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Preparatory National Workshop for
Celebration of 2550th Buddha J ayanti
in the Year 2006

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Celebration of the 2550th Buddha Jayanti
Editors : Yen. Lama Chosphel Zotpa
Shri Maling Gombu
Shri D.M. Goyal
Shri Lobsang Tenpa 'Jampa'
Ist Edition, 2005 - 1000 Copies
. Himalayan Buddhist Coltoral Association
Published by :
Himalayan Buddhist Coltoral Association
B-4, Ladakh Buddhist Vihara, Bela Road, Delhi - 54
Typeset by: Lobsang Tenpa 'Jampa'
Nandan S. Bhist
Printed by : Samrat Printer & Binders.
1606, Pataudi House, Darya Ganj,
NewDelhi-2 Ph. : 011-23274880
9312547568







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Foreward
The Himalayan Buddhist Cultural Association, Delhi
since its inception in 1985 has come a long way in fulfill-
ing its objectives andin reaching to different parts ofHi-
malayan region and other parts of the nation. Preserva-
tion and promotion of the Himalayan traditional
culture,spread of Karuna & Mai tri, working for protec-
tion of environment, Unity & Integrity of India; spread
ofworld peace and to disseminate value and culture based
education has been its main focus .
.
Buddhism today is the Fourth largest religion in
the world. It has been able to give solace and peace to all
the sentient beings. The message ofKaruna, Mai tri, peace
and Universal co-existence has become very relevant in
today's world, which is suffering from many evils. Be-
cause of its universal message, today Buddhism has spread
far and w!de. India being the birth place of Buddha and
due the path ofpeace and non-violence it showed to the
world, it was once known as Jagatguru. The world today
is looking to India; the land ofBuddha, for its important
Buddhist sites and pilgrimage centers.
It is really a noble idea to celebrate the year 2006
as the year of 'Karuna & Maitri' to mark the 2550th Bud-
dha Jayanti celebrations. It is proposed to celebrate the
111
event at international and national Ievel. This will once
again re-affirm the position oflndia as Jagatguru. During
the celebrations, it is proposed to take up repair and reno-
vation to give facelift to the existing Buddhist pilgrimage
sites/ places in India and to highlight and focus on impor-
tant sites which are not highlighted, establish new centers
in place like Delhi, establish new Universities in lines of
ancient Buddhistcenters ofleaming like Nalanda, Taxila,
etc.
For all this tobe deliberated and planned for pre-
senting to the Govemment, a preparatory workshop was
organised, which ca:qte out with recommendations and
suggestions and a detail proposal tobe submitted to the
Govt. of India for a budgetary support to carry out the
objectives. A number ofscholars, Buddhist teachers, re-
nowned personalities from all over the country attended
t11e two day workshop in Febuary 2004, at Delhi.
It provided an oppurtunity to all the Buddhist schol-
ars, Ieaders and organizations to come together on one
platform to plan the co-ordinated development of Bud-
dhism and Buddhist sites in India in unison. A good num-
ber of articles on Buddhism & its history and suggestion
for the action plan have come up during the workshop.
It was feit that the celebration of year 2006 as the
year ofKaruna & Maitri to mark the 2550th Buddha Jayanti
IV

I
at international Ievel, would provide an opportunity to In-
dia to showcase its rieb cultural heritage and historical
Buddhist pilgrimage centers to the world Buddhist people
whose population is growing as people are keen to move
towards peace and universal co-existence.
In order to disseminate the information to a wider
circulation, we are bringing out the report of the work-
shop and articles in the form of a book. This will give an
idea & roadmap to work out further for the celebration in
2006. I take this opportunity to extend my hearty thanks
to the then Jt. Secretary, other officials, Dept. ofCulture,
Ministry of Tourism & Culture, for thier assistence in
organising this workshop successfully. I also extend my
thankful to all the scholars, participants & all others
who have contributed to make the event a success.
(Lama Chosphel Zotpa)
President
Himalayan Buddhist Cultural Association
V

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Part 111 (English)
1 Potentialities ofBuddhist Archaeology:
A case study ofVaisali
Dr. Bijoy Kumar Choudhary
2 Revival ofBuddhism
Venerable Bhikkh Sanghasena
3 The need and significance of celebrating the
Year 2006 as- Karuna and Maitri Year
HBCA
Vll
(1(1

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Page
148
153
157
4 2550ih Birth Anniversary ofLord Buddha, Year 2006
Guru Tulku Rinpoche
160
5 Monasteries are the Centres ofLearning and Repository
ofBuddhist Art
Dr. Nawang Tsering
163
6 The role ofBuddhist Monasteries/Organizations
in the preservation & _tlromotion ofBuddhist Culture.
Nangzey Dorjee
169
7 Buddhist Heritage of Orissa
Neeraj Padhi & S.M. Gani
176
8 The role ofvoluntary Buddhist monasteries/organizations
in preservation and promotion of Buddhist culture.
R.E. Wangdi
183
9 The Role of Ananda Buddha Vihara in the preservation
& promotion ofBuddhist culture in Andhra Pradesh
Ven. K. Sangharakshita Mahathera
191
Lt. Gen. Shri S.K.Sinha, Hon'ble Governer of J & K; inaugurating the
seminars by lighting a lamp along with Shri Thupstan Chhewang
viii
Report :-
The National Preparatory Workshop on
Celebration of 2550
1
h Birth Anniversary of Buddha
in the year 2006 at Delhi on 9-1 Oth February 2004
Himalayan Buddhist Cultural Association, Delhi
organized a two-day National Preparatory Workshop for
celebration of 2550
1
h Birth Anniversary of Buddha at New
Delhi on 9-l0
1
h Feh. 2004. The workshopwas inaugurated by
Shri Sang Priya Gau tarn, Hon'ble Minister. The Chief Guest
on the occasion was Lt. Gen. S.K.Sinha, Hon 'ble Govemer
of J & K, and presided over by Rev. T.K.Lochen Tulku
Rinpoche at International Yuva Kendra, New Delhi. The
sessions of the workshop were further held at Auditorium,
Gandhi Smriti, 30 January Lane, New Delhi. 200 delegates
from all over the country consisting of Buddhist scholars,
Intellectuals, Rev. Rinpoches, Representatives of various
Buddhist organizations and other voluntary organizations
participated in the workshop.
The main speakers in the inauguration ceremony
included Rev. Tai Situ Rinpoche, Rev. T.G.Rinpoche (Hon,ble
Minister Tourism & Culture, Arunachal Pradesh), Dr.
Dharamkirti, Bhante Gyan Jagat, Bhante Sangharakshita,
Bhante Sanghasen Mahathera,Shri Indresh Kumar, Rev. Kirti
Rinpoche,Shri Thuptan Chhewang (Chief Executive
Councillor, Ladakh Autonomous Hill Council).
Appreciating the efforts ofHimalayan Buddhist Cultural
Association and noting on the importance of the need to
celebrate the event of 2550
1
h Birth Anniversary of Buddha,
written message were received from His Excellency, the
IX
President of India, Vice- President, His Holiness The Dalai
Lama, Dy. Prime Minister Shri L.K.Advani, Hon 'ble Defence
Minister Shri George Femandes, Smti. Bhanaben Chickhalia,
Hon 'ble Minister of State for Tourism & Culture, Swami
Chinmayanand, Hon'ble MoS, Horne, Hon'ble ChiefMinister
of Arunachal Pradesh Shri Gegong Apang, Hon'ble Chief
Minister ofUttranchal Dr. N.D.Tiwari, Raja Birbhadra singh
Hon 'ble Chief Minister H.P. and Shri Dhanendra Kumar,
Secretary, Dept. of Culture, Govt. oflndia.
The Chief Guest released the Souvenir published on
the occasion. Rev. T.G .Rinpoche released the book titled
"Himalyan Culture, Bhoti Language and Tribai Development"
published by Himalayan Buddhist Cultural Association. Rev.
Tai Si tu Rinpoche released another book titled "Bhartiya Bodh
Thirtho ki path pradharshika".
Ven.Lama Chosphel Zotpa, Vice-Chairmen, National
Commission for Scheduled Castes & Scheduled Tribes and
President Himalayan Buddhist Cultural Association, Delhi,
highlighted on the objectives of the workshop and stressed on
the main message and teachings of Buddha consist ofKaruna
& Maitri and Non-violence which has scientific foundations.
Today there is need to spread this message to different comers
of the world. Therefore, the celebrations of 2550th Birth
Anniversary ofBuddha in the year 2006 becomes very relevant.
The celebration should made an international event with
elaborate preparations at the National, Regional, State, District
Ievels. He pointed out that by the year 2006 we should be able
to promote and give a facelift to all the Buddhist Pilgrimage
centers and establishment of new Universities on the lines of
X
1 '
I
In the workshop, the scholars deliberated on the
Buddhist principles, philosophy, Tantric and all the aspects
from the Mahayana and Hinayana Buddhism. The techings of
Buddha on Karuna & Maitri, Peace and Non-violence were
discussed with the stress on their scientific foundations. Many
scholars presented articles on various topics and led the
discussions on its importance and relevance today.
Action Plan for
Celebration of2550th Birth Anniversary ofBuddha
in the Year 2006
The objective behind the celebration of 2550th Birth
Anniversary of Buddha in the year 2006 is to spread the
message of compassion, friendship, non-violence and peace
across the world.
This is important considering the situation wherein the
world is affected by terrorism, violence, divided on narrow
fragments and other evils. This also becomes very relevant
because today the world is a small family easily assessable
due to the developments in the science and technology.
This calls for cordial and friendly relations between all
the nations, which are interdependent. In order to maintain
the peaceful co-existence, Buddhism has given wonderful
principles and philosophies based on Truth and scientific
principles, which makes Buddhism not only a religion but also
a way of living a peaceful and worthy life.
XI
India, the land of Birth place of Buddha, was known
as the Jagat Guru due to its contributions in the field of cultural
development of the world. India is recognized for its
contributions to the world thought and this celebration would
give an opportunity for India to regain its position of Jagat
Guru, when the world today is looking towards it for the
guidance and direction. It is keeping these considerations in
mind, that the celebration of the 2550th Birth Anniversary of
Buddha at the international Ievel is important.
Considering the importance of the event aNational
Ievel workshop was organized at Delhi in F ebruary, 2004 for
deliberating on preparation of a masterplan for the celebration.
In the workshop the delegates were distributed into four
different groups and each group headed by a renowned scholar
was to come out with suggestions for drawing the 'Action
Plan' for the celebration of 2550th Birth Anniversary of
Buddha in the year, 2006. The groups after discussing the
matter amongst themselves came up with their suggestions
and presented the same to the panel of scholars for further
deliberations. After presentations of all the group 's
suggestions, the panel after considering all the suggestions
and in depth analysis finally drew the 'Action Plan' in the
following terms:-
1. Methods and Mann er ofCelebration of2550tb Birth
Anniversary ofBuddha in the year 2006.
a) The year 2006 tobe declared as the "Year ofKaruna &
Maitri" for the celebration of 2550th Birth Anniversary of
Buddha.
Xll
b) The celebration tobe organized at three Ievels namely
International Level, National Level and Regionallevel (this
may also include State Ievel). The intemationallevel seminar
may be held at Delhi, this may also be held at other places
like Bodhgaya, Sarnath, etc. A.High-level Committee may
be formedunder the Chairmanship and Direction ofHon'ble
Prime Minister and Organization by Ven. Lama Chosphel
Zotpa at the earliest to start the work. The Nationallevel
program may be held at Sarnath and the Regionallevel at
all the State capitals or other places related to life ofBuddha
may be held. The celebrations shall cover all the places and
pilgrimage centers of Buddhism.
c) The celebrations will involve the various activities and
programs like Seminars, Workshops, Exhibitions,
Competitions, Drama, Pad Yatras, Vipasana Meditation,
Reciding of Buddhist chanting, Kavi Sammelan, Debates
in College and Universities, Essay Writing and like wise
other programs.
d) To organize the celebration, we will coordinate and associate --
the Government, Voluntary organizations, Scholars,
Thinkers, Activists, also the people from other religious
faiths also may be associated. Buddhist organizations like
Mahabodhi Societ)r of India, World Buddhist & Cultural
Foundation, Himalayan Buddhist Cultural Association,
Bhartiya Bodh Mahasabha, Himalaya Parivar,
Representatives of His Holiness The Dalai Lama and
Schotars and renowned personalities of Buddhism.
