ardently, then all his doubts vanish because he realizes what this real is nature and what is its cause. Then the Bhagavā , during the second part of the night, fixed its mind on the chain of causality, in the direct direction and in the opposite direction ...
Knowing that, the Bhagavā , on this occasion, made this solemn declaration:
- When the real nature of things becomes clear to the brahmin ardently practicing the jhānas, then all his doubts vanish because he understood the cessation of causation.
Then the Bhagavā , during the third part of the night, fixed its mind on the chain of causation, in the direct direction and in the opposite direction ...
Knowing that, the Bhagavā , on this occasion, made this solemn declaration:
- When the real nature of things becomes clear to the brahmin ardently practicing the jhānas , he stands up, driving out the hordes of Māra , as the sun illuminates the sky (and drives out the darkness). Here ends the story of what happened under the Bodhi tree.

Ajapāla Kathā

- At the foot of the Ajapāla ficus tree -

---

After his Awakening, the Buddha spends a second week in meditation, and is approached by a Brahmin (by birth) who asks him what defines a Brahmin.

---

And the Bhagavā , at the end of these seven days, emerged from its state of meditation, then went from the foot of the Bodhi tree to the foot of an Ajapāla ficus tree. When he reached it, he sat cross-legged continuously for seven days, enjoying the bliss of emancipation.

A certain brahmin, of haughty temperament, went to the place where the Bhagava was . Approaching him, he exchanged greetings with him; having exchanged pleasant greetings and words with him, he placed himself near him; then, having placed himself near him, the Brahmin spoke to him thus:- How, Gotama, does a person become a Brahmin, and what are the characteristics that make that person a Brahmin?

The Bhagavā , having heard it, proclaimed on this occasion this solemn declaration:
- A Brahmin is someone who has eliminated (in himself) all traces of bad deeds, who has freed himself from pride, from impurities, who is retained, who is an accomplished master in knowledge, who has fulfilled the duties of holiness. Such a person, whose behavior is equal towards all things in the world, can rightly say of himself that he is a Brahmin.

Here ends the story of what happened under the Ajapāla tree.

 

Mucalinda Kathā

- Mucalinda's intervention -

---

Third week after Awakening. A storm is raging, and the king of snakes appears to protect the Buddha.

---

And the Bhagavā , at the end of these seven days, came out of its state of meditation, then went from the foot of the Ajapāla tree to the Mucalinda tree. When he reached it, he sat cross-legged continuously for seven days, enjoying the bliss of emancipation.

At that time, a large cloud appeared, although it was not the season, and it began to rain for seven days, to be cold, there were storms and it was dark. The king of the Nāgas (snakes), Mucalinda, came out of his home, and encircled the body of the Bhagavā seven times in his rings and developed his large cape over the head of the Bhagavā , thinking: ", that I do not touch the Bhagava ! Let no bite of a horsefly or mosquito, no storm or heat of the sun, no reptile bother the Bhagavā !

And at the end of the seven days, when the king of the nāgas Mucalinda saw the cloudless open sky, he loosened his rings from the body of the Bhagavā , he disintegrated his appearance, appeared in the form of a young man and placed himself opposite from Bhagavā , raised his joined hands and paid him homage.

Seeing this, the Bhagavā , on this occasion, proclaimed this solemn declaration:
- Happy is the loneliness of the one who is full of joy  who learned the truth, who sees (the truth). Happy is the liberation from malice in this world, the restraint towards all living beings. Happy is the liberation from desire for the world, the state beyond desires; the abandonment of the pride that arises from the thought "I am!". This is in truth the highest happiness.

Here ends the story of what happened under the Mucalinda tree.

 

Rājāyatana Kathā- At the foot of the Rājāyatana tree -

---

First meeting with human beings, during the fourth week after the sambodhi . These are two merchants who make a food offering to the Buddha. The devas come to serve the Buddha.

---

And the Bhagavā, at the end of these seven days, came out of its state of meditation, then went from the foot of the tree of Mucalinda to the tree of Rājāyatana. When he reached it, he sat cross-legged continuously for seven days, enjoying the bliss of emancipation.

Then Tapussa and Bhallikā, two merchants travelling from Ukkalā (in Orissa), arrived at this place. A deva, who had been (in a previous life) a member of the family of the two merchants Tapussa and Bhallikā, addressed them as follows:- Here, my friends, at the foot of the Rājāyatana tree, stands the Bhagavā , who has just become Sambuddha. Go and pay homage to him, the Bhagavā , by offering him rice cakes with honey. This will be good and a blessing for you for a long time.

Then the merchants Tapussa and Bhallikā took the rice cakes and the honey, and went to the place where the Bhagavā was; Approaching him and having respectfully greeted him, they stood near him; they addressed him thus: - May Bhante , the Bhagavā accept from us these rice cakes with honey, so that it can be for us a good and a blessing for a long time.

Then the Bhagavā thought: 'The Tathāgatas do not accept (food) with their hands. Now, what should I accept these honey rice cakes with? ' Then the four great deva kings , understanding by the power of their spirit the reflection which had appeared in the spirit of the Bhagavā , offered to the Bhagavā , from the four corners (of the horizon), four stone bowls, (saying):- May, Bhante, the Bhagavā accept in these bowls the rice cakes with honey.

The Bhagavā then accepted the rice cakes with honey and, having received them, he ate them.
So Tapussa and Bhallikā, when they saw that the Bhagavā had cleaned his bowl and his hands, bowed in reverence at the foot of the Bhagavā, and addressed him thus:
- We take refuge, Bhante , in the Bhagavā and in the Dhamma; may the Bhagavā receive us as disciples who, from this day and as long as our life lasts, have taken refuge (in him).

They were the first in the world to become lay disciples (of the Buddha), by the formula which contained only a dyad. 

Here ends the story of what happened under the Rājāyatana tree.

The Central Institute of Higher Tibetan Studies, Sarnath

 The Central Institute of Higher Tibetan Studies

The Central Institute of Higher Tibetan Studies (CIHTS) which was formally known as The Central University of Tibetan Studies (CUTS)) at Sarnath is one of its kind in the country. The CIHTS lies in the village Sarnath surrounded by Buddhist temples, Stupas, and gardens. The 27-acre campus is located only a few minutes' distances from Deer Park, the place where the Buddha gave his very first teaching. The Institute was established in 1967. The idea of the University was mooted in course of a dialogue between Pandit Jawaharlal Nehru, the first Prime Minister of India, and His Holiness the Dalai Lama with a view to educating the young Tibetans in exile and those from the Himalayan regions of India, who have religion, culture and language in common with Tibet. In the beginning, the Central Institute of Higher Tibetan Studies (CIHTS) began functioning as a constituent wing of the Sampurnananda Sanskrit University, and eventually emerged as an autonomous body in 1977 under the Department of Culture of the Ministry of Education, Government of India. The Institute’s unique mode of functioning has been duly recognized, and on the recommendation of the University Grants Commission, the Government of India bestowed upon it the status of a ‘Deemed University, under Section 3 of the UGC Act 1956 on the 5th of April, 1988. Ven. Prof. Samdhong Rinpoche was the first Director of the Institute, who continued his office till 2000. Presently, the Hon’ble Culture Minister, Government of India, Ministry of Culture, is the Chancellor of the Institute. Professor Geshe Ngawang Samten is the present Vice Chancellor Under his able leadership and with the support of the learned faculty-members.

