By Janak “Newa” Shakya.
Historical Background
The period of Rana regime was filled with the tussle and conflict between the ruler and courtiers. It is considered as the Dark Age in the history of Nepal because of their autocratic and cruel ruling. Their despotic ruling lasted for 103 years. It was quite fertile period to those people who either served them as sub-servient pimps or flatter them as slaves. Nepal Bhasa was not given due priority during the reign of the curring Prime Minister Chandra Shamasher, which had been in use as an official language from many years to come. It was not only prohibitted in offices but also forced not to use it in ordinary conversation. It was denounced as the language of low class people. Nobody raised an open revolt against it, because of their stratocratic ruling. In addition to this, the language was also tried to ban in the conversation among family members through using their puppets.
Rana rulers were not aware that their ruling was approaching to the climax. They did not realise that their time was slipping underneath their feet because they were busy with the division and distribution of the nation’s treasure. They did not hesitate to apply the theory of “one language, one religion”. When Bhim Shamsher became the Prime Minister, the brief news was published in 12 languages by the Gorkhapatra in its Monday subscriptions (Part 29, Number 34 and 35) dated 2nd and 9th of Poush, 1968 Vikaram Era. The Nepal Bhasa was given the first priority among those languages because it was published in the front page and at the end, there was Nepal Era dated Monday, Marg-Sheersh Purnima, 1050. The true lovers of Nepal Bhasa and Newar Community became very enthusiastic but it was not published for the promotion of that very language. It was a mere deception with the people to remain in power. After few days, the ruler ordered the soldiers to fetch those writers and litterateurs who dare to write in those days. In his Tangal palace, he threatened them not to write and publish anything. Recently, Jaddha Shamsher succeeded him in 1989 Vikram Era. The news published in 17 languages by the Gorkhapatra in its Monday subscriptions (Part 32, Number 26 and 27) dated 1st and 8th Kartik. It was printed at the first column of the second page. The column was also included the commitment of the new Prime Minister in Nepal Bhasa. It can be translated like this ……… “My soul will always be ready to carry every kinds of selfish intentions if it is for the betterment of people and prosperity of the country” Kou Laga the second, 1052. Some of the Nepal Bhasa lovers welcomed the new Prime Minister, thinking that he would not be like others, but his reign proved himself to be the same in comparison to the previous ones.
Nepalese were deprived from their civil rights and worried about regaining them. Until 1997 V.E., the Sthaveer monks were so few in the number that it could be for anyone to count them on fingertips, Rana rulers always suppressed the Buddhist religion and had an evil eye upon it, so that the monks could not come to the public openly.
Buddhist Religion in Rana Period
It is difficult to demark the accurate time when Buddhist religion came to Nepal. It is also not known how it transferred and acclimatized with the people, and got acceptance. According to the Buddha Era, it has already completed 2538 years. This era only talks about Lord Gautam Buddha - the son of King Suddhodhan from Tilourakot. It is believed that Lord Gautam Buddha is one of the titles a bearer among Buddhas, but the history of other Buddhas has not found yet. Therefore, we can definitely say that Buddhist religion has been in use for thousands of years ago. Nepal Bhasa was not normally given due priority by the power holders of this country, and never done only referential work for its progress and prosperity. In turn, the history shows that the rulers interfered its natural way of settlement and harassed the people of this faith. Otherwise, it won’t be exaggeration to say that this is one of the oldest religions of this country.
Buddhist religion lacking back here from its beginning in comparison to other religions of this country. In the period of Malla dynasty, it was in the old age. Ranas tried to uproot it but Sthaveer monks seemed to appear one after another in their period. In the reign of Shree 3 Maharaj Chandra Shamsher, Prem Bahadur Shrestha, Buddha Ratna Shakya, Dalchini Manandhar, Bekha Raj Shakya and Gyan Ratna Shakya showed their interest to discard the enjoyment of family life, to be monks. Ishouri Norbu Lama, who entered Nepal as a labour at the time of Swoyambhu Mahachaitya repairment, took these five persons to a vave of Nagarjun mountain, taught Buddhism and its meditations for six years; and when they came back from there, they were convocated in Tibatian way and given the titles of Mahapragya, Mahachandra, Mahagyan, Mahaveerya and Mohakshanti respectively. When the rulers came to know about these five monks, they made a conditional act against it. If a Buddhist changes his/her religious faith and becomes a Hindu, nothing will be done, but in the case of a Hindu, both he and his religious instructor will be punished, six persons were exiled on the charge of this act.