2. The need for Preservation and Promotion of
Buddhist pilgrintage centers, Monasteries/Stupas
and other centers of Learning in lndia:
Xlll
"
a) The Repair, Renovation, Preservation and Development
ofall the Holy pilgrimage centers of Buddhism like
Lumbini, Bodhgaya, Sarnath, Srasvasti, Khusinagar, Rajgir,
Nalanda etc.
b) To establish an autonomous institution by name "Buddha
Foundation for Peace and Development" by Government
of India, under department of Culture, for looking into the
development and promotion of Buddhist minority people
in India and the Buddhist culture and heritage.
c) To establish International Buddhist University on the lines
of ancient Nalanda university for the study and promotion
of Buddhist philosophy.
d) To organize the repair, renovation of all the ancient and old
Buddhist Viharas, Stupas, Holy Buddhist Sites, old Gonpas,
Monasteries with special focus on the Himalayan region of
India.
e) India is rich in the cultural heritage, Antiques and other
items of importance related to Buddhism and especially the
Himalayan region is the treasure house of Buddhism and
its culture. In order to preserve and prote-ct them for the
posterity, Museums may be established in each State to keep
them safely on scientific lines. The pooja articles and items,
Thankas, Masks, paintings, clothes and other cultural items
may be preserved in the museums.
f) To establish Libraries in all the pilgrimage centers, Buddhist
centers, Towns and Cities in order to enable the people to
learn more on the teachings of Buddha.
g) To coordinate with the Archeologicf!l Survey of India, on
excavation of Buddhist sites to throw light on the rich
cultural heritage of Buddhism. There are many Buddhist
lVX
, I
I
sites, which are yet to be excavated, and a plan of action
should be drawn to excavate the important sites.
h) Tostart Buddhist study department in all the universities in
the Himalayan region and also to mak.e efforts for
recognition and inclusion in the Eighth schedule of
Constitution of India.
i) To provide assistance to preserve and promote the valuable
manuscripts brought by Rahul Sanscritayan from Tibet
between 1930 and 1934, which are maintained and kept
safely by Jaiswal Research Institute, Patna.
3. Publication, Publicity for spread of principles of
Buddbism
a) Like in the previous 2500th Birth Anniversary celebration
in 1956, a reference book maybe published forthe 2550th
Birth Anniversary celebrations in year 2006.
b) To encourage and motivate the youth, Buddhist Iiterature
may be brought out in easy and simple language and
published by the publication department in all the languages.
This material may also be made available through media,
Internet, websites etc.
c) A lot of Buddhist Iiterature and mailuscripts are available
in the Himalayan region of India, which are not translated;
. they may be translated and published during the
celebrations.
d) To bring out the teachings of Buddha on Non-violence,
Environment, Health and Medicine and to promote them
amongst the common people.
e) To bring out a dictionary on comm.on terminologies for
Buddhist areas for the common languages and to begin the
XV
work on this.
f) To bring out the poster size and other sizes photographs of
Buddha, Nagaijuna, Vasabhandhu, Samrat Ashoka, His
Holiness the Dalai Lama, Baba Saheb Ambedkar and their
sayings for bringing them to the common people.
g) To make films, Documentaries on Buddhist philosophy,
Culture, Life ofBuddha and Buddhist pilgrimage sites and
screen them in different States by the Government. To
release stamps, tickets, coins on Buddha and Buddhism to
commemorate the celebrations.
4. Formation of Buddhist Councils
a) To form and organize Buddhist councils at international,
national, regional and State Ievels on the lines of the
Buddhist councils during Buddha times with the those
objectives.
5. Messengers of Karuna & Maitri and Peace and
other suggestions
a) To organize and train volunters groups as messengers of
peace and Karuna & Maitri & Non-violence and tosend
them to disturbed areas affected by violence, insurgency
and other social evils.
b) To organize and identify a group of scholars and
personalities, who will visit different countries as per the'
nee,d to spread the message of Karuna & Maitri and peace
and Non-violence in coordination with various Dharma
centers across the world.
c) To introduce new trains to connect and link all the Buddhist
pilgrimage centers to make them easily assessable to the
XVI
common people.
d) T<? develop all the roads connecting and linking the Buddhist
pilgrimage centers for easy travel by the common people.
e) To propagate the slogan of "One Buddhist plant One Tree"
all over the country.
t) To organize putting of inscriptions on Buddhism in all the
important Buddhist places all over the country.
;.:."
in the Chair trom left to right- Shri lndresh Kumar, Shri Sangh Priya Gautam
Union Minister Govt. of lndia, Lt. Gen. Shri S.K.Sinha, Hon'ble Governer of
J & K & Ven. Tsona Rinpoche, Hon'ble Minister of Arunachal Pradesh
xvii
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quently near monkey tank (markatahrda) which was located
south of the Asokan pillar. Let us recall that the Divyavadana
speaks of markatahrda and the adjoining Kutagarasala where
Buddha used to stay during his visit to Vaisali. The Mahavastu
would also corroborate the above feet.From the above dis-
cussion, it is obvious that both Fa Hien and Heun Tsang refer
to the same location near the monkey tank south of the pil-
lars, as a place of sojoum for Buddha.
Let us now see how far archaeological excavations and
explorations have exposed the Buddhist resources ofVaisali,
whether from those mentioned in the Iiterature of
independentally. Cunningham visited the site in 1861 -62 and
taking care from the Chinese Pilgrim identified Basarh with
the city of Vaisali. His identification was later corroborated
by Bloch's excavations which yielded seals bearing the name
Vaisali. In 1957-58, the Kashi Prasad Jayaswal Research In-
stitute, under the directorship of A.S. Altekar, took up exca-
vations in the area under Kharauna tank and succeded in
establising the existing of Abhiseka- Puskami. To the north-
east of the tank, Altekar exposed a stupa in which a soapstone
casket containing ashy earth, a small conch, two glass beads,
a small piece of gald-leaf and a copper punchmarked coin
was found. Altekar identified it with the stupa originally built
by the Lichchhavis over their share ofthe relics ofBuddha's
body.
The first authentic account of the Asokan pillar and
the surrounding ruins was published by Stephenson and Pricep
in 1835. Cunningham explored the site in 1861 and 1880 and
gave a full account of the ruins. He also excavated the mound
south to the markatahrda and exposed the remains of a brick
150
building which has been indentified as Kutagarasala. The
existence of the stupa, north to the pillar, was reported by
Stephenson, and it was identified by Cunningham with the
stupa built by Asoka, as mentioned in Hiuen Tsang's account.
Apart from the above mentioned stupas, a mound 1000
feet to south-east of Vaisali ka Garh was identified by
Cunningham in 1861-62, as representing one of the stupas
mentioned by Heun Tsang. Cunningham also noticed two
conical mounds, locally known as Bhim Sen's pallas, about
. one km. west of the Asokan's pillar site, but he did not ex-
plore these fully.
lt is obvious from the foregoing description that only
a small part to the immense Buddhist heritage of Vaisali has
so far been exposed by archaeology, while three other mounds,
containing stupas, have been located but not excavated so
far. The Sammitiya monastery has also not been discovered
yet.
There is clearly a need for chalking out an ambitions
archaeological programme for exposing the buried Buddhist
resoures at Vaisali. In recents months, I have undertaken fre-
quent archaeological explorations ofVaisali along with a team
of archaeologists with the following questions in mind.
1. How best can we use the Ieads given by the two Chinese
pilgrims? How to reconcile the variations between the two
accounts? How to make the best use of the correlations ap-
pearing in the two accounts?
2. What kind of archaeological explorations and excavations,
independently of literature, should we undertake at Vaisali?
I visited several neighbouring villages such as Basarh,
Cakramadasa, Bania, Kolhua, Bakhra, Beerpur, Harpur and
151
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Ghataro looking for some evidence on surface. In a large area,
about 5 km., extending from Basarhin the south to Bakhra,
in the north, we found ancient potsherds such as northem
Black Polished ware, Grey Ware and Red Ware. Even in low
lying areas ljke ponds and lakes, we frequently came across
ringwells belonging to Sunga or Kusana Period. On the basis
of my explorations, I would like to underscore the following
points which, of course, need to be worked out further.
1. Horizontal archaeological excavations ofthe site from
Basarh in south to Bakhra in north should be undertaken to
unravel the Settlement history of Vaisali on one hand and to
expose the Buddhist resources on the other.
2. Two stupa mounds west of the Asokon pillar site in
the village Bakhra ought tobe excavated and the stupas should .
be exposed and developed.
3. In the course of my explorations, I came across a coni-
cal mound at the village called Ghataro 21 km. south to Vaisali.
The mound is about 57 meter in east-west direction and 41
km in north-south direction and it is approximately 4.50 high.
I found several brickbats on the surface of the mound. This
mound obviously has a sizeable stupa beneath it, which has
to be excavated and exposed. We have also to Iook for a ref-
erence to this stupa in the literature.
4. The monastic settlements adjacent to the Asokan pil-
lar site and the Kharauna tank need to be excavated.
152
Revival of Buddhism
Venerable Bhikkh Sanghasena
At the onset I feel pleasure to express few words of
thanks to Yen. Lama Chosphel Zotpa, the Honorable Vice-
Chairman of National Commission of Schedule Caste and
Schedule Tribes, Govemment of India and the members of
the organizing committee of Himalayan Buddhist Cultural
Assaciation, New Delhi for giving me this privilege to speak
on the august gathering. On behalf of the members of
Mahabodhi International Meditation Centre and on my be-
half heartily congratulate you all and my best wishes for the
success of the two days national workshop. I also warmly
welcome the proposal to celebrate in glorious way the 2550th
birth Anniversary ofLord Buddha falling on in the year 2006.
Which will be declaring as a year of 'Karuna and
Mai tri' .Compassion works from within outwards for the wel-
fare and peace of others while Maitri Iove is the most power-
ful neutral force and universal in nature, a good will towards
all. This two powerful inner weapons if can develop in every
individual in the society which will work certainly and unre-
mitting as a medium for universallasting peace. Perhaps that
no time in the past history was bis message of peace more
needed for the suffering and distracted humanity than as it is
today.
The cultural and political implication of 25 centuries
ofBuddhist history could be guiding spirit to current political
implication of Asia and world at large. The threefold ethical
means consisting of Sila, Samadhi and Pranay is essentially
153
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means to enlightenment also rightly applicable to Iead the citi-
zens a harmonious political and social organization. Buddhism
has no objection to either a socialistic or capitalistic provided
it makes provision not only the material world but also for the
moral and weil being of the subjects. The Buddhist law of
paccitasamupadda is interdependent and intra dependent law
explains the state of existence as a whole. Buddhist thought
is based on tolerence not only to each other but also other non
Buddhist traditions, therefore importance of this teaching is
really a need ofthe time of educate and tarne the present day
politician to transform the stare of political anarchy to a bal-
ance peaceful and harmonious state.
Luckily, Buddhism is now triumphantly resurgent and
revival state is not only in India the land of Buddha but also
other countries of Asia and west. The revival of Buddhism
during the last few decades is one the striking events in the
history of religions. This is not due to use of force but simply
because of the creative awareness and will of the people.
Considering the importance of the ideal the message of
Dharmachakra Parivartan, the wheel of dharma is flushing
forth from the national flag and the official seal of Republic
ofindia. The father ofthe nation Jawaharlal Nehru, the first
prime minister of India declared his foreign policy, based on
the five Buddhist rule of conduct 'Pancha Sila' for peaceful
co-existence. In Edwin Arnold book on the light of Asia,
caught the eye of Ven. Dharmapala who was deeply moved
and dedicated of life for revival of noble Dharma in the land
of Buddha. But unfortunately the zeal and tempo is slowly
receding. Albert Einstein said that the religion offuture would
be a cosmic religion. It should be meaningful unity of nature
154
and spiritual of all things based on experience. Buddhism
answers this description. Similarly, S.Radhakrishnan said the
Buddha enjoins serenity of spirit Iove of all sentient creation.
Taking the advantage of this gathering I would like to put
forward few suggestions in a very humble way:
1. It is the duties of Govt. to finance renovate, repair, and
maintenance of all historical Buddhist centers, which is be-
yond the capacity of the citizen. I am glad that the Ministry of
Culture and Tourism, Govt. of India bad kept such provision
particularly in the Himalayan states. Indeed the provision needs
to be extended to other state. Culture is part of Buddhism.
Whether in the Buddhism goes, there goes culture. The peace-
fulness of cultural heritage in the Buddhistcountries are largely
due to impact of the pacific teaching to Buddha.
2. More and more inter-denominational conference and
interaction like this desing to improve to communication
among different sect of Buddhism should be organize fre-
quently to bring all under one umbrella. As all Buddhist sects
honor and practice the essenial tenets of Buddhism.
3. Universeis characterized bymotion and change. With
the swift changes in the world attempt must be made Bud-
dhism as a vibrant force by way of showing tolerance, re-
spect, and praise for others to make a better world order.
4. Revival ofBuddhist Universtities like Nalanda, to con-
duct studies in Pali, Sanskrit and other old languages, which
are primary source ofBuddhism. Nalanda dominated the world
for nearly early ten centuries. lt would be great gift to the
world if the Nalanda University which was in pristine glory
in early centuries could be revived and make again nucleus of
Buddhist study. Yuan Chwang, the Chinese traveller men-
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tioned about the immense size of academic administration
setup having 1500 teachers and 10000 residents students from
all over the world. How pathetic the situation as it now. I
wish to request to all eminent scholors, Iuminaries of admin-
istration and important public figures participating in this
workshop joined together to formulate a long term, weil
planned project.
5. It is also indeed a novel idea to start a Buddhist centre
at Delhi i.e. ' Buddha Foundation for Peace and Develop-
ment' under the Ministry of Culture. The program of estab-
lishing such a Buddhist centre will serve as a rediating light,
as a sequel of this great gathering.
May this great gathering again bring the message of
peace and goodwill to the distracted mankind. May kindness,
compassion, joy and equanimity pervade all over the world.