The Institute is on its march towards achieving further excellence in the fields of Tibetology, Buddhology, and Himalayan Studies. Besides these regular academic activities, the Institute is also furthering various research programs by in-house scholars, and visiting fellows from other academic institutions in India and abroad. CIHTS provides a large platform for interaction between the Buddhist and other philosophical schools of India, and also between the Buddhist and the Western philosophers and scientists. In recognition of its achievements of excellence, the National Assessment and Accreditation Council of the UGC rated the Institute with a Five-Star credit. The Institute has envisaged projects jointly by eminent scholars under the guidance of His Holiness the Dalai Lama and the Government of India, to cover the following objectives for over four decades:

 To preserve Tibetan culture and tradition,

 To restore ancient Indian science and literature preserved in the Tibetan language, but lost in originals,

 To offer an alternative educational facility to students from the Tibetan diaspora and the Indian Himalayan border areas those who formerly used to avail themselves of the opportunity of receiving higher education in Tibet,

 To impart education in traditional subjects within the framework of a modern Institute system with provision for the award of degrees in Tibetan studies and

 To impart education on modern disciplines along with Buddhism and Tibetan studies for the inculcation of moral values with a view to developing an integrated personality.

During the last five decades, the Institute has achieved immeasurable success in all its objectives much more than the expectation of its founders. The emergence of this Institute is one of His Holiness The 14th Dalai Lama’s far-sighted visionary initiatives in the early years of a large number of Tibetan people taking refuge in India with four specific objectives such as preservation of Tibetan Culture, restoration of the lost Indian ancient text from Tibetan sources, offering the alternative opportunity to Indian Himalayan-region students for higher studies, who used to go for education centers in Tibet in the past and to bring ancient monastic education into modern Universities academic system.

The uniqueness of this Institute is that the entire ancient Indian Buddhist traditions preserved in Tibet for more than a thousand years in four major schools as well as the tradition of Bon, the pre-Buddhist wisdom of Tibet, are now placed in this Institute as on learning center. The Institute has developed skillfully the holistic curriculum and courses in which all the modern methods of teachings, learning and research are included without disturbing the traditional methods of teaching, learning and research. The Institute offers Shastri (B.A.), Acharya (M.A.), M.Phil., Ph.D., and MD/MS degrees in Buddhist Studies, Tibetan Medicine, Astrology, Tibetan Painting, and Woodcarving. It has been awarding its own Certificates, Diplomas, and Degrees for the courses of studies conducted by the institute. Through an integrated course of nine years of Buddhist Studies program from Secondary School to Acharya, students study Tibetan, Sanskrit, Hindi, English, Indian Buddhist texts, Tibetan commentaries, and other treatises. The indigenous Tibetan Bon tradition is also taught parallelly with Buddhist studies. Besides, students are taught

such subjects as Pali, Asian History, Economics, and Political Science. Students of the Sowa-Rigpa study the theory and practice of traditional Tibetan medicine as well as modern Western pathology, anatomy and physiology, and receive complete clinical training so as to qualify them to practise Tibetan medicine. Students of Tibetan fine arts learn Thanka painting and Tibetan woodcarving along with subjects like Buddhist philosophy, Tibetan Language and Literature, English Language, and History of Arts and Aesthetics.

The Nava Nalanda Mahavihara

 The Nava Nalanda Mahavihara

The Nava Nalanda Mahavihara, Nalanda was established by the Government of Bihar in the year 1951 with the object, inter alia, to “promote advance studies and research of high standard in Buddhist learning, and to publish works of permanent value to scholars” and named it as Magadha Institute of Post-Graduate Studies and Research in Pali and Allied Languages and Buddhist Learning. It was the cherished dream of His Excellency Dr. Rajendra Prasad, the first President of the Republic of India that the legacy of the ancient Nalanda Mahavihara should be carry forward and accordingly he declared that „the ancient seat of Buddhist learning at Nalanda would be revived in order to revive the lost glory and the heritage of ancient Nalanda Mahavihara‟. It was His Excellency, Dr. Rajendra Prasad who laid the foundation stone of the first building of the Nava Nalanda Mahavihara on 20th November, 1951.

The words engraved upon it in verse form in Pali language are:

Asm eva silāsiṁgṁā Nālandā bhānuraṁsio,

Udentu lokabhāsāya vigame mārarattiyā.

 Let the rays of the sun of Nalanda rise from the summit of this rock in order to brighten the vernacular (lokabhāsā in Pali) after the passing away of its nights of darkness (period of its obscurity).

In due course of time the rechristening of this Institute was done after an inscribed seal which records: “Srī Nālandā-mahāvihāriyāryabhikṣu-saṅghasya”, „Seal of the Community of Venerable Monks of the Great Monastry at Nalanda‟ was discovered from the excavated site of the ancient Nalanda University. The adjective „Nava‟ or „new‟ in the name of the ancient Nalanda Mahavihara was added by its founders which not only signifies the resurrection of ancient Nalanda University but also signifies the revival and reorientation of the academic tradition of the ancient Buddhist Mahavihara on modern scientific lines. It is also pertinent to mention here that the seal adopted for the Nava Nalanda Mahavihara is almost modelled after the seal of ancient Nalanda University with the Dharmacakra flanked by two deers dates back to 8th /9th Century AD during the Pala period and had been found during the excavation of the ruins of the ancient Nalanda Mahavihara.

Being primarily a research Institute, the Nava Nalanda Mahavihara is laying special emphasis on the research and publication projects from the day of its very inception. The research projects undertaken by the Mahavihara are of two types - Short-term Projects and Longterm Projects. Guiding the scholars for the award of the doctoral degree, publication of research volumes and monographs by members of the staff and research scholars come under Short-term Projects. The publication of the Pali texts not yet published in Devanāgari script such as the entire Pali Tipiṭaka, Aṭṭhakathā (Commentaries) on the Pali Tipiṭaka, Pali Ṭikā(s) and Anuṭīkā(s) on them and other Pali texts, the work of compilation of the Pali-Hindi Dictionary and authentic Hindi translation of the entire Pali Tipiṭaka, critical decipherment and publication of MSS and their Cataloguing are a few works envisaged under Long-term Projects by the Nava Nalanda Mahavihara. Total 41 Volumes of Pali-Tripitaka in Devanagari script is now available in the Publication Counter of NNM, Nalanda.

