Buddhist monks prepare iftar meals at the main shrine of Dharmarajika monastery for all Ramadan observers
This project began 6 years ago and witnesses a herd of underprivileged people coming to the monastery to receive free iftar meals
Social welfare activities are conducted in the monastery, which was established in 1951 in Basabo area of Dhaka
DHAKA, BANGLADESH: “Live your life like everyday is Ramadan and the Akhirah (afterlife) will become your Eid.” The Buddhist monks in Dhaka seem to follow the above quote with their heart and soul. Their actions during the days of Ramadan- holiest season in the life of a devout Muslim all round the world wherein they engage in praying, fasting and believe in giving to charity – is an example of the monasteries attempt to work towards attaining harmony in the society.
Everyday during this month the Buddhist monks prepare iftar meals at the main shrine of Dharmarajika monastery for all Ramadan observers. In the light of the fatal attacks against minorities, which are a common sight in Bangladesh, the Buddhist monasteries initiative rebuilds the faith in the hearts of Muslim devotees to look at a peaceful future ahead.
This project began six years ago and witnesses a herd of underprivileged people coming to the monastery to receive free iftar meals. The initiator of the project, Suddhananda Mahathero and the high priest of the temple believes in humanity being the ultimate goal of humans. Despite the constant unrest amongst the people and the recent violent attacks in South Asia, the monks of Dharmarajika say they are not worried about their safety and have a very good relation with the Muslim community.
With the aim of attaining Inter-religious harmony, social welfare activities are conducted in the monastery, which was established in 1951 in Basabo area of Dhaka. Their typical iftar box contains potato chops, peyaju (onion tempura), beguni (eggplant tempura), chhola-boot (lentils), khejur (dates), muri (puffed rice), and jilapi (a sweet made of sugar syrup).
Sakhina, an underprivileged member of the Muslim community says that the free food at the monastery is a godsend gift. “Here, we are granted respect that we were supposed to get from our co-religists,” she told Al Jazeera. Like her there are 300 poor people served daily in a nation of 160 million, a nation in which Buddhists are less than one percent of Bangladeshi population whereas 90 percent of the population comprises of Muslims. In a nation with the given demographic Ramadan is the best opportunity to help poor Muslims.
The monastery itself is home to more than 700 orphans. These orphans are imparted free education at the school located in the monastery premises. The iftar distribution programme starts at 5:30pm local time everyday but the people start making queues from 3pm onwards. With women and men standing in different queues to receive the packets there are long lines outside the temple everyday.
-This report is compiled by a staff-writer at NewsGram.
No matter how our self-styled secularists vilify ancient Indian or Hindu wisdom, there is an element of eternity and universality about that treasure trove. It is a great work of reason and analysis. And there is no confusion in the discourse. Such is its universality that the intelligent Westerner woke up to it long ago and discovered the wealth therein. Such is its practicality that when Albert Einstein deconstructed the long-held Newtonian worldview in the early part of the 20th century, and when quantum mechanics from the other side revolutionized the whole course of physics and brought about a paradigm shift in our perception of matter and energy, the founding fathers of the evolving field had already taken resort in Hindu wisdom, and to their utter surprise found that Hindu wisdom and the broader framework of Eastern philosophy talked in the same language as modern physics was beginning to do. And it was not restricted to physics or mathematics alone. Even Western writers and philosophers began to appreciate Hindu wisdom, but not without struggling to comprehend the non-Newtonian Hindu worldview — used as they were to a discrete, Newtonian notion of fundamentalism, both in the material and non-material world.
As an acclaimed physicist and thinker Fritjof Capra says in his classic The Tao of Physics, ‘‘The picture of an interconnected cosmic web which emerges from modern atomic physics has been used extensively in the East to convey the mystical experience of nature. For the Hindus, Brahman is the unifying thread in the cosmic web, the ultimate ground of all being… In Buddhism, the image of the cosmic web plays an even greater role. The core of the Avatamsaka Sutra, one of the main scriptures of Mahayana Buddhism, is the description of the world as a perfect network of mutual relations where all things and events interact with each other in an infinitely complicated way.’’
