The census is one of the most important activities in the
country. It is important for us, our family, our parents and children, our local community, our county, our region and for our religion. This is high time to know our people through statistically analyses. It can achieve through proper census.
The Census is a unique event – it tells us who we are! It is
the one occasion, once every ten years, when each and every one of us gets the
opportunity to make our mark by putting on record who we are, where we are,
what we do, what we have to offer and what our current situation is. It doesn't matter if you are 1 hour old or 100 years old, it doesn't matter if you were born in Kolkata or Shillong, you are part of Indian society and you have a
right to equal opportunity in education, health, job etc. It will be batter if we conduct Barua Buddhist census internationally.
Barua Buddhist Community 2014
Uses of Census Data
The importance of
official statistics
Every country needs
basic information on its residents for purposes of planning, development and
improvement of the residents' quality of life. Good planning is based on
reliable, up-to-date, accurate and detailed information on the state of the
society in the country. This information makes it possible to plan better
services, improve the quality of life and solve existing problems. Statistical
information, which serves as the basis for constructing planning forecasts, is
essential for the democratic process since it enables the citizens to examine
the decisions made by the government and local authorities, and decide whether
they serve the public they are meant to help. For these reasons official
statistics are collected and published in all countries, world-wide. Thus, for
example, while planning to provide a scholarship to minority Buddhist
Community, the planners use information regarding the Buddhist population in
the respective places and helping uplifting poverty and social improvement;
Similarly, when planning a Pali school in our temple premises, there is a need
for a forecast of the number of pupils who are likely to need schools, in order
to ensure that they will be facilitated with Teachers, proper class room,
Library, reference books, intellectual guest faculties, government aids,
reorganisation, hostel facilities and fund with an appropriate number of
pupils.
Even our ancestors / senior
citizen / Monks were before planning for construction of temple they analyses
number of disciple/Buddhist family members near the temple premises. These
analyses is still helping our committee members for budgeting fund, organising social &
religious ceremony & maintenance of temple and other expenditure.
We lost control on our holy
place Bodh Gaya because we have very less Buddhist population in that area.
Every year crore of money comes through tourism and hospitality but all these
funds goes to other community. Here, we
need for analyses.
Need for Population
census for Barua Buddhist Community:
The census is a special, wide-range activity, which takes
place once a decade in the entire country. Unfortunately, Barua Buddhist
Community is a small community in India and no any organisation have taken any
initiative to know about our community. On 8th to 10th March 2014 "Barua
Sammelan 2014" Dr. Bodhi Pal Bikkhu Secretary of Buddha Dhormankur Sabha,
Kolkata had mentioned about importance of census of our community in India. Its
purpose is to gather information about the general population, in order to
present a full and reliable picture of the population in the country - its
housing conditions and demographic, social and economic characteristics. The
information collected includes data on age, gender, country of origin, year of
immigration, marital status, housing conditions, marriage, number of children,
education, employment, travelling habits, etc. We Barua Buddhist Community are
scattered and living different corner of the states in India. Even in small
city like Shillong, we are living in scattered. Therefore it is difficult to
select our representative. The population census will be helping us in this
respect to select our social needs through our representative.
The population census is the most detailed information
source on the population at the level of small localities, neighbourhoods in
cities and small groups in the population. The data acquired forms a basis of
information that is available to public and private elements, at the national
and local level, for purposes of decision-making in a variety of areas of the
life of Barua's of the country.
For our community development Census is necessary. After
living more or less than 100 years in different cities / places in India with our job or
business, we are cornered in all respect from the standard of living in respect
of religious, ethnic culture, economic development etc. Even in some area
poverty is griping and forced to convert ancestral religion to other. But in
some states like West Bengal our Barua's are very progressive in education, economic,
government job etc.
If government of India spending so much revenue on census than here question comes, how much the census is authenticated or
real? Is there any prejudice? In other way, if I put the same question, does
Barua Buddhist minority community is merging with Hindu majority in the census? If our community merging with
Hindu majority than definitely the minority benefit would not be plan from
Government department and we will be deprived from these facilities. May be you
will raise a question, why I am suspicious on government population census? Most
of the time I have noticed whenever any government representative comes for
collecting data for census are knowing or unknowingly considered ourselves as a
Hindu! This is our bad luck! You belief or not, even if you go any hospital
/municipality/ census office etc our Birth registration/ land registration /
Marriage registration every thing in the name of Hindu community. Therefore it
is prove that government census having bias.
Our main objectives
on the population and housing census:
1.Enumeration of
the Barua Buddhist population and households in the country.
2. Acquisition of demographic information used
for calculating Barua's estimates.
3. Data collection and production of
information for government ministries / Non Government Organisation and local
authorities, for budgeting purposes.
4. Collection of socio-economic information on
a large sample of people in the population, which makes it possible to acquire data and
information on poor, deprived on education & health, religious support,
wealthy people, businessman, iconic figure etc.
5. Production of
information which serves bodies, organizations and various other elements in
the fields of education, the economy,
business, research, religion, coordination, communication etc.
6. This census will
bring our community under one umbrella for development in all respect.
Who can make use of
the census information?
