Kamalapur Dharmarajika Bauddha Vihara, the premier Theravada (Hinayana) Buddhist monastery has apparently nothing common with the Islamic ritual of fasting for a month and breaking of fast at the end of a day. But an innovative incorporation of the spirit of siam or abstinence by the monastery has helped the two religions find a meeting point. This the vihara does through arranging iftar ---as against iftar party---for fasting Muslims who can hardly afford it for the entire Ramadan month. Introduced by Venerable Suddhanando Mahathero in 2012, the high priest and principal, this inter-religious act of generosity fosters tolerance, understanding and peace among followers of different faiths.
Why Suddhanando Mahathero thought of this noble programme has not been made explicit. But one connecting link seems to be the 49-day meditation together with abstinence Siddhartha observed before achieving enlightenment. Although Siddhartha's superhuman feat of rigorous abstinence and spiritual enlightenment remains unmatched by any mortal, the two are grounded in similar theme of self enlightenment. The Mahathero found the unity in diversity of the two faiths. In case of Gautama Buddha, it was Sujata who helped him break his fast. Suddhanando did it for the poor and vulnerable Muslims and the tradition continues.
The Dharmajika at Basabo, Kamalapur in Dhaka city reportedly arranges iftar for 130 fasting people but if more such people arrive, it manages to feed them without turning anyone down. As reported in a Bangla contemporary, those who accept the offer at the Vihara, the quality of iftar is good and all who break their fast there go home quite contended. The monastery has been serving the humanity in need not for any material gain but from a respect for a religion other than its followers'. Inspired by this altruistic act of charity, a few other temples and religious bodies, claims one of the monastery's spokespersons, have also started distribution of iftari among needy fasting people.
If every religion emulated this act of kindness, people of different faiths would have come closer to each other. All religions enshrine in their doctrines piety and compassion for the distressed. The majority of people by nature are not dogmatist and unless they are mentally ordained so, they feel no antagonism to connect with people of different faiths. Since religion is purely a matter of belief and unreserved surrender to a Supreme Being, one who is the omnipotent and omniscient creator and ruler of the universe, there should not be a clash of fundamental doctrines. What is needed is to accept the diverse methods of prayer for salvation.
An inter-religious coalition can remove the misunderstanding of other religions. Acceptance of religious diversity can prepare grounds for cooperating or lending a helping hand in time of emergency without taking into consideration who belongs to which religion. The Kamalapur monastery has set a very good example of how humanitarian act can go well beyond the religious boundary and both the giver and taker find the act of generosity mutually satisfying.
All religions should follow such extra codes of conduct to earn trust of followers of other religions. It is clerics and political leaders who incite communal antagonism to serve their own narrow interests. In fact, one does not have to be overly secular for serving the distressed humanity. The Bauddha Vihar at Kamalapur had to overcome the religious narrowness and the voluntary distribution of iftari has added a new meaning to their usual religious ritual. In fact, there is no better way of serving people in need and deriving immense gratification from the act of sharing.
At a time when people are becoming more selfish and touchy about comments often falsely attributed to a member of the minority community on social media, inciting communal hatred, such acts of charity or support can play a decisive role in fighting the concocted campaign. The organisers of iftar at the monastery have shown the way of countering the negative campaigns and hopefully other religious and socio-cultural bodies will come up with similar innovative initiatives.
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