During the first ten years of its establishment, it has been successful in publishing the whole set of Pali Tipiṭaka for the first time in Devanāgari script under the able guidance of late Bhikkhu Jagadisa Kassapa, an erudite scholar of Pali & Buddhist Studies and the founder Director of the Nava Nalanda Mahavihara, Nalanda in forty one elegant volumes which was warmly received by the reputed scholars of the world. It is pertinent to mention here that prior to its publication by the NNM, complete set of the Pali Tipiṭaka had already been published in various scripts like, Burmese, Singhalese, Siamese, Roman etc. The methodology adopted to edit and publish the Pali Tipiṭaka in Devanāgari Script by the Nava Nalanda Mahavihara has become a role model for editing the text of Pali language throughout the world. The publication work of the post-canonical literature such as Aṭṭhakathā, Ṭikā and Anuṭīkā etc. in Devanāgari script is also in progress. So far 25 volumes of the Aṭṭhakathā literature have already been published. It is also pertinent to mention here that before its publication by the Nava Nalanda Mahavihara the complete set of Pali Tipiṭaka in any Indian script was not extant in India. Besides other publications, mention may be made of seven research volumes containing monographs on different aspects of Buddhist Philosophy, Logic, History and Culture which have been published by the Nava Nalanda Mahavihara.

At the time of the establishment of the Nava Nalanda Mahaviahra, there were very few Indian universities which were having the departments/centers, though in nascent stage, which were facilitating studies and researches in Pali language and literature. The study of Pali language & literature was not at all popular among the Indians as the people were not known to its rich heritage. The study materials in any modern Indian language were very scant at the disposal of teachers and taught. Therefore, during its initial days of establishment, the Nava Nalanda Mahavihara not only took the responsibility of imparting teaching and conducting researches in Pali language & literature but also started the publication work of Pali texts for making them available to the general readers as well as the scholars. Thus the credit to popularize the study of Pali language and literature in India undoubtedly goes to the Nava Nalanda Mahavihara.

Thus it could be surmised that the academic activities of the Nava Nalanda Mahavihara includes: (a) teaching and research, (b) organizing seminars/conferences/ workshops (c) Publications and (d) creating a well-equipped library of oriental learning. Besides the above mentioned academic work, time to time the Nava Nalanda Mahavihara holds special convocations to award of the degree of Vidya Varidhi (D. Litt.), honoris causa to those personalities who have made indelible mark in the field Pali and Buddhist Studies as well as in allied subjects. The story of institution of conferment of the degree of Vidya Varidhi is quite interesting. It was started on the behest of Government of India in the year 1966 when the crown prince of Laos His Highness Sri Vong Savong had visited India and had expressed his desire to get the degree of Nalanda. It was at special request from the Government of India that the NNM held the convocation and conferred the degree of Vidya Varidhi (D. Lit.) Honoris Causa on him.

This had a very great impact on the Buddhist countries towards the regeneration of cultural kinship between India and the countries of the East, South and South East Asia. Till date fourteen such special convocations have been organized and the list includes eminent personalities from India and abroad.

Thus the Nava Nalanda Mahavihara is a unique institution unparallel in India which has been established to carry forward the legacy of the ancient University of Nalanda established in 4 th Century AD. This Institution which lies close to the ruins of ancient Nalanda University draws its inspiration from it and was established to develop as a centre of higher studies in Pali and Buddhism on the lines of ancient Nalanda Mahavihara offers various courses at Master‟s level and conduct researches of high standards. The scope of research and publications include Pali language and literature, Sanskrit Buddhist texts, Tibetan texts, Buddhist philosophy, cultural, social and religious history of Buddhist countries of Southeast Asia and other topics related to Buddhism.

The idea of Nava Nalanda Mahavihara lies in the preservation and protection of the religious and cultural heritage of India for the posterity. Pali language was the lingua franca of the people during the time of the Buddha. The extant Pali Tipitaka is believed to be the earliest and the most authentic collection of the teaching of Lord Buddha. The Tipitaka and its ancillary literatures are not only the repository of Buddha‟s teachings but also contain the philosophical, religious, geographical, social, political economic information of India during the time of the Buddha. They are the basic literary sources for the study of the cultural history of ancient India.

Keeping in view the deep veneration for the place from all corners of the Buddhist world and also to provide impetus in all-round development of the Nava Nalanda Mahvihara, in the year 1994, the Dept. of Culture, Ministry of Human Resource Development, Govt. of India, New Delhi, took over the Nava Nalanda Mahavihara under the control as an autonomous institute. In the year 2006, The Ministry of Human Resource Development (Development of Higher Education) Govt. of India on the advice of the UGC declared the NNM, Nalanda, Bihar as a Deemed to be University. Since then the Nava Nalanda Mahavihara is functioning as a Deemed to be University under the Ministry of Culture, Govt. of India, New Delhi

. The Nava Nalanda Mahavihara aims to equip students with character, ability, skill, cultural orientation and consciousness desirable for the human conduct. Thus the idea is not limited to facilitate and promote only critical intellectual engagement like other streams of learning. But the idea of Mahavihara is to have critical engagement with different traditions of thought and its great variety of expression, modes of understanding, human condition and predicament and the incredibly diverse inanimate and non-human living world by value-based education and practice in a holistic perspective.

 Aims and objectives of the Nava Nalanda Mahavihara:

The Nava Nalanda Mahaivhara, Nalanda Society shall undertake Under Graduate, Post Graduate and Doctoral Programmes in Pali, Buddhist Studies, and languages and Linguistics. The Objectives for which the Society is established are:

1. to develop a residential centre of education of international importance on the line of the ancient Nalanda Mahavihara (where the teachers and the taught lived together devoting themselves to studies and higher academic pursuits) for the promotion of higher studies and research in Pali language and literature, and Buddhist studies through Sanskrit, Tibetan, Chinese, Mongolian, Japanese and other Asian languages. In Addition, contemporary Buddhism in various parts of the world may also be made subjects of studies and research;

2. to set up and maintain departments of studies in (1) Pali and Buddhism, (2) Philosophy with special reference to Buddhist Philosophy (both Hinayana and Mahayana), Logic and Epistemology including outlines of Indian Philosophy and Comparative Religion,

(3) Ancient Indian and Asian Studies with special reference to Buddhist history and culture and spread of Buddhism, (4) Linguistics and Modern Languages, (5) the Department of Tibetan and Chinese Studies including Mongolian, Korean and Japanese languages, and (6) such other subjects as the “Society” may decide to introduce from time to time; 3. to undertake extra mural studies, extension programmes and field outreach activities for development of the Indian Society;

4. to accommodate monks, nuns and lay scholars versed in traditional Buddhists monastic learning and to acquaint them with modern methods of research and comparative studies;

 5. to send its scholars and professors to recognized centres of Buddhist learning in the world, specially to neighboring Buddhist countries to acquire first-hand knowledge of their traditions and also to revive the old cultural ties existed between India and those countries and vice versa;

6. to critically edit, translate and publish classical Buddhist works from Pali, Sanskrit, Tibetan, Chinese, Japanese, Mongolian and other languages;

7. to publish journals, periodicals on different aspects of Buddhism and allied subjects;

8. to co-operate with educational and other institutions in and outside India having objects wholly or partly similar to those of the Society by exchange of teachers, scholars in order to coordinate research work with them and generally in such a manner as may be conducive to their common objects;

 9. to subscribe to or become a member of, or to co-operate with any other Associations or Society, whose objects are similar, wholly or partly, to the objects of the Society or the promotion of which may be conducive to the attainment of the objects of the Society;

10. to do all such other acts and things as may be necessary or desirable for or conducive to attain or furthering the objectives specified above as may be expedient for functioning of the Mahavihara.

