Bangladesh Buddhist Archaeological Heritage

Kanak Baran Barua

ABSTRACT

This Research Chapter depicts to explore the Buddhist Archaeological Heritage of

Bangladesh to expedite the resurgence of ruined Buddhist civilization specially Chittagong

Buddhist heritage. In the last decade of 19th Century, the name of great Sage, Atish Dipankar

Sreejnan as one of the noblest son of Bengal & outstanding luminaries of this sub-continent

was discovered from the rather rusted records of history inscribed in Tibetan Tanjur. It also

manifests a flexible approach of Buddhism illustrating Bangladesh how Buddhist lofty

dictums embrace a number of multitude customs, tradition, beliefs & practices. This

manuscript illuminates history of Bengal, Buddhist Periods, Buddhism in Bangladesh,

Chittagong Buddhist Heritage specially 1.Pandit Vihara, 2. Chakrashala Patiya, 3. Glimpse

of enshrined statue of "Buragosai "Mandir, 4. Ramkut Banasram Buddha Vihara, Ramu.

My research paper variably gives an impetus on glorious chapter of Pandit Vihara,

Chittagong bear the testimony of novelty civilization that once blossomed in Bangladesh.

How the first specimens of treaties on Bengali Mystic Songs of Bengali Literature known

as" Charyapada " / Charayageeti written by 84 Siddhacharyas residing in this Pandit Vihara

University.

Hence Bangladesh may glorify for an invaluable background as long before Europe's

first Universities in Bologna (1088), Paris (1150); Oxford (1167);Cambridge (1209),Centre

of Excellence Learning thrived in this part of the World, established during the Marya, the

Gupta & the Pala dynasties. They attracted versatile scholars from all over the World. This

study also depicts flourishing venture of great Chinese Scholar & Pilgrim, Fa-Hien (337-

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422AD) & Hiuen Tsang (Xuanzang, 602-664AD) ventured to this part of Bangladesh for its

splendid archive of discourse in its libraries.

Hope, this may pave the way of opening of window for the researchers to our

findings in future to elevate primitive Buddhist history of heritage to uphold the

Bangladesh's much thread of civilized culture & DHAMMA Plaban of Lord Buddha.

1.0. INTRODUCTION

Buddhism is one of the most significant Asian spiritual traditions. During its around

2.5 millennia of history, Buddhism has manifested a flexible approach, adapting itself to

different conditions & local ideas while maintaining its core of lofty dictums. As a result of

its wide geographical expansion, coupled with its tolerant spirit, Buddhism today embraces a

number of multitude customs, tradition, beliefs & practices.

During the last decades, Buddhism has also gained glorious achievements outside

Asia. With the number of adherents estimated to be almost 400 million people, Buddhism in

our day has expanded worldwide & it is no longer culturally specific. For many centuries,

this tradition has been a powerful force in Asia, which has touched nearly every aspect of

the eastern world: arts, morality, lore, mythology, cultural civilization, social institutions,

etc. The Buddhist Art is a sermon in stones, a homily in colors-of the community and

cohesion of santient life, of its fellowship and inter-dependence, of its single purpose and of

its sweetness, when emancipated from the care and corroding desires. The earliest painter

had portrayed the dread and owe of human ignorance. The Buddhist artist delineated the

quiet assurance and sublimity of nature in unison with the highest aspirations of man, born

of human knowledge. The cramped vision, the primitive sage, broad-based by the boundless

sympathy of the disciples of Gautam, added the flower and fragrance to the inert stone and

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clay and made their figures, vocal of the message of peace and tranquility with which the

Master’s voice had filled the air. The music of the spheres, of which the poet had dreamt,

became the reverberating note which filled the cells of the monks and vihars in the grove, to

which the believers resorted as to the embrace of one who had emerged from the region of

dream-land into the visible plane of reality.

1.1. Buddhist Heritage Sites:

In Buddhism, there are references to the Buddhas of the past, as well as to those of the

future. The Sakyamuni Buddha, born in Nepal in the sixth century BC as prince Siddhartha,

and who attained enlightenment, belongs to the present. It is revealed that the Parinibbana of

the Buddha took place in the same century, but this does not prevent followers from

recognizing that He is the Buddha of the present. His teachings, known as Dhamma, are

current all time, & His Order of Sangha monks is the living, legacy of the Sangha of the

past. The Buddha, Dhama and Sangha, known as the Triple Gems, constitute the very core

of the religion & have continued from generation to generation. This continuity was not

limited to the Triple Gems, but also included those establishments, including monastic ones

that fostered the religion for centuries. It is in this context that one has to understand the

Buddhist Heritage.

Buddhist Heritage can be understood in three categories: intellectual, intangible &

tangible. Intellectual heritage is the Plethora of writings containing lofty sermons of the

Buddha, as well as commentaries & other literature added to the original work. All those

written in the Pali language & some in Sanskrit, are said to have originated in Sreelanka and

will not form part of the present study. This study explore the tangible & intangible heritage

created to support and in the right buildings, was part of the code of discipline, Vinaya, the

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code of discipline for monks, even provides measurements for certain types of buildings.

These are references to Buddhist monks as advocates they acted as architects. A sixth

century text, Manjusri Vastuvidayasastra is a treatise entirely devoted to the buildings of

Buddhist Monasteries. It contains 27 typical monastic plans.

“Archaeology of Buddhism” drew world’s attention to the archaeological heritage

of South Asia as a region that flourished both in culture and religion since ancient times.

This is a region that gave birth to great religions and civilizations which shaped the grandeur

and alluring way of life of its inhabitants over millennia. Buddhism disseminate from

peninsular India, its place of origin to other neighbouring cultures through a gradual process

of cultural exchanges and played a glorious role in shaping the south Asian pattern of life

for Centuries. The cross cultural negotations with other countries beyond the boundaries of

our country achieved an outstanding climax in the Indian history. This paved an open path to

a wave of religion ‘dharma plabon’ in United Asia. Since time immemorial South Asia has

been linked by social and historical traditions which have strengthened our people to people

relations. Amongts many religions that have originated from South Asia, Buddhist

philosophy is spread throughout the World particulary as a result of religions propagation

during the Asoka Empire in 3rd Century BC.

In recent times, there have been numerous Archaeological discoveries in South Asia

and throughout the Buddhist circuit enriching the cultural tapestry of our region. South Asia

reflects a diverse and multifarious society that boasts about a rich civilization of cultural and

religions traditions of grand olden times that fathom unity and harmony among its people

since antiquity. Therefore cultural heritage in the South Asian context has catalyzed a major

role in igniting a sense of brotherhood among its people. South Asian Association for

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Regional Cooperation too seeks to promote collaboration among its people in many a field

of which culture is one component.

1.2. History of Bengal / Bangladesh:

“Sinking in a sea of nectar,

I forget the world,

Sun and moon disappear

I see no country, no history, no border

an image of love awakes in my heart,

I can not contain my joy”

Robi Tagore

For most worthy of its history, the area known as Bangladesh was a political

backwater – an observer rather than a participant in the great political and military events of

the Indian subcontinent. Historians believe that Bengal, the area comprising present day

Bangladesh and the Indian state of West Bengal was settled in about 1000 B.C. by

Dravidian- speaking peoples who were later known as the Bang. Their homeland bore

various titles that reflected earlier tribal names, such as Vanga, Banga, Bangala, Bangal and

Bengal.

Bangladesh was a new state in an ancient land. It has been described by an American

Scientiest as “a country challenged by contradictions”. On the face of it, the recent twists

and turns of her history are often inconsistent. It is neither a distinct geographical entity, nor

a well-defined historical unit. Nevertheless, it is the homeland of the 9th largest nation in the

world whose groping for a political identity were protracted, intense and agonizing. The key

to these apparent contradictions lies in her history. The first great indigenous empire to

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spread over most of present day India, Pakistan and Bangladesh was the Mauryan Empire

(Ca. 320-180 B.C), whose most famous ruler was Asoka (Ca. 273-232 B.C). Although the

empire was well administered and politically integrated, little is known of any reciprocal

benefits between it and eastern Bengal. The western of Bengal, however, achieved some

importance during the Mauryan period because vessels sailed from its parts to Sri Lanka and

South East Asia. During the time of the Mauryan Empire, Buddhism came to Bengal and it

was from there that Asoka’s son, Mahindra carried the message of the Enlightened One to

Sri Lanka. After the decline of the Mauryan Empire, the eastern portion of Bengal became

the kingdom of ‘SAMATATA’ although politically independent, it was a tributary state of

the Indian Gupta Empire (Ca. 319 – Ca. 540)

The original inhabitants were non-Aryan. From the historical view, Bengal spread over

a much larger area than the current political boundaries of the nation of Bangladesh and the

Indian state of West Bengal. However, very little recorded information about the early ages

is available. The early history of Bengal is based on the legends and epics & known as

heroic. The ‘Bodhayana Dharmasutra’ made the first unambiguous reference to Vangas as a

historical area. The name Bengal is probably derived from Vanga, one of the many names of

the region. Historical information about the Bengal region is available only from Gupta (320

– 520 AD). The Guptas ruled from Magadh (Modern Bihar) and this period is considered to

be the golden age of India. After the decline of the Guptas, the Kingdom of Gaur in Bengal

became well known. The first known independent Bengal King was Shashanka (circa 606

AD.)

The major pre-Aryan racial elements in Bengal were the proto-Austroloids. There is a

striking similarity between the language of the aborigines of Bengal and the people in

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South-East Asia, the archipelago and the aborigines of Australia. The Dravidian languages

of South India also belong to proto-Australoid group. Bangladesh being the frontier of South

Asia, also came into contact with the Mongoloid tribes who lived in the adjoining areas. The

Mongoloid influences were dominant in the Chittagong Hill Tracts region where Chakmas

& other tribes belong to this category.

Bangladesh is the frontier of South Asian civilization. It is the natural bridge

between South & South East Asia. Because of its location, Bangladesh was the intermediary

in trade & commerce between the South Asian subcontinent & the Far East. This region, as

a distinguished historian observed, “played an important part in the great cultural association

between the diverse civilizations of Eastern & South Eastern Asia which forms such as

distinguished feature in the history of this great continent for nearly one thousand and five

hundred years.” Tradition has it that Sri Lanka was colonized by a Bengalee Prince

Vijayasingha who established the first political organization in that island. Gadadhara,

another Bangalee, founded a Kingdom in the Madras state in South India. Bangladesh region

also played a seminal role in disseminating her beliefs, art and architecture in the wider

world of Asia. The Bengali missionaries preached Mahayana Buddhism in the Indonesian

archipelago Kumaraghosha, the royal preceptor of the Sailendra emperor of Java, Sumatra

and Malaya Peninsula, was born in Gauda. The Bengali scholar, Santirakshit was one of the

founders of Buddhist monastic order in Tibet. The great Buddhist sage Dipankar Srijnana

also known as Atish (10th -11th Century) reformed the monastic order in Tibet. The Bangalee

scholars, Shilabhadra, Chandragomin, Abhayakaragupta Jetari and Jnanasrimitra were

venerated as great theologians in the Buddhist World.

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Ancient Bangladesh also witnessed the flowering of temple, stupa and monastic

architecture as well as Buddhist art & sculpture. There was discernible influence of the Pala

art of Bengal on Javanese art. There was a close affinity between the scripts used on certain

Javanese sculptures and proto-Bengali alphabet. A group of temples in Burma were built on

the model of Bangladeshi temples. The architecture and iconographic ideas of Bengal

inspired architects, sculptors and artists in Cambodia and the Indonesian archipelago. The

influence of Pala art in Bengal could be easily traced in Nepalese and Tibetan paintings, as

well as in Tang art of China.

1.3. Buddhist Period:

Buddhism originated from the Doctrines of Gautam Buddha, a prince from the

Nepalese terai, who relinquished palace life for a life of meditation & spiritual upliftment,

emphasized “dhamma” or right conduct, and orderly organized monks and runs into

monasteries called “Sanghas”. The philosophy of Buddhism is to gain the ‘Middle Path’

which leads to insight, which leads to wisdom, which conduces to calm, to knowledge, to

the Sambodhi, to Nirvana, ought to avoiding the extreme sensual pleasures and unnecessary

mortifications.