Everyone inside the country or outside it can use the census
data; accordingly, they serve for a great variety of uses. A great deal of
information is available on the Government, Non government organisation and its
committee members.
The information
provided by the residents is kept strictly confidentialFields of information
studied in the census, and their possible uses:
The information
produced by the census can be divided into a number of main fields; in each
field questions are asked which provide a picture of the population in this
field. The information collected makes it possible to received data on
socio-economic characteristics of the population and households.
Following is a list
of the fields of possible uses of the data:
Demographic features
Personal details:
Questions on demographic make it possible to learn about
age, gender, marital status, country of origin, year of immigration, parents'
country of birth, and the number of children born to the women.
Socio-Economic
characteristics:
A. Education
B. Work
C. Household incomes
D. Housing conditions and standard of living
E. Disability
F. Either Receiving scholarship from the government
G. Average charity giving to Temple
H. Having any religious degree/diploma/certificate
I. Any participation on religious/meditation education.
J. Knowledge of Pali language etc.
I am optimistic on the above topic and it will help us for
formation of new guideline for social development. It will definitely give some direction to our
community and 'Barua community' will be recognised in world population chart.
Here, just we need youth's & intellectual's initiatives from our institution. We are fortunate we will be writing a history,
the modern technology and education will help us to accomplish the above task
i.e. census on Barua Buddhist Community in India and abroad.
During colonial period, British had selected Shillong as a
capital of North East (Assam). To run the administration British had
recruited many educated Bengali clerk's from Bengal & other places likewise
Barua's came here as a cook along with English Sahib and remaining were came
for business purpose. The question comes
– who, when and why the first Barua came in Shillong? If Buddha Dharmankur
Sabha was established in the year 1918 that means first person of Barua community
probably arrived in Shillong in between 1850 to 1900.Till now we know Mr.
Kamala Kantha Barua arrived in Shillong in 1900 one of the oldest known name
settler in these place. Presently, 5th & 6thgeneration of his offspring's running their one of the oldest shop in Shillong
by the name of K K Barua & Sons in the heart of city - Police Bazar
Shillong. It is known that he had come
here via Guwahati by horse cart. His
fellow Baruas during his time, namely: Mr. Notebor Barua (British Governor's cook),
Mr. Hirondrolal Barua (Charcoal Businessman in police Bazaar), Mr Pulin Bihari Barua
(Assistant Cook of British Governor - my grandfather), Mr. Mohim Barua
(Charcoal Businessman in police Bazaar - my grandfather in law), Mr Otindrolal Barua (cook of British
Governor), Mr. Bipin Chandra Barua (cook of Rajbari - Grandfather of Bikkhu
Bodipal), Mr. Sochindrolal Barua (cook of Rajbari – Maternal Grandfather of
Bikkhu Bodipal) etc.In the
next batch Mr. Hemendu Bikas Barua in 1957, Mr. Pulin Barua, Mr. Gyanaranjan
Barua shop owner of "Ashok Bhandar" and Mr. Upendrolal Barua etc few
Barua's were migrated in these place for their livelihood.
Shillong in old days
The local tribe Khasi, who had settled in the Ri Hynniewtrep
land bordering the Brahmaputra Valley in the North and the plains of Bengal in
the South, carried out trade relations with their neighbors through trade
routes and also in the border markets known as haats which dotted the border
areas. May be these was the another reason for welcoming earlier businessmen settler.
Initially Barua's were Chef, Business man; Security guard
etc. had earned well-respect in their job and profession. Everyone were living lives scattered,
individualized and marginalized in a land of their dreams and aspirations, a
land of hopes which was a metropolis and the then capital city of North East
India (Assam). Struggling to come to terms with a life of urban hurry and
economic hardship, they worked hard and for long hours and many of them become
famous as the Barua cook working with the Maharajas in the Rajbaris (Tripura
Castle, Birla guest house, Sidly Rajbari …. etc), with the English Sahibs in
the Raj Bhavan and the consulates to the big hotels (Shillong club, … etc) in
town. But everyone had a dream for own
religious institution. Which was naturally comes from their family upbringing. This
dream became reality after visiting in his holiness Ven. Kripasaran Mahastavir,
the president of Buddha Dharmankur Sabha, who visited Shillong on his
pilgrimage tour and accordingly planed and arranged to build the BuddhistTemple in the land of the Hynniewtrep. His influential initiatives brought all
Barua's united and enlighten Buddhism from far flange places of Assam.
Ven. Kripasaran Mahastavir
Buddhism had set its roots in Shillong, the then capital of Assam and now
the capital of Meghalaya in the year 1918, and though it spread very slowly, at
present, it has three places of worship, in an around the city. Shillong which
is very popularly known to the outside world as 'The Scotland of East' is
blessed with much natural scenic beauty. The picturesque landscape of Shillong
with its greenery, the sylvan forest, the enchanting beauty of the hills and
the quaint pace of life of the people make it a unique place like none other.
Shillong is also well-known for its diversity and secular nature is the
Buddhist temple which was built in the state and which also happens to be the
oldest Buddhist temple in the region.
Most of the disciples of this temple are follower of school of Theravada.