 Departments:

At present, there are 9 departments in the Nava Nalanda Mahavihara, namely: (i) Department of Pali (ii) Department of Philosophy (iii) Department of Ancient History Culture and Archaeology (iv) Department of Sanskrit (v) Department of English (vi) Department of Hindi (vii) Department of Chinese and Japanese (viii) Department of Tibetan Studies (ix) Department of Buddhist Studies.

Reference

1. https://www.nnm.ac.in/2020/12/16/prospectus-2020-of-nnm-nalanda/

Anagarika Dharmapala and the Mahabodhi Society

 

The founding of the Maha Bodhi Society of India by the late Ven. Anagarika Dharmapala in 1891 is an outstanding event in the history of the revival of Buddhism in the land of its birth. As the Society completed more than hundred years of its service to mankind, we recall with utmost gratitude, the unique contribution of Anagarika Dharmapala and review briefly the activities of the Society since its inception.

 David Hewavitarane, as Anagarika Dharmapala was named, was born on the 17th September, 1864 in the Hewavitarane family of Matara, Sri Lanka which was one of the wealthy families and was known for their unstinted devotion and dedication to the cause of Buddhism.

 In 1884 Anagarika Dharmapala accompanied Col. Olcott and Madam Blavatsky to Adyar, the Headquarters fo the Theosophical Society in India.

 In 1885, Sir Edwin Arnold, the well-known author of “The Light of Asia” published a few articles in the “Telegraph” a London based periodical of which he was the Editor, drawing the attention of the Buddhism to the deplorable condition of the Buddha Gaya Temple and its surroundings. When Dharmapala read these articles he was deeply noved. On 22nd January, 1891 he visited Buddha Gaya for the first time. His heart broke when he saw th appalling condition of this holy spot. The strong moral urge which he instantly felt can be known in the following lines from his diary. “As soon as I touched with my forehead on the Vajrasana a sudden impulse came to my mind. It prompted me to stop here and take care of this sacred spot so sacred that nothing in this world is equal to this place where Prince Sakyasinha gained Enlightenment under the Bodhi Tree.” With absolute dedication he resolved to start his great mission for the restoration of this sacred temple and regeneration of Buddhism in the land of its birth.

 He returned to Sri Lanka determined to finalize his future plans. He convened a meeting and founded the Buddha Gaya Maha Bodhi Society in Colombo on May 31, 1891. The offer-bearers of this newly born society were elected with Ven. H. Sumangala Nayake Maha Thero as President, Col. H. S. Olcott as Director and Chief Adviser and H. Dharmapala as General Secretary. With the object of drawing attention of the Buddhist world to the state of affairs at Buddha Gaya the Society convened on International Buddhist conference at Buddha Gaya in October, 1891.

 THE MAHA BODHI SOCIETY AT CALCUTTA

 The Maha Bodhi Society started its office in Calcutta in 1892 first at 20/1, Gangadhar Babu Lane, Bowbazar and then shifted to 2, Creek Row. In May 1892 the Society launched its monthly journal, “The Maha Bodhi” and the “United Buddhist World” (later named as “The Maha Bodhi”) from Calcutta for the propagation of Buddha’s teachings in India and abroad and also for interchange of news between Buddhist countries.

 WORLD PARLIAMENT OF RELIGIONS AT CHICAGO

In 1893 World Parliament of Religions was held at Chicago, which was one of the important events of the nineteenth century. The chairman of the organizing Committee sent an invitation to the Maha Bodhi Society to send a representative to attend this conference. The Society nominated Anagarika Dharmapala as its representative, Anagarika was one of the most popular speakers at the Parliament. His main paper on “The World’s Debt to Buddha” delivered on the 18th September highly impressed the representatives of world’s religions.

 During his return voyage from America, Anagarika met Mrs. Mary T. Foster, a Theosophist and wife of Mr. T. R. Foster, a wealthy banker of North America. In this memorable meeting Anagarika Dharmapala’s short discourse made such a deep impression on her mind that she became one of the greatest benefactress of the Maha Bodhi Society. With her generous donations, temples, monasteries, schools and numerous other institutions were established in India and Ceylon.

 In the meantime in 1904 the Headquarters of the Society were shifted to Sarnath and Buddha Gaya. Later on the Headquarters were reverted to Calcutta in the same year (vide Maha Bodhi Journal 1904). In spite of the continuing legal disputes with the Mahant in connection with the restoration of the temple, with the help of the Maha Bodhi Society, particularly through the wide contact of Anagarika Dharmapala hundreds of pilgrims from Asian countries started visiting the BuddhaGaya Temple. In 1915 the Maha Bodhi Society of India became a registered body. A Governing Body was formed with Sir Ashutosh Mukherjee, the Chief Justice of the High Court at Calcutta and Vice-Chancellor of the University of Calcutta and real builder of the edifice of higher education in India as President, Anagarika Dharmapala was elected the General Secretary.

 SRI DHARMARAJIKA VIHARA

In 1914 Anagarika Dharmapala purchased a plot of land at College Square and at this plot the foundation stone of the Sri Dharmarajika Vihara was laid on the 16th December, 1918. In 1916, the Government of India agreed to offer the Maha Bodhi Society a sacred Holy Relic of the Buddha which had been discovered during the excavations of Bhattiprolu stupa in Madras Presidence provided the Society erected asuitable Vihara in Calcutta.

Shri Dharmarajika Chetiya Vihara was opened on the 26th November, 1920 at an impressive ceremony.

CALCUTTA HEADQUARTERS

Anagarika Dharmapala with his keen foresight set up the Society’s headquarters at Calcutta and obviously chose this place as the main centre of his activities. At that time, the people of Bengal particularly the Buddhists had the sense of a kinship with the Buddhists of Sri Lanka through Buddhism. It is a common belief that Prince Vijaya Sinha of India, who, according to the Ceylon chronicles, after his accidental conquest of Ceylon in the 5th century B.C. become in first king and laid the foundation of a royal dynasty, hailed from Bengal.

When Anagarika came to Calcutta towards the end of 1891 a limited number of original Buddhists from Chittagong, the then eastern border of India, were available here to give him their preliminary basic support.

Later on, as his contact grew, wider, eminent educationists, scholars and social reformers were associated with the Society. As the years passed by more and more people came forward to extend their co-operation to the Society.

 BUDDHA GAYA TEMPLE AFFAIRS

The Society continued its all-out efforts for the restoration of the Maha Bodhi temple. Attempts were made to convince the national leaders like Mahatma Gandhi, Babu Rajendra Prasad, Deshbandhu C. R. Das, Rabindra Nath Tagore and other eminent persons about the legitimate claim of the Buddhists in this regard.