156
The Significance of Celebrating the Year
2006, as Karuna and Maitri Year
(The 2550th Birth Anniversary of Buddha)
HBCA
Wehave simply been going with the twenty first cen-
tury flow, swept along by self-interest, weaving or fighting
our way through the various worldly options and obstrucions
on behalf of the point of view of that me and mine at our
center. If so, our view of the world will grow only ever more
unbalanced as we think we are taking a middle way when we
actually approching the edge of a waterfall and are liable to
fall into conflicts and confusions for which twenty first cen-
tury drugs and medicines have.no answers. Their effects are
only more likely to detract from our consciousness and mind-
fulness, whereas what we need is to do is to lessen our ab-
sent-mindfulness. So, it follows that any thing we can retrieve
from our unconscious, unaware background is a bonus; it is
an addition to our reality and to our knowledge ofhow things
really are with ourselves and the world.
The immediate twenty firstcentury danger for the world
is, of course, the threat of terrorism, of war and an exacerba-
tion of that psychology which underlies terrorist mentality.
Does the world know enough about terrorism and its psycho-
logical underbelly? Some people think that terrorism abides
only in certain places and races, but, as we shall see, it can
harden in the unexamined mind of any individual, race or
person in whom the seed has been planted.
Aftermath of 9/11 attacks there was tremendous self-
less sacrifies on the individuallevel, by many people in the
157
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vicinity. They gave even their lives to help others, and that is
the beautiful and true side of all religion of self-sacrifice.
Even through the troubled times of the past century
and this one, the reality of our positive karma has been real-
ized by the quiet interpenetration into the Western conscious-
ness of Buddhism. The Buddha went from home to
homelessness, from self as home to a selfless stare. He too
did it a time of polxfueism, and he was concerned with the
serious Dukkha which perhaps the apathy oflndia ofthat time
had created. He saw hopelss, helpless suffering all around-
disease, old age, death and he took on the same kind of bur-
den, as other religious Ieaders must have borne. His teaching,
the Dhamma, proved to be the perfect antidote to all the ills
of projection.
The Buddha built in the famous safeguaud against blind
faith and stagnation of doctrine when he said, 'do not believe
this because I say it. Try it out for yourselves.' That, more
than any thing eise, has preserved Buddhism as an acceptable
workable, healthy religion fit to travel anywhere at the
moment's notice. Now at the greatest time of need for spiritu-
ality in the world, in the wonderful way in which silent foot-
steps good always dogs the noisy passage of evil around the
world.
The Buddha's sangha is imprinting his footprints on
every soil and his dhamma is increasingly in our hearts. Many
monasteries, voluntarily Buddhist organization have been es-
tablished world wide, thanks to univesal communications and
the growing interest in Buddhism. When Gautama awakend
as Buddha, he touched the earth - the earthed transcendence.
He saw that mankind did not gods many more, it needed to
158
awaken to its own human potentiality for wisdom and com-
passion. He constructed this insight into an educational sys-
tem of truth and reality, which he enshrined in the Dhamma,
and he established the Sangha, an order of monks and nuns
whose task and privilege it is to preserve and to teach the
Dhamma.
India : Bharat Varsh, the origin of Buddhism. To cel-
ebrate this anniversary in a very befitting manner on interna-
tional scale, a series of events can be organized at national
and international Ievel.
1. Release ofbooks/cards/ postal stamp.
2. Finance religious teaching (Kalachakra) by His Holi
ness the Dalai Lama at one of the monasteries in
Himalayas or Bodh Gaya/ Varanasi.
3. Inviting abbots, scholars, personalities from monas
teries and institute in India, abroad to discuss on im
portant topic as per finalise by the committee.
4. Exhibitions, cultural show related to Buddhism and
Himalayan region with support from Dept of u l t u r e ~
Ministry of Tourism and Culture.
159
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2550th Birth Anniversary of Lord Buddha, 2006
Guru Tulku Rinpoche, Tawang
I am honored to have been given this opportunity to
express some thoughts.
1. It's indeed to great and noble idea to celebrate the 'Love
and Compassionate Year' to commemorate upcoming 2550th
Birth Anniversary ofLord Buddha. The main teaching ofLord
Buddha is to be compassionate to all sentient beings. And its
teaching has a unique method to relinquish the counter forces
of compassion. Therefore in this special year, introducing Iove
and compassion should take place throught out India, not on1y
with speeches and lectures but through activities like distri-
bution of books on Iove and compassion and also through
pictures in motion or otherwise to promote Iove and compas-
SlOn.
2. Within this plan, establishment of a new Buddhist
University like the famous ancient Nalanda University should
be included on this special occasion. This will be a great way
to serve Buddha and serve the purpose of his teachings. The
reason of being the complete knowledge of Buddhism is not
attained without studies of the same as it's so profound and
such a university will help doctrine the profound teachings of
Lord Buddha. It should also provide research and study op-
portunities should be provided without any social and national
discrimination. People with interest in Buddhism from all over
the world face hardships due to Iack of proper places to study
in lndia. It's not only because of religious reason that such
160
places should be established, as it's also a matter of develop-
ment of science of mind of human being through it.
3. The places of Buddhist pilgrimages should be reno-
vated and accommodations built for devotees and pilgrims
from all over the world. The environment should be a clean
for the devotees and pilgrims. The environment and surround-
ings should be clean as to appeal to tourists and pilgrims. The
guidebooks for these sacred places should be written in ac-
cordance with both Mahayana and Hinayana's point of view.
The present guidebooks, which contain different views of
writers, should be researched and checked. Likewise, school
textbooks containing the biography of Lord Buddha and the
explanation ofBuddhist sacred places should be written from
both Mahayana and Hinayana's point of view.
4. National Radio and various television channels should
start broadcasting programs on the teachings of Buddha. The
broadcastings should be done in both Hindi and English for
half an hour evecyday. Many people can understand the es-
sence ofBuddhism by watehing TV programs. Moreover, this
program will help those interested individuals who are un-
able to get texts on Buddhism and teachers. Certainly, more
people will gain knowledge about the teachings fLord Bud-
dha. Continuation of such programs is required to serve the
purpose of celebrating this historic occasion otherwise it would
be just another celebration and just another memory.
5. Being the same followers of Lord Buddha, Buddhist
countries should encourage to promote the idea of virtuous
actions and prevent non-virtuous actions, to accomplish this
goal, inter-Buddhist meetings and seminars from various com-
munities should be organized to show each group's opinions
161
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and exchange delegations. And records of such meetings and
programs should be kept for future references.
6. Followingthe success of' RamayanaandMahabharata'
television serial show, similar attempt shoud be made on 'Life
ofBuddha' ~ d his teachings, in order to understand Buddha
and Buddhism.
7. It is very important to adopt and leam Sanskrit and
Pali Language as a special subject. Sanskrit and Pali should
be taught to those interested students annually organized in a
convenient place. lt will help the gradual progress of reading
and understand those Buddhist scriptues in Sanskrit and Pali
language kept in big libraries.
8. Buddhist pilgrimage places, monasteries and other
places like lakes which are considered sacred by Buddhist
should be protected and given adequate financial support to
protect and preserve them.
9. The sacred teachings of Lord Buddha, flourished in
the region ofHimalayas from the land ofsnow should be pre-
served and make sustainable for the generations to come.
Bhote language in which more than hundred texts I vulume
ofKangyur (the main sources ofBuddhism in Himalaya), are
written should be included in present nationallanguage.
10. It will be excellent to publish an extensive book con-
taining colloctions of Buddhist tenets and philosophies com-
posed and written by well-known Buddhist scholars all over
the world to commemorate this special occasion.
162
Monasteries are the Centres of Learning &
Repository of Buddhist Art
Dr. Nawang Tsering .
Buddhist tantra which has become predominance in
entire Tibetan Cultural regions is known as Lamaism or Ti-
betan Buddhism. Originated in India, Buddhist tantra and its
art was transplanted in fertile soil of Land of Snows between
8th and 12th Century AD. Practice of tantric Buddhism is a
continual movement since the historical Buddha Shakyamuni
himself. Dawn of tantra in India was brought a revolution in
nderstanding Buddhism in new perspective. It is the Bud-
dhism graduated through Thervada and Mahayana forms of
Buddhism.
In Tibetan terminology tantra is called 'rGud', a conti-
nuity. 1t is the continuity of sympathy and sanity of two previ-
ous vehicles. Practitioners at Theravada Ievel emphasizes con-
trol of senses and at Mahayana Ievel, control of mind, through
cultivating Boddhicitta. And tantra is the culmination, the ex-
pression of celebration of freedom from all fetters. Monoto-
nous discipline of Thervada and perpetual waiting for aeons
of Mahayana to attain the final goal, do not find favour with
tantric practitioners. Tantra is a short cut path.
As any point, any moment in persons life-time, one
may get struck with what he or she has been seeking for
t_hrough courage, commitment and unconditional surrender-
ing to one's own teacher. Tilopa and Naropa in India and
Marpa and Mila Raspa in Tibet are the few examples who
have attained ertlightment within one's life-time.
163
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One important aspect in understanding tantra is its vi-
sual art captured on thangka paintings, fresco-paintings, in
concrete sculpture displayed in these monasteries. The ubiq-
uitous presence of esoteric structures of male and female forms
are the creative processes of Bodhichitta, Monasteries of
Lamaist influenced regions are filled with such esoteric sym-
bolism. An ordinary mind cannot understand the meaning of
those sexual couples captured on ca11vases, walls and seen
standing in concrete forms.
Tantra is extremely sacred. It is also extremely secret
meant for selective practitioners. Tantra cannot be understood
by reading texts or listening lectures. It is a mystical experi-
ence gained through meditation. Esoteric practices are car-
ried out under a guidance of a teacher. Tantric transmission is
handed through teacher to students, under an able teacher. A
practitioner undergoes preliminaries like arduous job of per-
forming a hundreds recitation of mantras etc. These rituals
are preceded by initiation, i.e. empowerment, conducted by
the Vajrayana Books are dead letters, without a
teacher. That is why Lamaseries are filled with images of lin-
eage of Vajra masters.
These peaceful as well as wrathful deities are meant to
train the practitioners emptying their emotions of pride, pas-
sion, hatred, aggression, jealousy and stupidity.
Buddhist Art
'
Indeed, a glory of a nation or community is not mea-
sured by wealth or arms but its art and culture. The
religious arts that have developed in Buddhist Himalaya are
the result of interaction between Indian and Ti betan Pandits,
164
yogis, travelers, pilgrims, academicians and traders. Execu-
tion of these exquisite visual art objects are the knowledge
belonging to 3rd phase of Buddhism underlined as Vajrayana
Rinchen Zangpo, the great translator was the Ieader and chief
architect of renaissance of Ti betan Buddhism in the 11th cen-
tury.
A remarkable man, Rinchen Zangpo was a scholar, a
translator, a temple builder,a practitioner and a tireless travel-
ler. Prof. Tucci says, ' Rinchen Zangpo's namewill be re-
membered for ever connected to one of the most important
periods in the history of Tibetan Art'. He bad built hundreds
of temples and monasteries in the Himalayan regions ofTibet
and India among which Tholing in Tibet, Alchi in Ladakh
and Tabo in Spiti are wooden sculpture and embellished
temples of Kashmir are seen here in these places. And as for
the valley, nothing perhaps exist which can be identified as
Buddhist iconography. Besides, there are number of bronze
statues of Buddhas and Boddhisattvas by inlaying eyes with
silver and mouth with coppers. This type of art are said to
have developed in Buddhist Kashmir and Afganistan.
Following are a few important pointstobe included in
the proposed recommendation Ietter to the prime minister of
India to celebrate 2550th Birth Anniversary ofLord Buddha
in the 2006 for preservation and promotion of Art and culture
in Indian Himalayan regions. Buddhist Himalaya is consisted
of Sikkim, Darjeeling, Arunanchal Pradesh, Lahul-Spiti,
Ladakh and Dharamsala. The ministry of culture, Govt. of
India may set up a project at each mentioned regions under a
project name 'multipurpose cultural complex.' In order to setup
such project respective region should have a central organi-
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zation to frame programmes, supervise and execute these
}Jrogrammes.As for Ladakh Gonpa Association is autono-
mous body consisting one each member from 15 each major
monasteries Ladakh. Members betonging to all major sects
of Nyingma, Kagyud, Sakya and Gelug holds a meeting at
Leh over and again. Besides, lamas of Ladakh holds a 5 days
grand prayer in Leh. It is an ann.ual event attended by around
2000 Iamas. Such congregation should be arranged all regions
of Buddhist Himalayas.
Multipurpose Cultural Complex
1. Conference Hall and Monastic Festival Stadium :-
Prayer/ conference hall must be constructed having a
capacity to accommodate around 2500 to 3000 Iamas. Mon-
asteries mask chince has become iniportant event. As the ex-
isting monastic courtyards proved too small to cope with in-
creasing population, a larger festival stadium should be built
to conduct these msk dance for larger audience.