Perched atop a hillock, the ShillongBuddhistTemple at Forest Colony
near Polo Hills-Shillong is one of the Buddhist shrines in existence in
Shillong. The temple has an archway similar in architecture to that of the
world famous Bodh Gaya and gate is replica of Sanchi gate.
Shillong Buddhist Temple
Gate of Shillong Buddhist Temple in replica of Sanchi gate
The temple construction can be read in three phase:
First phase of
Buddhist Temple construction:
In first visit of Ven. Kripasaran Mahastavir in 1912 at
Shillong had realized for sustaining Buddhism among Buddhist Barua's necessary
for monastery. He had offered this
responsibility to prominent business men Mr. Kamal Kanta Barua owner of the
shop "K. K. Barua & Sons", Mr. Gyanaranjan Barua shop owner of
"Ashok Bhandar" and Mr. Upendrolal Barua. They are the iconic
Business men during those times. With their leadership all Barua's were united
and pioneered first Shillong Buddhist Association and it is registered in the
banner of "the Shillong Branch of Buddha Dharmankur Sabha"
established on May 16, 1923. Later on 29th February 1938 representative
of Buddha Dharmankur Sabha Dr. Arobindo Barua and Advocate Mr Bhupen Muthsuddhi
had reorganized the old committee and legally registered as a branch of Buddha
Dharmankur Sabha.
This motivated committee members had decided for institute (Bihar)
building. With support of local disciples Ven. Kripasaran Mahastavir acquired a
plot of land (one bigha) from Mr.
A. J. Lane, the Deputy Commissioner of Khasi and
Jaintia Hills District for the construction of a BuddhistTemple
here. The First foundation stone of BuddhistTemple setup in the entire
north east was on May 24th
1918. The temple was registered Under Act XXI OF 1860 No. S/2665 of
1915. The construction work was started in 1925, but had to be stopped due to
the death of Ven. Kripasaran Mahastavir in 1926. Unfortunately, government had
taken back the land due to un-utilization, although Buddhist ritual was carried
on the premises during every full moon day. To protect this land Mr. Kamal
Kanta Barua and his fellow Barua's donated their man power to setup kitchen
after labeling the mountain land but due to "RAIN COURSE VIEW" there
was a land slide and requested to the Deputy Commissioner for stop farther
official proceedings. In 1927 with great effort Mr. Kamal Kanta Barua had
approached to Prof. Mahathero Dharmasen from ChittagongCollege
for helping in these regard but meeting was not fruitful. Finally after
approaching with Dr. Arobindo Barua in Kolkata via mail had received
appropriate suggestion for retake the temple land. The suggestion was
successfully convinced to Deputy Commissioner through legally and finally land
was handed over to Buddhist community of Shillong. Enthusiastic Shillong
Buddhist community thrilled of joy after receiving the land without delay constructed
a simple hut for Buddha ritual.
Second phase of
Buddhist Temple construction:
Bikkhu Jinaratana Mahathero
In 1936 Bikkhu Jinaratana Mahathero, while visiting
Assam-Shillong, stayed at the incomplete structure of the Temple. Understanding the response of the
general public and the need to spread the spiritual meditational teachings of
Buddha in an around Assam-Shillong, the next year, he decided to finish the
work left by Late Mahastavir and initiated the members of the committee to
complete the construction of the Temple.
In 1937 visiting of Ven Jinaratana (Ven. Upekkha) in Shillong and meeting
with Mr. Kamla Kantha had taken the initiative for cementing the temple. All
most all Barua's had given their contribution with manpower and wealth to build
the temple in RCC, even contractor had donated 1500/- during those time. In
next visit i.e., 1942 of Ven Jinaratana
had offered as a head of the institution (Bihar) by Shillongite Barua's. During
his tenure he had approached Kolkata Dhormankur for Lord Buddha's statue. Fortunately, with grace of all well-wisher
received a big crystal white Barmish
Buddha statue for Shillong Buddhist temple. Behind of institute building
with Ven. Jinaratana many dignitaries had an ample contribution: namely Chief
Minister of Assam Gopinath Bordoloi, Rai Bahadur, Horembo Prashad Barua, Barrister
S K Dutta, ICS chief. Secretary Mr. Desai, ICS Rai Bahadhur SK Bhuia, Chief
Minister Bishnuram Medhi, Chief Minister Bimal Prasad Chalida, Minister Rupnath
Brommho, Minister Chotro Singh Tariang, Minister Lolit Kumar Dole, Mr. Horiram
Goinka, Komola Kantho Barua, Dr. Beni Madhob Barua, Lokkhi Shoron Barua, Pulin
Bihari Barua, Hemendhu Bikash Barua, Rohini Ronjon Barua, Mohim Ranjan Barua,
Prodhunno Gupto, Horeshor Fukan, Sharada Ronjon Barua, Owner of Shanti Niketan
Hotel etc were helping with hand in hand. The building of this Temple took a few years to be completed and
with the generosity of the Buddhist believers the temple was finally
inaugurated on May 4, 1947by Dr. Benimadhob Barua.
Ven. Bishuddhananda Mahathero, Mr. Holiram Dekha, Dr. Surjokumar Bhuia among
the special dignitaries ware present in that occasion. During visiting of Chief
Minister of West Bengal Dr. Bidhan Chondra Rai in Shillong Buddhist temple had
electrifying without taking any fees.