There was no any way to raise the head against the government during the period of Shree 3 Maharaj Chandra Shamsher. Many monks and their followers, non-citizens and refugees were returning to Nepal from Myanmar, Sri Lanka and India during the reign of Juddha Shamsher. He could not tolerate their presence in the country and ordered them to repatriate, while the monks were in Worsa-wash then. In this way, he punished and exiled every one whom he disliked. He spreaded the rumour that he was only expulsing the refugees. In the reign of Padma Shamsher, some symtoms of improvements was seen.
Stablishment of Dharmodaya Sabha
In the reign of Juddha Shamsher, not any referential deed happened in the field of politics and economics except the stablishment of few schools. Similarly, nothing was thought for the people and the country. General people started to raise their voice against the Aristocracy ruling in various parts of the country. This assembly played its role in religio-political field. Some small but very effective activities against the rulers were conducted in Kathmandu valley. Among them, the scandals like Library-chaos, Mahaveer Institute, Arya Society, Nepalese Civic Rights Committee, etc. were very famous. The indigenous people of Kathmandu valley who played the leading role in this revolt, had to face imprisonment. The writers and poets of Nepal Bhasa were accused on the basis of false political ground, and sentence a life-time imprisonment with confiscation of all their property. Although the punishment was very dissolution from an individual’s point of view, it was golden chance from social point of view because it helped to increase social awareness against the despotic ruling in the field of linguistic revolution. On the other side, Juddha Shamsher exiled all the vanguard of Buddhist religion except some non-citizen monks who were in Worsa-Wash in 15th Srawan, 2000 V.E.
Nepal Bhasa and Buddhist religion were complimentary to each other. Those became eyesores to Chandra Shamsher and Juddha Shamsher, and they tried to eradicate both the language and religion from the kingdom to impose their so-called theory Unitarianism.
When Nepalese monks were exiled, the started to stay in Indian cities like Calcutta, Varanasi, Kalimgpong, Kusheenagar, etc. Some others reached upto the countries like Myanmar, Sri Lanka, etc. They wondered like poor animals. Because of the hot climate there, their physical condition, became very pathetic. Seeing them on the verge of life and death, a Dharmodaya Sabha was formed under the presidency of Mahasthveer Chandramani, dated 30th Nov. 1944 A.D. (Kachhala, 1065 Nepal Era; 2488 Buddha Era; Marg, 2001 Vikram Era). The full action committee was as below:
In the same time, Dharmaditya Dharmacharya Jagat Man Vaidya formed a parallel dharmodaya sabha, but it was named Nepalese Buddhist Organization. The main purpose of this organization was also to help the exiled Nepalese monks. Others were - to teach Buddhism and its code of conducts, to provide livings, to make friendship among themselves.
The Condition of Buddhist Religion after The Expulsion of Monks
When the vanguards of Nepalese Buddhist monks were exiled in the 15th of Shrawan, 2000 V.E., it was believed as the biggest temporary success for the rulers. Although non-citizens were repatriated with those monks, the remanings were bonded not to conduct any kinds of preaching sitting on Vyasasan. They were managed to sit in Kindol monastery near by Swoyambhu.
Some flatterers and spies pleaded against the psalm and music of Gyan-mala-bhajan-khala to the rulers. All the members of that organization were arrested in Falgun, 2001 V.E. They were set free after signing an official paper necessiciating their presence on a certain data.
All Sthaveer monks were completely defiled. Vajrayan and Mahayan communitees were only allowed to conduct their worship and pray inside their homes. Nobody could dare to introduce himself /hereself as a Buddhist or a writer/litterateur of Nepal Bhasa. This decreasing order in Buddhist faith also terrified the monks in abroad. The philosophy of Buddhism was banned there where Lord Buddha himself was born. Seeing this condition, a five men mission under the leadership of Narad Ther -from Wojiraram, including Monk Priyadarshi, Monk Amritanand, Dr. Ratnasurya, Prof. Aryapal, came from Sri Lanka to meet the current Prime Minister of Nepal - Shree 3 Maharaj Padma Shamsher. The mission was succeeded to solve some resolutions from the discussion; concerning: the respectful return of the exiled monks without any conditions, the release of government prohibition on Nepal Bhasa, the construction of Lanka-Chaitya at Anand-kuti by that mission, etc. The religious people, who had not seen monks for a long time, became very much cheerful after the meeting with the monks.