During the 3rd Century BC, Bengal became a part of the Mauryan Kingdom (records

discovered at Mahasthangarh, Bangladesh). Chandragupta ruled for 24 years over a large

area of India including Bengal. His grandson Asoka (273 BC – 298 BC) inherited his

grandeur greatness but became famous for propagating Buddhism in Asia. He banned Hindu

animal sacrifice rituals. Ponds excavated during Asoka’s time are still to be found in

Bengal. He established medical clinics for animals and people. He introduced many medical

plants & fruit bearing trees. He banned fishing during breeding times and banned sealing or

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marking trees. The bhakti (devotion), passion & kindness preached by later reformers

borrowed from Asoka’s humanism. Bengal had ancient links with Sri Lanka & the founder

of Sri Lanka is believed to have hailed from Bengal. Through Buddhism, Bengal was

connected with Tibet and China. From the 4th Century AD, Chinese travellers Fa Hien,

Hiuen Tsang & Yet Sing travelled Bengal & wrote invaluable details of contemporary social

status. With the decline of the last reign of Pala King at the hand of the Senas, Buddhism

collapsed in Bengal. According to Dr. D.C. Sen, the Brahmins were responsible for wiping

out Buddhism & Jainism from Bengal. The Buddhist priests & tantric sidhas were forced to

live as the lowest caste. Of all Buddhist scholars, Atish Srijanan Dipankara was the most

luminous sage & he is still worshipped in Tibet second only to Buddha. Dipankara was born

in 980 AD in the royal family of Guada in Vikrampur, a site of Monastery excavated in a

rice field in Bangladesh. Dipankara succeeded in removing Tantric elements from

Buddhism. He wrote more than 200 books on Buddhism.

1.4. Buddhism in Bangladesh:

We all know that a glorious chapter in human civilization began with Buddha in the 6 th

Century B.C, in India. Confucius in China and Socrates in Greece were born in the Century,

and they brought about a radical change in the consciousness of mankind. Bangladesh was

once the cradle of Buddhism still bearing trances in the various architectural remains of

temples and monasteries with large number of Buddha image relics, copper and stone plates

discovered at different times from various parts of the country.

There is difference of opinion among researchers as regards spread of Buddhism in

Bangladesh. Much observance is given to the theory that the teaching of Lord Buddha

propagated during the lifetime of Buddha since He himself visited to Bangladesh (Samatata)

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on arrival while preaching His new fragrance of thoughts. The religion of Buddha could

thrive and flourish over a long time in Eastern India as it was outside the zone of traditional

Vedic culture.

Fa-Hien (5th Century), Hieun-Tsang (middle of the 7th Century), It – Sing (End of the

7th Century) and others in their travel accounts referred that Buddha visited to the ‘Pundra-

Bardhan’ (northern part of Bangladesh). He propagated His Doctrines also at Samatata

(South-Eastern part of Bengal) presently Chittagong, Noakhali, Kamasbama (now

Murshidabad, West Bengal). The Chinese travellers saw hundreds of monasteries and Hub

of learning Theravada & Mahayana schools in these parts of Bangladesh and as well as in

the West Bengal of India. The description in ancient Buddhist literature like Anguttara-

nikaya, Samjutta-nikaya, Divyabadana, Asokabadana and Avadana-Kalpalata also testify the

truth of the above views. The name of two prominent disciples of the Buddha, ‘Bangisha’

and ‘Bangantaputta’ show that they might have derived their names from Bangala

(Bangladesh). The copper plates, stone in inscription found in Mahasthangarh (Bogra),

Paharpur, Sompuri Mahavihara (Rajshahi), Mainamati (Comilla), Bikarampur (Munshigonj)

Vihara, Wari-Bateshwari Monastery, Narasingdhi and Ashrapur (Dhaka) were dated

between 6th -10th century. Very recently similar evidence discovered at Salimpur &

Barauthan in Chittagong were dated between 10th – 13th centuries, speak highly of

flourishing state of Buddhism in ancient Bangladesh.

The epigraphic findings and antiquities reveal hitherto unknown facts and cover area

of information besides the sacred scriptures and other religio-philosophical writings. Plenty

of legends, folk-lore, popular devotional songs, tales relating to Buddhist life and Teaching

of Lord Buddha as well as other followers and devotees of Buddha are spread over the

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interior of Bangladesh enriching over the historical findings.The Chinese traveller Fa-Hien

visited India during the time of Chandra Gupta, Vikramaditya of Gupta dynasty. He records

that there were 22 Buddhist Monasteries at Tamralipi. Buddhism was in a flourishing

condition in Samatata and in capital itself these were 2000 monks and 30 monasteries.

Hiuen-Tsang states that Gautam Buddha stayed for sometime at Vasu Vihara which was

situated on the outskirts of Pundravardhana. At the close of the 7 th century AD, the Chinese

Pilgrim, Sheng Chi visited Samatata, the capital city of Vangrastra.

He described that as many as 4000 monks lived in Samatata, Buddhism was a

predominant religion in the then Bengal. King Rajarajabhatha was a strong supporter of the

THREE JEWELS (TRI – RATNA).The rich ruins of Trikuka Vasu at Mahasthangarh

(Bogra), Jagaddal, Sompuri Mahavihara at Paharpur (Rajshahi), Shalban & Kanakstupa

Vihara (Comilla), Bhikrampuri and Dhammarajika Vihara at Vikrampur (Dhaka) and

Chakrashala Vihara at Haidgaon and Pandit Vihara at Chittagong were the glaring examples

of excellent hub of learning & Buddhist civilization. The ruins of Pandit Vihara are believed

to be lying buried under the Deyang hills on the bank of the river, Karnafuly just on the

other side of Patenga Airport, Chittagong. The terracotta figures from Paharpur Monastery

(Rajshahi) arouse great popular interest. A few words can be added here on Vikrampur

Vihara which is only a few mile away from Vikrampur, the oldest historically seconded city

in the neighborhood of Dhaka. It has an important place during the blossom-day of Pala

Rulers of Bengal. According to some historians, the name Vikrampur is derived from the

title Vikramaditya said to have been assumed by Dharmapaladeva, the second and the

greatest of the Pala Dynasty who built a Buddhist monastery there. After the demise

(Parinibbana) of Lord Buddha in 646/647 AD. His empire fell to pieces and independent

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Kings established themselves in Bengal. For some Centuries, knowledge about East Bengal

(Bangladesh) remains scanty after the death of Sashanka in 639 AD for about a century from

650 AD to 750 AD. But certain amount of information has been derived from inscribed

copper plates was to record their grant of land but they are also of historical value.

Preambles of these grants mention the King or Chief in whose time the grant was made &

recorded his ancestry. The early traditions that have come down speak that Dhaka and some

of the neighboring districts were originally under the sway of Buddhist King. The numerous

Viharas scattered all over the country were meant not only for monastic way of teaching but

also for imparting lessons on subjects like arts, crafts, astronomy, geography, agriculture,

herbal medicines, pottery and so on. Thousands of monks and students used to reside in

these Viharas for equipping themselves with different skills and knowledge, in addition to

their Scriptural lessons. Ancient religious writings speak of “Vanga” (Benga/Bangladesh)

which was later described by Kalidas, the great poet of the 5th Century AD as the territory

situated within the Gangetic basin.

Hiuen-Tsang who travelled in different parts of India from 630 – 643 AD when Harsha

was at the height of his power. According to his account, Samatata corresponded to the

ancient Vanga a low-lying country bordering, the sea, rich in crops, flowers & fruits. The

climate was soft, the manner of the people was agreeable. The inhabitants were of small

stature and of dark complexion but diligent in acquisition of learning.

2.0. The Finest Mass Archaeological Sites are below:

Paharpur

Mahasthanghar

Mainamati

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2.1. Paharpur:

Paharpur is a small village 5 km. west of Jamalganj in the greater Rajshahi district

where the remains of the most important and the largest known monastery South of

Himalayas has been excavated. This 7th Century archaeological find covers approximately

an area of 27 areas of land. The entire establishment occupying a quadrangular court,

measuring more than 900 ft. externally on each side has high enclosure-walls about 16 ft. in

thickness and from 12 ft. to 15 ft. in height. With elaborate gateway complex on the north

there are 45 cells on the north and 44 in each of the other three sides with a total number of

177 rooms. The architecture of the pyramidal cruciform temple is profoundly influenced by

those of South-East Asia, especially Myanmar and Java.

Fig-1: View of Paharpur

A small site-museum built in 1956-57 houses the representative collection of objects

recovered from the area. The excavated findings have also been preserved at the Varendra

Research Museum at Rajshahi. The antiquities of the museum include Terra-cotta plaques,

images of different gods and goddesses, potta-rics, coins, inscriptions, ornamental bricks &

other minor clay objects.

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2.2. Drafts retrospective statement of outstanding universal value submitted by doa to

WHC.

Ruins of the Buddhist Vihara at Paharpur (Bangladesh 322) date of inscription: 1985

Date of inscription: 1985

Date R SOUV: 2012

2.3. International Value:

During the 8th century AD, the Sompura Mahavihara was a great Center of Learning

in the Buddhist World. It was the second largest Buddhist Monastery south of the

Himalayas. Even as late as the 17th century AD-long after the monastery ceased to be a seat

of learning-its memories lingered in other Buddhist countries, particularly Tibet, as a

designation of pilgrimage. Strategically located among different trade routes between the

Indian mainland and the Far East, the Vihara acted as a node, not only for dissemination of

Buddhist rituals & practices, but also for transfer of architecture and esthetic ideas across

Asia.

2.4 Brief Synthesis:

Geographically located to the north-west of Bangladesh in the district of Naogaon,

the heart-land of ancient “Varendra” close to the Village of Paharpur, the extensive ruins of

the Buddhist Monastic Complex are the most spectacular and important pre-Islamic

monuments in Bangladesh. The first builder of the monastery was Dharmapala

Vikramsila (770-810 AD), the king of Varendri Magadha, as inscribed on a clay seal

discovered in a monastery compound.

The plan of the monastery can be described as a large square quadrangle measuring

approximately 920 feet, with the main entrance, an elaborate structure, on the northern side.

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The outer walls of the monastery are formed by rows of cells that face inwards towards the

main shrine in the centre of the courtyard. In the last building phases of the monastery these

cells, which forward the outer wall, totalled 177. The main central shrine has a cruciform

ground plan and a terraced superstructure that rises in three terraces above ground level to a

height of about 70 feet. The upper level is a massive rectangular central block which forms

the central brick shafts. The intermediate terrace is a wide circumbulatory path which passes

four main Mandapas or Chapels at the cardinal points that are accessible through a pillared

antechamber although this might seem as a complicated architectural plan, it is infact a

simple cruciform that has been elaborated with a series of projections at the re-extranets, a

form that is copied at all levels on the main shrine. At the intermediate level there were

originally two bands of terracotta plaques running around the full perimeter of the shrine,

out of which half, are still preserved in site.

The ground level today is 3 feet above the original Pradakshinapatha or main

circumbulatory path, below the base of the lowest band of terracotta plaques Archaeological

excavations have revealed a 15 feet pathway that follows an elaborated cruciform shape, a

feature that can be discerned from the foundations of the outer wall that enclose the pathway

and that still exists. At the base of the shrine, there are over 60 stone sculptures which depict

a variety of Hindu divinities. The main entrance to the monastery was through a fortified

gate on the northern access to the central temple. The majority of the ancillary buildings,

such as the kitchen and the refectory, are located in the south-east corner, but there were also

a few structures to be found in the north-east corner.

Epigraphic records testify that the cultural and religions life of this great Vihara,

were closely linked with the contemporary Buddhist centers of fame & history at Bodhgaya

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& Nalanda, many Buddhist treatises were terracotta plaques were gradually deteriorating

due to environmental element such as salinity and vagetal germination. This constitutes a

threat to the physical integrity of the fabric and needs to be attended to.

3.0. Mahasthangarh:

Mahasthangarh, the oldest archaeological site of Bangladesh is on the western bank of river

Karatoa 18 km, north of Bogra town beside Bogra-Rangpur Road. The spectacular site is an

imposing landmark in the area having a fortified. Oblong enclosure measuring 500 ft. by

4,500ft. with an average height of 15ft. from the surrounding paddy fields. Beyond the

fortified area, other ancient ruins fan out with a semicircle of about 5 miles radius. Several

isolated mounds, the local names of which are Govinda Bhita Temple, Khodai Pathar

Mound, Mankalir Kunda, Parasuramer Bedi, Jiyat Kunda etc, surround the fortified city.

This 8th century archeological site is still held to be of great sanctity by the Hindus. Every

year (mid-April) and once in every 12 years (December) thousands of Hindus devotees join

the ceremony on the bank of river Karotoa. A visit to the Mahasthangarh site museum will

open up for wide variety of antiquities, ranging from Terra-cota objects to gold ornaments

and coins recovered from the site.

Fig-2: View of Mahasthangarh

For visiting Paharpur and Mahasthangarh, the visitors may enjoy the hospitality of Parjatan

Motel at Bogra. Mahasthangarh & Paharpur are only 18 km. and 75 km. respectively from

Bogra town.

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A visitor to Mahasthan / Pundranagar is impressed by the city walls enclosing an

area of 22,500, 000 sq. feet. The citadel, the fortified heart of the ancient city, is rectangular

in plan, measuring roughly 1.523 km long from north to south, & 1.37 km for east to west,

with high & wide ramparts in all its wings. The Karatoya, once a mighty river but now a

small stream, flows on its east but the presence of other ruins & mounds around suggest that

the citadel had flourishing suburbs.

