Download - Bana Bhante Janmasarani 2010

ebf‡š— Rš§¯§viKÕ10 BANABHANTE JANMASMARAK’10

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cÖeÜ 1) kªveKey× ebf‡š— 2) Pjyb, cÖK…Z my‡Li mÜvb Kwi 3) AeyS ü`‡q ebf‡š— 4) mvabvb›` gnv¯’wei 5) †eŠ×ag© I AvR‡Ki wek¦ 6) cÖeviYv c~wY©gv Abyôv‡b cÖ`Ë kª‡×q ebf‡š— g‡nv`‡qi a‡g©vc‡`k 7) cve©Z¨ †eŠ×M‡Yi AZxZ I eZ©gvb 8) GKwU Amgvß Kv‡Ri BwZ K_v 9) ¯§„wZi cvZvq ebf‡š— 10) ‰gÎx 11) AvBZ¨v Zvwjgvwj Mi‡Ë 12) Òebf‡š— MYRvMi‡Yi AMÖ`~ZÓ 13) Avgiv †eŠ× I ‡eŠ×RvwZ: Rb¥m~‡Î bv Kg©m~‡Î 14) ÔAvwg‡Z¡i we‡K›`ªxKiYÕ 15) c~e©Rb¥ Ges m„wóKZv© 16) ey‡×i Rxeb-`k©b 17) m‡Z¨i wewKwKwb †bB 18) Òebf‡š—i Rb¥¯’vb †gvi‡Nvbvq ¯§„wZ¯—¤¢ Ges Amgvß wKQz K_vÓ 19) gnvcyi“‡li Abykvmb 20) ag© I Avgv‡`i mgvR 21) The Essence of Buddha’s teaching

22) Dana - the paradigm of Ethic, Ritual and Liberation in Theravada Buddhism 23) THE SPERMUNDANE STAR AND THE MĀRA-PRONE HUMANS

24) Venerable Sadhanananda Mahasthabir: The Banabhante

25) Crisis of Modernity

26) Buddhism in Bangladesh from Ancient to Banabhante dynasty

27) Arhant Sadhanananda Mohathero – The legend


KweZv 1) wbe©vY mvabv AvR †Kvb c‡_? 2) we¯§q mva‡b wegy³ ebf‡š— 3) cÖfy ebf‡š— 4) wbe©vYZix ebf‡š— 5) Rb¥w`b 6) kvwš—i bx‡o 7) ïf ebf‡š—i Rb¥w`b 8) kªveKey× kª‡×q ebf‡š— 9) RvM ‡n! 10) `„p cÖwZÁv I K‡Vvi mvabvq Avh© mZ¨ ebf‡š— 11) ebf‡š—i wbKU cÖv_©bv 12) ab¨ Zzwg G RM‡Z kª‡×q ebf‡š— 13) gnvÁvbx ebf‡š— 14) me©Z¨vMx, me©Ávbx ebf‡š— 15) wÎKvjÁ ebf‡š— 16) K…ZÁZv 17) I‡Mv †gvi‡Nvbv 18) Rb¥w`‡b ebf‡š— 19) Áv‡bi Av‡jv ebf‡š— 20) ïf Rb¥w`b 21) c~wY©gvi Puv` ebf‡š— 22) ebf‡š—i ïf Rš§w`b 23) BANABHANTE