A steep flight of concrete steps, constructed in 1949 by
(Late) Balchand Hariprasad Goenka prominent Business man in Shillong.
In March-1955, Sromon Deboprio
came in Shillong in his young age and became a most sincere disciple of Ven.
Jinaratana. In absence of in charge of temple he was to taking care of all
official and social work.
In 1958, Jinaratana's most
obedient disciples Ven. Suman Bikkhu & Sromon Deboprio initially had given
the name 'Buddha Bihar Mondhir Primary School' and later on change to 'Buddha Vidya
Niketan'.
The Buddha Vidya Niketan School
is situated on a plot of government lease land measuring 5000 sq ft given in
1960 and subsequently another plot of land was given to the Shillong Buddhist
Association vide government memo number FIOR/SETT/283/65/50 dated July 17, 1967
and according to the terms of lease, an agreement was signed between the
government and Shillong Buddhist Association branch of Buddha Dharmankur Sabha
on August 10, 1971.
The first piece of land where the Buddhist temple stands was given to the Buddha Dharmankur Sabha in 1923. At present, two and half bighas in two plots of land are under the possession of the SBA branch of Buddha Dharmankur Sabha (in paper).
The Buddha Vidya Niketan Lower Primary School was established in 1958 and the Secondary School in 1968. The departmental recognition was granted from January 1, 1970 and permission to open class IX was granted in July 1, 1971. Pali School was started in the same time (mostly evening class) in school premises under the guidance of the Assam Sanskrit Board.
In 1963 Ven. Deboprio had appointed as a Head Master of
Buddha Bidhya Nikethon High School with reference of Ven. Jinaratana. During
his tenor many development had noticed in the Temple and strong community building with
bless of Ven. Jinaratana. In his request Mr. Komola Kantho Barua had donated
100 Kg. Safe (Donation Box) to the Temple.
This is still lying in the same place.
In 29th July 1963 Ven. Deboprio appointed as a
head master and on 1st August 1963 as a Pali teacher in Shillong Pali
college (evening). In his tenor he had facilitated with very active team of
faculty member namely Mr. Probir Kurmar Sen, Mr. Dilip Barua, Mr Bimal Barua,
Mr Sudhakor Barua and Mr Onadhi Ranjan Barua. Their contribution in the Buddha
Bidya Nikethon School was also equally appraisable. With faculty and staff's
effort School had started expansion due to increase of student's number. For
long run sustained of school, committee has decided - school to be run on
deficit grant-in aid system.
In 1964 Ven. Deboprio had realized about water crises in the
temple and had share with Mr. Komola Kantho Barua. Without delay Komola Kantho
Barua had donated capacity of 2000 ltr - iron tank which is not there anymore. In
recent decade, local MLA Ba. A L Heck has donated capacity of 2000 ltr plastic
tank in replace of old one. In the same
year in request Mr. Otindrolal Barua had donated fencing with candling facility
outside the Bhodi tree. Presently it is more upgraded.
In 100th birth anniversary of Ven. Kripasaran in
Shillong temple ex-chief Minister of Assam Mr. Bimola Prasad Chalia
inaugurate a Kripasaran Public Library.Ven. Deboprio & Mr. Pradip Ranjan
Barua had given ample contribution for this library. Now it is no more.
In 1965, Ven. Deboprio had a plan for setup Homio & Dental
Dispensary for poor people in temple premises. In this regard he had approached
to Businessman Mr. Rohini Barua. With Rs. 5000/- donation within a year Ven.
Deboprio had successfully setup a Homio & Dental Dispensary. Presently it is closed.
After that Ven. Deboprio had taken initiative to construction
of road connectivity with temple premises.
With the help of Mr. Komola Kantho Barua and his relatives from all the
places in 1965 - the pitch road & beautiful Sanchi Stupa's design gate was
constructed (the gate was design & created by one Manipuri artist). It is
still standing high with beautiful carving and beside road 80 ft wall
constructed. In the entrance Mr. Lokkhi Choron Barua donated the Iron Gate.
During those days' water crises was common problem in the
temple and surround locality. Supply of municipality water was not sufficient. To find the permanent solution Ven. Jinaratana took initiative for construction of permanent wellnear School road side premises. In the same time, Vhante's
initiative for school expansion 1 bigha land added with School campus.
It is also better to knew that School is also registered in
the same no, which is used by Shillong Buddhist Association and Kolkata Buddha
Dhormakur Sabha.
Day by day increasing Buddhist disciple in the temple, Ven.
Deboprio had realized and later on he had given expansion plan to popular
Business man Mr. Hemendu Bikash Barua for taking initiative in this
matter. In request of Ven. Jinaratana, Assam
Finance Minister Mr. Fokuruddhin ali Ahemmad had setup a foundation stone for
expansion of a temple. With the help of Mr. Hemendu Bikash Barua and
Shillongites disciples' contribution temple has got big prayer space. The
statues are housed in the main temple complex behind an iron grill. The grill
is opened only during prayer time. A covered open area in front of the Buddha
statues, serve as a place for worshippers to congregate.