2. Old Age Hornes for Lamas :-
Oid age is the biggest challenge for the Iamas, once
they have renounced their homes, they don't get any sup-
port from this ancestral household as they have taken vows of
homelessness in early age. Neither the respective gonpas has
a scheme for taking care of the food, clothes, medicine and
other assistance when they get ill or attained old age. Each
gonpa should take care of these less fortunate Iamas when
they get i11 or attain old age by building old age home at the
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166
3. Lama School :-
Gonpa have been a centre ofleaming ofBuddhist phi-
losophy, Iiterature and language. They also have been a sanc-
. tuary for Buddhist paintings, sculpture, wood-carving and
fresco paintings etc. In due course of time, these leaming cen-
tres have tumed into ritually oriented without much intellec-
tual training for these lamas. Efforts are required to restore
original aim of training in language, philosophy, Iiterature and
arts. Training in threefold of Shiksha: discipline (vinaya),
meditation (samadhi) and knowledge (prajnya) ~ a l l get top
priority in the proposed school for young Iamas.
4. Hospital :-
Like Tibet, traditional Tibetan system of medicine has
been very popular in entire regions of the Himalayas.Every
village has one or two families who have been traditional
Amchi. These traditional medical man are the most unorga-
nized groups which need to be organized. Research centre
within the complexs for training young amchis organize con-
ferences and manufacture medicinal pills etc.
5. Faculty of Art :-
Painting, sculpture, wood carving, metal work and car-
pentry are included within the faculty of art. Entire Himalaya
region is known for the traditional painting and sculpture.
World class painting, sculpture could be seen in the Buddhist
monasteries. A systematic plan is required to maintain and
preserve these precios art of the Himalaya.
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6. Librarv :-
Library is the backhone of any Dharma Centre. Each
monastery owns a library housing large number of books on
philosophy, Iiterature , religion, language, history and liturgy.
However, all kinds of books are not available at one place.
Monasteries have neither reading room nor periodical sec-
tion. And hence a centrally heated library is needed for the
readers in the extremely cold climate region.
7.
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Museum:-
Monasteries themselves are museums. However, a pro-
posed museum should be constructed in pattem of modern
museum. They should be maned by experts possesing knowl-
edge in the field of Buddhism as weil as Bhoti Language.
Museum should be kept under trained curators. It is also a
responsibility of every gonpa to contribute a piece of art ob-
jects to enrich these museum. Many foreign researchers and
tourists sometime find no time to visit each gonpa therefore,
they must be established closed to the main township of the
area. Varieties ofthanga paintings, manuscripts, ritual objects,
sculptures, wooden work and mandala in different size, colour
and design must be displayed in this museum.
168
The role of Buddhist Monasteries/Organizations
in the Preservation & Promotion of
Buddhist Colture in India.
By Nangzey Dorjee
Historically, India is the birthplace of Buddhism .
Gautama Buddha attained enlightment at Vajrasana, Budh
Gaya over 2500 years ago and tumed the Wheel of Dharma.
After bis Mahaparinirvana in 483 BC, for over 200 years,
Buddhism got consolidated and influenced the lives and hearts
of all those who met with bis teaching. Buddhism flourished
with fame due to the great contributions make by the Dharma
masters and the active role played by the monastic institu-
tions for the last 1000 years from the 3rd century BC to the
7th century AD. In India, it further crossed over to other parts
of the world such as Sri Lanka as early as 3rd Century BC
and from there to other South East Asian countries spreading
from Burma to Cambodia and towards China and Tibet in the
early stages. A sapling of original Bodhi Tree sent from India
in the 3rd century BC is still survived at Anuradhapura, Sri
Lanka, as the witness. The statue of Jowo Shakyamuni trav-
eled from India to China and then brought to Tibet in the 7th
century AD isanother witness enshrined in Jokhang, Lhasa.
From the 8th century AD onwards, the decline and
disappearence of Buddhism from the land its birth for a long
periodwas noted in historical accounts.
The uncovering of Buddhist sites and revival of Bud-
dhism after a long gap began in India from the last decade of
19th century AD. The earliest Buddhist Organizations founded
169
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and contributed significantly towards revival ofBuddhist cul-
ture in the plains of India were Maha Bodhi Society of India
in 1891 and Bengal Buddhist Association in 1892. Now, there
are many other Buddhist organizations dedicately working
towards the same goal in many parts of the country. The
organixations founded as Indian Buddhists in Maharashtra
state and other parts ofthe country arealso contributing sig-
nificantly towards the propagation and promotion ofBuddhist
culture in India.
Where as in the Himalayan regions of India, where
majority of population are Buddhist, the Mahayana tradition
in the line of Tibetan Buddhism is followed. History records
that Buddhism touched the soil of Tibet for the first time in
the 6th century AD during the reign of King Lha Thothori
Nyentsen. With the invention of Tibetanalphabet based on
Indian script and construction of first Tsuklhakhang in the
7th century AD during the reign of Chogyal Songtsen Gonpo
actually gave birth to what we now call as Tibetan Buddhism.
It further got consolidated with the visit of MahaPandita
Sangarakshita and Maha Guru Padma Sambhawa from India
to Tibet during the reign of Chogyal Trisong Deutsen in the
8th century AD. Most ofthe sutra and tantra dhatrna texts in
Pali and Sanskrit were translated into Tibetan language dur-
ing this period oftranslation and propagation ofDharma texts,
ihe lineage of Tibetan Buddhism, sourced from India, were
known as Nyingma, the old and Sarma, the new traditions.
That further Iet to the division of 4 Major lineages known as
Nyingma, Kagyu, Sakya and Gelug ,which are followed and
practiced in the Himalayan regions of India. Many ancient
monastefies and Buddhist cultural sites areweil preserved in
170
these Himalayan regions as the main places of Buddhist pil-
grimages. These pilgrimage sites are now the main places of
tourist interest besides religious importance. Distinguished
delegates from different parts of Himalayan regions present
here may like to enlighten us about the flourishment of Bud-
dhist culture in their regions.
Buddhism in Sikkim datesback to the 8th Century AD
but it took firm root from the middle ofthe 17th century AD.
Guru Padma Sambhawa, who is regarded as the second Bud-
dha believed to have spent over 54 years in. Tibet. During his
stay in Tibet, he visited and blessed this land a nurober of
times and meditated in its caves. Tashiding in West Sikkim
was marked as the centre of the blessed land, surrounded by
four sacred caves. As prophesied by Guru Padma Sambhawa,
his three incamates Kahthok Rigzin Chenpo met at Yuksam
in West Sikkim and enthroned Phuntsok Namgyal as the first
Dharma King of Sikkim in 1642 AD. They were known as
Naljor Chedshi, the four Yogi brothers. The first monastery
founded in Sikkim was Dubdi Monastery in 1647 AD, and
was followed by Sangnakcholing monastery in 1697 AD and
Pemayangtse monastery in 1705 AD. Now, there are 306
monastefies in total as per records of the State Department of
Ecclesiastical Affairs.
These monastefies are the centers of cultural activities
of all Buddhist communities in the state. They are managed
by the local people, through voluntary support and contribu-
tions. In olden days, monks admitted into monastefies were
highly respected and education imparted in a monastery was
complete in shaping the life of a person in all respects. Mo-
nastie studies include astrology and training in Buddhist Arts
171
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and Handicrafts. There' was full support from the public vol-
untarily for the upkeep of those monasteries. But, with the
passage oftime and influence ofmodernization, the situation
saw gradual change resulting in these institutions being ne-
glected. The responsibility of maintaining and preserving the
rich culture and tradition associated with these institutions
are left to the monks OT' ly. The fast growing modern system
of education impressed upon the mass as better system, thereby
pushing traditional system of monastic studies as the privi-
lege of poor and needy section of the population only. It is
because oftbis phenomenon, the traditional system remained
rural based and circumstances compelled the monks to pur-
sue means for their livelihood, which resulted in the decrease
of their number and deterioration of the quality.
Seeing this trend of change in priority in the lives of
the people, the State Govt. came forward to support 72 mo-
nastic schools, one traditional Arts school and one higher
Buddhist learning center with Govt. funding. Yet, there are
many areas where public participation, through Buddhist or-
ganizations, is generally needed in preserving these monas-
teries, which are the back born of the rich cultural heritage of
Sikkim.
The oldest Buddhist organisation founded in Sikkim
was Denzong Lhadey Tsokpa in the early 20th century. The
Buddhism was the state religion during the Chogyal 's regime
for over 300 years between the 17th- 20th c. AD. Withjoin-
ing of Sikkim into the mainstream of Indian Union as 22nd
state in 1975, Sikkim Buddhist Association was formed in
1976 under the the Ist Chief Minister of
Sikkim, Shri Kazi BB Lall. The main aim of the association
172
\
was to support and uphold the age-old Buddhist culture and
traditions of Sikkim. Now, there are over 18 Buddhist
organazition in the state working towards the same goal.
Sikkim Buddhist Duechen Organization is one ofthe leading
organizations, which coordinates with all other Buddhist, and
social organizations, during the observance of all important
Buddhist occasions and festivals in the state. Sikkim Tamang
Buddhist Association and All Sikkim Gurung (Tamu) Bud-
dhist Association are also actively working towards promo-
tion of Buddhist cultute with distinct tradition of their own in
collaboration with their sister organizations scattered in all
parts of India.
All above Buddhist organizations further need to be
encouraged and supported in their cultural activities by a net-
work at all India Ievel through organizations like the Hima-
layan Buddhist Cultural Association ofDelhi to join in hands
together for the common cause of Buddhist culture collec-
tively with better understanding and mutual respect among
each other.
I may further add that the monastic institutions estab-
lished by leading Dharma holders of Tibetan Buddhism in
India after 1959 are also playing an important role in support-
ing the cause of Buddhist culture in India. With the spiritual
seat of His Holiness the Dalai Lama at Dharamsala, thou-
sands of students in Buddhist studies are benefiting from the
major monastic institutions founded under hisspiritual guid-
ance in Karnataka, Hirnachat Pradesh and Uttaranchal. They
are contributing significantly towards the preservation and
promotion of Buddhist culture in many parts of Himalayan
regions oflndia and they deserve appreciation with deep sense
173
,.,,!
ir
i
'
:1,1
I
i!it
of gratitude.
Internationally, the Buddhism is becoming very popu-
lar in many parts of the world. There are over 35 countries,
besides India, where Buddhism is followed by many people
and being practiced in over 30 foreign languages. One of the
leading international Buddhist organizations is the World Fel-
lowship of Buddhists founded in 1950 at Sri Lanka and sta-
tioned its present Head Quarters at Bangkok since 1963. It
has 94 regional centers in 36 countries including India.
Nyingma Monlam Chenmo International Foundation instituted
in 1993 is another leading Buddhist organizition with mem-
bership of over 300 Nyingma monastefies from within and
outside India. The main aim of this organization is to dedi-
cate and perform mass prayers for the World Peace every year
from the 1st - 1Oth days of 12th lunar month at Bodhgaya.
This prayer congregation has become one of the main annual
events of Budhgaya with increase in flow of devotees and
tourists year by year.
The monastic centers of various group of Theravada
and Mahayanatraditions ofBuddhism with varied geographi-
cal and climatically influenced cultural background are now
coming up at Bodh Gaya as multiplied branches and leaves
of the Boddhi tree. Intemationally Buddhists council of
Bodhgaya formed in the recent year is one of the groups
activitily working towards the unity of all group of Buddhist
and they further deserve support and encouragement.
This brief presentation is a broad view to draw the at-
tention of distinguished participants here towards the need to
cover and associate all areas and groups ofBuddhist in India
for the celebration of the.mega event of 2006 collectively.
174
With fast growing material civilization by the advance-
ment in modern science and technology, there is equal spiri-
tual civilization accordingly. The proposal, therefore, initaited
to celebrate the 2550th Birth Anniversary of the Buddha in
2006 as the Year of Karuna and Maitri at the regional, na-
tional and internationallevel is highly appreciable as earnest
and in the right direction for the cause of Buddhist culture
which is very relevant and can significantly cause to contrib-
ute towards the promotion of peace and prosperity globally at
this present age of unrest and conflict dominated by material-
ism. May the declaration of the workshop be fruitful by the
blessing of the Tripie Gern.
1.
2.
3.
4.
5.
6.
7.
8.
9.
10.
References : -
Buddhism in India - article by DC Ahir
Choyang - Vol. No. 2, 1987
A manual ofBuddhism -by Narada
Maha Bddhi Society of India - Vol. 110, 2001-02
Prajra - Vol. N No. 1, 2002
16th WFB conference Magazine, 1988
A nectar for the Ear - by K.hetsun Sangpo
Direct approachto Buddhadharma - by Yuan Chu Lee
Denjong Gyalrap
Denjong Naysol
175
i
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i
I
I.
!UIIIi.
I
I'
:'I
1.:
'!''
; .I ~ :
:i I
~ :
' :1
; 1:1. '
' '; i
~ ~ ' ,' : .
< 1 I
:II
Buddhist Heritage of Orissa
Neeraj Padhi & S.M. Gani*
Vajrayan Cult (Tantric Form) Originated in Orissa.
The Lord Buddha's Message was carried
overseas from the shores of Orissa.
Concerntration of leading BuddhistViharas
on the coast of Orissa.
Ashoka accepted Buddhism in Orissa.
Sacred Relics of Lord Buddha, Saliputra.