Rabindra Nath Tagore expressed his opinion as follows : “I am sure, it will be admitted by all Hindus who are true to their own ideals, that it is an intolerable wrong to allow the Temple raised on the spot where Lord Buddha attained His Enlightenment to remain under the control of a reival sect, which can neither have an intimate knowledge of, nor sympathy for, the Buddhist religion and in rites of worship” (vide M.B.Journal, 1922).

MULAGANDHAKUTI VIHARA AT SARNATH

Meanwhile, the expanding activities of the Society were continued through the ceaseless effort of its founder.

The outstanding achievement of the Society and the last glorious monument work of Anagarika Dharmapala was the completion of the Mulagandhakuti Vihara at Sarnath, where Lord Buddha delivered his first sermon after his Enlightenment.

The opening ceremony of the vihara was celebrated on the 11th November, 1931. The then Viceroy and Governor General of India, Lord Willingdon presented the Bone Relics of the Buddha to the Society through the Director General of Archaeology.

RELICS OF SARIPUTTA AND MOGGALLANA

The home-coming of the relics of Sariputta and Moggallana, the two principal disciples of Lord Buddha was another historic event in the regeneration of Buddhism in India.

As a result of the continuation persuation of the General Secretary of the Maha Bodhi Society of India, Devapriya Valisinha since 1938, the Govt. of India ultimately accepted his claim to bring back the Relics for enshrinement in India.

On the 13th January, 1949 at a large and colourful gathering held at the Calcutta Maidan and attended by distinguished dignitaries and delegates, Prime Minister, Pandir Jawaharlal Nehru ceremoniously handed over the sacred relics to Dr. Shyama Prasad Mookherjee, President of the Maha Bodhi Society of India.

Finally, the sacred relics of Sariputta and Moggallana were enshrined in the specially built Vihara of the Maha Bodhi Society of in Sanchi.

CENTENARY

In the month of September, 1991, the Society celebrated in Centenary in a befitting manner with the participation of international delegates.

CONCLUSION

In the 21st Century the Maha Bodhi Society of India undertakes fresh responsibility for the expansion of humanitarian service to fulfil the dedicated mission of its revered Founder Ven’ble Anagarika Dharmapala with the goodwill and co-operation of its friends and well-wishers and solemnly rededicates itself to the noble task of disseminating to the world Buddha’s message of peace, love and harmony.

References

1. https://mahabodhisocietyofindia.wordpress.com/about/maha-bodhi-society-of-india-its-history-in-brief/

Bhadanta Kripasharan Mahasthavira and Dharmakura Sabha

 

KRIPASARAN MAHATHERO

Appearances of great luminaries are very rare. They are not born everywhere; where such a man of excellent knowledge is born; that family, community, nation and country thrive happily. The birth of Ven. Karmayogi Kripasaran Mahathero is a revolutionary event in the history of Buddhism and the Buddhist revival movement in India. Ven. Kripasaran led a renaissance of Buddhist thought and cultural heritage in the 19^th Century in India.

Buddhism was the first to break down the impenetrable barrier which had divided man from man. His system admitted no caste and no degree – no social disability and no predestined adhesion to the self-centred interest. The noble and compassionate religion now stands extinct due to suppression and repression in Buddha’s own land. Effectuating the perennial message of Lord Buddha which underlines the human imperative in the words “Bahujan hituya, Bahujan sukhaya””

Ven. Kripasaran resolved his pious determination by standing before “THE BODHI TREE” at ‘BUDDHA GAYA, he devoted his entire life to the revival of this noble religion in India. To visualise his enthusiastic promise, Ven. Kripasaran Mahathero arrived in Kolkata Vihara, then housed in a rented building, at the age of 21. At that time, only a few hundred poor and most literate Buddhists mainly hailed from Chittagong lived in Kolkata the great excellence centre of learning and culture. Though splendid was his patience and mental resolution, it appeared almost an impossible task to propagate Buddhism in a country rooted in ignorance and superstition with the help of a few hundred poor Buddhists engaged in odd trades and professions in Kolkata. It appeared something ridiculous to many. But the great KRIPASARAN refused to surrender to obstacles to the attainment of his goals. His entire life can be compared to an infinite ocean, full of a variety of fragrances of compassion and loveliness. It is not easy to narrate activities against heavy odds, his ideal for self-denial and asceticism and his life-long struggle against the distorted condition of society made him an exemplary instance of glorious deeds in the human race.

            VEN. KRIPASARAN was born in the village of Unainepura in Patiya Upazilla of Chittagong District. He hailed from a respectful Barua Buddhist family. His parents were not so opulent. Yet, their Buddhist honour and enthusiasm influenced Kripasaran to take the steadfast and forward banner of Buddhism. He lost his father at an early age and attained PRAVRAJYA and UPASAMPADA orders under a renowned Buddhist Monk named SUDHANCHANDRA MAHATHERO, head of Village Unainepura Lankaram Vihara. He was named Chandrajyoti at this time but was known as Kripasaran all his life.

            After receiving Upasampada, he visited Buddhist Holy places but found them in deplorable condition. He afterwards decided to work for the resurgence of Buddhism. For the regeneration and preaching of Buddhistic order, Ven. Kripasaran instituted Mahanagar Vihara at a tumbledown old house on 72/73, Malanga Lane, Bowbazar Street in Kolkata in 1986 where he stayed for 13 years before shifting to its present campus. He also founded the Bouddha Dharmankur Sabha in 1891 to spread the perennial message of Buddhism. Later, this society established the Dharmankur Bauddha Vihara, which served as the centre of Buddhistic religious activities, education, culture and heritage. At this time, Buddhists of Bengal had been practising a type of TANTRICISM and SUPERSTITIOUS beliefs where Buddhist monks too were not following the rules & regulations according to VINAYA.

            In 1864, Ven. Samadhi Mahathero, the first Sangharaja of the present-day Supreme Sangha Council of Bangladesh, came to Chittagong with several monks from the Arakan area of Burma to refine Buddhism in Bengal. It is very important to note that Kripasaran’s teacher Ven. Purnachar was a contemporary of Ven. Saramedha Mahathero is still remembered by the Buddhists of Bengal as is a torch-bearer-great monk for the refiner of Buddhism in Bengal. With the support of Queen Kalindi of Rangamati, Ven. Saramedha rigorously travelled around with some local monks who received higher ordination from him. Ven. Purnachar Mahathero’s intimacy with Ven. Saramedha (1801-1882) and Kripasaran’s with Purnachar make an illustrious event of ‘Guru-Shishya Parampara’ just an absolute one.

            Although Ven. Kripasaran was engaged with the revival of Buddhism he contributed to developing PALI LANGUAGE & Buddhist Studies. Sir Ashutosh Mukherjee, Vice-Chancellor of Calcutta University always supported Kripasaran and helped in his activities. Kripasaran worked all over the development and resurgence of Buddhism. Besides Sir Ashutosh Mukerjee, Kripasaran and Dharmankur Sabha received noble gratitude from a large number of eminent scholars of then India. The names of distinguished figures included Sarada Charan Mitra, Satish Chandra Vidyabhusan, Harinath Dey, Manindra Chandra Nandi, Abdus Sobhan Chowdhury, Lord Ronaldshay, Jatindra Mohan Sengupta, Abanindra Nath Tagore etc.