In the year1965, Ven. Jinaratana & Ven. Deboprio took
initiative with the help of government fund for construction of two stories
'Rupnath Tribal hostel' for objective of helping student from Buddhist tribal
community in North East India. Presently the hostel name can see in the name of
“Buddhist Tribal Student Hostel” and it is observed that especially from long
time many Chakma Students has been benefited from this hostel till date after
construction. Presently hostel needs renovation.
In 1966, Ven. Deboprio had taken initiative for telephone
connection in the temple for helping his Master Ven. Jinaratana regarding social
& religious activity in the South East Asia.
Between 1965-69 a group of
Barua's namely Mr. Pradip Barua, Mr. Sishir Barua, Mr. Montu Barua, Mr. Boro Kanai Barua, Mr. Moni
Barua, Mr. Nikhil Barua, Mr. Dipok Barua, Mr. Sudakar Barua, Mr Onadhi Barua … etc from
Laitumkhrah, Shillong under leadership of Mr. Monindrolal Barua (X-Retired cook & participated 2nd world war from Assam Rifle) were informally had
formed a acting group (Natok mondoli) and was practicing in Laitumkhrah,
Shillong. Interestingly under criticism from temple authority - the group were
proving their performance at per. In the May 1969 while performing act on traditional
Jathok in the temple, some mischievous were thrown stone on some of the artist at the stage. In result some chaos had seen among in the crowed. The committee & monks had been boycotted those
families who were involved in these acts during those time. Later on Ven.
Jinaratana realized the matter and had taken initiative to resolve the issue.
All Barua's were united again. I can still remember, in our school days we had
seen some the beautiful act on Buddha Jathok by those group of artist in the
temple. A band of Buddha Kirthon (song) was flourished during those days in
Shillong Buddhist temple till 1991. Among in Kirthon group members were namely : Bihari Barua, Pulin Barua, Shil, Rohini Barua
and all members of acting group (Natok mondoli).
Buddha Purnima in Laitumkhra, Shillong
In 30th Jun 1969,Ven. Deboprio had resigned from
his post & bachelor (brahmachari) life, after giving 16 years service as a
Bhikkhu to the society.
In 12th September 1969, Ven. Dhormo Dar had
appointed as a faculty member & head master of Pali college (Evening). He
had been holding the post for 15 years. At present Pali college is running by
Acharia Mr. Dilip Barua and his wife in his premises from last 25 yearsunder the guidance of the Assam Sanskrit
Board.The
Secretary cum Deputy Director of the Board executes, all decisions adopted by
the Board including holding of Sanskrit and Pali examinations yearly in all
over Assam and also Meghalaya and Manipur. At present Shillong Buddhist
temple has limited role in this regards.
During that time other than Buddhist community among in non
Buddhist community had realized of spirituality on the Barmish Buddha statue.
All of sudden, with request of Tongla Buddhist Temple association, Ven.
Jinaratana had donated that big crystal white Barmish Buddha statue to their
temple. Many of us still, it is a belief that these event was responsible for
down fall of The Shillong Buddhist temple and unity among Barua community in
Shillong area. At present what we see the golden Buddha statue which was
donated by Thai people from Thailand.
During 1988 onwards few sects of the Barua members' had been agitating
in regards of activities in Temple decision by Ven. Jinaratana and they had
formed a separate independent committee without any separate registration under
the society act. In this regards among in Barua community two separate groups
formed. One in support of Ven. Jinaratana and other in support of newly formed
committee.One regrettable incident on Sunday 19th May 1991,
bitterness among the group had crossed its limit and two groups ware vandalize
temple property and thrashing each other so badly many of them hospitalized &
some of them critically injured. Police had taken limited role to stop these
vandalized mobs. Basically clashes
between these two sects only on Temple title suit. It was unfortunate
many of us not knew about the subject - why the brawl was occurred? Buddhists are
peace lover and we had given wrong message to the other communities. From that
day almost all temple development ceased.
The legal battle is still going on in the High court to Supreme Court and Supreme
Court to Lower court without final judgment. The roller coaster of judgment is
going on and it will be continue till the final verdict comes. The honorable High court order the temple management
will be under supervision of chief secretary appointed government ad-hock
committee members till the jurisdiction settle the unsolved issue. Now, the
case is stalemate in the court. After
prolong 25 years of legal battle we Buddhist community didn't get any benefit
rather we are again living lives scattered, individualized and marginalized in
the developing hill city Shillong. The common Shillongits Barua's understand
about these and many of them mixed-up and few families are converted to other
religion and community. Unfortunately, although it is marginal but the two
groups are still visible on boycotting each others - social gathering.
The Shillong Times about Shillong Buddhist Temple on 19th May 1991
In 12th November 1994, with increasing presser
& humiliation by some of our community members to Ven. Jinaratana - one of
the founders of the Shillong Buddhist temple. Finally he had decided to leave
behind his most adored Buddhist temple permanently with heavy hart. He had departed earthly life on 24th
March 1995 in Dibrugarh at Mr. Sumon Barua premises. In his absence Ven. Ronthopal
was here for few months.
Third phase of
Buddhist Temple construction:
After Ven. Jinaratana, the Shillong Buddhist temple has lost the
tradition of temple head by Barua Bikkhu's till date.
