Events and Seminars
BackgrounD
Nava Nalanda Mahavihara (Deemed University) an autonomous organization under Ministry of Culture, Government of India is a Post-Graduate and a research Institute specialized in the field of Pali and Buddhism. It integrates and unfolds knowledge in threefold manner as per the Buddhist tradition namely: Pariyatti (Theoretical Knowledge), Patipatti (Practice) and Pativedana (Experience). While Nava Nalanda Mahavihara is the Place of Pariyatti, Nava Nalanda Mahavihara Sanskritik Gram (NNMSG) is conceptualized for Engaged Buddhism/ Applied Buddhism emphasizing on practice and experience.
Buddhism emphasise mainly on values and so it offers spiritual and philosophical teachings in a very secular way and its beliefs are invariably a way of life. Engaged Buddhism or applied Buddhism is where the principles of Buddha’s teachings are taken beyond the boundaries of a temple and used to coexist in harmony with other beings; loving kindness and compassion to all living. It is a contemporary approach that is actively involved with the social, economic, social and ecological problems of society. Its philosophical and ethical roots lie deeply within traditional Buddhist philosophy and values, which it applies it to contemporary problems.
Buddhism talks about how to be at home in the universe, right conduct of an individual in the society and responsibility of individuals towards the larger environment. It has references about Buddha preaching on right livelihood, the necessity to save money, and about benefiting from the natures abundance without exploiting it.
At NNMSG, we have initiated community involvement programme to design together sustainable livelihoods from the growing tourism. To encourage the awareness of public and letting them participate in an informed interaction and develop a coherent system that would entail privileges and obligations to maintaining the vast heritage of Nalanda while benefiting from it. The responsibility of conserving lies with the community and the tourists and there is a strong need for education about our resources and to put in place a directive to preserve what is discovered so far and for all that is still to be unearthed.
Nalanda’s historic resource preservation is not just limited to the preservation of archaeological remains but lies in the intangible cultural traces that are present in folklore, art, craft, cuisine and ancient literature that possess integrity of location, design, setting, materials, workmanship and association. Since a lot of written history of the area is missing these intangible pieces of heritage validate or contradict the theories that are conjured up based on the physical remains and help complete the story and these associations are significant links to the events and people from past.
Rajgriha was famous as the first capital city of known ancient India. The buried pieces of architecture and the reference of the rich cultural traditions of the Magdhan Empire stand witness to the advanced civilization that this region stems from and some of them still exist today though have lost much of its glory in the eyes of the world. The locals still cherish these customs and hold them dear with obvious reasons and a second look at these might explain the importance it holds in the sequence of world history and how it can be shared and showcased to the outside world.
Pali literature describes the popular Mountain Festival ‘Giraggasamajjā’ which was a celebration of art and theatre of the times. It was during such a festival in Rajgriha when Sariputra and Moggallana, the two important disciples of the Buddha, were spectator to a brilliant theatrical play which compelled them to realize that life is but a drama and that they would like to venture beyond the given stage of life and discover the whole truth. These young boys highly motivated by the play decided to leave home in order to seek greater happiness and higher understanding of life.
Nalanda and the region around had generations of highly skilled craftsmen, with carving skills, building architecture, weaving and embroidery work that continues to live on. Travelogues of Chinese and Korean monks rave about the beautiful architecture, intricate carvings and idol making all taught and executed within these vicinities. Nalanda Mahasangharama as it was known, the present ruins of Nalanda was the most magnificent monastery in the whole Indian subcontinent during the seventh century. Monastic units stood four stories tall and thus reinforce the theory of advanced building technology available at the time. These huge structures were adorned with ornate towers that were topped with fairy castle turrets, like pointed hilltops all congregated together. Still there remain fascinating samples of stone, terracotta and stucco artwork that once decorated the monasteries and temples from ancient times. Stone sculptures from Gupta and Pala period can be seen in many villages of Magadha. Pala School of art became the basis of school of art in many South East Asian countries which originated and flourished here. The rich area of Bagan in Myanmar is a good example of this.
Not just the architecture, art and crafts but Magadha was very proficient in medical sciences too; the ancient literature mentions Jivaka the physician of King Bimbisara who was also in charge of taking care of the Buddha used herbs and roots from the local forests to treat lethal diseases and despite the advancement of modern sciences some communities have not let these traditional treatment options die.
There are multitudes of such examples that continue to explain the connection that lies between the glorious Rajgriha that once was and the living traditions today in the same quarters, to really cherish and treasure the past this link needs to be further strengthened and empowered.
A few more such instances come to light through Xuanzang who stayed at Nalanda in 7th century and speaks incessantly about the rich culture of Magadha; his mention about the aromatic rice ‘Mashhali” which according to him was unique to Magadha brings to light the rich agriculture past of the area. Another food delicacy that made its way into the religious scriptures is Pitthakhajjaka; Sariputta was fond of these sweets ‘Pitthakhajjaka’ now known, as Khājā is still popular among locals and an attraction for visitors.
Weaving was once a popular craft and a source of livelihood in Nalanda. Xuanzang wrote in his travelogue about the robes that the monks wore were provided by local villagers. Buddhist literature speaks about ācārya Sharapā from Nalanda Mahavihar in 8th century, who became siddhācārya, married daughter of a local weaver and followed the craft of weaving.
After factory-made fabrics started to break in the markets the ancient traditional weaving crafts became endangered. The Tassar Silk fabric made in the village Nepura near Nalanda was once extremely popular but now is a dying craft and not a necessity of newer generation.
Xuanzang also mentions the festivals and fair celebrated in Magadha. Chatth festival and Malmāsa Melā has some very ancient roots and yet celebrated by the people with same dedication and enthusiasm as the literatures describes them to be. Chhath festival is unique to the Magadh region and has its roots in the Chandragupta Maurya’s period when “MAGA” people from Persia who were sun worshipers came and became priests here. In latter periods, it was influenced by some rituals of tribals from Chhota Nagpur region of central India. There is also reference about Nahan Tirth ritual in ancient Pali commentaries and many of these ancient traditional fairs are still celebrated with much fanfare.
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