According to Buddhist legends, when Buddha's relics
were divided after his death, Brahmadatta the king ofKalinga,
got for his share the left canine tooth of 'Lord Budda. The
Vassentara Jataka mentions Kalinga as a great commercial
and industrial country, from where rice, fine cloth, ivory, dia-
monds and other goods exported to foreign countries. The
people of Kalinga sailed to distant places on big ships.
The Mahavanna of the Vinaya running the name of
two merchant brothers namedTapussa and Bhallika ofUkkala
or Utkala. Who are believed to have been the first lay dis-
ciples of Lord Buddha and they had attended the first ser-
mons of the Lord at Samath. They had also received eight
sacred hair from the Lord, which,these merchants carried with
them to Orissa. It is known from literary sources like
Datthavamsa and Buddhavamsa that three sacred relics ofLord
Buddha were preserved in Orissa ( earlier known as Kalinga,
Utkala and Odra). The three relics were Kesha (hair), Danta
(tooth) and Nakha (nail).
176
Prominent sites of Buddhist Heritage
Dhali in Bhubaneswar :- This is the earliest dated
Buddhist site in Orissa. The famous Kalinga war of Ashoka
took place in 261 BC. The Ashokan Rock edicts is located
here over which stands guarded the rock cut head of an el-
ephant. Considering the importance of this place in the his-
tory ofBuddhism Rev Fuji of Japan constructed a huge stupa
in 1972. The exterior of the stupa depicts in base relief scences
on the life of Lord Buddha.
Langudu, Lalitgiri, Ratnagiri & Udaigiri, Langudi.
The recent excavation has revealed the Pushpagiri
Vihara mentioned by the Chinese scholar Heun Tsang, Stone
inscriptions and the image of Ashoka has also been found
here.
Lalitgiri, Ratnagiri & Udaigiri
The three hills, situated in the Jajpur district, are full
of Buddhist antiquities. Ratnagiri, the brightest jewel of the
- triad, contains nucleus of a monastery complex which dates
back to Gupta period. In the earlymedieval period it assumed
great importance and was known through out the Buddhist
world as a great centre of learning. It was a centre of
Kalachakra tantra. Even as late a sixteenth century, it attracted
the attention of Lama Taranath.
At present it contains one main stupa located on the
summit of a low hill. lt was constructed before the ninth cen-
tury over the ruins of an earlier edifice of the Gupta period. It
is also exceptionally rich in monolithic votive stupas. On the
northem side ofthe Maha stupa are located viharas. The richly
omamented doorway of the Mahaviharais perhaps the only
177
of its type in India. It is rieb in Buddhist scriptures on
Mahayana and Vajrayana sects. Images of Tara, Jambhala,
Manjusri, Vasuhara, Heruki, Vajrapani, Dhyani-Buddha and
colossal Buddha heads are among the rieb treasures of
Ratnagiri.
Udayagiri has a monastic complex consisting of cells
for venerable monks and shrine chamber with existence of a
colossal seated Buddha inside. The doorjamb ofthe monas-
tery is highly stylistic and decorated by camings of Kinnaras,
Creepers, Naga-nagini deities etc. Amidst the ruins can be
seen a large rockcut stepped and a brick stupa with fine im-
ages of Buddha attached to it. Recent excavation contucted
by the Archaeological Survey of India has brought to light
about 50 unique sculptures of Buddhist divinities like Bud-
dha, Tara, Jambhala, Aparijita, Boddhisattva etc. It is very
interesting to note that all the seals discovered from this place
contain inscriptioh which read- 'Sri Madhavihara Auya Bhiksu
Sanighasya'. It seems that Udayagiri was weil known to Bud-
dhists as 'Mahavihara and possibly the rtame Udayagiri is
given by local people in much later date.
Lalitagiri ( charming hill) is another bright spot of the
Buddhist triad which has yielded richarchaeological treasures.
The Boddhisattva images of this place are the loveliest of all
Orissan creations. Among the important images of this place
mention may be made of Padmapani, Manjusri, Maitreya,
Jambhala, Tara, Aparajita etc. A colossal image ofBuddha in
earth-touching attitude is an outstanding specimen of the
Lalitagiri art. The Buddhist images, imitation Kusana coins,
a gold coin of Chandra Gupta II (now in State Museum), ar-
chitectural fragments and other antiquities indicate the great
178
importance of the site. Recently the Archaeological Survey
of India in course of its excavation at the sight has discovered
three relic caskets for the first time in Orissa. Each casket
contains four container - one within the other and the fourth
one contians the relic or 'Dhatu' in the form of a small frag-
ment ofbone. Probably these caskets contain the relics of three
important personaiities - Buddha, Sariputta and
Mahamogaliana.It also brought to light a huge apsidal
Chaityagriha made ofbricks. Besides a large number ofBud-
dhist sculptures mainly of Buddha in standing position in
Varadamudra and Abhayamudra and sometimes in seated po-
sitions have been discovered.
Kuruma: Kuruma, close to Konark, was a flourishing
Buddhist centre. A colossal image of Buddha in the
'Bhumisparsa mudra' and remains of brick structures indi-
cate the existence of a Buddhist Vihara at the site.
Achutarajpur: Achutarajpur, near Banpur, was a impor-
tant Buddhist centre. It yielded seventyfive bronze figure of
the Buddhist pantheon, the riebest hoard so far found in Orissa.
Probably it was an important centre of metal casting.
Jajpur: The old capital city ofthe Bhuama-Kars, Jajpur
was a important Sakta centre. However, it also came under
the Buddhist influence. The image of Padmapani, 75 found
within the compound of the Sub-Divisional Officer, is per-
haps the largest Buddhist image of Orissa.
Solampur: Solampur is identified with Solanapura of the
Neulpur Plate of Subhakaradeval 1.76. It is situated on the
right bank of river from Jajpur. It also repres.ents the ancient
Solanapur Mahavihara mentioned in the Ratnagiri. Copper
Plate grant of the Somavamsi King Kamadeva . 77 the images
179
of seated Buddha in bhumisparsa mudra, of two armed stand-
ing Tara in Trihanga pose and of Vajrasattva testify to the
importance of the places as a Buddhist site.
Khadipada: Situated six miles to the north of Solampur in
Bhadrak district Khadipada is rich with Buddhist antiquities.
It contains some Mahayanic sculptures, notable among which
are two colossal images of Lord Buddha in 'Bhumisparsa
mudra' and 'Dhannachakra-pravartana mudra' 78 and an in-
scribed of Avalokitesvara Padmapani. These evidently be-
longed to a Buddhist monastery.
Ayodhya: It was a great centre ofVajrayana, which is in-
dicated by images of Marichi, Vajra, Tara, Varahamukhi etc.
Marichi, who has three faces and eight anns and who stands
in Alidha attitude on a chariot drawn by sever pigs, is the
presiding deity of the place.
Banesvaranasi: Situated in the bed of river Mahanadi in
Cuttak district, Banesvaranasi contains some Buddhist relics
of which important are the images of seated Buddha in
Bhumisparsa mudra, Prajnaparamita and Avalokitesvara,
Padmapani.
Ganiapali: Ganiapali in Bargarh district in westem Orissa
was an important Buddhist site. A number ofBuddha images,
originally enshrined in the chapel of a monastery, found here,
The image of Muchalinda Buddha, with canapies of serpent
hood ori the head, is a unique figure, the types ofwhich are
rare in India.
Baud: Baud, the headquarters town of the district of
the same name, was a famous centre ofBuddhism in the early
medieval period. The most remarkable Buddhist antiquity of
this place is the image ofBuddha in Bhumisparsa-mudra. Be-
180
sides two more bronze images representing Maitreya and
Avalokitesvara have been from this place. Allthese
antics along with the remains near it indicates that it was origi-
nally enshrined in a quadrangular monastery.
Kbiching: Khiching (ancient Khijjingakotta) in
Mayurbhanj district has yielded several Buddhist images,
which include the colossal image of Buddha in bhumisparsa
mudra of Manjusri, Tara, Lakesvara Marichi and few other
images. The mound of Viratgarh with a quardrangular brick
structure possibly represent a Buddhist monastery.
Buddhakhol: Buddhakhol, a hill near Buguda in
Ganjam district, was a rieb Buddhist site where from some
images of Buddha dating back to the early medieval period
have been discovered.
During recent ecavations at Lalitgiri in Orissa near
Paradeep port, the Archeological Survay oflndia have retrived
three sets of caskets containing is believed to the sacred relics
of Lord Buddha. It is now preserved in Bhubaneswar. The
places connected with the four principal events in the life of
Lord Buddha viz., his birth, enlightenment, first sermon and
Nirvana which took place respectively at Lumbini, Bodhgaya,
Samath and Kushinagar are places venerated by Buddhists.
The next important event took place in Toshali (modern
Bhubaneswar) where emperor Ashoka was converted to Mis-
sionaries who in turn made Buddhism a world
religion.Missionaries and traders used to sail from the ports
of Orissa to south East Asia & F ar East carrying the message
of peace and culture of India. This great transformation which
literarily changed the whole world could be feit and experi-
enced when one walks through the vistas of Buddhism in
Orissa.
181

Tln:ough the years, from the 3rd century BC, Orissa
had nurtured a number ofBuddhist centers oflearning in sev-
eral places which flourished till 13th century AD.Among oth-
ers Chinese traveller Heun Tsang had visited Orissa in 7th
century AD. Mahadeva, a notable monk ofthe Mahasamghika
order is known to have visited Kalinga, Ashoka's brother Tissa,
who was appointed a Uparaja by Ashoka, became an Arhat
and came to be known as Ekaviharika. He choose Kalinga to
be the place ofhis retirement and the Emperor built for him a
centre of the Thero school. Many other prominent monks had
lived and propagated the teachings from seperate viharas to
spread all over the state.
Tantric form of Buddhism emerged in India in 7-8 th
century AD. The Tibetan historian work Peg-San-Jon-Zang
inform us that Tantric Buddhism first developed in a place
called Uddiyana (identified as Utkal). Majority of scholars
agree that Orissa was the land where Tantric Buddhism origi-
nated. All the three forms of Tantrayana like Vajrayana,
Kalachakrayana and Sahijayaan with distinct characteristics
flourished in Orissa. In the history ofBuddhism 84 saints were
regarded as the followers and propagators of Tantra system
and writers of Tantra works. Among them many were either
born in Orissa or associated with the Tantra centers of Orissa.
There are many more places wherefrom images and
Buddhist art peices have been discovered. All these antiqui-
ties prove beyond doubt that Orissa played a significant role
in the development of Buddhism and Buddhist art. However,
much of this heritage has been buried under the earth and
when brought to light would constitute a significant part of
the Buddhist heritage of our country.
182
The rote of Voluntary Buddhist monasteries/
organizations in Preservation and Promotion
of Buddhist Colture in lndia
RE. Wangdi
F or a Buddhist, a monastery is not just a place of wor-
ship but a place where our identity lies. My paper is based on
a lay-man 's prospect and my own observations and experi-
ences with the monasteries of my surroundings, Datjeeling.
Fora Buddhist it is a must to have an alter ofyour own
in your home where you do your day to day prayers and other ..
rituals which is needed for your family. A monk is not needed
for daily worship but to perform any other pujas or rituals
you need a monk and the cantact place is the monastery. Most
monastery either have a monk residing, one or are
always there to artend the monastery so that they can open it
for the devotees who come either to do praying or to offer
'Chemi' light. So my point is to show how our day to day life
is very much integrated with our monasteries.
In Datjeeling there are some monasteries with monas-
tic schools attached to it which are really a blessing to the
people. In Datjeeling a monastery locally known as Dali
Gonpa is a perfect example. This monastery has a monastic
school with students of all ages from a young novice to some
weil known monks. A Iot of activities take place in this mon-
astery and almost all the praying marked in the Tibetan calen-
dar are performed here. Many local Buddhist participate in
such gathering and I often see elderly women heading to-
wards that monastery.
183
Bearing our social customs and traditions in mind, we
usually summon the monastery to help perform our deathrites.
A Buddhist must have 'Pho' within the early hours of one's
death and for that a person has t-o either get a monk from the
near by monastery or arrange to get it done by a monk v ~ n if
he is unable to be present physically in that dead person 's
house. Besides this other rites and rituals are also to be fol-
lowed and for that too the monks are required. On the arrival
of a new bom baby in the family it is a must to have a monk to
perform the blessing and purifying ceremony. It is done within
a stipulated day so it is as important as to have the child vac-
cinated for polio or any other disease in our health conscious
world of today.
Almost all the Buddhist consult their astrologers on
set of the new year and if your star needs some prayers to be
1
done, you ask the monk to do so. These days with the change
of time and considering the fast moving society you cannot
have the time, space and other conveniences to perform all
the praying which your elders have been doing. So most of
the people rather go to such organized monasteries and pay
the money to perform the prayers needed by you.
Thus summing up the above factual details, monaster-
ies do play a very important role in the life of a common Bud-
dhist. It may so und l i k ~ the sole purpose of monasteries is to
carry on the rituals and praying but it is not true. Fora Bud-
dhist this is our own religion, our way of life. We practice
karuna and maitri through our own way, this is our religious
philosophy. By doing so we preserve our culture and our tra-
dition.