Since last 25 years Ven. Jyotipal Bhikkhu has been serving as
a head priest of this temple. Regarding temple development – it is almost stopped from last
25 years even community bonding & religious celebration isolated with
"Buddha Purnima", "Kotin Chibor dan" & "Austo
Shil" only. State Meghalaya has removed a Buddha Purnima from the holiday
list. Other than conducting peaceful religious ritual not have done any other
community development or shown any helping jester towards poor people. Although
they have limited hand in these respect. Recently (in 2014) Gvt. ad hoc committee
and youth members took initiatives to construct a concrete wall on around the
Buddhist Temple premises. The Bodhi tree is more beautify with iron
fencing.
Shillong Bodhi Tree
After prolong 25 years legal battle on title suit in the
temple and Dhormankur Maha-sabha & other authority of Temple had putted blindfold on the development of Buddhist
community Shillong. May be little or more, all of us are responsible for
paralyzing on social engineering. Day by day there was degrading social bonding
among Barua's. On May 2013, Smt. Protima
Barua (wife of late Mr Sudir Barua) in her premises the first Baruas NGO
"Jinaratana Mahathero Youth Welfare Society Shillong (JMYWSS)" is
created from outside temple jurisdiction in Shillong, with dedicated team
members namely Mr. Subir Mutsuddi (President), Mr. Sujit Barua (Secretary), Mr
Amit Barua (Asst. Secretary), Mr. Ashish Barua (Legal advisor), Mr. Ananda
Mitra Barua (Treasurer), Mr Bapon Barua, Mr. Ranjit Barua, Mr. Ratan Barua etc
(Executives Members). Currently JMYWSS on process of registration under
society's act of Meghalaya with its permanent address is in Demshiniong,
Shillong.
8th March 2014: from Shillong Barua community
member of JMYWSS - Mr. Subir Mutsuddhi & Mr. Sujit Barua were participate
in "Barua Sammelan 2014", 8-10 March 2014 in International
Brotherhood Mission, Dibrugarh, invited by
Bhikkhu Bodhipala.
On 18th May
2014 JMYWSS has successfully organized on the topic of "Children Sammelan
on Basic Buddha Manthras in Shillong" at K. K. Barua's lobby, Police
Bazar, Shillong.
We have to know, Barua
Buddhist Community has two main pillars namely: Bikkhu society and Family
society. Both are interdependent and helping each other. Their unity, brotherhood, loyalty and activities
may bring community development. We belief group discussion (panchola) among in
the youth group, Senior group, all the parties even in monks level may bring right
direction to our community development.
With ups and down of the Shillong Buddhist Temple still it is
beautiful and Buddha teaching us "Buddhang Saranang Gachami, Dhamang Saranag
Gachami, Sangang Saranang Gachami". Let us learn his holy word on Dhamma, humanity,
compassion & brotherhood. We Barua's are ancient Buddhist and it is our
responsibility to practice Buddha Dhamma. A person who has multiplied his or
her ego has no knowledge of Dhamma, is not practicing Vipassana. With Dhamma
and ego – cannot go together. Our ancestor had given us a beautiful temple to
protect Dhamma among us and it is our duty to practice Dhamma without keeping
any ego among ourselves. We are minority
of minorities in this beautiful land. With progress of economic, social changes
there are so many problems on daily basis facing by our community members.
Social support & bonding might give some solution in this respect.
Shillong Buddhist Temple
The Buddhist Temple is
a reminder of the secularism and religious tolerance of Shillong, which is
predominantly a region where the people follow Christianity. This BuddhistTemple
offers its message of compassion towards one and all and is a popular place to
visit. Buddhism has followers all across the world due to its simplicity and
thus the temple finds visitors and followers from all around the globe, who
come here to revel in the peace and tranquility of the place. A visit to the
temple will surely find you at peace with yourself and the world around you; as
you soak up the energy that the place generates.
Flag hosting on occasion of Buddha Purnima, on May 2014
Shillongits Buddhist Community
from Buddha Vidya Niketan School
Bibliography:
1)Eastern Panorama – (Magazine) June 2012/VOL XXX. No 06/ page no: 47 by Dr. M. L. Kynshi, Ronald Evans Lyngdoh Aibanbhalang. 2) Mawphor Today – (Local News paper) vol. III
No. 139, page-12 dated 24.05.2011. 3)The
Biography of Karmabir Jinaratana by Debopria Barua. 4)Barua
sammelon, Dibrugarh, Assam 2014. 5)The
Sentinel dated 30.05.1991. 6)The
Shillong Times dated 20th May 1991 Vol No. XLVI no. 265.
Written
by:
Sujit
Barua
(Ancestor's
village: Unainpur, CHT)
Upper
Lummawri,
Laitumkhrah
Shillong
– 793003.
sujit1111@gmail.com
From
long time, I have a plan to know about our Shillong Buddhist temple and its
history. Fortunately, Mr. Shilabrotho Barua and "The Biography of Karmabir
Jinaratana" by Debopria Barua have given me an inspiration to write the above
contained. Your suggestion and comments are always welcome to improve in the above write-up. I would also like to thanks my father Mr. Nikhil Barua, Mr. Sagar Barua and his wife for contributing information about our past. At the end, I pray for unity and brotherhood among in Barua
community. We may have different opinion among in the groups but instead
creating conflict, best is to finding the solution in the positive
direction.