At present there are several mounds and structural vestiges inside the fortifications of

these a few of note are: JIAT KUNDA (well possessing life giving power) Mankalir Dhap,

Parasuramer Basgriha (Palace of a king named Parasuran), Bairaghir Bhita (palace of a

female anchorite), Khodar Pathar Bhita (palace of stone bestowed by God) & Munir Ghon

(a bastion). There are some gateways at different points: Kata Duar (in the north), Dorab

Shah Toran (in the east) Burir Fatak (in the South), & Tanra Dawaga (in the west) Besides

these, there are 31 other sites & mounds areast Mahasthan.

Hiuen Tsang visiting Pundranagar in the mid-7th century observed that its

circumference was about five miles (30 li). He noticed about 20 Buddhist monasteries

accommodating some 3000 works & about 100 Brahemmnanical temples, but the greater

number of heretics were Nirgrantha (JAINA) who went about naked Samdhyakar Nondi

writing in the while of 12th century has drawn a glorious picture of the city, is his

Ramacharita as the crown jewel of Varendra. The splendors of the city’s royal palaces, state

secreteriate mansions luxurious villas of the noblemen & merchants flourishing marts,

ornate temples, assembly halls, the garrison within the heavily fortified city ramparts &

moats as portrayed by him seen to be no less brilliant than Vaisali Rajagriha, Sravasti,

Kausambi, Pataliputra or any other famous ancient cities of Aryavarta during early historic

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periods. The poet further mentioned that the social workers, labourers & the dwellings of the

middle class citizens were located in its extensive suburbs outside the protected area of the

citadel. The excavation & exploration is its ambient areas agree exactly with the descriptions

of Sandhyakar Nandi.

3.1. Discovery:

Pundranagar which was first discovered by Sir Alexander Cunningham who united

the place is 1879 & was not pleased to see the site.

3.2. Sir Alexander Cunningham Wrote:

‘The place is so extensive & in many parts especially amongst, the brick ruins, so

thickly covered with jungal, that it is impossible to make any satisfactory exploration, save

at a great waste of both time & money.’

But Sir Alexander Cunningham was correct in assuming that the Chinese Pilgrim’s

description of Pundravandhana (Pan-na-fa-tan-na as he wrote in Chinese) came close to this

walled city is ruining. He observed that its circumference was about eight miles.

However, behind what Cunningham considered a ‘waste of time & money’ lay the

glorious heritage of a nation which needed to be discovered.

3.3. Exploration and Excavation:

Exploration during the British period under the direction of K.N Dixit and during the

Pakistan period under N. Ahmed have led to a renewed interest in the past of a nation that

can now trace its history back to the 4 th century BC. A French archaeological Team has been

busy with the exploration of the site since 1991 under Jean-Francois Salle.

The team has done some valuable work dividing excavation into six phases & it is

now definitely understood that the site shows a continuous occupation from its lowest layers

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to its abandon in the 13th century; the details of the levels are still to ‘be studied & measured

accurately, & when completed, the stratigraphical sequence will provide a unique reference

system for the whole of East India where no other site has ever yielded such a comparable &

rich stratigraphy.’

The French have for the first time put things on a scientific basis having done some

C 14 dating. Phase 5 of their excavation work of the northern building, provided ‘two C14

dates of the 1st & 2nd century AD. This is confirmed by archaeological materials such as east

copper coins of Mauryan type still in use in the 1st & 2nd centuries AD, numerous terracotta

plaques of Shunga style, & a large variety of polished ware. The discovery of this N.B.P

pottery whose is known to vary from the 4th century BC to 2nd century BC points to

Pundranagar’s Buddhist past during the Mauryan rule in the sub-continent. The discovery

of a lime stone tablet from Mahasthan in 1931 confirms this. The tablet bears six lines of

Ashokan Brahmi inscription directing the Mahamatra (governor) of Pundranagar to

distribute food grain & money from government store to the famine-stricken people of the

area. The sympathy evinced in the inscription strongly suggests that this was an imperial

order from Ashoka himself. Excavation is 1907 & 1961 exposed the plan of a dwelling

house which is comparatively modern & is ascribed to the later 18th century or early 19th

century. But a deep trench dug at a later date revealed a fragmentary building phases of an

earlier date, probably 8th century AD.

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4.0. Mainamati:

As isolated low, dimpled range of hills, dotted with more than 50 ancient Buddhist

settlements of the 8th to 12th Century AD known as Mainamati-Lalmai range are extended

through the centre of the district of Comilla. Salbhan Vihara, almost in the middle of the

Mainamati-Lalmai hill range consists of 115 cells, built around a spacious courtyard with

cruciform temple in the centre facing its only gateway complex to the north resembling that

of the Paharpur Monastery. Kotila Mura situated on a flattened hill track about 5km north of

Salbon Vihara inside the Comilla Cantonment area is picturesque, Buddhist establishment.

Here three Stupas are found side by side representing the Buddhist “Trinity” or three jewells

i.e. the Buddha, Dhamma & Sangha. Charpatra Mura is an isolated small oblong Shrine

situated about 2.5 km. north-west of Kotila Mura Stupas. The only approach to the Shrine is

from the East through a gateway which leads to a spacious hall. The Mainamati site

Museum has a rich & varied collection of copper plates, gold & silver coins and 86 bronze

objects. Over 150 bronze statues have been recovered mostly from the monastic cells,

bronze Stupas, stone Sculptures & hundreds of Terra-Cotta plaques each measuring on a

average of “high & to 12 wide.” Mainamati is only 105 km from Dhaka city & is just a

day’s trip by road on the way to Chittagong.

4.1. Exploration and Excavation:

4.2. View of Shalban Vihara, Mainamati, Comilla

Deep diggings have revealed four repair & rebuilding phases in the monastery, the

earliest corresponding to period III of the cruciform central shrine. No monastery remains

corresponding to period I and II (7th century AD) has yet been found. Some scanty and ill-

defined remains below the present structure may suggest their existence, probably of smaller

20

size. During the next two phases (pd. IV & V: 9 th -10th Centuries AD) new floors &

thresholds were built on top of earlier remains. Two interesting features observed inside the

cells, fireplaces & ornamental brick-pedestals, were not included in the original plan.

Though there was a community kitchen and dining establishments, many of the resident

monks profound to cook their meals individually inside their cells. The pedestals certainly

served the purpose of private cult worships. Discovering made during exploration &

excavation suggests that this establishment may probably have some provisions of

accommodating poorer lay students (Sramanas) from neighbouring settlements with

structure including a community dining establishment, a small oblong, a pillared & a square

shrine with exquisitely molded plinth, two oblong chapels & a number of small votive

Stupas inside, and an interesting medium sized shrine with a small sanctum connected by a

long narrow passage & enclosed by a solid & massive brick structure, a columned terrace

and colonnades just outside the monastery quadrangle.

4.3. Architecture:

4.4. Central of Shalban Vihara:

The large square monastery of 550-feet sides with 115 monastic cells, a dominant

central shrine & a number of subsidiary shrines. Stupas & chapels, provides access through

its monumental gateway on the north. While the central shrine revealed six building phases

& the monastery four. The 1st & 2nd phases of the central shrine remains burried under the

ruins of the 3rd, 4th & 5th periods but the remains of 6th phase have been removed from top.

The cruciform central shrine of third built with the monastery as a simple complex.

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4.5. Staircases:

In the middle of each wing, the monastery verandah is provided with a shallow

projection to serve as the base for a flight of steps leading down to the brick-paved

courtyard, the arrangements is the fronts & being larger & more elaborate. Compared to

them, the arrangement in each corner of the monastery is a grand affair. Here, occupying a

pair of cells, a solidly built broad and massive staircase leading to the roof or an upper floor.

Such elaborate arrangements coupled with the evidence of a strong root naturally suggest the

existence of an upper storey.

4.6. Chapels:

The central cell is each wing is larger, stronger & more elaborate with certain special

features such as small pedestals & platforms with decorative mouldings, larger niches, etc.

By analogy to similar arrangements in Nalanda & Paharpur monasteries, they certainly

represent subsidiary chapels or shrines.

4.7. Niches:

Each of the cells were originally provided with three excellently built corbelled

niches in the inner walls, the one in the back wall being larger. Objects recovered in and

around them strongly indicate that these were primarily intended for keeping votive images,

oil lamps & reading & writing materials.

The Central Shrine:

The shrine at Salvan Vihara is actually not but six different structures built

successively on the same spot in different periods & on different plans. They provide

interesting evidence of the evolution & gradual transforming of the traditional Buddhist

Stupa architecture into that of the Hindu temple. The remains of the first two periods were

22

hidden below the cruciform shrine of period III which was built with the monastery as a

simple complex. It is an exceedingly interesting piece of architecture resembling in ground

plan a Greek course of delightfully sculptured terracotta plaques set within parallel bands of

ornamental bricks. This shrine bearing a striking resemblance with that of Paharpur

represents a fully developed & finished example of the 7th – to 8th century Buddhist temple

architecture of Bengal. Since the Mainamati monuments are unquestionably earlier in date

by about a century, & as there are number of early & intermediary stages of developments in

this evolutionary process clearly traceable in Mainamati. Mainamati supplied prototypes of

cruciform shrines not only for Paharpur & Vikramshila in eastern India but also for the

subsequent Buddhist architectural development in Burma, Indonesia & Indochina. The next

two periods (IV & V) witnessed an interesting further transpiration & developments in the

plan of the central shrine, the cruciform shape being replaced by a long one. Now fully open,

spacious & functional, it is such nearer to a Hindu temple. In these structural charges may

lie primary reason for discontinuing the earlier Buddhist tradition of the delightful terracotta

decorations in the early Muslim architectures of Bengal, though is a some what different

form. The main interest in these evolved shrines shifted from the outer walls around the

circumbulatery path to the inner chambers with space enough for images, sculptures &

architectural decorating & specially to the principal cult image consecrated in them.

The cultural Heritage of Bangladesh is one of the richest in the world. This is an

outcome of centuries of political, religions, economic, cultural and social activities of past

generations. These activities had been carried out since the early historic periods by the

Buddhist, Hindu, Muslim, British, Pakistani and Bangladeshi rulers and people. Located at

the cross-roads of south & south-east Asia, the understanding of the history of Bangladesh

23

as it is evidenced from the country’s innumerable cultural heritage sites is of crucial

significance to research & the understanding of the movement of the people as well as the

development of Culture in the region.

Fig-3: View of Mainamati

Ruins of stupas built by Asoka in the village Dhamrai (Dhaka) still stands as a witness

of supposed to have derived its name from Dharmarajika. The historians Jatindra Nath Bose

corroborated this view. The nomenclature itself has a significant background. Savar, not for

from Dhaka was visited by Buddha according to Buddhist literature & was confirmed by the

Bengal historians, J.N. Bose. It has mount created by King Asoka. In course of time, the

place has been known as Dharmarajika which again turned into Dhammarajika. Like the

ruins in Dhaka district bearing theatrics of rich Buddhist culture another district, Dinajpur

also bears evidence of Buddhism, highly patronized by the ruler themselves. The Pala Kings

were princes of Gaur, a name that seems to have come from Western India & had become

Buddhist. Francis Buchanan (Hamilton) while describing of education in the district of

Dinajpur in the beginning the state of 19th century still found the trances of Buddhism there.

He wrote, “the only vocabulary used in Dinajpur is the Omarkosh or Omarsinghe, whom the

Pandit as usual considers a person belonging to the sect of Buddha. Since Buddhism

flourished there in the court of Vikram.” Buddhism has traveled a long way under the

patronage of series of ruling dynasties. (Prof. Latifa Akanda, 2004).

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In 1973-74, excavation had laid bare at Vasu Vihara, a semi cruciform temple and two

comparatively small monasteries. The shrine has three terraced ambulatory passage with the

entrance on the north and a square mandapa at the centres. Like Paharpur and Mainamati,

the basement of the shrine is embellished with terracotta plaques. Eighty six bronze objects

have been discovered during the excavation near Mahasthan and Vasu Vihara.

Hiuen-Tsang came to Samatata and noticed 30 Buddhist monasteries with 2000 priests

of the Sthavira School. There was a stupa nearby, the construction of which is traditionally

attributed to Emperor Asoka. An image of Buddha made from green jade was found in a

monastery near it. When Seng-Chi came to Samatata during the reign of King Rajabhata,

there was a population of 4000 monks and runs in its capital. From the epigraphic & literary

records, we come to learn about the name of Pattikesa Vihara, Asrama Vihara, Raja Vihara,

Sanghamitra Vihara, Vendamati Vihara & Pandita Vihara.