When a tourist visits these monastefies he or she sees
184
the monastery, its holy surroundings, its statues, buming
lamps,take photographs and adds one more experience ofhis
or her travels. I have collected some of the remarks some tour-
ists wrote on the visitor's book of some monasteries.
'A beautiful experience! It gave me an unknown pleasure, a
feeling never feit before.' 'I feit a touch of etemal joy. Good I
came here.' 'Grand! I wish I could spend some more time.'
'I have heard about this monastery, but being here, in front of
the gaint statue of Buddha, I am touched by all means.'
So my point is, for tourist too, monasteries are not just
a place to see or visit; it rather moves them and touches them.
That must be one of the reason Anagarika Lama Govind 1
made his way to the 'White Cloud' through a monasteryvery
close to my house '' Yiga Choling Monastery." I feel the same
with Gedun Choesphel 2 , if only we had a centre for Bud-
dhist study in Darjeeling, he would have been more comfort-
able than what he went through.
Now with the change oftime some of ourmonasteries
are coming up in more revised and open modern approaches.
Like earlier I had mentioned Dali Gonpa, this Gonpa in par-
ticular has not only a monastic school but has also been doin_g
most commendable work like publishing many Buddhisttext
in regional and locallanguages fr the Buddhist followers of
this area.Recently a lot of small handbooks have been pub-
lished from this monastery in Nepali language as Nepali is
the locallanguage ofDarjeeling and also one ofthe state lan-
guages of West Bengal not forgetting that this is the 16th
Schedule of Indian National Language. These books arealso
popular in the neighboring countries like Nepal and Bhutan.
This monastery also has an old age home for elder .citizens
185
and a dispensary for the under privileged people ofthe local-
ity. It has not only been a monastery for Buddhist but also a
place where 'karuna' and 'maitri' has actually been practiced
in its true sense.
In the same monastery we have been witnessing a Iot
of Cham Dances (religious rituals depicted in dance form)
which helps us keep our oral history and tradition intact.These
are the glimpses of the monasteries which are living among
the living soul and keeping the teaching of Buddha in mind.
In Datjeeling most ofthe monasteries have built crematorium
in adjacent land, mostly behind the main monastery. Citing
this examples are the Yiga Choling Monastery, built on 1850,
Aloobari Mak Dhog Monastery, built on 1914, Ging
Monastery,built on 1818.
It has been a regular practice that the dead body is
placed in front ofthe monastery, a monk is summoned and he
does the blessing and the body along with the procession
makes three 'parikrama' of the monastery and is finally taken
to the crematorium. So, in a way our birth is intimated to a
monastery and so is our death. During our days in this world
we are always in touch with the monastery and that is why I
say a monastery carries our identity. I live in a place called
Ghoom and I have witnessed some unique characteristics of
this monastery. During Dasherra, Hindus bring the image of
Goddess Durga in a colourful procession from the nearby area
to this monastery before final 'bishatjan'.
Some years back this monastery bad an excellent cook.
He used to cook in the monastery during functions. His cui-
sine was so much in demand that he used to cook even at
local functions whenever anyone could get hold ofhim when
186
he was free. Beside he being the 'majhan'i.e.cook in Tibetan.
He was also a 'doom', the person who help in cremation of a
dead body. I think it can raise the eyebrows of many. During
the annual festival cham of_the monastery it was a long awaited
entertainment for the locals of any caste or creed and not for-
getting the number of tourists it used to draw. A picture of
perfect national integration.
Today the same monastery doesn't have an adequate
number of monks. Most of monk's living quarters are empty.
The founder member of this monastery was a Mongolian
monk. I have seen its glorious days and it is situated near the
world's highest railway station. Ghoom Railway Station and
the monastery is in the most picturesque hillock ofthat area
facing the plains of N orth Bengal.
Ging Gonpa 3 about 3-4 km. from Datjeeling town,
has also the same fate. I, being a Buddhist it hurts me to see
our old monasteries being neglected and almost in the verge
of closing. Some Buddhist ceremonies that these monasteries
have the special prayers where the local people and devotees
are involved for ex. 'Saka Dawa'. A Iot of group activities are
performed like 'Yueng Nay' meditation. Considering the
present world, where people are so self-centred that they be-
come very selfish, but these kinds of group activities can
really give a new turn in their life. Buddha's great teaching
'Bahujan Hitaya Bahujan Sukhaya' can be reflected in these
kind of communal harmony.
The whole world is going through the most violent
turmoil with almost two hundred wars being fought every day
and yet life goes on and big question arises- What is the power
behind it which makes us go on? It is always a handful of
187
people who makes a difference. In our sociallife too there are
some people who come forward to make this world a better
place to live in. I feel the same way regarding the NGO's It is
also true that some NGO's do not live up to the expectation
but that is a different topic. Every NGO is organizations with
Buddhist philosophy in mind. I represent an NGO called
Himalayan Buddhist Cultural Warnen Association.
Today, I am privileged to be sharing my views with
you all simply because Himalayan Buddhiststagether and also
work for a common Buddhist interest to spread the message
of 'karuna' and 'maitri' and peace. Now the time has come
for eveyone to take this message seriously because this is very
much the need ofthe hour. In Da:tjeeling we have many Bud-
dhist organizations working in various fields with a common
goal that is to practice and preserve' Dharma' .Da:tjeeling al-
ways celebrates Buddha Pumima, and now it is considered
one of the annual events of the year. Monasteries organize
colourful processions and similarly all the Buddhist organi-
zation come out in big processions with their organization
banners and Buddhist flags.
When the ancient Buddha statue was destrcyed in Af-
ghanistan, these organizations brought out a procession ex-
pressing their grief over the destruction and appealing for its
preservation. Recently a daily news reporter published a ca-
sual news without a detail finding, which hurt the Buddhist
sentiments ofthe local people and that time toothese organi-
zations came forward, to find out the actual and the reporter
was compelled for the apology. So these organizations voice
in both national and international issues whenever the ques-
tion ofBuddhist identity arises. Many organizations like Mani
188
Kidu, Sherpa Buddhist Associaton and qthers have been do-
ing a Iot of publication works of. Buddhist Association and
others have been doing a lot of publication works Buddhist
Iiterature in Nepali forthe benefit ofthe common local people.
They involve themselves in all social activities like reliefwork
in the time of natural calamities, AIDS awareness programmes,
eye camps, blood donation programmes and so on.
Recently, a number of such organizations came tagether
and organized an ad-hoc committee called Dharma Chakra
Committee and invited His Holiness the Dalai Lama to give
teaching of middle stages of meditation, 3 7 practices of a
Boddhisattva and 8 verses of training the mind for 3 days and
followed by initiations of Chenresig, Buddha Amitayus and
Tsewangmad. Before he left he even addressed the elite citi-
zens of Da:tjeeling which was a blesssing for many. Some
people who bad attended that programme shared their views
with me and they feit that it was a life time experience.
I have been expressing about the role of Buddhist
monasteries and organization in the preservation and promo-
tion of Buddhist culture in my area citing the examples of
Da:tjeeling. I personally have been working as an active mem-
ber of a Buddhist organization for some time. I always feel
that we are working in isolation. A more organized approach
should be adopted to worked in a more open and more chal-
lenging manner. It is high time to have all the Buddhist oftbis
nation to feel that with Buddhist philosophy and its great teach-
ings we can make the difference. When you open your news-
paper, when you switch on your TV. All of you witness is
destruction, hatred, mistrust, every ugly thing that you can
call, but along with it there is a cry for help and I think the
189
ii
Buddha ofyour heart says practice- 'karuna' and 'maitre'
The Buddhist monastefies an organizations have an
important role to play in the preservation of Buddhist culture
in India. Now, the time has come tobring them together and
work more affectively for the betterment of our country and
the world as a whole. Seminars and workshops should be or-
ganized to exchangenot only ideas but to guide them to imple-
ment the policies adopted by such meet.
Reference
1. A great German Lama, 20th C., who stayed in Yiga Choling
Monastery, Drujeeling. While staying at this monastery he started
writing his famous book 'white cloud'. This monastery was
built by a Mongolian Iama named Sherab Gyatso in 1850.
2. Gedun Choephel was a famous historian, poet, artist and a
progressive writer. He was a disciple ofGeshe Sherab, a renowned
scholar of Drepung Monastery, Tibet. Mahapandita Rahul
Sankrityan spoke very highly about him and r e f ~ r r e him as a
great scholar ofTibet in his 'jeevan yatra'.
3. Sang Chhen Tong Dlling Gonpa, locally known as Ging
Gonpa, was built in 1818.
4. The name of Aloobari Gonpa is MakDhog, it means war
and peace. The construction of this Gonpa was started in 1914, the
same year 1st World War was started & in 1934 it was badly dam-
aged by the earthquake & again in 1939 it was renovated.
190
The Role of Ananda Buddha Vihara in the
Preservation and Promotion of Buddhist
Colture in Andhra Pradesh
Ven. K. Sangharakshita Mahathera
In the 6th century BC the Buddha, out of immense com-
passion expounded the sublime Dhamma for 45 years, after
his enlightenment until His Mahaparinirvana. The Buddha
instructed his disciples to spread his universal message of eter-
nal peace and happiness to every nook and comer of the world
for the welfare of all beings. After the Mahaparinirvana (pass-
ing away of the enlightened one ), the Bhikku Sangha took
the Iead in preservatiort and propagating the Dhamma. They
took immense care in carrying this priceless treasure of
Dhamma from Nalanda to the chilliest mountain ranges of
Tibet, from Magadha to Shimla and from Suriparbata
(Nagarjuna-konda) to the Chinese kingdom. By the efforts of
the industrious Bhikkhus different traditions were established
and Dhamma spread to various parts of the world.
But there were bad times when the sub-continent fell in
the hands of few barbarous rulers and the Dhamma almost
disappeared except in few pockets of this Sub-continent.
However, gradually with the passing away of time, Dhamma
reappeared in its very place of origin. The reappearance of
the Dhamma was possible because of the Bhikkhu Sangha,
launch traditional followers and intellectuals who preserved
the Dhamma from one generation to another. One such in-
struction is Ananda Buddha Vihara, Hyderabad. Andhra
191
Pradesh which is trying to propagate the dhamma by practic-
ing all three variants of Buddhism viz., Hinayana, Mahayana
and vajrayana.
BUDDHISM IN ANDHRA PRADESH
The state of Andhra Pradesh has been the home to both
the Therawada and Mahayana schools of Buddhism to vari-
ous parts during the life-time ofboth Acharya Nagarjuna and
Acharya Buddha Ghosha. Often mentioned as Addak and
Andhra Kabinda and Andhra Kevana in the Buddhist Litera-
ture. Andhra Pradesh is a state where over 140 Buddhist Ar-
cheological sites are located ( excated).
The Buddhist Settlements Andhra range date between the
3rd century B.C. to the 12th century A.D. Nearly 150 Buddhist
sites have been identified in Andhradesa out of which are
mentioned here.
BUDDHIST SITES IN ANDHRA DESA
Nagatjunakonda
Amaravati
Adurru
All ur
Kesanapa1
Kondapur
Kotalinga1a
Kottur
Peddaganjam
Pemumaka
Phanigiri
Ramathirtham
Erravaram
Gaju1abanda
Ghantasa1a
Goli
Arugo1ane Mukha1ingam Sa1ihundam Gopalapatnam
Banikonda Nandalur Sankaram Gudivada
Bhattiprolu Nandayapa1e Thotlakonda Gummadidurru
Chandavaram Ne1akondapalli Vaddarname Guntupalli
Dantapuram Pavurallakonda Vaikunthapuram Is. ofPulicat
Dhu1ikatta Pedavegi Kalingapattnam Jaggayyapet
The gospel of the Buddha had reached Andhra region
during the lifetime of the blessed one ( as per the the story of
192
Bavani and his sixteen disciples in the Sutta Nippata, an old
Pali text). Anand the foremost Buddhist shrine in Andhra, the
Nahachaitya, Amaravati in the Guntur district is said to have
been founded by Mahadeva, a monk-missionary, deputed by
Emperor Asoka to preach and propagate the Dhamma in
Andhra Pradesh and Karnataka region.
Nagarjunakonda:- No lesss important is the Buddhist site
at Nagarjunakonda which lies on the right bank of Krishna
river in Guntur district. The place is named after Nagarjuna, a
Buddhist monk of Great repute who founded Madhyamika
School of philosophy and lived in 2nd-3rd century A.D. The
City which once stood in the valley is referred to as Vijayapuri
in one of the inscriptions. The ancient city of Vijayapuri is
one of the largest and most important Buddhist Settlements
in Southern India It was also a seat of learning where visitor
i from all parts of India, Ceylon and China assembled.
The site was first discovered in 1926 by Sri A.R. Sarasvati
and has been scienfically excavated by Long Hurst,
Ramachandram and R.Subrahmanyam Between the years
1926-31, 193 8-40 and 19 54-60 seasons. Excavation bad re-''
vealed remains of stupas, viharas, chaityas, mandapas, a pal-
ace site etc. All the structures were built of kilnburn bricks
using mud mortar and the walls were plastered. The slabs
adorning the pradashinapada of the decorated stupas were
carved. The favourite scenes depicted being representations
ofstupas.