The Purpose of Dharmodaya Sabha
When Dharmodaya Sabha was stablished in 30th November, 1944 A.D. (Kachhala, 1065 N.E.) it had those guiding principles:
1.Composing and publishing the books of Buddhist religion,
2.Managing education by providing scholarships to monks and other Buddhist students,
3.Should be self-duty-bound towards Buddhist religion by using other means,
According to the above-mentioned purposes, Dharmodaya Sabha decided to publish a Buddhist literary magazine in Nepal Bhasa; it was named “Dharmodaya” too and published monthly. Accordingly, the purpose was fulfilled by publishing the first issue of “Dharmodaya” in Koula, 1067 N.E. It helped to transfer the banned language between Nepal and its people, which also revitalized the language too. On the other side, another monthly magazine of Buddhist religion which had been publishing, and as well as providing opportunities to the articles of Nepal Bhasa in to columns, named “Dharmodoot” - from Saranath, India withdrew its priority from the very language after the publication of “Dharmodaya”. It was claimed as the only monthly magazine of Nepal Bhasa in the “Dharmodaya”. Shree 3 Mohan Shamsher also sent a congratulation message on its second anniversary. The Dhammapadh-Katha - translated by Monk Amritanand, was the first published holy book by Dharmodaya Sabha in the series of its publication. The article “Sri-Lanka Wo Pariwen” by Shramaner Ashwoghos, was rewareded Rs. 25 to inspire the writers and literatures of Dharmodaya Publication in 1947 A.D. (1068 N.E.). The “Khwobin Pyangu Mye” by Mr. Kedar Man Wyathit, was declared as the best book published until 1948 A.D. (1969 N.E.) and provided the Dharmodaya Awared of Rs. 100.
According to the purpose of establishment, Dharmodaya Sabha shifted to Kalimgpong from Saranath in its own house. Dharmodaya Sabha was familiar among the each people of religion, linguistics and literature, and it was also easy for everyone to utter about it. In 4th November 1949 A.D., Monk Mahanam and Monk Anirudra were promoted to the position of the secretary and joint secretary because of the resignment of Monk Amritanand from the post of secretary. After seeing the deeds of Dharmodaya Sabha from foreign land, Monk Amritanand who had detached himself from it, was requesting to open a branch in Nepal. His desires could not be fulfilled instantly because of the political circumstances of the country. The branch of Dharmodaya Sabha was stablished in Kathmandu at Shreedha monastery in Vaisakh, 2008 V.E. with the parallel whim of democracy. The action committee of the branch was formed under the presidency of Monk Karmasheel Mahasthaveer. Monk Amritanand Became the secretary of that branch.
After the establishment of Dharmodaya Sabha Nepal, Kantipur Branch, a general conference was held at Bhuinkhel in Swoyambhu, under the presidency of His Majesty the King Tribhuwan Veer Bikram Shahdev, and took decisions like : the Vaisakh Purnima would be celebrated with cheer each year, that day would be the government holiday, the violence and hunting would not be allowed in Swoyambhu area, etc.
Today’s Dharmodaya Sabha
The Kantipur office which had been functioning as the branch of Kalimgpong, later widened to a centre. Though it became a centre, it confined itself in the publication of magazines and books. Though Dharmodaya Sabha had made future plans like : the protection and promotion of Kapilwostu and Lumbini, the inclusion of Buddhist literature in colleges and universities, the worldwide propagation of Buddhist religion, etc; its to time change policies and adopted constitution is completely different.
The political and other changes in the country influenced Dharmodaya Sabha many times though it has crossed its golden 50 years and experiencing its one more spring. In its long run, it had to face many obstacles and hindrances but never stopped. For years, only the name was propagated among people but the real Dharmodaya Sabha had to remain confined in one’s room. Some might have dreamt it and became cheerful. They also tried to revitalize it. Once again, the founders have arisen with new emotion and enthuasim. The inspiration of their foot prints has driven this Dharmodaya Sabha forward. The purpose and function have been running accordingly.
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