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Located 45 km from Tawang, the Taktsang Gompa is also known as the Tiger’s Den. Guru Padmasambhava is supposed to have visited the ancient monastery in the 8th century. Another significant gompa nearby Tawang is Urgelling which is closely associated with the birth of Tsewang Gyatso, the sixth Dalai Lama. Much revered by Buddhist devotees, features of his such as footprints and fingerprints are preserved inside. The Rigyalling Monastery is set in the deep cover of lush forestland. One of the oldest Ani gompas (nunnery) is the Brahma Dung-chung Ani Gompa situated 12 km from Tawang. Commissioned by Karchen Yeshi Gelek in 1595, it houses around 45 nuns. The Gyangong Ani Gompa, where around 50 nuns live, lies about 5 km from Tawang town. Built by Gonpaste Rimpoche, the Singsur Ani Gompa, which is home to 45 nuns, is 28 km from Tawang. The 12th century Gorsam Choten (stupa) at Zemithang, the largest in the area, is 92 km from Tawang.
North-East India is an abode of colourful ethnic communities having distinct cultural pattern and way of life. Among the ethnic communities of North-East India, the Buddhist ethnic communities are significant as far as the history and culture of the region is concerned. Among the ethnic communities of the region, professing Theravada form of Buddhism the ethnic groups namely, Tai-Khamtis, Tai- Phakeys, Tai-Khamyangs, Tai-Turungs, Tai-Aitons, Singphos, Tikhak Tangsas, Chakmas, Moghs, Boruahs etc are prominent. Among the eight states of North-East India, the state of Arunachal Pradesh is notable for Theravada Buddhism.The Tai-Khamtis are the largest Theravada Buddhist community of Arunachal Pradesh.
Among the ethnic communities of the region the Sherpas, Monpas, Sherdukpens, Khambas, Membas, Nahs, Meyors, Zakhrings etc are followers of Mahayana form of Buddhism while the Tai-Khamtis, Tai-Phakeys, TaiKhamyangs, Tai-Turungs, Tai-Aitons, Singphos, TikhakTangsas, Chakmas, Moghs, Boruahs etc are followers of Theravada form of Buddhism. The Tai-Khamtis are one of the significant ethnic communities of North-East India professing Theravada form of Buddhism
Archaeological explorations and excavations have unearthed a few Buddhist stupas of Arunachal Pradesh, both belonging to Theravada and Mahayana sects. As far as stupas of Theravada sect is concerned, the most notable one is that noticed at a place called Vijoynagar in the district of Changlang near the Indo-Burma border. Y.A. Raikar provides an interesting account of it. The excavation of the site had yielded a good number of antiquities including metal images of Buddha, made of quartz, amber, steatite, clay besides small metal images of alloy numbering fifty (Raikar, Y.A, 1977, Pp.17-19). These images can be categorized into two groups- the large ones have a replica of the stupa on the reverse and the smaller ones bear a pointed vertical column at the back. One interesting point to observe in these images is that all of them have the curious hornlike protuberance on the crown of the head, tapering to a point, which is typical of the images of Burma and Siam (Hazra, Kanai Lal, 2000, Pp.468-484). A few potsherds and an octagonal silver coin of the Ahom king Gaurinath Singha (1780-1795A.D.) are being reported from the site. The whole edifice of Vijoynagar is a modest work of architecture. Stylistically the stupa may be compared with the medieval stupas of Hmawza and Pagan of Burma and adjoining Thailand area (Chatterjee, B, 1986, Pp.223-230). There were two Buddhist stupas of 19th century A.D, one at Chowkham and another at Lathow in Namsai District noticed earlier, which have been completely washed away by the Bareng and Tengapani river respectively (Tripathy, B and Dutta, S, 2008, p.238). Another brick built stupa can be found at Namsai which is of modest type and built after the independence. A small stupa is noticed at Lathow village, known as Lathow Buddhist stupa situated 12km from Namsai which was built in 1939 A.D
Most of the festivals and ceremonies of the Tai-Khamtis are commemorative in nature of some events in the life of Buddha which are tied up with the cycle of the lunar months round the year. Therefore, taking the religious view into account, a brief account of their cycle of festivals is given below.