5.0. A Mammoth Pala Dynasty in Ancient Bengal

The rule of the Pala dynasty from about the mid of the 8 th century AD delineates a new

epoch in the history of Bengal. Ancient Bengal’s signify rich & spiritual land of cultural

continuity. Being the ancient Bengal world’s largest delta; riverine network used to became

as the imperious characteristics on the mother landscape. On the contrary, it was used to

difficult to develop settlements along the side of the mighty flowing river, monsoon climate

and heavy rainfall caused overflowing of flood and consequences devastation of civilization

and settlements. This omen, used to be an often case in the ‘watery landscape’ of ancient

Bengal. Laborious people of the delta land accepted it as the part of their life and respected

the Mother Nature for the further better fortune. Disversed political powers influenced the

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ancient Bengal, stating form the Mauryan, Shanghu, Gupta, Buddhist, Sena (Hindu) & lastly

Muslim. Varied dynasties contributed sets of innumerable art & architectural stories with

dramatic sequences. Those dramatic sequences perhaps could be termed as the ‘contextual

formulation’ in different place and topographical orientation.

5.1. The Origin & Early History of the Palas:

The anarchy & confusion which prevailed in Bengal for more than a century led to a

natural reaction. The people, who had suffered untold miseries for a long period suddenly,

developed a political wisdom & a spirit of self-sacrifice to which there is no recorded

paralled in the history of Bengal. The ideal of subordinating individual interests to a national

cause was not as common in India in the 8th century AD, as it was in Europe a thousand

years later. Our veneration is somehow, all the greater, that without any struggle the

independent political chiefs recognized a bloodless revolution which both in its spirit &

subsequent results reminds us of what happened in Japan about 1870 AD.

Unfortunately, this mammoth episode in the history of Bengal is known to us only in

brief out-line, and details are altogether lacking. The Khalimpur copper plate (B.L) issued in

the 32nd year of the reign of Dharmapala, refers to this event in the following couplet:

matsyanyam = aphohitum Karam grahitah prakritibhir = lakshmgah sri-Gopala = iti Kshitisa

– Sirasam chudamanis = tat sutah. Kielhorn translates the above as follows: “His son was

the crest-jewel of the heads of king, the glorious Gopala, whom the people made take the

hand of fortune, to put an and to the practice of fishers”. In a footnote to the above, Kielhorn

adds: “Gopala was made king by the people to put an end to a lawless state of things in

which everyone was the prey of his neighbour”.

26

He also cites authority for his interpretation of the phrase ‘matsya-nyaya.’ Although

this remarkable episode has not been referred to in Indian literature, & its very memory has

now vanished from Bengal, it was a living tradition among the people even to late as the 16th

century AD. This is proved by the curious story recorded by the Tibetan historian Lama

Taranath.

The copper plates of the Palas begin with an invocation to Lord Buddha, and many

kings of the dynasty are known to have been great patrons of Buddhism. According to

Tibetan tradition, Gopala founded a Vihara or monastery at Nalanda & established many

religious schools Taranatha, as usual, gives a vivid pen-picture of Buddhist teachers who

flourished during this reign. Whether Gopala himself first adopted Buddhism, or whether he

was born in a Buddhist family, it is not possible to determine. But certain it is that the

successors of Gopala were all ardent followers of Buddhism, & for nearly four years their

court proved to be the last stronghold of that dying faith in India. For this reason, the Pala

Kings enjoyed a unique position in the International Buddhist World, & they maintained

intact the fountain head of later Buddhism from which streams flowed to Tibet in the north

& the India archipelago in the south east. The planet’s largest delta conceived various

dynasty ruled over almost four hundred years in ancient Bengal and achieved the zenith of

classical period of Bengal title. During this dynasty, MAHASTHANGARH, ancient capital

of Bengal (PUNDRABARDHANA) was their reeling capital (8th century AD).

Pala Empire was the first Buddhist dynasty of Bengal. Palas were followers of the

Mahayana & Tantric schools of Buddhism. Gopala was the first ruler from the dynasty. He

came to power in 750 in Gaur by a democratic election. This event is recognized as one of

the first democratic elections in South Asia since the time of the Mahajanapadas. He

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required from 750-770 and consolidated his position by extending his control over all of

Bengal. The Buddhist dynasty lasted for four stability & prosperity in Bengal. They created

many temples & works of art as well as supported the Universies of Nalanda & Vikramshila.

Sompura Mahavihara built of Dharmapala is the greatest Buddhist Vihara in the Indian

subcontinent.

5.2. Pali Literature:

The proto-Bangla language was born during the reign of the Palas. The Buddhist texts

of the Charayapada were the earliest form of Bangla language. This Proto-Bangla language

was used as the official language in Tibet, Myanmar, Java & Sumatra. Texts on every aspect

of knowledge were compiled during the Pala reign. The great epic ‘Ramacharitam’ written

by Sandhyakar Nandi, the court poet of Madnapala was another masterpiece of the Pala

literature. The Pala copperplate inscriptions were of excellent literary value. This distinctive

inscriptions were called Gaudiga style.

5.3. Pala Arts & Architecture:

The most brilliant side of the Pala dynasty was the excellent of its arts & sculptures.

Palas created a distinctive form of Buddhist art known as the “Pala School of sculptural

Art”.

The gigantic structure of Vikramshila Vihara, Odantapuri Vihara, & Jagaddala Vihara

were magnum opus of the Palas. These mammoth structures were mistaken by the focus of

Bakthiar Khilji as fortified castles & were demolished. The Sompura Mahavihara, a creation

of Dharmapala at Paharpur, Bangladesh, is the largest Buddhist Vihara in the Indian

subcontinent, and has been described as a “Pleasure to the eyes of the World”. The Pala

Architectural style was followed throughout South-Eastern Asia, China, Japan & Tibet.

28

Bengal rightfully earned the name “Mistress of the East”. Dr. Stella Kramrisch says: “The

art of Bihar & Bengal exercised a lasting influence on that of Nepal, Burma, Ceylon &

Java”. Dhiman and Vittapala were two glorified Pala sculptors.

5.4. Ancient Periods of Bengal:

In ancient era, Bengal was divided into six territorial units, each reprinting a garapada

(human settlements) the garapadas are as follows:

Pundra: This unit of territory was situated in the district of Bogra & adjacent areas. From

the archaeological sources it is known that the capital of Pundra was Pundranagar & it was

the earliest urban centre in Bangladesh.

Vanga: Probably 24 Pargana district of India & the Khuna division of Bangladesh was the

areas in Varga. A nation named varga lived in this area.

Radha: This unit probably included a large part of modern Indian state of West Bengal.

This garapada had important centre of trade, commerce in the ancient as well as medieval

period.

Guada: Guada was situated to the north west of bhagirathi (Hugly) river & its core area

was Murshidabad. Guada was the capital city of many rulers of ancient & medieval Bengal.

Samatata: The standing area of Samatata was in Meghna river valley. The areas of

Comilla and Noakhali & some areas of Tripura in India were included in Samata. The

Chinese leading Indophile, Tsang visited this sites in the 7th century.

Horikela: Horikela was situated in the eastern part of Bangladesh. At present, Chittagong

& its adjacent areas were included in Harikela Garapada.

Gopala was succeeded in C. 770 A.D. by his son Dharmapala who was destined to

raise the Pala Kingdom to the high water mark of glory & power. According to Tibetan

29

tradition, Dharmapala was a great patron of Buddhism. He is said to have founded the

famous Vikramshila Vihara in Magadha on the top of a hill on the bank of the Ganges. It

had 114 teachers in different subjects & included a central temple, surrounded by 107

others, all enclosed by a boundary wall. According to Buston, Dharmapala also built a

magnificent monastery at Odantapurai, but according to Taranatha it was founded by either

Gopala or Devapala. Curiously enough, the legend related by Buston about the foundation of

Odantapuri Vihara by Dharmapala is exactly the same as is told by Taranatha about the

foundation of a Vihara at Sompuri Vihara in Veranda by Devapala. According to the short

inscriptions on some day seals found in Paharpur, the Sompuri Vihara was founded by

Dharamapala. Taranath says that Dharmapala founded fifty religious schools. Dharmapala

was the patron of the great Buddhist writer, Haribadhra. It reflects great credit upon the

emperor that amid his pre-occupations with war & politics he could devote his thought &

activities to these pious & peaceful pursuits. Although Dharmapala was a Buddhist king he

was not hostile to Brahmanical religion in any way. He granted land for the worship of a

Brahmanical god and followed the rules of caste laid down in the scriptures.

Devapala, who succeeded to the throne about 810 AD. was fally endowed with the

prowess & other qualities of his father. The available records seem to indicate that Devapala

not only maintained the Empire intact, but even extended its boundaries. Devapala ruled for

at least 35 years & his reign may be placed between 810 and 850 AD. Under him, the Pala

empire reached the height of its glory. His suzerainty was acknowledged over the whole of

the Northern India for Assam to the borders of Kashmir, & his victorious forces marched

from the Indus to the upper reached of the Brahmaputra, & from the Himalayas to the

Vindhyas, perhaps even to the southernmost extremity of India. His name & fame were

30

known far outside India, and King Bataputradeva of the Sailendra Dynasty ruling in Java,

Sumatra and Malay Peninsula sent an ambassador to him. The object of this embassy was to

ask for a grant of five villages with which the Sailendra king proposed to endow a

monastery he had built at Nalanda. The monastery of Nalanda was in those days the seat of

International Buddhist Culture & the Pala emperors, as its guardians, held a high positions in

the Buddhist World. Devapala was a great patron of Buddhism & he granted the request of

the Sailendra King.

5.5. The Decline & Fall of the Empire:

The glory & brilliance of the Pala empire did not long survive the death of Devapala.

The rule of his successors, whose names & approximate dates given below, was marked by a

steady process of decline & disintegration which reduced the Palas almost to an insigificant

political power in North India.

1.

Vigrahapala I

C. 850-854 A.D.Or

Surapala I

2. Narayanapala C.854-908 A.D.

3. Rajyapala C. 908-940 A.D.

Or C.940-960 A.D.

4. Vigrahapala II C.960-988 A.D.

Devapala was succeeded by Vigrahapala. There is some dispute among scholars regarding

the relationship between the two but the most probable view seems to be that Vigrahapala

was the nephew of Devapala & not his son. Vigrahapala, who ascended the throne after the

death of Devapala, was probably the son of this Jayapala, though some take him to be the

son of Devapala.

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For the present, we are absolutely in the dark regarding the circumstances which led to this

change in the line of succession. For the sudden collapse of the Pala empire naturally leads

to the presumption of a catastrophe of this kind, & the view of an internal disruption is

supported by the mention of the Kingdoms of Anga, Vanga and Magadha in a Rashtrakuta

record dated 866 A.D. The Pala Empire was an early Indian empire of Bengali Buddhist

dynasty ruling from Bengal from the 8th to the 12th centuries. The Palas created a distinctive

form of Bengali architecture and art known as the ‘Pala school of sculptural Art”. The

gigantic structures of Vikramshila Vihar, Odantpuri Vihar, and Jagaddal Vihara were

masterpieces of the Palas. These mammoth structures were destroyed by the forces of the

infamous Bakhtiar Khilji. The Sompur Mahavihara, a creation of Dharamapala at Paharpur,

Bangladesh is the largest Buddhist Vihara in the Indian sub-continent, & has been described

as a “pleasure to the eyes of the world”. UNESCO made it a world Heritage site in 1985.

The Pala architectural style was followed throughout south eastern Asia & China, Japan, and

Tibet. Bengal rightfully earned the name “MISTRESS OF THE EAST”. Dr. Stella

Kramrisch says: “The art of Bihar and Bengal exercised a lasting influence on that of Nepal,

Burma, Ceylon & Java”. Dhiman and Vittpala were two celebrated Pala sculptors. But had

we spent only one percent of that money for the excavation of Somapura Mahavihara, who

knows what extradinary discoveries could have been made. There are several monasteries in

the Chittagong, & in most Buddhist villagers, there is a school where boys lived & learn to

read Bengali & some Pali. It is common for men who have finished their schooling to return

at regular intervals for periods of residence in the school. The Local Buddhist shrine is often

an important centre of village life.

32

Buddhism outside the monastic retreats has absorbed and adapted indigenous

popular creeds & beliefs of the regions to which it has spread. In most areas, religions ritual

focuses on the image of the Buddha & the major festivals observed by Buddhists in

Bangladesh commemorate the important event of his life. Although doctrinal Buddhism

rejects the worship of good & preserves the memory of the Buddha as an Enlightened

Blessed One, popular Buddhism contain a pantheon good & leaser deities leaded by the

Buddha. Legend said that Gautam Buddha came to the region to spread Buddhism and it

was speculated that one or two individuals became works to follow His footsteps. However,

Buddhism did not gain much support until under the reign of Ashoka when Buddhism

gained a toehold. The Pala Empire that control the Indian subcontinent spread many

Buddhist ideologies in modern Bangladesh & builds many monasteries such as the

Mahasthangarh & the Somapura Vihara. Also within the same Pala era, a famous Preacher

named Atisha who was born in the city of Bikrampur & spread Tibetan-Buddhism ideology.