The slabs ornamenting the ayaka platform portrayed
scenes of leading events of the life of Gautama Buddha and
illustrating stores from Jataks. Noteworthy ofthe monuments
193
so far excavated, however is the Mahachaitya with a diameter
of32m and rising to a height ofnearly 24 metres. The ground
plan of the stupa is that of a wheel with the hub and spokes.
This stupa appears to have had a railing with open gateways
and relic ofthe Buddha not from the centre but from the outer
retaining walls on the north side. The relic is now housed in
Mulagandhak:uti Vihara in Samath.
Amaravati:- Of all the Buddhist sites in Andhra, Amaravati
is by far the most significant and also wodely known. Though
at present a little town, it was once the capital of Andhra and
represents the ancient city called Dhanyakataka inscription
and fragments of early sculptures, distinguished by their low
relief from that of later work. The style of these sculptures is
roughly identical to that of Bharhut. The sculptured casing
slabs and the great railing are additions of the late 2nd cen-
tury A.D. the railing around the stupa is considered by A.K.
Coomaraswamy as the most elaborate veer made and is cer-
tainly a magnificent example of such a structure. It measured
57.5 meters in diameter and stood about 4 metres high above
the pavement. lt was constructed of upright slabs connected
by three cross bars between each pair of uprights. The surface
of these bars were decorated with bull and half disc inter-
spersed with mirror aculptures.
The inside of the railing was more richly carved. These
discs show delicate sculptures from Buddhist legend. The
plinth also was decorated with friezes of animals and boys in
ludicrous position. The slabs forming the casing of the stupa,
48.6 metres in diameter, were richly carved, the principal ob-
ject beng a highly decorated stupa with its railing. Every inch
194
of the space was sculptured sometimes with, walled and
moated cities, palaces, buildings and toranas. lt is situated at
a distance of 32 Kms from Guntur on the south bank of
Krlshna river. The PrakriJ, Sanskrit and Telugu inscriptions
refer the sites as Dhannakada, Dhanyakataka Dhanya Vatika
Dhanyankapuram, Dharanikota, Dhannada etc. Heun Tsang
called it as A richly decorated stupa locally
known as Dipaladinne or mound oflamps, under worship un-
til the twelveth century A.D. was despoiled towards the end
of the eighteenth century, by local people in anxiety to obtain
building material thinking that marble slabs form excellent
raw material for lime-kiln. Subsequently various explores
notably, colonnel Mackezie, Alexander Rea and R.Sewel tried
to solve most which are now preserved in the Madras mu-
seum. Some of the sculptured slabs comprising panels of the
stupa and the railings which found their way to London are
displayed along with walls of the grand staircase of the Brit-
ish Museum.
The stupa in its earliest form possibly a mound of mud
and brick existed around 3rd century B.C. as evidenced by an
Asokan. The Great marble dome surrounded by a sculptured
railing and raising to a height of 30 metres when fresh and
perfect would have been unrivalled in the world. Around this
stupa were other. monastic buildings and numerous small
chaitya. On festival occasion the whole surface of the dome
was littered over with lamps which against the darkness of
the night made itlook like a virtual hill oflamps. The popular
name handed down is being Dipaladinne. There is great simi-
larity between the art of Amaravati with that ofBharhut in the
early phase along with punch marked coins, Satavahana and
195
Ikshvaku coin, a few NBP ware sheds were also recovered
wbich date the site to 3rd century B.C.
The second turning ofthe Wheel of Dhamma, Revival of
Dhamma
The Andhra art of style ( Amaravati School) of creative
expression has its bearing on the ernerging art styles of South
India and countries of East Asia. The outstanding teachers of
Andhradesa were Nagarjuna, Aryadeva, Bhava viveka,
Dignaga and Buddha Asghosha. Buddha's religion of moral
code, peace and harmony based on democratic principles flour-
ished in Andhradesa during the rule ofMauryan, Satavahana,
Ikshvaku kings from 200 BC to 400 AD. Thereafter the
Dhamma declined in Andhradesa.
Temples in Andhra Pradesh
However, Buddhism started re,..appering in Andhra Desa
when some traditional Barua Buddhists migrated from East
Bengal (now Bangladesh) and bad settled in Hyderabad from
1920's. Some traditional Chinese Buddhists originally from
mainland China also bad settled in Hyderabad. These two
communities have been practicing dhamma in their traditional
styles in their daily lives. In 1956, when Bharat Ratna
Bodhisatva Dr. B.R. Ambhedkar embraced Buddhism, many
people in Andhra Pradesh were also influenced and have
embraced the Dhamma. This prompted the Traditional Bud-
dhistsand the local Buddhists to establish small temples all
Andhra Pradesh. Besides An1!nda Buddha Vihar other temples
established in Hyderabad are Lumbini Buddha Vihar, North
Lallaguda, Secunderabad; Jetavan Buddha Vihara, Arts Col-
196
lege, Secunderabad; Siddharta Sangha vihara, Bowenpally,
Secunderabad, etc. Some people,migrated from Burma to
Visakhapatnam have-established bharat Andhra Buddhist so,..
ciety a branch of Buddha Maha Sabha.
About Baruas
Baruas are the original Therawada Buddhists from North
Bastern region of India. They have been following Buddhism
traditionally since the time of the Buddha in the 6th century
B.C. According to a legend, Baruas are the descendamts of
royallineage ofMagadha. They have descended from the kings
of Arakans who migrated from Magadha, the modern south
Bihar/Jharkhand in the 1Oth century A.D. due to political dis-
turbances and religious oppression, large population of royal
families of Magadha fled to the north eastem parts of India
surrounded by thick jungles, rivers and hills. After settling
down there for sometime, they gradually moved to the plains
and named it as "Chaitya Gram" ( village of monasteries )/
"chait-kyaung"/ Chittagong. A very interesting account had
been registered in East Bengal district Gazzette, Chittagong
_ by a British Civil Administrator L.S.S.O Malley, ICS, in the
year 1908. It says "From the 1Oth century to the 13th century
A.D. Chittagong possessed a mixed population of Buddhist
and Hindus. 'Magha' means the excellent or the blessed.
These Barua Maghs also call themselves Rajbansis or
scions of the royal race. The name Magh is said to be derived
from the country of its origin and even the most illiterate magh
call themselves Magadha Kshatriyas as their ancestors were
Kshatriya princes of Magadha. Then came Islam to convert
the whole district of Chittagong. About this time, the more
197
eamest Buddhists, took shelter in the hill tracts and they trans-
fonned the hill tribes to Buddhism Buddhism is still a living
religion in the south and east of Chittagong.
When Chittagong was annexed to the Moghul empire in
1666, many of the Maghs left Chittagong and took shelter in
Arkan. Those who remained in Chittagong were separated
from their co-religion and in course of time adopted many
Hindu customs (By L.S.S. O'Malley, ICS Bengal Secretariat
Press note)
Baruas in Hyderabad
Baruas ofHyderabad are the same Maghs of Chittagong,
Bangladesh who for the purpose of employment followed their
British employers during the Nizams Rule. Among the first to
arrive was Mr. Gowri Kishore Barua in 1920. He was fol-
lowed later by two more .families in the year 1939. They were
late Shri Manindralal Barua and late Shri Harindra Kumar
Barua. Some more Barua Families later followed them. Be-
side these families there were others who were in Govem-
ment and Defence services who opted to settle down here
after the partition of India in the year 194 7. As they all were
traditional Buddhists, they brought with them, the rich Bud-
dhist culture.
Motivated by the inspiring words ofHis Holiness Ananda
Mitra Mahathera (Tripitak Vageshwar) the Sangha Nayaka of
all India Bhikkhu Sangha, who visited Hyderabad for the first
time in the year 1968. All Baruas of Hyderabad and some
local aspiring Buddhists, decided to construct a vihara in or-
der to preserve, practice and propagate the Buddha's sublime
teachings. The objective of this Vihara has been to create
198
Buddhist culture by holding Dhamma talks, conducting Bud-
dhistfestivalsand other social and religious activities. In this
regard. Mr. Santosh Ranjan Barua led the entire community
from the front. His contribution towards spreading Dhamma
in and around Hyderabad and towards development of Ananda
Buddha vihara is indeed incomparable.
Ananda Buddha Vibara, Hyderadad
Ananda Buddha Vihara was established in 197 4 by Baruas
with the Support of Local Buddhists. (This Ananda Buddha
Vihara Samithi was maintained by Baruas' with the support
oflocal Buddhists. Then later in February 1996 this Samithi
was converted in to a Ananda Buddha Vihara Trust. Accord-
ing to Trust deed this trust will is govemed by 11 permanent
trustees and 6 term trustees. Chairman of the trust would be
an Indian Buddhist Monk. Ananda Buddha Vihara one of the
registered Buddhist organisations was built during the stay of
Yen. Narada Barua's have been following their own Buddhist
traditional practices along with the local. Buddhist festivals
organised regularly by the Ananda Buddha Vthara are:-
A) Buddha Pumima.
B) Ashada Purnima
C) Pavarana Pumima
D) Maghi Pumima etc.
During Ashada purnima to pavarana purnima, the
vassavasa-rainy retreat of three months the devotees observe
and practice the Upasotha-the eight precepts, practice medi-
tation and Iisten to Dhamma talks from the Venerable monks.
After the rainy retreat, rohe offering ceremony is organised.
We celebrate Maghi Pumima on the day on which the Bud-
199
dha had announced that he would attain Parinibhana after three
months.
In July 1978 I joined this institution as a resident monk
and was nominated as the president of Ananda Buddha Vihara
Samiti, I was amazed to find that the people of Barua com-
munity were following the traditional Buddhist culture in its
true form, even after 50 years of migrating from Bangladesh.
The Baruas' in Hyderabad too were offering the first meal to
the Buddha, poor feeding in the afternoon, observing five pre-
cepts, observing noble eight precepts on full moon days, new
moon days, following eighth lunar days of monsoon season,
inviting monks for chanting of sutras, meditation, etc.
In the 1980's and 1990's like-minded wisdom seekers in
twin cities, who have been practicing Buddhism joined
Ananda Buddha Vihara. Amongst them some are professors
in Osmania Universty and some are IPS officers. These intel-
lectuals are from different communities.Scholarlymonks have
been visiting Ananda Buddha Vihara and were giving
Dhamina talks from time to time. Most noteworthy amongst
them was His Holiness Ananda Mithra Mahathera,
Sanghanayaka (Originally from Bangladesh) visited and
stayed with us many a times. His expounding ofthe Dhamma
had great bearing on the devotees of Hyderabad. Other im-
portant monks who visited Anand Buddha vihara are Ven.
Bhadanta Ananda Kosalayan, Ven. Nandisara Mahathera, Ven.
S.Dhammika, Dr. Bhikkhu Bodhi, Ven. MasterShin Ting Fo
Kuang Shang Monasterty, Taiwan, Ven Geshe Tsultrim
Phuntsok-Abbot of Drepung Gomang Monastery and many
others from different part ofthe world. In the year 1986 more
precisely on 11-1-1986, the holiest ofthe holy The Dalai Lama
200
visited the temple. Renowned Vipasana meditation teacher
Satyanarayana Goenkaji, His Excellency Mangala
Mooneshinge, the Ambassador of Sri Lanka, His Excellency
Bandhit Sotipalit, Ambassador of Thailand, Mr. Chosak
Ramabujir Consulate General ofThailand also visited the
Temple.
In Addition, many distinguished scholars, politicians and
religious teachers visited this Vihara, In the year 1988. holy
Katina Chivaradana (traditional way of offering the rohes to
the monks) was organised by the devotees of Anana Buddha
Vihara. The Governor of Andhra Pradesh Her Excellency
Kumedh Ben J oshi participated in the Kathina Chivaradana
and offered rohes to the monks.
Ordaining Bhikshunis and Bbikkus:-
The Trust has been working for developing morality in
the youth and have started the wisdom school. As the saying
goes "Morning shows the day" it reflects how a moral con-
duct can change the course of life at a very tender age. I
wanted to start Bhikshuni Sangha but in Therawada tradition
Bhikshuni Sangha does not exist. This tradition exists only in
Mahayana interested in leading a full fledged Dhamma life
by becoming Bhikshunis. Therefore two of them viz., Chaya
Rani Barua (Ven. Bhikshuni Ru Hung) Ms. Ranjana Barua
(Ven. Shing Tu) are undergoing training as Bhikshuniss in
Yuna Kuang Budhhist College and Fo-Guang Shan Monas-
tery, Taiwan and Ms. Riniku Barua D/o. Sri Rajeev Barua
and Ms. Rana Barua, D/o Sri Anil Kumar Barua are under
training at Yangon under Most Ven. Acharya U. Panditha
Sayadaw, Panditha rama meditaion center, Myanmar.
201
We have ordained five young men Yen. Yinaya Rakkhita
S/o Sri P.D. Kirtane, Yen. Shasana Rakkhita S/o Sri Narsimha
Reddy Yen. Dhanna Kirti S/o Sri A. Nageshawa Rao, Yen.
Dhammarakshita S/o Sri Chalapathi Naidu, Yen. Shilarakshita
S/o Sri Sapan Kumar Barua. These young men were first sent
to Myanmar, Burma, then to Sri Lanka for higher studies and
Ordination.