Eastern Panorama – (Magazine) June 2012/VOL XXX. No 06/ page no: 47 by Dr. M. L. Kynshi, Ronald Evans Lyngdoh Aibanbhalang.
The Shillong Times dated 20th May 1991 Vol No. XLVI no. 265.
The Barua Buddhist (Barua, Baruah)
ethnic community is Mongoloid chagtai and is closely related with Chakmas,
Tancangyas, Marmas, Chagtai, Mugal and Mugh tribes. All this tribes are
follower of Theravada Buddhist Religion.During British colonial period and East
Pakistan some Baruas are migrated in India and abroad.Now they are inhabited highly
concentrated in Chittagong district and Southern part of Bangladesh and
some family of Baruas live in large districts of Comilla and Noakhali. In India – Kolkata and it
surrounding, Jalpaiguri District Siliguri, Koch Bihar,
Durgapur
etc in West
Bengal, Jamshedpur, Rachi in Jharkhand, Lucknow in UP, Shillong in Meghalaya, Guwahati,
Bongaigon, Tinsukia
and it surrounding etc in Assam, the Sadar Subdivision of West Tripura District (also
known Agartala)
the Udaipur Subdivision of the South Tripura District and Delhi. Depending on
the occupational, social and economical status although some Barua Buddhist use
titles like ‘Mutsuddi’, ‘Coudhuri’,’Talukdar’,’Sikdar’,’Hajari’,
‘Sinha’ etc.
‘Barua’
means:
The surname Barua is derived from two words,
‘bara’ meaning ‘renowned’; and ‘ua’ meaning ‘ruler’. In ancient times, the most
highly ranked military ruler of Chattagram
under the king of Arakan
was a man called ‘Barua’.
Dark days in Buddhism or Buddhist history
and its effect in Barua society
"There are periods in history which are
known as the dark days and Buddhism or Buddhist history too had to pass through
this period in India. Starting with the Muslim invasion when Ikhtiyar Uddin Muhammad
bin Bakhtiyar Khilji with his marauding soldiers plundered their way to the
throne of India, it was a time when the Buddhist Viharas were destroyed and
monks fled the place to escape the brutality and later the Brahmins too caused
immense damage to Buddhism by killing the Buddhist monks and destroying the
very fabric a Buddhism. By the advent of the nineteenth century, Buddhism was
almost extinct in the land of its birth save except for a few pockets where it
survived with the influence or migration of Buddhist tribes from Myanmar,
Thailand and Chittagong (now in Bangladesh)." Bhikkhu Bodhipala
Other historical evident and Social
changes in Baruas
Considering the statements of Mr. Hunter and
the Bengali Encyclopedia and looking at the history of Buddhist kings in Bengal
it becomes clear that Barua-s are the descendants of those kings. Following dynasties
of Buddhist kings were said to have ruled Bengal from 6th up till 13th century
A.D. Dynasty Period Kingdom
Candra’s (Deva Dynasty) 11th
to 13th A.D. South-east Bengal
The Dev-Pahar of present Chittagong
was said to be the capital of Deva kings. The ancient ruins are found here. Mr.
Suniti opines that these lineages of king are the ancestors of Bengali
Baruas.
The title of Manik candra from the Candra Lineage was ‘Barua’. His
subsequent generations dwelt in a place near Lalmai which is named after
'Barua'. At present Barua is a name of a district. The descendents from the
Candra-lineage could be see even today. They are the people who use ‘Candra’
after their names such as Satish Candra Barua, Sunil Candra Barua etc.
‘Chittagong’
is said as a misrepresentation introduced by British as they found uneasy to
pronounce the original name ‘Caittagram’ (Cetiyagāma – meaning the
village of stupas) which suggest how Buddhism once flourished there. The
region is also known by many other names among the dwellers therein as – Cattragram,
Cottol, Cnatga. Their spoken language is the Chittagong (Chittagnongian)
dialect of Bengali – the official language of the country. “However, the two
languages are not mutually intelligible, meaning that those who only know how
to speak Standard Bengali will not understand Chittagonian speakers”.
They are spread in various divisions known as thanas. Dwellers of various
thanas in Chittagong too have distinct differences in their languages. However,
they follow the same family or kinship pattern, religious ceremonies, New Year
festivals and various celebrations. According to the history of Buddhism in
Bangladesh there was once a deformation of the religious system; particularly
the role of priests who were not recognized by the State and had no sponsors.
As there was no government supports much of their cultural ceremonies and
religious festivals were incorporated with Hindu system. Outside they were like
Hindus but among themselves they retained the Buddhist identity which is
significant mainly by names. Priests were a set of people known as ‘raoli
purohits’. The term ‘purohit’ is still used by Hindus to refer to a class of
their priests. Ven. Saramedha (Saramitra) who was trained according to
Burmese Buddhism played an important role in early 19th century for the revival
of this religion and establish in the original form. However, even today, many
of their cultural aspects including the form of dresses they maintain Hindu
influence. The form of Buddhism among them is according to Theravāda
tradition. They believe that every Buddhist male should be ordained as a
Buddhist monk at least for a weak. Otherwise, he will never be reborn as a
human and hence no probability of his liberation from samsāra. In fact,
when such people die their corpses are not carried by shoulders but holding the
coffins above the knee level.