Chandra Dynasty’s Puranchandra & Subarnachanda adopted Buddhism, as did this

successor Trailokyachandra & Srichandra who ruled Harikel & Chandradwip. Khadga

Dynasty were a Buddhist dynasty that carried the surname Bhatt. They made several temples

& monasteries. For example, Raja Bhatta of the monarchy was a very committed

Mahayanist Buddhist. Buddhism in various forms appear to have been prevalent at the time

of the Turkish conquest in 1202. The invading armies apparently formed numerous

monasteries which they destroyed. The invading armies apparently formed numerous

monasteries, which they destroyed. With the destraction of its hub of learning such as

Nalanda University, Buddhism rapidly disintegrated. In subsequent centuries & up through

the 1980s nearly all the remaining Buddhist lived in the region around Chittagong, which

33

had not been entirely conquered until the five of British (1858-1947). In the Chittagong

Hills, Buddhist tribes formed the majority of the population, & this religion appeared to be a

mixture of tribal beliefs & Buddhist Doctrines. According to the 1981 Census, there were

approximately 538,000 Buddhists in Bangladesh representing less than I percent of the

population.

5.6. Importance of Conservation, Cultural Heritage and History:

Historical places, buildings, objects & manifestation of cultural, scientific, spiritual

& religions value play an important expressions of the culture & heritages, identify &

religions beliefs of societies. This rolled importance, particularly in the light of the need for

cultural identify & continuity in a rapidly changing world need to be promoted. Buildings

spaces, places & landscapes champed with historical, cultural, spiritual & religions value

represent an important element of staff & human social life & community pride. Without

appropriate restoration/conservation, the architectural evolution in relation to socio cultural

concept of a country’s heritage remains misinterpreted & can lead to visual disappearence.

5.7. The Conservation and Excavation in Bangladesh’s Context:

Conservation, rehabilitation, culturally sensitive and adaptive reuse of urban, rural &

architectural heritage shall be in accordance with the sustainable use of natural & human

made resources. Access to culture of the cultural dimension of development is of utmost

importance benefiting all the people who have such access. In order to promote historical &

cultural continuity & to encourage broad civic participation in all kinds of cultural activities,

the government appreciate to identify the documents, whenever possible, the historical &

cultural significant area in Comilla. Promote awareness of heritage in order to highlight its

value & need for its conservation and the financial viability of rehabilitation.

34

6.0. Bikrampur Buddhist Monastery – Retrospective of Great Luminaries of Asia.

6.1 Sage Atisha:

Ruins of Buddhist site in Bangladesh drew attentions to tourists (in Bangladesh)

bearing the testimony of excellent architectural excavated artifacts has been jointly

unearthed by a expert team of archaeologist from Bangladesh and China unlocking both

cultural heritage & tourism potential. The site reveals the ruins of the immemorial Buddhist

town and temple of Nateshwar, the existing present-day location of the Bikrampur area in

Bangladesh’s Munshingonj district, 30 kilometers south at the capital Dhaka. This pristine

site is the habitats to the remains of the temple and city thought to be 1,000 years old. The

ruins which are still being excavated by the team of Bangladeshi and Chinese archaeologists

are among several major recent archaeological evidences of discoveries in Bangladesh.

The historical site was discovered about seven meters beneath the ground at a place

where venerated Buddhist scholar & saint Atish Dipankar Srijnan was thought to be spent

his life. The excavation has already unearthed several valuable artifacts from the site,

including a prayer Hall, mortar floor, Octagonal stupas, broken pottery, baked clay materials

and burned bricks. It is laudably mentioned that under the dynamic leadership of H. H. 24 th

Mahasanghanayaka Visuddananda Mahathero, Founder President of Bangladesh Bouddha

Kristi Prachar Sangha an internationally reputed & legendary Buddhist Monk firstly taken

glimpse of immemorial steps to bring holy ash relics of great luminaries-Atisha the great

(the most illustrious son of Bangladesh of 10th Century) from China in 1978. Later on after

Atish Dipankar was rusted discovered in his mother-land nearly a thousand years after his

brith, some of his holy ashes were offered to Bangladesh by China. In June 1978, a six

35

member delegation headed by late Mahasanghanayaka Visuddhananda Mahathero went to

China and received the holy ash relics from the then Prime Minister Chou-En-Lai of China.

Venerable Chao Puchow, President, Buddhist Association of China stated that through the

transmission of the Great Master Atisha’s ashes, the traditional bonds of friendship between

two countries has been strengthened. Today, this holy ash relics are kept at Dharmarajika

Buddhist Monastary, Dhaka the capital city of Bangladesh. Since then Atish has become a

symbol of China-Bangladesh relations. A mausoleum has also been constructed in his

memory in the holy birth-place at Bajrajogini, Bikrampur, Munshigonj headed by H. H. 28 th

Sanganayaka Suddhananda Mahathero, standing President of Bangladesh Bouddha Kristi

Prachar Sangha with the help and assistance of Buddhist Association of China and

Bangladesh Government. A gold casket containing small portion of holy ash relics of great

Atisha put down 65 feet beneath the earth in the main pillar of the Mausoleum during the

construction of the Memorial Complex in a festive ceremony in presence of foreign

delegates, diplomats and government dignatories. The country’s first site Atish Museum and

Library is now being constructed adjacent to the Mausoleum with help and assistance of our

present benign government, where glaring example of artifacts and relics found will be

displayed very soon. It may be mentioned here that Atish Dipankar Memorial International

University (proposed) will be constructed in his birth-place by Bangladesh Bouddha Kristi

Prachar Sangha very soon. Many pilgrimage from home and abroad are frequently visiting

this holy brith-place of Great Scholar, Atisha Dipankar Srijan.

Prof. Sufi Mostafizur Rahman, who is leading the excavation team of researchers,

says Carbon-14 tests on 26 unearthed relics at a laboratory in the United States have proved

36

that the site is more than 1,100 years old. Rahman has sought further Chinese support to

continue the excavation activities.

He asserted & hopes the site, with proper conservation, will radiate the historical

significance to the Buddhist South East Asia, crown the memories of our unforgettable visit

that will still nourishing sublimity of Buddhist archaeological heritage which magnificently

endures in the world’s civilization. This holy place will emerge as a tourist attraction since

the Buddhist scholar, Atish Dipankar’s ancestral house in located these. Prof. Shahnaj Husne

Jahan, a noted Professor & Director at the center for archaeological studies at the leading

Private University of Liberal Arts, Bangladesh described the site most unique treasure. She

hopes & says it could be another world Heritage Site if it is conserved properly & led to the

creation of beautiful new horizon of civilization. “That’s why we need more Chinese

support,” She says, adding that this is going to be the nucleus core of Buddhist Heritage

tourism in this part of the world. Archaeological research at the site began in 2010 & a series

of significant results have been achieved since. It is believed that these magnificent

discoveries will bring unique glimpse into the early life of Sage Atish Dipankar.

Fig-4: View of Great Atisha Dipankar

During the 10th & 11th centuries, he was known in Bangladesh, India, Tibet, China &

other Asian countries as a savant-philosopher by virtue of his erudite attributions & spiritual

eminence. He was called great Atish Dipankar Srijnan, which means “glorious wisdom

37

source of Light”. He wrote more than 200 Buddhist texts popularized Medical Science &

built reserving. He was also known as a translator.

But the great philosopher was forgotten for centuries in the land of his birth,

Bangladesh, as well as on the Indian subcontinent until the end of the 19 th century. Atish

Dipankar was “rediscovered” in this motherland long after he lift Bangladesh for the Tibet

autonomies region in Southeast China to introduce Buddhist teachings & got demise there.

A mausoleum has already been built in this village of his birth with the support of China.

Deputy Chief of mission at the Chinese Embassy in Dhaka, Chen Wei says the institute of

Cultural Relics and Archaeology of Hunan Province is involved in this excavation.

“I think it also promotes even more understanding between China and Bangladesh

as well as the heart to heart and people to people contact between Chinese and Bangladeshi

people”. The Chinese embassy will work together with the Bangladesh side to promote this

site to become a “Common wealth” of Bangladesh & China, he adds.

6.2. Excavation:

About 1,000 years old Buddhist Monastery found in Bikrampur, Munshigonj,

Bangladesh which reveals with links to venerated ancient Scholoar Atish Dipankar Sreejnan.

This remains of an estimated 1,000 years old temple and city have been explored in

Munshigonj District’s Bikrampur, one of the oldest archaeological sites in Bangladesh.

According to the Daily Star an ancient Buddhist temple featuring unique

architectural elements have been discovered 23 feet (7 meters) beneath the ground. Buddhist

history reveal sites of the grounds as where Atish Dipankar (980-1053) is thought to have

spent his early life. Atish Dipankar Srijan as one of the venerated & outstanding Buddhist

scholar born over a thousand years ago. 16 Buddhist stupas found at Nateshwar excavation

38

on for 1,000 years old site with a rich archaeological background. The aesthetics of these

stupas is unique in architectural style. There are 16 stupas in four inter connected “Stupa

Hall Rooms”, each square shaped and fenced with brick walls 16 meters in length and 3.5

meters in width. Evidence of this ancient civilization came to light during an excavation

jointly conducted by Bangladesh and China at Nateshwar Deul under Tongibari Upazilla.

Last year an around 1,300 years old Buddhist city was unearthed on the eastern side of this

site. Apart from Buddhist stupas, various structures including old roads and drains were

found there.

Prof. Sufi Mustafizur Rahman of Jahangirnagar University, also the Director of

Human Provincial Archaeological Institute of China expressed their high expectation that

Nateshwar is going to be a part of World Heritage. Dr. Nooh Ul Alam Lenin, a renown

scholar and director of the excavation project, said Nateshwar adjacent to Bajrajogini, the

birth place of Buddhist scholar Atish Dipankar, a holy place for the Buddhists, would

become their second holy site. He said the aesthetic structures would attract many tourists,

adding, the archaeologists of China had expressed their interest to set up an “Archaeology

Park” there. Besides, a museum with various facilities including research works, seminar

halls and accommodation for tourists would be there.

Prof. Mustafizur Rahman said carbon 14 test on 26 unearthed relics of Beta

Laboratory in the US had proved that the archaeological site was more than 1,100 years old.

The carbon texts had shown that there were two stages of human habitat in the area the first

from 780-950 AD and the second from 950-1223 AD, he added. Archaeological surveys &

excavation in Bikrampur area started in 2010. Excavation led by the advanced Bikrampur

39

Foundation unearthed evidence of human habitation in nine archaeological areas there as of

2013.

6.3. Location:

The monastery is located at Raghurampur village under Rampal Upazilla of Munshigonj

District.

6.4. Etymology:

6.5. Rampal:

Whether the name of the village Rampal has any connection with the famous Paka

King of that name is difficult to ascertain. It is known from epigraphical records that the

Verman King Bhojavarman or Samala Varman propitiated the friendship of the Pala King

Rampala by offering him elephants and chariots. It may by that Rampala visited Vikrampura

and the area near the palace where he was ceremoniously received was developed and

named after him. It is unlikely that Rampala had Vikrampura area under his control. There is

a local tradition that the area was named Rampal after a local merchant, Ramananda Pal,

popularly called Rampala, was the grocer of the royal family during Vallala-sena’s rule, and

he amassed wealth, settle down in the neighborhood of the royal palace and came to be

recognised as a respectable person. When Vallalasena dug his dighi, it stretched up to

Rampala’s house. A local proverb goes like this: Vallal Katay dighi, name Rampal (the tank

was excavated by Vallal, but it got the name of Rampal). [AM Chowdhury]

6.6. History:

The discovery was announced on 23 March, 2013, after four years of excavation

conducted jointly by Agrasar Bikrampur Foundation, a local socio cultural organization, and

the Archaeology Department of Jahanginagar University. The excavation was financed by

40

Bangladesh’s Ministry of Cultural Affairs. On 23 March, 2013, Director of the

archaeological excavation & research in Bikrampur region, declared the discovery of this

1000 years old Buddhist Vihara. Over 100 precious idols and sculptures have been found till

March, 2013.

This is one of the thirty Viharas built by Emperor Dharmapala during his regime C.