Veneration of the Buddha's Relics:-
From the news paper, I had leamt that Department of
Archeaology, Andhra Pradesh excavated the bone relics of
the Buddha from Bavikonda Mahastupa situated near the
Yisakhapatnam coast. The e'Xcavation revealed that there ex-
isted Buddhist Monastic settlement way back in the 3rd cen-
tury B.C. The Archeaologists covincingly, established the fact
that the excavated hone relics was that ofLord Buddha which
was enshrined by the king of that region, in a Mahastupa.
Being a traditional monk, immediatdy went to see the holy
relics in Archeological museum alongwith Mr. C. Anjaneya
Reddy, (retired IPS, Yice President of Ananda Buddha Yihara
Trust and Chairman and Managing Director of Andhra Pradesh
Tourism Development Corporation). I saw the relics with great
reverence and paid my obeisance. I was determined to per-
form a holy ceremony so that many could pay their respect to
the holy relics which is considered to be the most sacred by
Buddhists. I unfolded my intention to Mr. C. Anjaneya Reddy,
who readily agreed to take permission from the Andhra
Pradesh Govemment. It was for the first time in the 20th cen-
tury in Southem region oflndia, that were able to perform the
holy Buddha Dhatu Puja (according to the tradition Budhha's
202
mortal remains in whichever form, whether be the Bone, tooth
or hairare called 'Dhatu' and are considered to by,very sa-
cred and venerated). Many relics of the Buddha were exca-
vated from the Buddhists on their request for veneration. F or
instance, Holy tooth relics of Kandy in Sri Lanka was taken
from Dantapura of Andhra Pradesh. A part of Bone relics of
the Buddha which was excavated from Nagatjuna konda, was
given to Anagarik Dhammapala of Sri Lanka for enshrining
in, 'Mula Gandhi Kurie Vihara' in Samath. Relics oftwo main
disciples of the Budhha Viz. Yen. Sariputta and Yen.
Moggalana were enshrined in the vihara of Mahabodhi soci-
ety of Sri Lanka in Sanchi.
Performance of Holy Buddha Dhatu Pooja:-
Indeed, a historical Holy Buddha Dhatu pooja was per-
formed in Ananda Buddha Yihara (this pooja is considered to
be holy in both Theravada and Mahayana traditions.) Since
we had invited many distinguished people, elaborate arrange-
ments were made in the small Yihara on 25-7-93 'Buddha
Datu Pu ja' ceremony began ceremonially. Yen Dhamma Yiryo
Mahathero carried the holy relics on his head all along the
procession of monks and lay devotees. Tibetan monks from
Drupang Gumang Monastery from Mongod, Kamataka wore
their colourful ceremonial rohe, Yen. Geshe Tsultrim Phuntsok
(ab bot) played holy instruments which brought serenity to the
atmosphere. People came from far flung places to participate
in this opportunity, I expressed my desire to the Govemment
of Andhra Pradesh for installing this holy relics in our pro-
posed stupa to be constructed in the premises of Ananda Bud-
dha Vihara, Mahendra Hills, Hyderabad so that Buddhists from
203
all over the world could come as pilgrimages and pay their
respects.
Andhra Pradesh Chapter ofuddha's Light International
Association:-
In October, 1993 I visited Taiwan at Kaushang Fokang
Shang Monastery and had a opportunity to meet his Holi-
ness Master Hsing Yun, the founder president of Budhha's
Light Interational Association. Later on Grand Master sent
his representative Ven. Bhikshuni Man Hua. She visited
Ananda Buddha Vihara, on 27th July 1994 and was amazed
to see some traditional Buddhists in Hyderabad, like Baruas,
Chinese and the Tibetans, participating in Buddhist cultural
function. After participating in the functions she was too
pleased to declare Hyderabad, as a BLIA chapter of Andhra
Pradesh and Proposed me to Iead as the Chapter's President.
Ananda Buddha Vihara significantly placed itself a promi-
nent position in the heart of local people by bringing aware-
ness amongst its devotees. It has rediated a strong signal of
universality ofBuddhism. People from all walks to life, irre-
spective of their caste, creed or religion visited and interacted
in this Vihara.
Humanistic Services:-
Buddhism is not a religion confined to only to Buddhist
but is for the whole mankind so is this Vihara, lt has accepted
those who are interested in enhancing their Ievel of under-
standing and elevating their wisdom. This Vihara played a
pivotal tole by conducting various humanitarian services such
as blood donation camps, distribution of clothes to poor and
204
oppressed the people, distribution of books and education
material to poor students, wheel chair to physically handicaped
etc.
South East Asian Seminar: BLIA Organised Interanational
Multi-Lingual Seminarand Charitable Relief campaign dur-
ing the period October 30, 2003 to November!, 2003
Publication of Dhamma Books, Journals etc:-
In its endeavor to preserve and propagate the ancient
Buddhist cultural and heritage many Dhamma books are be-
ing published by Ananda Buddha Vihara, so that the reading
material could easiJy be accessible to the local people. Ananda
Buddha Vihara also publishes Suhurulekha a quartely Jour-
nal edited by Shri Veera Narayana Reddy (retired IPS and Ex-
Inspector General of Police). Vihara also receives Dhamma
Books regularly in various languages for free distribution
printed from the Corporate body of the Buddha Educational
Foundation, Taipei its members liks Children's Cultural Com-
petition, Children's Wisdom School, Sunday School of
Dhamma, Dance dramas on the Buddhist themes, Full moon
day's dhamma talks, Vippassana meditaion, Dhamma excur-
sions and Tours to Buddhist Holy places and celebrating all
Buddhist festivals. The Trustees ofthe Ananda Buddha Vihara
are interested in developing this Vihara in to a compreshensive
Buddhist Cultural centre.
Voluntary Conversion to Buddhism:-
The followers of Bharat Ratna, Bodhisatva Dr. B.R.
Ambedkar, the local Buddhists, the Tibetan Buddhists and
the Chiness Buddhists of Hyderabad came forward and par-
205
we explained the Chief Minister about the necessity of ac-
quiring land for Buddhist Development Centre. The Hon 'ble
Chief Minister had alloted three acres of picturesque land on
Mahendra Hills, Secunderabad.
This was a joyous moment for us to cherish it forever.
We could realize that this land could become an epicenter of
Buddha sasana in the entire Andhra Pradesh. I have extended
my deep gratitude to Mr. C. Anjaneya Reddy for this selfless
and impeccable service in procuring this land for the cause of
Dhamma.
Interestingly, on this very land His Holiness Venerable
Ananda Mitra Mahathera, the Sangha Nayaka used to prac-
tice meditation and preach Dhamma to the local Barua
upasakas and upasikas, whenever he visited Secunderabad.
To the Barua's this place is a pilgrirriage. It is a wellknown
fact that we Buddhists in Hyderabad are microscopic in size.
Most of our lay devotees are from middle class and their ac-
tivities are confined to their place ofwork, family and Vihara,
In this connection Shri C.Anjaneya Reddy mobilised most of
the funds required for building the first phase of the project
comprising of the Temple, Museum and Library. We have re-
ceived fund from the Central Government, the State Govem-
ment, Corporates and from lay donors. The estimated cost of
the tolal project is approximately Rs. 10 Crores, Mr. Upal
Ghosh and Mr. Ujjan Ghosh, weil known Architects from New
Delhi have designed the proposed Buddhist Cultural Centre.
Consecration of Buddha Statue by His Holiness the Dalai
Lama:-
On 6th April, 2003, Buddha statue was consecrated by
208
I

1-
His Holiness the Dalai Lama and the foundation stone for
Bodhisatwa Bhawan was laid by the Hon'ble ChiefMinister
of Andhra Pradesh Shri. Chandra Babu Naidu. Many minis-
ters and VIP's had participated in the opening ceremony of
the temple.
Excerpts from Books, Journal and News Papers on the
Activities of Anand Buddha Vihara
1. Buddhism in South India By D.C. Ahir
Revival moments
Ananda Buddha Vihara at Sainagar, North Lalaguda (Pre-
set Buddha Nagar), Secunderabad, Yen. K.Sangharakshita is
the present resident monk. Revival of Buddhism taken up by
Ananda Buddha Vihara for preservation and propagation of
Buddhism.
2. Andhra Pradesh Tourism Journal (May-June 2001)
From Buddha to Siddhendra
"The Second tuming of the Wheel of Dhamma" It's
important to understand the very spirit and psyche, which
swayed for centuries in Andhra, bulding a culture with re-
markable endowments left for posterity. Yen. K.
Sangharakshita Mahathera, Chairman of Ananda Buddha
Vihara casts light on the joumey of Buddhism religion in
Andhra.
3. DailyNews,Tuesday 9th June, 1998 at Sri Lankan news
paper edited by Newseri Muttikumara
Buddhism in yesterday and today
209
From the year 197 4 Ananda Buddha Vihara has taken
up to revive the glorious and history of Buddhism in South
India.
4. The Hindu Friday 25th October, 1996
Keeping alive a hoary tradition. There are few traditional
Buddhist. Barua families living in Hyderabad, who originaly
hailed from Chittagaon (Present Bangladesh). They had opted
to stay back at the time of partition. These Baruas have been
practicing Buddhist culture since 1974. The Vihara which
was registered society has been converted in to a Trust, and
the Trust's chairman is Bhikku K. Sangharakshita. Many lo-
cal Buddhist and like minded people are associated with
Ananda Buddha Vihara. The Vihara is propagation and prac-
ticing Buddhism.
5. The Hindu Sunday 7th February, 1999.
Effort to revive Buddhism , ,
Ananda Buddha Vihara Trust is a charitable body de-
voted to the cause of preserving and propagation of Bud-
dhist Tradition and Culture. The Trust is making efforts to
preserve and revive popular interest in Buddha Dhamma.
6. The Hindu Tuesday 30th May 2002
Path to Inner Peace
The traditional Barua Buddhists from the North East and
the Chinese community from mainland China have provided
a fillip to the Buddhist Culture in the twin cities with the for-
mation of the Ananda Buddha Vihara Trust in 1996 and the
Buddha's Light International Associations chapter in 1994
210
observes Yen. K. Sangharakshita Mahathera, Chairman,
Ananda Buddha Vihara Trust and President, Buddha's Light
International Association, Andhra Pradesh Chapter. The
Ananda Buddha Vihara Trust is a public Charitable trust de-
voted to the cause of reviving, preserving and propagation of
Buddhist tradition. The Trust also conducts Dhamma dis"-
courses, brings out publication in regional language and a
quarterly Dhamma magazine Suhurullekha. The centre also
has monks visiting frequently from Sri Lanka, Japan, Taiwan
and other South East Asian countries.
7. Deccan Chronicle 7th April 2003
In the inauguration function of Ananda Buddha Vihara
,our ChiefMinister Shri. Chandra Babu Naidu has announced
the allocation of five acres of land at Malkajigiri to Ananda
Buddha Vihar Trust for opening a school for poor Children.
He also assured that the Govemment would consider the plea
for shifting of Buddha relics to the vihara premises. Chair-
man ofthe Trust Ven. K.Sangharakshita Mahathera requested
the Chief Minister to declare Buddha Jayanti as aNational
Holiday. This was the first visit of our Chief Minister to the
Vihara. After the inauguration of Ananda Buddha Vihara the
Tibetan spiritual Ieader His Holiness the Dalai Lama said
'There should be conviction for peace and non-violence and
respect for each others views'. He also said that teaching of
Gautarn Buddha are relevent to the Present World, tom apart
with conflicts and violence.
8. The Hindu 7th April 2D03
The Dalai Lama opened Buddha's Culture center and
211
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Chief Minister Shri. Chandra Babu Naidu laid the founda-
tion stone for Bodhisatva Bhavan and Bandaru Dattatreya
wanted wisdom to prevail in the World. The Chief Minister
announced that he would donate five arces of land at
Malkajigiri to the Trust. He also offered to consider request
for keeping a sacred relics of Buddha which was discovered
few years ago at Bhava Konda.
9. Indian Express 7th April 2003
Follow 'ahimsa' shun conflicts, says Dalai Lama on the
inauguration function of Ananda Buddh Vihara. Stating that
the Vihara would become a major center to promote Buddhist
concepts, he said "more activities would attract tourists and
guests like me' he quipped. Dalai Lama also consecrated the
shrine by unveiling the lifesize statue of sitting Buddha which
was donated by Chittagong Buddhist Monastry. Buddhist
monks from Sri Lanka and Taiwan also attended. ChiefMin-
ister N. Chandrababu Naidu, who laid the comer stone for
the Bodhisatva Bhavan earlier said that the govemment would
allocate five arces ofland near Malkajgiri to the Ananda Bud-
dha Vihara Trust to start a residential school. Shri Naidu as-
sured that the govemment would develop several Buddhist
sites located in the state and transform them into tourist cen-
tres.
To conclude, Ananda Buddha Vihara will continue to
strive to propagate Buddhism for peace, happiness and har-
mony of all beings.
May all beings be happy and wise.
Ven. K Sangharakshita Mahathera
Chainnan-ABVT & President- BUA
212
Scholars, Ven. Monks & Delegates at the workshop
Scholars, Ven. Monks & other Dignitaries at the workshop
A !arge gathering of scholars, Monks & Delegates at the Workshop
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