JAGAJJYOTI :

After the 15^th year of establishment of Bauddha Dharmankur Sabha, its reputed JOURNAL ‘JAGAJJYOTI’ (Light of the Word) first came to light in 1908. Distinguished Scholars, Thinkers and Leaders of Kolkata were assembled and threw light on myriad themes of Buddhism by their assembled and threw light on myriad themes of Buddhism by their epic dimensions. Ven. Kripasaran’s activities were remarked as an epoch-making event for the strong solidarity of Buddhist communities and the humanistic resurgence of Buddhism in India & Bengal. The only merit of discourses revealed in their proceedings of varied moments of Bauddha Dharmankur Sabha. This was all along a vast oceanic journey for a journal of its own. At last, ‘JAGAJJYOTI’ brought out a commitment to accomplishing the desire for excellence in discourses. A realm of Chime ringing poem ‘Udbodhan’ first published in ‘JAGAJJYOTI’ as rhythm :

“I have come to your doors,

My name is ‘JAGAJJYOTI’

To show the light of the people

Enveloped under the darkness of ignorance.”

Under ceaseless devotion and endeavour of Skilled editorship of Ven. Gunalankar Mahathero (1874-1916) and Ven. Samana Punnananda (1870-1928), the then Lecturer of Pali, University of Calcutta, the ‘JAGAJJYOTI’ very soon made an impetus on the legacy of the Buddhist Community, & was able to satisfy their long Cherished Zeal. The World-renowned Buddhist Scholar and Indologist Dr Beni Madhab Barua (1888-1948) was a student at that time and was very intimately connected with the “JAGAJJYOTI”. Ven. Kripasaran was selected among the three chosen by him to be sent to Beni Madhab Barua to study at the University of London with a state scholarship in 1914. In 1917, Beni Madhab Barua was the first Asian to be awarded the D. Litt. degree in Pali Research Studies from the University of London. Dr Barua became an asset for Bauddha Dharmankur Sabha and became enthusiastic awe for the future generations of students & devotees.  

            Bauddha Dharmankur Sabha confer him the recognition that he absolutely deserved. Several eco-making events flourished the prestige of Dharmankur Sabha in the early years of the 20^th Century. This can be elaborated below : (1) the reception of Tashi Lama of Tibet at Dharmankur Vihar, the foundation of a Bodhisattva Vihara in Lucknow with the aid of Ven. W. Chandramani, the foundation of Gandhamadan Vihara in Darjeeling, the Foundation of a Shillong Buddhist Temple etc. After two eminent editors of ‘JAGAJJYOTI’, Ven. Gunalankar and Ven. Fernanda, who dedicated their utmost vital works; Dr Beni Madhab Barua took over the responsibility of editing the journal. This reputed journal is still going on regularly with very valuable achievements from various parts of World Arena. Existing General Secretary of Bauddha Dharmankur Sabha or Bengal Buddhist Association, Mr Hemendu Bikash Chowdhury an eminent Buddhist Scholar and Versatile respected figure, has been carrying the torch-bearing responsibility of editing this reputed journal since 1980. Publication of this esteemed institution along with its activities enlightens our hearts & summons us to life-span with compassion & fragrance of Buddhist Articles enriching the rich cultured legacy in India & Abroad.

            Another Pioneer and humanistic monk hailing from Sreelanka named Anagarika Dharmapala was an epic dynamic figure for the revival of Buddhism in India. He established the Maha Bodhi Society of India on 31^st May 1891. Anagarika Dharmapala and Karmayogi Kripasaran met each other in Kolkata. Both came to the field of regeneration of Buddhism with intensive zeal and a spirit of devotion. Their conglomerative goal drew them closer and they promised in their destiny to be sincere and gigantic drive to regenerate Buddhism in the homeland of Lord Buddha.

            Ven. Kripasaran soon visualized that he could not continue his vast works without the proper benevolence and patronage of the British Government. The British Rulers also threw their attention to Bengal, a real potentiality of regenerating Buddhism and Buddhistic dogmas. In 1917, Lord Carmichael visited Bauddha Dharmankur Sabha. In 1911, Ven. Kripasaran attended the coronation durbar of Prince of Wales in Delhi. He was cordially invited by the British Govt. to attend it. Among all the associates of Ven. Kripasaran, it was Anagarika Dharmapala, the most reputed reformer of modern India, who became the closest.

            The decades, the 1920s and 1930s were very much epoch-making events for the whole Buddhist World. Rabindranath Tagore took up his journeys across Asia, during which he was familiar as a keen goodwill messenger of Buddhist Asia. Valuable Indian Culture & heritage articles were published in the “Journal of the Greater India Society” in relation to South East Asia. These valuable horizons, with which Tagore was intimately associated, gave a favourable juncture of chance for an open colloquy (conversation) on a vast spectrum of Cultural interaction between South Asia and India. In 1924, Robi Tagore was visiting Myanmar for the second time, when he met and interacted with a vast number of his devotees. Return to Kolkata, under the patronage of Bauddha Dharmankur Sabha, a convention of the World Buddhist Conference was held in 1924. In these historical moments, Karmayogi Kripasaran played a vital role. According to Vinoy Order, a “Bhikkhu Sima” (Ordination Hall), for the first time, was inaugurated in Dharmankur Vihara.

During this historical moment, for the common end of achieving social harmony, compassionate view, educational aptitude and esteemed human mankind, large cities like Kolkata, Delhi & Lucknow were working together by their enthusiastic deeds. In 1912, for instance, a convention was initiated in Kolkata to bring together Muslim Hindus and Buddhist Students in close association. In the same year, with the concoction of Kripasaran, a Buddhist hostel was established in Kolkata. In 1913, the building of Dharmankur Vihara was extended. At the same time, a free primary school also started after the name Kripasaran. The first Buddhist Women Association also started in the same year.

REVIVAL OF BUDDHISM IN LUCKNOW :

The history of Buddhism in India is mainly brought back to its glory by the colonial period’s excavations when many statues and other Buddhist symbols were found by Archeologists. Besides the Bhikkus who came to India from Sree Lanka during the last and first quarter of the 20^th & 21^st centuries contributed immensely to the revival of Buddhist history and culture in the northern part of the country, for instance, Bhikku Dhammapala, Bodhananda and Prajjananda. The Buddhists in Lucknow quickly names these Bhikkhus in the history of Buddhism in Lucknow. Among Barua Buddhists, Ven. Kripasaran was very much credited to propagate the regeneration of Buddhism here.