820 as the second emperor of the Pala Empire. It is connected to Atisa, an outstanding Sage-

Philosopher of 10-11th century was immersed for centuries is a variant twist of historical era

in the land of his birth in Bangladesh. During the time of Atish, this region was the hub of

the centre Buddhist education and some 8,000 students & professors came to study at

Bikrampur from far as China, Tibet, Nepal & Thailand. [2, 3, 4]

6.7. Central Temple

Five years of the monastery sized 3.5 by 3.5 meters (11ft 11ft) have been

excavated so far. Analysis of a number of unearthed archaeological findings have already

been completed. The unearthed earthen pots have been divided into two categories-red and

black. Most of these were used as cooking pots, bowl, water container and lamps. The pots

were decorated with various motifs. Three experts on such earthen pots came from China in

last year and recreated about 100 such pots. If the four vast Stupa Halls are viewed as a

whole, its looks like a unique cross-shaped architectural structure. The Stupas and Stupa

Halls built between 1000 AD and 1300 AD area proff. of the efficiency and experience of

those who planned and designed these structural marvels.

Prof. Mustafizur Rahman said different dimensions of Buddhist philosophy were

symbolically presented in the Stupa architecture. The octagonal Stupa found at Nateshwar

represents eight holy “mantras” of the Buddhist. A unique 30-metre long and two-metre

41

wide road going from north to south has been found in the recent excavation. Earlier, a side

road going to east and west sides from the main road has also been unearthed. The placing

of bricks in vertical and horizontal structures also testifying to the civil Engineering skills. A

nine-by-nine metre Buddhist temple is also an important findings. Marvellous brick designs

on the walls of the temple are also an important part of Bangladesh’s temple architecture.

Experts believe that with further excavation, more important relics will be found. They say

the unearthing of Buddhist Stupas, special type of roads and other findings at the birthplace

of Atish Dipankar is milestone in world history.

6.8. Atish: Unsurpassable Luminaries of Asia.

The name of Atish Dipankar Srijnan as one of the noblest sons of the Bengal &

outstanding venerated personality of this continent was discovered from the rather rusted

records of history inscribe in Tibetan Tanjur. Our objective illustrated how Dipankar

dominated the religion honorific scenario in the 11th century, the Buddhist Pala dynasty was

reigning in full glorious achievement. The discovery is expected to offer a great deal of

information about the early life of venerated scholar & saint of the Buddhist faith, Atish

Dipankar who was born was 1,000 years ago in Vajrayogini of Bikrampur BD. Although

fame came early in the life of Atish Dipankar,

He did not journey into Tibet until later years of his life. He gained followers &

eventually became one of the most pristined saints of Buddhism. Archaeologists from both

Bangladesh & China have expressed the hope that new findings at Nateshwar would reflect

impetus on the life of Atish Dipankar, as well as provide some insight into the rise and

decline Buddhism has experienced in that part of the world. This excavation sites explore us

to the illuminated darken condition of this holy place which brought the lost spiritual

42

impetus from the country with the result that Buddhism struck deep roots & marched

flourishing as an indigenous mode of religions & philosophical thoughts. He was one of the

major figures in the spread of 11th century Mahayana and Vajrayana Buddhism in Asia and

inspired Buddhist thought from Tibet to Sumatra. Recognized as one of the greatest gestures

of classical Buddhism, Atisha was founder of the Kadam School & a key figure in the

establishment of the Sarma Schools of “Tibetan Buddhism”.

Fig-5: View of Great Atisha

6.9. Atishas Search for a Master:

The princes first step on the path to enlightenment was to find a spiritual master who would

instruct him in medication and the Buddhist teachings. However, his father had arranged for

a guard of 130 cavalrymen to accompany his sons at all times. However, Atisha managed to

steal away secretly, pretending that he was travelling to the mountains. He then quickly

sought a number of renowned Indian masters of his day. The great teacher Jetari first gave

him teachings on taking refuge in the three Jewels of Buddha, Dharma and Sangha and on

bodichitta, the mind aspiring to reach enlightenment for the benefit of all sentient beings.

Jetari then advised him to travel to the great monastery of Nalanda to study with the spiritual

guide Bodhibhadra. Bodhibhadra gave Atisha brief instructions on bodtichitta, and advised

him that to further his practice, he should seek out the great meditator and teacher

Vidyakokila, known to have attained the perfect realisation of the Wisdom perceiving

43

emptiness. Having instructed Atisha in the vast and profound paths, Vidyakokila then

advised the students to study with the great vajrayana Master, Avadhutipa; Avadhutipa said

that he would give teachings to the prince, but that he should first seek out the famous

Rahulagupta, known as the Black Master Yogi, for instruction and then return to him later

for more detailed teachings on the vajrayana path. The prince travelled to the Black

Mountain and found Rahulagupta, a great tantric practitioner, who first tested his new

students resolve by hurling a lightning bolt at him as he approached! After Atisha had made

requests for instructions for thirteen days, Rahulagupta agreed, and gave him the secret

name Jhana-guhaya-vajra or indestructible Wisdom, and the empowerment of the Hevajra

lineage. However, he told Atisha that before practising further, he should first obtain his

parents consent to be released from his royal duties. He also arranged for an escort of eight

naked yogis and yoginis to accompany Atisha home.

Atisha returned to his parents palace. For the first three months, he behaved as if he

had lost his mind, wondering aimlessly and speaking incoherently. All who saw him,

accompanied by his entourage of eccentric Yogis and Yoginis, decided that Atisha had

become a madman and was not fit to govern. One day his father, together with the queen he

said to him, “Alas my son! From the time of your birth I believed you would become a

superior king and live in great happiness. What has the forest retreat done to your mind? “To

his parents surprise the prince replied lucidly: “Royal father! If I became a king I would be

with you only for the life! In future, we would never meet and this life, for all its luxury and

wealth would have been for nothing. I wish for nothing more than to practice Dharma purely

in this life to achieve liberation and enlightenment. In that way, I can properly repay the

kindness of you my dear parents and all living beings. Please release me from royal duties so

44

that I may devote my life wholly to the Dharma, a Recalling the auspicious signs and dreams

that had attended Atishas birth, his mother quickly consented. The king remained unhappy at

the prospect of losing his sons, and would not at first accept the request, but in time granted

his sons wish.

The very next day after receiving his parents consent, Atisha returned to Avadhutipa

to receive further instructions in the Vajrayana traditions from the great master. After seven

years strong practice of study and meditation, he developed great accomplishments, to the

point where one day he began to experience a sense of pride. He felt to himself. In all the

world, there may be no one who understands these texts as well as I.” That night while he

was sleeping Atisha dreamed that he was visited by dakinis who showed him countless

Vajrayana texts, even the names of which he had never heard. Atisha awoke to find that as a

result of his dream his feelings of pride had been dispelled.

6.10. The Tibetans Plead With Atish To Travel To Tibet:

Jangchub Oe, now king in his uncles place, quickly set about arranging for a party to

journey to India with the golden offering for Atisha. Jangchub Oe himself travelled with the

party, led by the translator Nagtso, for much of the way. After many months the weary

Tibetans arrived at Nalanda Monastery. They were recognized Tibetans and taken to the

house of a Tibetan lama, Gyatsoen Senge, who had lived in India for some years. Nagtso

explained the purpose of their journey to persuade Atisha to travel with them back to Tibet.

Gyatsoen Senge said immediately: “Speak about this to no one. If the Elder Ratnakarashanti

learns what you intend to do he will never allow it! In order to succeed in your objective you

will have to work very carefully and skillfully.”

45

Gyatsoen Senge arranged for Nagtso and his followers to make offerings of gold to

the Elder Ratnakarashanti, which pleased him very much, without disclosing their true

purpose. Gyatsoen Senge watched carefully over the following weeks for a chance for the

Tibetans to meet Atisha in person without arousing suspicion. One day, the opportunity

arose and Gyatsoen Senge spoke of the confusion about Dharma in Tibet, of Yeshe Oes

sacrifice and of the Bodhisattva Jangchub Oes heartfelt request that Atisha come to their aid.

Atisha was deeply moved by the obvious courage and sincerity of the Tibetan had

travelled so far to make this request. He said: The Tibetan king is a Bodhisattva. These

people have made great sacrifices to benefit the pure Dharma. It would be wrong for me to

disregard this request. Still I am now old and have many duties here at Nalanda. If I travel to

Tibet I can never hope to return. I will consider this further. Please keep your gold for now”.

The Tibetans then departed, while Atisha carefully considered whether it would

bring greater benefit if he travelled to Tibet rather than remaining in India. He consulted

with Tara, who told him that by accepting the request to go to Tibet. Atisha would produce

the greatest benefit for the Dharma teaching and sentient brings. However, it would also

shorten his own life span. If he were to remain in India he would live until 73. Thinking of

the benefits that would flew from travelling to the laud follows, Atisha decided that he

would do so.

However, perceiving that if he left too quickly people would speak of the Dharma in

India going into decline, Atisha skillfully spoke of his intension to go on a great pilgrimage

to various holy places. He then asked Elder Ratnakarashanti if he could include the many

holy sites in Nepal Tibet in his pilgrimage. After some thought, the Elder consented, but on

condition that Atisha should come back to India in no more than 3 years. The elder charged

46

Nagtso with the responsibility for ensuing that Atisha returned within that time. With great

joy, Atisha, Nagtso and the rest of their follows prepared for their journey to the land of

snows.

6.11. Chandra Era:

During the rule of Srichandra (reigned 930-975 AD) the administrative centre of the

Chandra Kingdom was established at Bikrampur.

6.12. Sen Era:

A copper-plate inscription from the time of the ruler Vijoy Sen (ruled 1097-1160),

founder of Sen dynasty, was found in Barrackpore, India in 1911. In this inscription,

Bikrampur was mentioned as the capital of that region. It continued to be the capital

throughout there, Sena Dynasty. In 1205, Turkic invader Bakhtiyar Khilji defeated the then-

ruler Lakshman Sen in Nadia. Lakshman fled to Bikrampur. His two sons, Vishwarup Sen

and Keshab Sen kept ruling from here until 1230. But the copper-plate inscriptions during

their reign do not mention Bikrampur as the capital. Another Hindu ruler Danuj Rai defeated

a successor of Keshab Sen and started ruling from here. In early 1280, he moved the capital

of Suvarnagrama (later named Sonargaon).

6.13. Mughal Era:

Emperor Akbar established Bikrampur as one of the 52 parganas of Sonargaon

Sarkar in Bengal Subah during his administration reforms in 1572-1580. During his time,

Chand Rai and Keder Rai were the Zaminders of Bikrampur. In the expeditions against

Bara-Bhuiyans, Mughal Subadhar, Man Singh killed Kedar Rai in early 1600s. In post-

Aurangzeb era, during the time of Nawab Murshid Quli Khan, Bikrampur was divided into

eight taluks-Bhagyakhul, Sreenagar, Maijpara, Sinhapara, Taltala, Sirajdikhan, Louhojong

47

and Baligaon. Each Taluk was represented by one Zamindar. Muhammad Azim Khan

became the Zamindar of Louhojong. Gobinda Prasad Roy became the Zamindar of

Maijpara. Maijpara Zamindar had three sons Ramashankar, Chandrashekar, Ramikrishna.

After that, the region of Maizpara was ruled by Ramkishore, son of Ramahari who is son of

Ramashankar. Rama Kishore’s son was Hari Kishore, four sons: One of them was Annanda

Kishore who continued the legacy of Zamindari. Then sons of Annanda Kishore were in part

of this system Hemala Kishore. The family is now in India. Last trace was in Shillong, India.

7.0. Chittagong Buddhist Heritage:

7.1. Pandit Vihar :

Pandita Vihara is a Buddhist Vihara of ancient Bengal called Chaityabhumi is now

known as Chittagong in Bangladesh. The site is located in Anowara Upazilla near the city of

Chittagong, & was a centre of learning from the fifth century CE to C. 1200 C.E.

Chaitygram is the earliest name of Chittagong which bears the testimony of glorious

achievements & ancient cultural of history of Buddhists. The Chaitya indicates the natural

homes of earth spirits & were most often recognized in small stands of trees or even in a

single tree. According to Buddhist texts from about 200 BC wandering Indian ascetics often

gathered near Caityas to beg alms from local religions pilgrims & to pay homage to the

deities residing therein. Later the term Caityas assumed the distinctive meaning of a meeting

place or meditation grove or mendicant renunciates & a pilgrimage centre for the Laity. The

Chaitya reveals the Buddhist shrine or monastery where multitude subjects were taught. It

enshrined not only as the sacred place of Buddhist learning & worship but also the scene

place of Lord Buddha’s footstep here. In the 7th century during it treated as Sree Chattal as a

48

hilly place with many temples situated to the south-west of Samatat. Some historians opined

that the name of the source of the term, Chittagong from Chaityagram, it is natural to be

Chittagong from Chaityagram as there were many Chaityas everywhere. The scholars

opined that Myanmar is situated to the southern position of Tripura and North of Arakhan.

Hence the capital city was named as Sree Chattal (Govinda Chandra Giti Page 54).

