History of Buddhism in North-East India (Study Period from Sixth Century BCE to CE Twentieth Century)

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The present work, History of Buddhism in North-East India is an outcome of a long research and a part of the author's PhD work. It talks about Buddhism, both Theravada and Mahayana, covering the geographical range of North-East India in particular and the Indian subcontinent in general, period since sixth century BCE to CE twentieth century. Buddhism started with the Enlightenment of Gautama the Buddha in central India around 2600 years ago and it bloomed around twelfth century and spread out throughout India and beyond. The strength of the teachings of the Buddha continued up to thirteenth century then after which it gradually declined from the Indian soil for around five hundred years. Nineteenth century was the time for its revival with British Archaeological excavations in major Buddhist sites in India. Some significant personalities like Anagarika Dharmapala, Kripasaran Mahasthavir, B.R. Ambedkar, the fourteenth Dalai Lama and so on arose and contributed their respective parts in the restoration of modern Indian Buddhism. Kripasaran Mahasthavir played a crucial role in the dissemination of Buddhism in Bengal which strengthened the devolopment of North-East Indian Buddhism somehow; especially Theravada Buddhism. North-East Indian Buddhism developed in multi- dimensional ways because of internal and external social factors.

Venerable Panyadeepa (Panyadeepa Mog) is a Buddhist Monk Scholar. Mog, is his title, he became a fully Ordained Buddhist Monk in 1999, then after dropping the title (Mog) he came to be known as Venerable Panyadeepa, but after the academic registration, his name remained Panyadeepa Mog. Pursuing his graduation from the School of Open Learning, University of Delhi; he mastered in Buddhist Studies from the Department of Buddhist Studies, University of Delhi in 2010. In the mean time he also completed a Diploma in Pali language from the same department. In 2012, he joined the School of Buddhist Studies and Civilization, Gautam Buddha University for his further studies, where he completed MPhil degree in 2013 and also successfully submitted his PhD thesis in the same subject in January 2019. During his academic years he actively attended many national and international seminars and presented papers, some of them were published in well-known journals. At present, he is working for the progress of the teachings of the Buddha among the people of North-East India under two Tripura based organizations, as a joint secretary of Tripura Bhikkhu Sangha Rakkhita Association, and as a founder president of Dhammasarathi Metta Buddhist Missionary Society (DMBMS). He is also serving as Secretary of Dhamma Jyoti Buddha Vihara Trust (Regd.), Agartala.

THE PRESENT BOOK has been emerged from the author's long research work and part of PhD thesis and its incorporating information for the first time highlighted on numerous aspects of Buddhism in the entire North-East India. The peoples of this particular region are having cultural linkage through its neighboring countries. Buddhism is one of the most ancient religions that played a vital role for the social development among the various peoples of North-East India. The "Seven Sisters" is the gateway of all the time for human transmission and cultural exchanges from where Buddhism spread out towards Southeast Asian countries and it way back again by its followers into the region. After reintroducing by the Buddhists emigrants during the medieval periods and onwards Buddhism accelerated in the development of the human values along with its gradual progress.

At the same time since last few decades peoples' interest is growing on the topic of Buddhism in North-East India. Numerous scholars and institutions have come into existence, and scores of books have also appeared on this particular region's Buddhist customs. It is to be regretted, however, that most of them have been written on Mahayana Buddhism by those who are not really competent; in the result some cases they lead into misinterpretation. Some prominent scholars rejected the arrival of Buddhism into the land of North-East India particularly in Assam. In some other case in the name of search of identity, their cultural and literal explorations misleading are occurred in the recent History of North-East Indian Buddhism. The natural expansion or existing of Buddhism in the study region can be found back to ce second century. Many ancient Buddhist artifacts have been discovered during the archaeological excavations throughout North- East India.

NORTH-EAST INDIA is the meeting point of two subcontinents of South East Asia and South Asia. North East India has been linked with South East Asia through the various cross-roads of Bangladesh, Bhutan, Nepal, Thailand, and Myanmar (Burma). So various religious sects like Buddhism, Jainism, Saktism, Vaisnavism, Saivism, Christianity, Islam and also ethnic religion, have been thriving in North East India throughout the ages. Among all religious sects of North East India, Buddhism has transmitted in the area a unique character from Before Common Era to Common Era. Theravada, Mahayana, and Vajrayana Buddhist sects are still living in various parts of North East India. It is well reflected in various Buddhist monasteries, stupas, Buddhist temples, Images, Terracotta, Buddhist structures, arts and crafts, different rituals and festivals, and music and dances. The religious history of North East India prior to the third century BCE was mixed up with the religious history of Bangladesh, Bhutan, Nepal, Thailand, and Myanmar (Burma). Ancient Tripura region was probably connected with Arakan via land -routes Surma-valley, Cachar valley, Lushai hills, Boxnagar, Pilak, and Chittagong. The Arakan was easily accessible to eastern and north eastern parts of India through centuries. The most popular land- route in the region lies in North-East India mainly Tripura with the western provinces of Burma and the southwestern provinces of China through Hukawang valley.

It is presumed that Buddhist monk Buddhagupta and his followers were travelled from Buntavarta (maybe it was Pundravardhana) to Balu (may be, it was Pegu) via Myanamati hill, Tripura (high land), Haribhanja, Cittagange; Kasaranga or Devikoța Rakan (Arakan), and Bakan (maybe it was Pagan). The Buddhist preachers, pilgrims and traders would travel through various land routes and sea routes to reach different parts of South East Asia and South Asian countries for trading and religious purposes.

NORTH-EAST India, originally comprising the seven states conglomerated to eight with the merge of Sikkim to the republic of India in the year 1975. Assam, Arunachal Pradesh, Meghalaya, Nagaland, Manipur, Mizoram, Tripura, and Sikkim comprise the North-East that plays an important role in the formation of multi- cultural Indian history. The region with diverse ethnic and cultural identities border the Indian sub-continental and the Asian countries, and thus forms a juncture of linguistic and religious amalgamation. The western frontier shore touches Tibet-China, Bhutan, and Nepal and the eastern frontier connects Bangladesh and Myanmar. From these two sides of the Indian fronts entered men, materials, and ideologies since prehistoric times. These processes of migrations continued up to twentieth century which made it one of the most culturally diverse of folk regions in Asia. Present North-East India is home to around 280 ethnic communities residing in both the plains and hill tract areas, with distinct socio-cultural and religious identity. Buddhism being one of the most ancient religions in the Northeast coexisted with Hindu cults like Saivism, Saktas, Vaisnavism, Islam, and Christianity along with Animism, Jainism, and Sikhism. The Buddhist communities are followers of both Mahayana and Theravada traditions. The exact account regarding the arrival of these people is a challenging task, but according to some historical records, we came to know that the Mahayana Buddhism re-entered Sikkim, Ladakh, and Arunachal Pradesh from Tibet during the mid of eighth century. The process continued upto mid of the twentieth century; resulting in the formation of identity as the region of Himalayan or Tibetan Buddhism. On the other hand, the Tai-Ahom Buddhist community entered into the land of ancient Kamarupa at the beginning of the thirteenth century though many of them converted to Hinduism.