            The foundation of the 20^th Century, Buddhism in Lucknow was laid by the Bengal Barua Buddhists much before Dr B.R. Ambedkar took “Deeksha”. The Bodhisattva Vihara at Latus Road, Lucknow inbuilt by Bhikkhu Kripasaran Mahathavir (1865-1926) in 1907, affiliated with the Bengal Buddhist Association. By keeping an intimate relationship with the then Education Secretary, Government of India, who later on was appointed as Governor of Agra and Oudh, HARCOURT BUTLER (1869-1938), Kripasaran could manage the land where the existing Vihara was situated. The second oldest Baudha Vihara at Risaldar Park, Lucknow affiliated to the Mahabodhi Society of India was built by Bhikkhu Bodhananda, as he came back from Sree Lanka to revive Buddhism in India, closely became associated with Karmayogi Kripasaran and Bodhisattva Vihara. In 1926, Karmayogi Kripasaran, a legacy of the epic dimension of great monk, to whom Bengal & India were, indeed of strong solidarity of Buddhist World in particular & humanistic resurgence of Buddhism in general.

                        As such, Our Karmayogi Kripasaran has left behind a triumph of versatile deeds and glory but he is greater than his achievement and ever immortal in the mind of his innumerable devotees and well-wishers for the noble cause of Dhamma revival in India and abroad and shall ever remain a never-ending inspiration to our future generation to come.  

References

1. https://www.researchgate.net/publication/326265323_LEGACY_OF_KARMAYOGI_KRIPASARAN_MAHATHERO_FOR_RESURGENCE_OF_BUDDHISM_IN_INDIA_AND_ABROAD

Sila, Samadhi and Prajna

 

In order to escape from a life of suffering and find everlasting happiness, we have to study and practice the teachings on the path to enlightenment. This can be achieved by practicing the Noble Eightfold Path (also known as the Middle Way).

The Noble Eightfold Path was a part of Buddha's first sermon, where he presented that the path was a 'middle way' between the extremes of asceticism and hedonistic sense pleasures. It consists of a set of eight interconnected factors or conditions, that when developed together, lead to the cessation of dukkha (suffering). The path teaches that the way of the enlightened ones stopped their craving, clinging and karmic accumulations, and thus ended their endless cycles of rebirth and suffering.

The path is grouped into three basic divisions: Pranja, Sila, and Samadhi.

Prajna (Wisdom)

Pranja translates to wisdom. Wisdom is different from knowledge. Knowledge is an accumulation of historical and experimental facts, which is mainly obtained through studying. Wisdom is somewhat intrinsic which is mainly obtained through cultivation and mental development/meditation. If your mind is pure and calm, your wisdom will emerge. In practical terms, wisdom comes at the end of one's practice of the path.

Prajna is regarded as enlightenment, which is the ultimate goal of Buddhism, and the key element in Buddhism. This consists of the first two pieces of the Noble Eightfold Path: right view and right intention. Right view is the belief that there is an afterlife and not everything ends with death, that Buddha taught and followed a successful path to nirvana. Right intention means giving up the home and adopting the life of a religious mendicant in order to follow the path.

Sila (Moral Virtues)

It is very important to note that morality is the foundation for the progress on the path, as it is the foundation of all qualities. In Buddhism, the morality is based on the principle of equality and the principle of reciprocity. Equality means that all living things are equal in their essential attitudes (animals not excluded) e.g. happiness, security. Reciprocity means "do unto others what you want others to do unto you". Nowadays, there is a dangerous tendency to neglect the importance of morality and to go just to the more exciting part of the paths, i.e. meditation and philosophy.

This consists of the first three pieces of the Noble Eightfold Path: right speech, right action, and right livelihood. Right speech means no lying, no rude speech, no telling one person what another says about him, speaking that which leads to salvation. Right action means no killing or injuring, no taking what is not given; no sexual acts in monastic pursuit. Lastly, right livelihood as abstaining from wrong livelihood, explained as not becoming a source or means of suffering to sentient beings by cheating them, or harming or killing them in any way.

Samadhi (Meditation)

In studying and practicing Buddhism, there are many goals and objectives. Besides the goal of happiness and good fortune, there is also the goal of freedom. If one wants to achieve the goal of freedom, the only way is through wisdom. In order to attain wisdom, one must purify the mind, develop the mind through meditation. Thus, mental development is necessary for wisdom. On the other hand, mental development can also safeguard our practice of good conduct/morality as it can strengthen and control our mind.

Mind is the key to changing the nature of our experience. As mind is important in all spheres of activities, mental development has an extremely important role in the practice of the Noble Eightfold Paths.

This consists of the first three pieces of the Noble Eightfold Path: right effort, right mindfulness, and right concentration. Right effort means guard against sensual thoughts; this concept, states Harvey, aims at preventing unwholesome states that disrupt meditation. Right mindfulness means never being absent minded, and conscious of what one is doing. Right concentration means correct meditation and concentration, as explained as the four jhanas.

All of these pieces play on each other and are needed to obtain enlightenment. Morality gives rise to concentration. Concentration gives rise to wisdom. If we want to be wise, we must be calm and concentrated in our mind. If we want to be calm and concentrated, we must take precepts with good conduct. As an analogy to a tree, morality is the root, concentration is the trunk and branches, while wisdom is the fruit.