Ancient glorious history, religion & cultural heritage of Buddhism flourished in this

Sree Chattal. An International renown Buddhist University named Pandit Vihar was built &

blossomed the dignity of excellent learning in the world. A Tibetan Book named Jyag-

Sanjan translated by Roy Bahadur Sarat Chandra Das in English revealed a idealistic motto

about the history of Buddhism. This invaluable book gives us the concept of the foundations

of many renowned Buddhist monasteries in East Bengal during the era of Pala Kings.

Chittagong was known as varied names in different times. It turns out the curiosity of the

people about the naming differently. Chittagong was known as Jalandhar, Samandar,

Chaityagram, Chattala, Chatugam, Chaityagram, Chatigaon, Chit-ta-gong etc. Besides these,

the other names included Pushpaur, Sahare Sabaj, Karnabul, Ramystan, Satera Kaon,

Chattigam etc. Obviously, besides these, other names were Karnabul, Ramyastan, Satera

Kanon (Sadkaon), Pushpaur, Sahare Sabuj (Green City), Chattigam. In the tax statement of

Todarmal, the Revenue Secretary of the Emperor Akbar, the prefix word ‘Chatgam’ is found

and later on Bujarga Umed Khan, the son of Shayesta Khan mentioned Chittagong as

Islamabad which was introduced under the rule of Mogal empire. Later on Chttagram and

Chittagong was accepted as modern name Chittagong which was the center of

communication between undivided India & South-East Asia.

49

Tibetan books Pag-Sam-Zone Jone’ written by Historian Lama Taranath gave

impetus about the name of this Land us ‘Jalandhar’ (J.A.S.B). Vol. (1918) Page 21-23).

Later on, Jalandhar which means a place of hot waters.

According to Chinese traveller, Huien Tsang Chittagong was included in the Samatat

Kingdom& probably this Samatat Kingdom was surrounded by Brahmaputra river to the

north, the Bay of Bengal to the south, Chittagong Hill Tract to the East & Padma river to the

west (R.G. Basak, History of North Eastern India, Calcutta 1934, Page-203). Renown

Historian, Dr. Ahmed Sarif illustrated in his book, the history of Dhaka says that Arakan

with Chittagong was ruled as a sovereign state by the kings, Chandra dynasty from the 5th

century, Chittagong & Samatat was under the rule of Buddhist Kadga kings in the 6 th

century (History of Dhaka, Page-162) & Samatat was ruled by the Kings of Buddhist

dynasty (Zilla Parishad, the history of Comilla, 1984, Page-162). This was enthralled by the

Arakanese kings in the first half of the 8th century & came under the rule of Pala Kings in the

2nd half of the century. Dr. Ahmed Hasan Dani noted that Chittagong was under the rule of

the King Dharmapal (770-810 C.E, Indian quarterly Vol. 16, 1936, Page 232-236). In the 9 th

Century, the greater Chittagong, Noakhali & Comilla was under the rule of Harikel Kings.

Bardhamanpur was the capital of Harikel Kingdom. A copper plate about the King

Kantideva of Harikel was discovered at Barauttan village of Deang Hill under Anowara

Upazilla to the south of Karnapully river. According to R.C. Mazumder, the copper plate of

Kanti Deva was inscribed at Bardamanpur, the capital of Harikel in 850-50. Dr. Suniti

Bhusan Kanungo opined that Bardlamanpur is the Bara Uthan village of Patiya Thana under

the district of Chittagong. The Pandita Vihara of Chittagong was established under the

Patronage of the king Dharmapala. The name of Pandit Vihar Univeristy disseminated as a

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centre of high excellence of study in home & abroad. Mahayani Buddhism was the cardinal

subject of Pandit Vihar & this Mahayani Buddhism flourished in South-East-Asia from this

hub of centre. Pandit Vihar blossomed its novelty tasks relating to Buddhist arts, sculpture &

archaeological antiquities & spread its dignity in the world.

7.2. The Remains:

Numerous sculptures, murals, copper plates, inscription, seals, coins, plaques,

potteries and works in stone, bronze, stucco & Terracotta have been unearthed within the

ruins of Pandit Vihara. The artifacts are now preserved in various museums of Bangladesh.

7.3. Revival Efforts:

On 28 March 2010 the Honorable Prime Minister of Bangladesh, Sheikh Hasina

proposed the idea while according the joint session during her visit to China for revival of

Pandit University. The name of the University will be changed to International Pandit

University & referred following the footsteps of the revival of the ancient Nalanda

University in India.

Pandit Vihara, Chittagong from the Tibetan book named Syag-Sanjan translate by

Roy Bahadur Sarat Chandra Das, we get the description about the creator of golden age in

Bengal. Dharmapal, the 2nd king of Pala dynasty in the 8th century established 50 monasteries

in his kingdom. The Pandit Vihara is one of them. Harikal (Chittagong) and Samatat (Dhaka

& Comilla) were under the rule of Buddhist Kadga king since the 6th century. A controversy

comes when some scholars say that it was established by the king Chandra Dynasty of

Pattikesa in the 10th century. It is the conception of the scholars that the Buddhist kings

called this hilly region “Srichattal” (the land of Peace). Again the Chinese traveller Huien

Tsang says about the location of Harikal kingdom which was situated to the eight hundred

51

miles away from Nalanda& thirty days journey from Sri Lanka. During this time,

Chittagong was under the rule of Chandra kings of Pittikesa in the first half of the 10 th

century and in the 11th century. However, the Pandit Vihara was specially the center of study

of Mahayani Buddhism as some description had been found about the glorious past of

Pandit Vihar by the Tibetian historian Lama Taranath in his famous book. He mentioned

Chittagong as Chatigum, the capital of Gopi Chandra. After the destruction of Nalanda, one

of the greatest centers of Buddhism in the sub-continent as the major establishment of the

Tantric Mahayan school. Atish Dipankar Srijanan, the outstanding Sage & philosopher

studied under Tilopa, (988-1033) titled Prajnabadra who was the inhabitant of Chakrasala at

Patiya, was principal of this University who had preached Buddhism in Bhutan also studied

here. The names of his written books in Sanskrit were free Shahaj Sambaradisthan, Acinta

Mahamudranama,Catta-Chaturopradesha Parasanna Paradip, Mohamudrapadesh,

Dohakosaro Dharmopdesh etc. The translations in Tibetan language of these books are still

preserved in Tibet. The memories of other mentionable Siddhacharyas (84 Chancellors that

had been found get) who were related to Pandit Vihara were Luipa,

AnangabajraKanhabododhi Jnanabajra, Buddha Jnanapa, Amoghanath&Dharmasri Maitri

etc.

The famous Buddhist scholar of Magadha Naropa became the disciple of princippal

Prajnabhadra. The Buddhist scholars of all around India & Tibet would come here to learn

Buddhism & Philosophy. The Vihara was decorated with different books of different

branches of Buddhism & accommodation cells were made for the Bhikkhus. Many of the

religions chiefs of Tibet were the inhabitants of Chittagong, specially, one of the writers of

Charyapada the first book of Bengal literature was Siddhipa who was the teacher of Tantries

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of the 8th century was inhabitants of Chittagong. Most of the Buddhist mystics songs

(Charyagiti) which were the main source of Bengali language were written by 84

Siddhacharyas residing in this Pandit Vihara University. That is why it has been named

Pandit Vihara (University of scholars).

Bengali language & literature was written & published at first in this Pandit Vihara

during that era. The distinguished scholars opined that Pandit Vihar flourished with the

prime source of Bengali language (Buddhist Mystic Songs & Charayapada) which written in

this excellence learning of Pandit Vihara. (Asoka Barua-Subrata Barua, Bangla Academy,

Dhaka). The memories of notable Siddhacharyas who were related to Pandit Vihar were

Luipada, Anangabajra, Kanhabodhi, Jnanabajra, Buddha Jnanpada, Amoghanath &

Dharmasri Mitra etc. The scholars think that the writers of Buddhist Mystic Songs

Charayapada& some writers were Banglalese by birth & hailing from Chittagong. The

scholar Banaratna of Chittagong with others went do Tibet for preaching Buddhism in Tibet.

Concerning Bengali language, some eminent Buddhists from Chittagong showed their

invaluable contributions sitting in this Pandit Vihara at the leisure time of their teachings,

meditation & learning they would write Buddhist Mystic Songs & Charyapadas which are

recognised by all scholars as the first source of Bengali Language. The credit of discovery

Charyapada goes to Haraprasad Shastri, the 19th century Sanskrit scholar & historian of

Bengali literature who during his third visit to Nepal in 1907 chanced upon 47 verses at the

Royal library of the Nepalese kings. Written in a language, often referred to as Sandhya

Bhasa or Twilight language, a semantic predecessor of today’s Bengali, the collection which

are essentially Buddhist mystical songs, came to be called ‘Chayagita’& also ‘Chayagiti’ by

some. The original palm-leaf manuscripts of the Charayapada & Carayacarayaviniscaya,

53

spreading 47 padas (verses along with a Sanskrit commentary was edited by Shastri and

published from Bangiya Sahitya Parishad as a part of his Hazar Bacharer Purano Bangala

Bhasay Baudhagan O Doha’ (Thousand years of the Buddhist songs & couplets in Bengali

language) in 1916 under the name of ‘Charyacharayavinischayah’. This manuscripts is

presently preserved at the National Archives of Nepal. Like Taxila, Nalanda, Vikaramshila,

teaching on eighteen subjects: Sruti, Smriti, Sammuti, Samukhya, yoga, Ethics, Baishesika,

Music Archery, Puran, Medicine History, the teaching of Chandra Ketu, Mantra, Sabda.

These eighteen subjects are called shastras means knowledge of the scriptures. Along with

these, Tantricism were also taught in this University. This is such sort of sect that developed

after the Great demise (“Mahaparinirvana”) of Lord Buddha especially Mahayani Buddhism

based on Vajrajan, Shajjan, Kalachakrajan etc. was expanded late in the courses of time.

Some said that Pandit Vihara University was in Rangamahal Pahar (now in General

Hospital) where a Big Buddha statue with some physical remains was found. Others says

that it was in Chakrasala (Deang Hill area) at the west of Anowara of the south of the

Karnaphuli. There was a Valley where a village named Barautthan is situated. Once upon a

time there was a capital of the King Kanti Deva in this place. Some excavation is Anowara

brought Buddha sculptures built with 66 metals (Made of brass, Silver & Bronze etc.)

According to Asok Battacharaya, the specialist on status said, these statues were

built by the 9th century in Mahayani & Tantric ideas: Buddha in ground touching gesture,

Padmapani, Lokeswar, Manjuhri, Basudhara, Kunda Statue, Stupa with canopy, the replica

of Mahabodi Temple. Also by digging, a broad brick built wall were discovered measuring

12123 inches. It has historical evidence that this Pandit Vihar University destroyed by

54

the attack of Umeid Khan in 16th century. As a result of Muslim Occupation, the influence of

the Tantric Buddhism began to reduce & existence of Pandit Vihar was lost.

7.4. Chakrashala, Patiya

Legend depicted it that Lord Buddha kept footsteps to a vihara or a Chakrashala

located in Patiya, a southern town of greater Chittagong, showing His miraculous powers for

disembodied travel. According to some Historians, Buddhism spread to Chittagong during

the time of the Lord Buddha Himself, over twenty-six centuries ago, when Plato was not yet

born! When a century after Islamic forces under the leadership of Tariq Ibn-Ziyad crossed

Gibraltar in 711 CE to colonies most of the Iberian Peninsula, Arab sailors began to arrive

on the shore of Chittagong. They left enduring marks in the port city’s life and local dialect.

Portuguese explorers in the 16th and 17th centuries frequently called in the “City of Bengala”.

Duarte de Barbosa, one of the earliest Portuguese writers to after a geographical account of

the African and Indian coasts in the early 16th Century described Chittagong as a natural

attraction for traders, missionaries, and fortune-seekers from far-flung places. The history of

Chittagong is richly crisscrossed by actors of all sorts: Buddhist mendicants, Hindu

zamindars, Arab saints, Mughal governors, European traders, British colonialists, anti-

British revolutionaries, Western development experts, Wealthy industrialists, national

leaders and globally known entrepreneurs. When history becomes a jigsaw puzzle of people,

events, places and narratives, myths thrive! Thus, to known Chittagong and to imagine its

future, one must first learn to negotiate its stories. The city’s genius loci is found not just in

its people, hills, dighis, rivers and sea, but also in its stories, myths, fables, and allegories.

The fantastical tales of the Buddha’s divine voyage to Chittagong or the Muslim dervish’s

55

lighting a Chati on Cheragir Pahar to drive away demons are as important as the city’s life-

giving river, Karnafuli.