The Sangken or Samkyen (origin samkranti) is the New Year festival of the Tai-Khamtis, celebrated in the month of noun-ha, corresponded to mid April (13th-15th April). The festival is celebrated by the Buddhist of South India, Myanmar, Thailand, Laos and Combodia. In northern Thailand this festival is known as pi mai, while in central Thailand it is known as Prophenie Songkran or Maha Songkran (Duangthip, Rungkarn, 2006, p.75). In this festival, the idols of Buddha are brought to the temporary shrine, chong fra (shift house) and people pour water on them. The festival is celebrated for three days. The process of washing the Buddha idols during the Sangken festival is known as chon fra. During the days of Sangken, younger persons put water on the feet of monks, other respected persons and their parents seeking blessing from them. Boys and girls splash water to each other. During the celebration, Buddhi-tree (ton puthikham), kongmu (stupa), Chow sangpha-upuk and the Sammuk-kathing are also given ceremonial wash by splashing water on it. Observation of this festival is considered an act of merit making mixed with boisterous fun of throwing water to each other, playing with mud and mimo (dark ashes of cooking pots). The festival is marked by paying homage to Triratna and observance of pancha-sila, listening to religious discussion especially by the elders.
Poi puthi kham is celebrated in the full moon day of Vaisakha corresponding to April-May to commemorate the important date’s relating to the life of Lord Buddha. This is the day on which the Buddha was born, attained enlightenment and got Mahaparinirvana. The Khamtis observed this day with religious enthusiasm and solemnity. This is the day when people remember the great life of the Buddha, his message of non-violence, love and peace and receive inspiration.
The festival starts from the full moon day of naunpet (July-August) to full moon day of naun-sip-et (OctoberNovember). This three month lent period is called by the Buddhists as vassavasa (Khamti.Neo-wa or Neo-va). During this period, the monks do not go for travel, remain at their home monastery and spend their time on studies and meditations. This is a restricted season for the laymen. Secular activities such as marriage, construction of house, public entertainment etc. are avoided during the period. People observe fasting in some auspicious days during the period. During this period, the laymen try to observe Buddhistic principles at best.
It is the first sitang (an auspicious religious day) of the neo-wa period, celebrated in the full moon day of lin-pet (July-August). With the beginning of the sitang, a monk cannot go out of the village even for a single night. He is bound to remain in his respective monastery till the completion of the neo-wa period. People offer donations in form of sweets, cakes, food items and all articles which are necessary for the monks’ day to day life. Mass prayer is held, the laities take pancha-shila and astashila, monks deliver their sermons and religious discussions are held. The process of worship is repeated on all the days of sitang. The old men and women who observe astashila remained in respective dormitories within the monastery compound called ching-pu and ching-ya respectively, where chanting religious verses by counting beads in their hands forms popular practice among them.
It is an important sitang of the neo-wa period observed in the full moon day of lin-kao (September-October). The day is marked by communal prayer and offering to monks. On this day, people try to surpass others in terms of donation both in cash and kind. To feed the hungry and poor is considered meritorious work to earn happiness in this life and hereafter.
The sitang is observed in the Tai-Khamti luner month of lin-sip (October-november). This sitang falls in the no moon day. Mass bath is held in the morning before sunrise. On the eve of the sitang, the Tai-Khamtis hang the thorny branches of Chinese date plum (Zizyphus Jujuba) on the doors of their building, by doing this; they believe the evil spirit cannot enter their houses. To tie up the trees and creepers with a rope of straw on that day is their tradition which is done with a hope of bumper harvest for the year. As usual, day long religious programme is held in the monastery.
The art of painting is in practice amongst the Buddhist communities of North-East India. The paintings of the TaiKhamtis are located in manuscripts and monasteries. It is reported that they used gold paint for painting and writing of important manuscripts. The monks of the monastery, who in the time of relax were fond of artistic work including painting. The Shan style of painting is being practiced by the Buddhist monks in Khamti dominated areas of Arunachal Pradesh.
This is the last celebration of the sitang during the neo-wa period observed in the month of lin-sip-et (OctoberNovember). It is celebrated for consecutive two days. The last day is, infact, the velidactory occasion for the monks because it is to get a count of the number of years of mendicancy of a monk. This sitang is marked by various cultural programmes. It is observed to remember that Lord Buddha’s disciples did meditation for three months during the rain. The ritual followed immediately after pot-wa is the kanto chow mun or kanto sara which is considered as a part of the poi pot-wa. Just after one or two days of pot-wa, the junior monks along with the villagers proceed to the senior monks of neighbouring villages with a view to show their allegiance and respect to their teacher (Chow sara). It is customary to pay visit first to the village where the senior most monk resides. The junior monk leads the party of his village. At the time of the visit they are accompanied by musical party that goes on beating drums, gong, and cymbal etc and have communal prayer in the concerned monastery.