Such worldview brings a lot of discomfort to the typical Western mind brought up in a culture that emphasizes only rigid fundamentals and overlooks the varied possibilities beyond the confinement of fundamentals, unlike in the Hindu system that rejects such fundamentalism and espouses a notion of the world, both material and spiritual, that jells wonderfully with the implications of the theories of modern physics. But how well is this known? It is in this context that a compilation of Western thoughts on India and its ancient wisdom, titled ‘Great minds on India’ compiled by Salil Gewali and published by Academic Publications, Shillong, is pertinent. It captures the best of comments by Western intellectual giants on Hindu wisdom and its timelessness, reflecting also on the parallels between modern physics and Hindu wisdom. Let us hear some of them. Werner Heisenberg, one of the founders of quantum mechanics and celebrated for his epoch-making Uncertainty Principle in quantum mechanics that rejects the Newtonian assertion of predicting the position and momentum of matter simultaneously, glorifies Hindu wisdom thus:
‘‘After the conversations about Indian philosophy, some of the ideas of quantum physics that had seemed so crazy suddenly made much more sense.’’ If Einstein says that ‘‘we owe a lot to Indians who taught us how to count, without which no worthwhile scientific discovery could be made’’, Julius R Oppenheimer, the father of nuclear bomb, goes further: ‘‘What we shall find in modern physics is an exemplification, an encouragement and a refinement of old Hindu wisdom.’’
Coming to TS Eliot, who needs no introduction. He says: ‘‘Indian philosophers’ subtleties make most of the great European philosophers look like schoolboys.’’ What Eliot means, in other words, is that when it comes to subtlety — that is, to the delicate refinement of ideas — most of the great European philosophers should rather be huddled in a classroom with an Indian philosopher teaching and guiding them. That is why Francois M Voltaire, one of the greatest French writers and philosophers, admits thus: ‘‘I am convinced that everything has come down to us from the banks of the Ganga — astronomy, astrology, spiritualism etc. It is very important to note that some 2,500 years ago at the least Pythagoras went from Samos to the Ganga to learn geometry… But he would certainly not have undertaken such a strange journey had the reputation of the Brahmins’ science not been long established in Europe.’’ And that is why Ralph Waldo Emerson, great American author, and essayist, confesses to having been ‘‘haunted’’ by the Vedas. ‘‘In them (the Vedas),’’ Emerson says, ‘‘I have found eternal compensation, unfathomable power, unbroken peace.’’ And hence the candor, again, of Arthur Schopenhauer, one of the greatest German philosophers and writers: ‘‘In the whole world there is no study so beneficial and so elevating as that of the Upanishads. It has been the solace of my life, and it will be the solace of my death. They are the product of the highest wisdom.’’
Perhaps the best eulogy for India, as it truly deserves, has come from Frederich von Schlegel, acclaimed German writer, critic, philosopher, and one of the founders of German Romanticism: ‘‘There is no language in the world, even Greek, which has the clarity and the philosophical precision of Sanskrit, and this great India is not only at the origin of everything, she is (also) superior in everything, intellectually, religiously or politically, and even the Greek heritage seems pale in comparison.’’
The booklet, ‘Eat minds on India’, is doubtless a unique venture, and the publishers deserve kudos for having accomplished such an onerous task as to compile comments on India and Hindu wisdom by a galaxy of Western intellectual giants and then to choose the best and the most relevant ones. The tragedy, however, remains: a pseudo-secular dispensation as we are blessed with at the Centre would hardly initiate any move to popularize ancient Indian wisdom, which is essentially Hindu, and call upon the youth of the country to rediscover their past and marvel at the sheer effulgence of Hindu wisdom — stemming not from any dogmatic, fundamentalist and conditioned worldview, but from a holistic way of life and its liberating experience. This is so because the word ‘‘Hindu’’ will invariably echo in any discourse on ancient Indian wisdom and the country’s perverse, self-styled secularists will discover a ‘communal’ agenda there — ‘against our pluralist ethos’. These poor souls do not realize — nor do they want to — that whatever pluralist ethos the country today takes pride in and will sustain for all times is due solely to the Hindu way of life, a preponderant way of life in India. Why, look at how the other by-product of Partition, including Bangladesh, has evolved.
Our rich past must remain our greatest inspiration and inform our engagement with the world. Even quantum mechanics and all of its later avatars recognize that fact of life. Let us all be proud of it all.
(The writer is the former consultant Editor of ‘The Sentinel’, a Guwahati-based daily. He currently resides in Guwahati)