7.5. Glimpse of Enshrined Statue of “Buragosai” Mandir

The most immemorial ancient Chittagong Buddhist Monastery was founded by the

former members of Bangladesh Buddhist Association known as Chittagong Buddhist

Association in 1889 on a piece of land at Nandankanan of Chittagong City. The Chittagong

Buddhist Association started its vital activities for regeneration of Theravada Buddhism in

this part of the World known presently as Bangladesh. The founder President and General

Secretary adorned Ven. U. Gunameju Mahathero and Nazir Krishna Chandra Chowdhury

respectively. It may be truly illustrated here that, Chittagong being the root of the origin of

the Buddhists of this region the Chittagong Buddhist Association had been playing

significant role to revitalise the transformation of Chittagong Buddhist Monastery into a

Central Buddhist Monastery of Bangladesh.

Now the building has shaped a two storied with a small temple which is on the

eastern side of the main building known as “Buragosai Mandir”. A very lofty & serene

Buddha statue was unearthed at the time of excavation of a hill (Ranghmahol) during the

construction of the General Hospital Building and it was enshrined here with full of

aesthetic value & worships by laity & visitors during the British regime. Later on, during the

Pakistan regime another beautiful enchanting Buddha state was donated by the Abbot of

Wat Pakum Bhashicheron Bangkok Ven. Phra Dhammadhiraj Mahamuni. It was glorified

on a impressive alter in the main shrine room of the monastery on the first floor of the main

building. Considering the significance of this Monastery to the Buddhist of Bangladesh, a

56

Bow Sapling (Ficus religiosa) donated by the Govt. of Srilanka enshrined the beauty of

canopy in the vicinity of the whole Monastery.

7.6. Rangkut Banasram Buddha Vihar, Ramu

It is said that Gautama Buddha came to the region to spread Buddhism, and it was

speculated that one or two individuals became monks to follow his footprints. Buddhism did

not get much support during the lifetime of Gautama. It was not until under the reign of

Ashok when Buddhism gained a foothold. Vihara is the Pali term for a Buddhist monastery.

It originally meant “a secluded place in which to walk”, and referred to “dwellings” used by

wandering monks during the monsoon. There are disputes or contradictory information

regarding this place about 12 kms east of Cox’s Bazar. This place called ‘Rammabhumi’

once was given names like Rangu, Ruhmi, Raahmi, Ralph Fitches’ names, Arakan Rajmeu,

pamoa and etc. According to Tibetan  historian Lama Taranath, Chattagram/Chitagong was

named Rammabhumi during the days of the Palas. In the history of Tripura ‘Rajmala’,

Ramu was coined as Ramvu/Rambhu and in ‘Alamgirnama’ too, the same name was used in

place of Ramu. The Arakanis named it ‘Rameu’ due to the fact that this place was a

residence of several Rajas; but before that they named the same place by ‘Pamoa’or may be

‘Ramoa’.The whole Chittagong including Ramu was once in olden times, under the

Arakanian administration and according to the local Rakhains, Dhannabati Rajas used to

rule the Arakans and they ruled this place since 3325 BC till 300 AD. Fa Hien was a

Chinese Buddhist monk and traveller. He was a native of Wuyang, in the Province of Shan-

si. During the years 399 - 414 A.D. he travelled extensively in India where he witnessed a

great Buddhist festival, and Tibet in company with Hui King and other Chinese pilgrims.

From Khotan he journeyed through Kashmir, Kabul, Kandahar, and the Punjab, to Central

57

India, which he reached in 405 BC, after six years of wandering. He remained in India for

about 10 years, seeking complete copies of the Vinayapitaka and compiled information

regarding Buddhism and the life of its founder.  

7.7. Fa Hien’s description:

According to the Chinese pilgrim Fa Hien, Gautam Buddha himself installed or built

Dharmachakra at four places—Chakoria, Chakrashala and Haidgaon were noted among

them. Gautam most probably resided at this place during that time, according to a local

legend. But Rakhain historians speak in unison and vouch for the fact that Gautama Buddha

visited this place during Raja Chandsuria’s time when he was 55 years old. As the legend

goes, Gautam propagated to his disciple Anand “Look Anand! My rib-cage bones would rest

here after my nirvana on top of the hills situated in the east of the western sea and so this

place would be called Rang-u (rib-cage bones/relic bones). The name was thus associated

with the place to this day and with a little addition, it became ‘Rang-u-Rangkut Banasram

Bauddhavihar’ and in the end it became Ramu. Around the middle of the hills of Ramu is a

Buddha temple and the Buddha statue in it was probably included the relic-bones.Jagat

Chandra Mahasthavir claimed that the Buddha statue and the vihar were built by the

emperor Ashok himself. Incidentally, Ashok built around 84,000 stupas in the world, one of

them was in Ramu and it is said that ‘Dharmachakra’ was established in each of these

places. [A stupa literally meaning “heap contains Buddhist relics, typically the ashes of

Buddhist monks, used by Buddhists as a place of meditation.] Fortunately we found some of

the specimens of ‘Dharmachakra’ ourselves when we visited Ramu few months

back.Having it in my mind for a long time, we was looking for an opportunity to visit Cox’s

Bazar different places and finally we made it on 22nd February 2012, Ramu. Is located just

58

about 12 kms East of Cox’s Bazar from the Bay of Bengal. Reaching the place in the

morning, we found the Vihara on top of a small hill. A 200-year old banyan tree stands at

the base of the hill, stairs leading the way up to the Vihar. We found our way through a 10

feet tall gate on top of which was written ‘Rang-u-Rangkut Banasram Bauddha Vihar’, not 

Ramcourt as many writers named it, built in 302 BC. On top of the hill were four turrets on

top of four temples on two sides about 4/5 ft. in height, temple on the right side is under the

roof.

On one of the entrances of the temple was written “Dharma Chakra Seals” made of

wood. But the two Buddha Statues situated or installed inside the temples comparatively

new, though the monks said otherwise, they had been taking care of the two statues even

from their childhood. The original Buddha statue was nowhere to be found. The adjacent

temple was dedicated to a female monk named Srimati Kanchan Prabha Barua and by its

side was a water tank like space surrounded by four walls on four sides, the floor punctuated

by many raised cemented sticks.

7.8. Chandila Raja’s Cave:

A small cave about 3 feet in width with its closed front had us thinking about a silver

plate inscription found in Chittagong in 1760 AD. John Shore published the encrypted

inscription in 1794. According to that, ‘Chandila Raja’ built a cave during 904 or 982 AD

and installed a Buddha statue inside it for worshiping and along with it around 150 numbers

of small bronze Buddha statues and vases made out of brass containing the relic bone of

Gautam Buddha. Most probably this was the cave. It should be mentioned here that

Chandila Raja was on the Arakan throne here during that period and Ramu was under the

Arakan rule. Just south of this place is ‘Mithachhari union’ where there is a place named

59

‘Chandila Rajar Kool’. As some clue to the past, we thudded to a halt in front of a long glass

casket placed in an open room, a makeshift museum alongside the veranda inside the Vihar.

Inside the box, we was amazed to see, was the original Buddha statue but sadly, broken into

three pieces, as a consequence of vandalism. Beside it were kept a number of small Buddha

statues, many of them of equal size, around six inches tall made of earth and some made of

wood.

7.9. Pieces of Gargoyles:

Through the semi-transparent glass we saw broken pieces of gargoyles, for the

drainage of water, just like the ones we saw in Paharpur Vihar, Buddha figure on a stone

slab, inscribed red bricks of the Pal period, broken away hands from the Amitabh Buddha

statue seemed to be belonging to the very old past, as old as Gupta period. There were brick

slabs similar to the ones in Mainamati and Paharpur Vihar and written beside it on a plaque

was “Historically famous Shawdhatuk Buddha statue more than 2000 years old, built by

Emperor Ashok himself in 308 BC (inscription)”. Just outside sits an old memorabilia on a

stone slab. Though apparently incongruous, not properly organized, the Vihara seemingly

belonged to the past, easily be dated back to Gautam Buddha time and even beyond.

According to the Ashok inscription in Brahmi inscription found at Mahastan /Pudanagal/

Pundranagar (Sanskritised), there was a famine during Chandagotta’s /Chandraguptas’

(Sanskritised ) time.  Chandagotta was a Jain and Jains were the original settlers in this

country even before Chandagotta, probably since 8th century BC.Mahavira (599 BC–527

BC), also known as Vardhamana, was the twenty-fourth and the last tirthankara of Jainism

religion. He was born into a royal family in what is now Bihar state of India. Mahavir, the

Jain leader, during the 6th century BC, was at the helm of affairs till Gautam arrived on the

60

scene during late 6th century BC. Gautam’s sojourn and preaching at Bhashu Vihar near

Mahastan Garh as corroborated by Hiuen Tsiang ( Life Of Hiuen Tsiang) in 645 AD, helped

Buddhism to spread in and  around the country quickly and went on to influence the people

of this country since 5th century BC through Gupta, Pala, and Sen period till 13th century

AD. Chittagong, along with Ramu, fell into the Buddhist hands during that time.

According to the legends, Palas called this place Rammabhumi and during Dharmapal,

Ramu and its adjacent places were totally under the influence of Buddhism. Besides,

historian Hodiala claimed that the kingdom of Rahmi was the kingdom of Dharmapal who

was on the throne from 770 till 810 AD. An Arab geographer of the 10th century mentioned

about Ruhmi and seafaring traders travelling to Cox’s Bazar those days used to call this

place ‘Ruhmi’, especially during 9thand 10th Century. The traders  obviously were in close

contact with the administrators of Ramu as it was adjacent to the Cox’s Bazar port.

7.10. Ramcharitam:

Poet Shandakar Nandi in his ‘Ramcharitam’ mentioned that Ramu near the ocean

was under Dharmapala’s administrative jurisdiction. Things took a different turn at the

advent of Bakhtiar Khilji as his destruction of Nalanda had the Buddhists along with the

Jainas scatter all over the place including the hills and forest areas of Chittagong hill tracts,

Ramu and nearby areas, as they seemed to be the safest hiding places, ultimately making

them their abode, a centre for the Buddhists. Meanwhile, a copper plate inscription of Kanti

Dev found in Patia, again confirmed that the place was under the Buddhist influence during

visualized 9th Century AD. Standing in front of the glass box, as we looked at the broken

pieces of Buddha, red brick slabs, ornamented bricks and a number of small Buddha statues,

we could feel that this place, Rang-u-Rangkut-Banasram-Bauddha Vihar belongs to a very

61

old past as far back as Ashok and even beyond. Now the time has come for us to work deep

into the history, and do research work to find some more about the place. It has been

reported in the Bengali daily on 3.10.2012 (Kaler Kontho) that the miscreants burnt down

thousands of Talpata (palm leaf) Puthis of the Gautam Buddha and later era in one of these

viharas and also burnt were old copies of the Tripitak and recorded history’s in Pali and old

Bangla language.

62

CONCLUSION

Bangladesh may glorify for an invaluable educational background as long before

Europe’s first Universities in Bologna (1088), Paris (1150); Oxford (1167); and Cambridge

(1209), Centre of Excellence Learning thrived in this part of the world. Established during

the Maurya, the Gupta, and the Pala Dynasties, they attracted versatile scholars from all over

the world. Chinese scholar & Pilgrim, Fa-Hien (337-422 AD) and Hiuen Tsang (Xuangzang,

602-664 AD) ventured to this part of the world for its flourishing archive of discourse in its

libraries. Pandit Vihara of Chittagong (8th -12th century AD) bear the testimony of novelty

civilizations that once blossomed in Bangladesh. Some western scholars diverged their

attention to the Archaeological heritage of the Asian Region & realized that there were

distinctive remains among the archaeological ruins in South Asian countries. Obvious

results of the popularity was that numerous & international archaeological missions came

forward to conduct more research on new & existing archaeological sites. We believe that

there are so many new findings & discoveries lay behind depending on the valuable

opinions by the Scholars, Historians, Sociologist etc. through constructive arguments. Hope,

this may pave the way of opening window for the researchers and further studies and more

research and enrich our findings in future to elevate our primitive history of architecture to

uphold Bangladesh’s much thread of civilized culture & heritage.

63

ACKNOWLEDGEMENT

I am indebted & thankful to Hemendu Bikash Chowdhury, Ex-General Secretary &

President of Bauddha Dharmankur Sabha and the editor of Jagajjyoti for his keen interest in

my works on Buddhism, especially Buddhist Heritage in Greater Asia. With a deep sense of

gratitudes, I memorize how liberally he provided me with some synopsis comments while I

have completed my research works on the book “The Splendid Archaeological Heritage of

Buddhism in Bangladesh & South Asia.”

I would like to express my hearty gratitude to Professor Suniti Kumar Pathak,

eminent internationally reputed Indo-Tibetologist & Ex-Research Professor, Visva-Bharati

University, Kolkata for his glorified furnished observation on my research articles & book

depicting rich & vivid finding for this noble works.

64

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