Most of the religious festivals among Baruas are common to other Buddhist
countries. New Year festival gained religious importance among them. The Kathin
Festival (after three months of rainy season) is celebrated and
regarded as a joyful event. They also developed a form of unwritten devotional
songs known as kīrtan (or samkīrtan singing together) in praise of
Buddha and good principles of life. In most of the Buddhist festivals kīrtans
are sung either by a single person, in a group or only by two persons who debate
taking two roles (popularly Siddhartha and Devadatta)
and capturing a historical incident in Buddha’s life. Sīvali pūja – offering of
a large number of food and fruit items in name of Arahanth Sīvali is one
of the festivals not much popular among Sri Lankan Buddhists. Offerings
in name of Ven.Upagupta who appears as a prominent figure in the
Sanskrit avadāna literature and believed still living in nāgaloka is
significant among the Baruas and Buddhists in Bangladesh as a whole. Ven.
Sadhanananda – popular as ‘vanabhante’ (a still living forest monk,
who meditated in deep forest for 12 years) from Chakma community is also
venerated with great respects by them. There are many great Buddhist scholar
monks from Barua community, who played responsible roles for the propagation of
Buddhism in and outside the country. Ven. Atisha Dīpamkara srījñāna –
the founder of Tibetan Buddhism in 10th century B.C. is interpreted by many
scholars as from Barua community. Ven. Karmayogi Kripasaran mahasthavir
with many others was a close associate of Anagarika Dharmapala in reviving the Bodhgaya
Buddhist Temple and Buddhism in India.
Prehistoric Barua Language and Culture:
During pre and post Arakan period in
Bangladesh, Baruas had their own language, culture, traditional costume etc.
and it was destroyed gradually during Hindu and Muslim ruling period. Now only
Baruas have Buddhist culture & religion and it is link with Buddhist
temple.
Modern Barua Language and Culture:
Presently Barua tribes speak Chittagongi
Bengali. In India Baruas are adapted with local Indian culture and maintain
their old traditional religion equally. Nothing can be denied; the Hinduism has
influenced deeply to Baruas social life with passing of time and the value of
Buddhism is loosing among in new generation, especially in India.In Bangladesh,
the old tradition have been maintained some extend, although Islamic influence
is clearly visible in there language and culture.
Migrated Baruas in India:
Most of Baruas are migrated from their ethnic
place to India and other countries during British
Colonial period and East Pakistan. The main purpose of migration was in
search job and religious freedom.
Economic Condition of Baruas:
Buddhist Barua in Assam, India
Economic conditions of Baruas in village
(Bangladesh) are moderately lower middle class and depend on agriculture. Most
of the Barua youths are migrating toward City or foreign country in search of
job. Few of Baruas have well established in Chittagong town. Government of
Bangladesh has list bother on minorities for their economic, health and social
development. Many of dropout minor students are joining in garment manufacture
industry with fist of wages. Their futures are ruining in their early age.
After independents of Bangladesh, in Chittagong some villages, few underground
Islamic land mafias are forcefully capturing ethic Baruas land and
disestablishing Buddhist culture and society. Likely in recent decade some
improvements have seen in political arena, where few ministers, belonging to
Barua community elected as Local Minister and doing betterment for Barua
community.
In India, most of the Baruas are lower middle
class although Baruas are consider as minority community without any government
economical support, except West Bengal. As an occupation, in India most of the
Baruas are engage in retail business, motor mechanic and some of them are
serving government job in group C and Group D post. After migration from East
Pakistan or British India, unfortunately from Barua community does not have
produced even single ICS (Indian Civil Service), MP or head of any
PSUs/Banks/Corporate from North East India, except one or two from West Bengal
and Northern belt. It is unfortunate and Government of India is silent in this
regards. Therefore, it is indicating that the social and economical positions
of Baruas are vulnerable stage. Government of India and State Governments from
North East India has list bother with this unique Buddhist Barua tribe.
Magh
Barua:
Government of West Bengal has been recognized
and accepted as special ethic group belongs to Schedule Tribe of Mug[1] in the
listed Indian constitution. Unfortunately, just by the name ‘Barua’ not yet
separately listed in the constitution.
The Magh Barua Buddhists of Assam have
demanded tribal status for the community on the lines of the Magh tribal in
West Bengal. The eighth biennial conference of the Federation of Mogh Barua
Buddhist Welfare Association of Assam, said the community should be re-enlisted
as “Magh” Barua tribe in the Tribe Schedule list of Assam as in Tripura and
West Bengal as per the Schedule Tribe Order (1950) Part I rules and other
provisions under the Constitution. Unfortunately in other states, Baruas are in
muted mood in this subject and some of them are opposing to secure the benefit
given by Indian constitutions. According to them, Baruas are from higher clan
and does not deserve for listing in ethnic tribe.
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