Central Institute of Buddhist Studies, Leh

 Central Institute of Buddhist Studies

The Central Institute of Buddhist Studies (CIBS) Deemed to be University is located in Choglamsar, 8 kms south-east of Leh town (Ladakh) on the bank of the Indus River. Presently, Prof. Geshe Konchok Wangdu is the Director of the CIBS. It has two campuses: the new and the old. The old campus is located on a piece of land measuring 23 Kanals and used for running the classes for the junior wing from Class VI to VIII. It is under the charge of a Headmaster assisted by Trained Graduate Teachers (TGTs) and other staff members. There are a teaching block, a small auditorium, office, and children‟s library on this campus. A project of the Institute such as Manuscripts Resource Centre, Manuscripts Conservation Centre is also going on the old campus. The new campus is located just half a kilometer away from the old campus built up with separate blocks for Teaching, Administration, Library and Hostels. There are 60 Residential Quarters for staff and a Guest House. There is a sport stadium, an auditorium with seating capacity of 580 people is available to carry out various activities of the Institute. Besides these, a Philosophical Debate Hall, and a Students‟ Recreation Center are available on the campus to carry out other activities. All the Ladakhi scholars, novices and monks before 1959 used to go to Tibet in pursuit of higher monastic Buddhist education, and to do research for years in the famous Mahaviharas of Drepung, Sera, Tashi Lhunpo, Gaden, Sakya, Sangag Chosling, Dege, Drigung and other monastic centres. In the 1950s, this practice came to an abrupt end because of the political situation in Tibet. Hence, it was held imperative that a Buddhist institute should be established for formal Buddhist education in Ladakh. According to archival sources, when the Government of India was organizing the celebration of the 2500th birth anniversary of Gautama Buddha in 1955, Bakula Rinpoche led an official delegation to Tibet, and on his return had a three-hour meeting with the Indian Prime Minister, Pandit Jawaharlal Nehru. At this meeting, Bakula Rinpoche gave a detailed account of the situation in Tibet, including the fact that Ladakhis could no longer travel there to pursue their religious education. He underlined the need for ensuring similar opportunities in Ladakh.
Accordingly, the Central Institute of Buddhist Studies was established with the holy rituals performed by H.E. Skyabje Ling Rinpoche, the senior tutor of H.H. the 14th Dalai Lama. The institute was initially called the “School of Buddhist Philosophy”. Leh was chosen as the centre for the dissemination of Buddhist culture and philosophy in view of its geographical suitability
and traditional matrix. In 1962, at Kushok Bakula Rinpoche‟s urging, Prime Minister Nehru was fully persuaded of the necessity for such an institution for the Buddhists living in the Himalayas. Thus the institution was given full accreditation with regard to financial support and came under the administrative charge of the Ministry of Culture, Govt. of India. In its initial stages, the institute admitted ten monks, one each from ten monasteries in Ladakh. Two teachers were appointed to instruct the students in Tibetan literature and Buddhist philosophy. The first Principal of the institute (1959 – 1967) was a renowned Tibetan Buddhist scholar, Ven. Yeshi Thupstan. For three years these ten monasteries bore the entire expenses of the students and the teachers. From 1959 to 1961 the institute was in Leh. From there it was moved to Spituk village, about 8kms away from Leh, in 1962. The School of Buddhist Philosophy was registered as an educational institution in the year 1964, under the J&K Societies Registration Act of 1941. In 1973 new buildings for the institute were constructed in Choglamsar, 8 kms south-east of Leh. Sanskrit, Hindi, English and Pali languages were introduced, in addition to the teaching of Buddhist philosophy and Tibetan literature. In the same year the institute was affiliated to Sampurnanand Sanskrit University, Varanasi (U.P.), and courses suitable for students of the frontier region were introduced. In 2016, the Central Government, on the advice of the University Grants Committee (UGC), declared that the Central Institute of Buddhist Studies, was „deemed to be university‟ for the purpose of the UGC Act, 1956, but provisionally for a period of five years under the de novo category, from the date the CIBS disaffiliated its courses / programmes from Sampurnanand Sanskrit University, Varanasi, and the Tibetan Medicine and Astrology Department, Dharamsala. The mission of the Central Institute of Buddhist Studies lies in developing the personality of the students by instilling in them the values of Buddhist philosophy, literature and arts. The institute major focuses on in-depth study of Buddhist philosophy and Buddhist logic along with its history, culture, art and on the study of canonical literature along with ancient classical languages like Sanskrit, Pali and Bhoti. It also works on study of modern subjects like Indian history, Bauddha Puranic history, comparative philosophy, political science, economics, mathematics and general science. CIBS also focuses on translation of Buddhist manuscripts into Indian languages and Collecting, preserving and publishing rare manuscripts. The Institute takes much interest in preservation and promotion of Traditional Himalayan Arts and Culture. Accordingly,
the following departments have been set up for preservation and promotion of the arts and culture of the region: Department of Sowa Rigpa and Astrology: It is centuries old tradition in Ladakh to provide herbal medicines to the patients. When there were no allopathic medicines, the Sowa Rigpa System of Medicines used to be very popular in the region. The people still believe that the Sowa Rigpa System of Medicines is the most useful one and has no side effect. Now the Govt. of India has also recognized Sowa Rigpa as one of the traditional and useful medicine systems. So the people opt for Sowa Rigpa System of Medicines. Keeping the facts in view, the Institute imparts training to students interested in Baudh Medical Science. The +2 (Higher Secondary) passed students having the sound knowledge of Bhoti language are eligible for admission into six years‟ Baudh Medical Science Course. Department of Himalayan Arts and Craft: a) Traditional Scroll/Fresco Painting: This art of painting is very popular in the region. Monasteries of Ladakh are very popular for preserving numerous thankha paintings and frescoes. The frescoes of Alchi Monastery and Lamayuru Monastery are very famous. One can still see the paintings in these monasteries that are one thousand years old. Besides, in each village, there is a monastery having thankhas, frescoes and statues. The tourists from all over the world come to Ladakh in summer season to visit these monasteries. The Institute runs a Buddhist Scroll Painting Course for the students. A number of students receive training in this course to keep alive the centuries old tradition of making the Thangkhas. b) Traditional Sculpture: The making of clay statues and monastic masks are very common in Ladakh region. There are monastic festivals known as Gustor/Dosmoche/Tsetchu/Nagrang in every monastery held on a special occasion. On this occasion, the mask dance popularly known as Cham is performed by wearing masks of different Buddhas and Bhodisattvas, gods, deities etc. The Institute has arranged to train the students for making the art of sculpture of Buddhas, Bhodhisattvas, gods, deities etc., and also teaches the art of making masks. The interested students have to undergo the training for six years after passing Class X. Numbers of students are under training in this art of making statues and masks.
c) Traditional Wood Block Carving: In olden times, when there were no printing machines to print books, here in Ladakh, the people used to get the copy of religious and other texts copied from wooden blocks. The scripts of texts, especially religious texts, are carved on hard wooden
blocks in a systematic way, so that the scripts get printed on a paper for reading. Once a text is carved on the wooden blocks, one can copy the text for thousand times like photo copies. This was very popular in Ladakh in olden times. There is a system to hoist prayer flag in the monastery as well as on the top of every Buddhist household known as Tarchok, and Tarchan on the main gate. These prayer flags are printed texts on clothes of five different colours, which symbolize high spiritual power. The text contained Lungsta and Gyal–Tsan Tsemo. The text is printed on clothes from wooden block made for the purpose. To continue this art, the Institute has introduced a six years course of Wood Carving. Besides the block making, one can learn the art of carving other decorative items like the carving of dragons, birds, lions, horses etc. This art is very popular in Ladakh region and one can earn handsome money for one‟s livelihood through this. The students studying in the Institute and its branches and affiliated Gompa/Nunnery schools students came from most back-ward and remote areas of the region and belong to Schedule Tribe community. Accordingly, under the Tribunal Sub-Plan, the Institute arranged the free distribution of Text/Note Books to all students. During the year under report, Text/Note books worth Rs 22.77 lakhs were purchased and freely distributed among the students of CIBS and its branches and feeder Gonpa/Nunnery schools located in different parts of the region The CIBS has organized so many workshops, National- International Seminars, Students Exchange Programmer in collaboration with ASI, ICPR, ICHR and many other Indian and abroad organizations. The Institute so far published 87 numbers of rare and valuable books on various subjects including the proceedings of the national and international seminars under the title “Ladakh-Prabha”. During the year 2018-19, the institute published Ladakh Prabha-20, the Four Noble Truths and Ladakh Prabha 21, the Mahayana Uttaratantrashastra.The CIBS also has published an annual National Journal of Buddhist Studies in English. And completed many projects like Encyclopedia of Himalayan Culture funded by Ministry of Cultur- India, Manuscript Conservation Centre, Manuscript Resource Centre funded by NMM- New Delhi, The books are sold for minimal rates from the institute. In addition, the students also publish monthly newsletters in Bhoti, English and Hindi languages. An annual tri-lingual students‟ magazine is published under the title of Rig-pa’i Dud-tsi. A Bi-monthly students‟ newsletter “The Green Grove” in English, monthly students‟ newsletter sLob-ma’i dGa-tsal in Bhoti and sGrol-lJang gi sGron-me also in Bhoti by Green Tara Girls‟ hostels are published.