The festival is held in the last month of the Tai-Khamtis lunar calendar lin-sip song (Nov-Dec.). The end of the retreat is marked by kathing ceremony, which in its classical sense means the distribution of robes by lay donors to the monks for their use in the year commencing after the retreat. That is the occasion when the monks and novices are presented with robes and gifts, thereafter, the monks are free to resume lay life. The kathing (kathina) presentation is an old Buddhist tradition (Tambiah, S.J, 1970, p.157). As it is the robe offering ceremony to the monks, the work of weaving and dyeing of the robes has to be finished within a night. According to their tradition, cotton had to be ginned, formed into rolls, spun, woven into cloth, dyed and sewn in the same night. The process is very difficult. Therefore, the festival is called Kathing which is said to have derived from Pali word kathin meaning difficult.
The festival is celebrated to mark an event distantly connected with the life of Gautama. On this day, it is believed that any kind of gifts earns happiness for the donor in and after life. On this occasion stupas (kongmus), shrines, monuments are renovated, reburnished, new one built. The speciality of the poi is that on this day people make sand pagodas in numbers within the monastery compound and it is dedicated in the evening by burning of innumerable candles, incense sticks and followed by community prayer. Boddhi tree, stupas and monuments are illuminated by burning of lamps. In addition to sand pagoda people make tank, boat, granary, cowshed, etc in sand and decorated them with flowers, candles and tan-khons (steamers). According to traditional belief, the number of sand pagoda should be eighty four thousand (pet-mumn-si-heing).
The festival falls on the full moon day of lin-saam (FebruaryMarch) corresponding to the Hindu’s phalguna purnima. The festival is associated with the life of Lord Buddha. The term maiko sum phai in Tai-Khamti means putting of wooden stacks into fire. The shape of the structure of the mai ko is triangular or pentagonal, heptagonal or octagonal, synchronizing tri ratna, panchasila, sapta Buddhanga and astangik marga of Buddhist philosophy. The altar (plang) of the mai ko is made of the planks of babana tree. The top of the maiku is adorned with a conical shaped crown called Thi or Ho-cheng made of bamboo stripes and coloured papers. People celebrated this festival to offer warm to the monks to get happy and prosperous year and to mark the farewell to the winter. In the evening of the day, people invite the monks and offer with prayer the mai ko to Buddha. The festival is marked by a community feast in the evening and preparation of a kind of food item called khao yaku. Climbing hill on the day is a popular custom related to this festival.
The festival starts from the full moon day of naunpet (July-August) to full moon day of naun-sip-et (OctoberNovember). This three month lent period is called by the Buddhists as vassavasa (Khamti.Neo-wa or Neo-va). During this period, the monks do not go for travel, remain at their home monastery and spend their time on studies and meditations. This is a restricted season for the laymen. Secular activities such as marriage, construction of house, public entertainment etc. are avoided during the period. People observe fasting in some auspicious days during the period. During this period, the laymen try to observe Buddhistic principles at best.
Poi Khamsang is an important religious festival of the Tai-Khamtis relating to the ordination of a novice. In case of ordination of a monk, the term poi kham chao mun is applied. The ordination ceremony is held in an auspicious day. On the day of ordination, a wouldbe have his head shaved, wear white dress and observes eight precepts from the head monk and practice counting beads and meditation in the monastery. The boy has to take an oath under senior monks. A chapter of a minimum of five monks is necessary to validate the ordination. The ordination is held by dark. In the evening, cultural programmes including staging of drama (pung) are being held. The programme of the khamsang lasted for three consecutive days. The last day’s programme includes community prayer in the monastery; taking of panchasila, religious discussion, community feast etc.
Poileng is one of the most important festivals of the TaiKhamtis. The Tai-Khamtis celebrated poileng festival on the occasion of a prominent monk’s death. The word ‘poileng’ derives from two words i.e. ‘poi’ and ‘leng’. ‘poi’ means festival and ‘leng’ means chariot. So, the festival is known as the chariot festival. In this ceremony, a chariot is made from wood which is beautifully decorated with colourful patterns and designs to carry the corpse of the deceased monk. The cremation ceremony is marked by the pulling of chariot, religious prayer and discussions, playing traditional performing art (pya pung), exhibition, playing traditional games etc. Pulling of chariot and the game of tug of war between men and women where women are expected to get win is an important part of poi leng celebration. Poileng is a festival that units the TaiKhamtis under one umbrella and strong social solidarity are seen among them during the celebration of the poileng festival.
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