24) BANABHANTE, THE ENLIGHTENED ONE

25) A Fortunate Dream108

Mvb 1) I‡Mv cÖfy 2) Ávbx ebf‡š—

PHOTO ALBUM


kªveKey× ebf‡š — kªxgr B›`ª¸ß wf¶z

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K‡i eb wenv‡ii D‡Ï‡k¨ we‡Kj mv‡o PviUvq iIbv w`jvg| ZLb eZ©gvb cvKv cyjwU wQj bv, ivRevox NvU w`‡q eb wenv‡i †h‡Z nq| eb wenv‡i †cuŠQvi wKQz¶Y c‡o mÜ¨v Nwb‡q Gj| mK‡j ey× e›`bv K‡i ebf‡š—‡K e›`bv Kijvg| K…òc‡¶i ivZ| Pviw`‡K AÜKvi, gv‡S gv‡S n~Uzg †cuPvi WvK, wkqv‡ji û°vû ie, †RvbvwKiv wSwK wgwK K‡i Av‡jv R¡vwj‡q Gw`K Iw`K QzUvQzwU Ki‡Q| R½‡j nVvr kã ïb‡j kixi Pg‡K D‡V| ebf‡š— Avgv‡ì Ae¯’v ey‡S ej‡jb, GLv‡b fyZ Av‡Q, Avgvi GKRb wkl¨‡K is e¯¿mn Mv‡Q Zz‡j †i‡LwQj| e„× fyZwU ebf‡š—i wkl¨‡K †h fyZwU kqZvwb K‡i‡Q Zv‡K eKvewK Ki‡Z jvMj, †Kb ebf‡š—i †Q‡j‡K wb‡q G‡j? hvI w`‡q Gm| ciw`b mKv‡j h_v¯’v‡b †i‡L Zviv P‡j †Mj| kª‡×q ebf‡š— Gme ejvi ci Zvi Ag„Zgq †`kbv ïi“ Ki‡jb| Avgiv GKvMÖZvi mv‡_ †`kbv ïb‡Z jvMjvg| gv‡S g‡a¨ kã ïb‡j kixi Pg‡K D‡V| ivZ cÖvq 10Uv †e‡R †M‡Q Avgiv f‡š—‡K ejjvg evwo‡Z wd‡i hve| f‡š— †n‡m †n‡m ej‡Z jvM‡jb fy‡Zi fq Ki‡e bv †Zv? Avgiv mvn‡mi mv‡_ GK‡hv‡M ejjvg, bv f‡š—| A_P GKUz kã n‡j Pg‡K DwV| Nv‡U G‡m †`wL †Kv_vI †bŠKv †bB, gvwSI DavI n‡q‡Q| A‡bK WvKvWvwK Kiv nj gvwSi †Kvb nw`k bv †c‡q cybivq ebf‡š—i Kv‡Q mK‡j wd‡i Gjvg| ebf‡š— GKv e‡m Av‡Qb, wklëM© hvi †h RvqMvq a¨v‡b gMœ| ZLbKvi mgq eb wenv‡i we`y¨r wQj bv| AÜKv‡i e‡m ebf‡š— †`kbv Ki‡Z jvM‡jb| Avgiv bxi‡e e‡m AvwQ| ivZ cÖvq †òUv ebf‡š—i Kv‡Q AbygwZ wb‡q 100 MR `~‡i ivbœvN‡i mK‡j Gjvg| Kv‡ivi †c‡U Wvbv c‡owb, ¶zavi R¡vjv, nvo Kuvcywb kxZ| GKv evwn‡i hvIqv KviI mvnm †bB| KviY eb wenv‡ii Av‡kcv‡k weivU weivU eUMvQ| w`b `ycy‡i †`L‡j fq nq iv‡Z †Zv cÖkœB D‡V bv| eûK‡ó ivZ AwZevwnZ nj| †fvi n‡q‡Q Pviw`‡K Nb Kzqvkv kx‡Zi wn‡gj nvIqv eB‡q, Mv‡Qi cvZv †_‡K Uc Uc K‡i wkwki we›`y So‡Q| Avevi mK‡j ebf‡š—i Kv‡Q †Mjvg| ¸wU K‡qK cyY¨v_©x G‡m‡Qb| mKvj 9Uv evR‡Z ebf‡š— Avgv‡ì‡K


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eÜz-evÜze hviv cÖvq eb wenv‡i †hZvg Zviv cieZ©x‡Z ivReb wenvi cwiPvjbv KwgwUi mfvcwZ, mn-mfvcwZ, mvaviY m¤úv`‡Ki c` AjsK…Z K‡iwQ‡jb| GK mgq Avwg hLb ivReb wenvi cwiPvjbv KwgwUi mnmfvcwZ wQjvg, ZLbKvi mg‡q 1bs cv_iNvUv wbevmx mevB wg‡j kª‡×q ebf‡š—‡K 1bs cv_iNvUvq Avbv n‡e| mK‡ji g‡b `vi“Y Drmvn I Lywki fve, KviY G cÖ_g

1bs cv_iNvUvq gnvcyi“‡li cà~jx co‡e; hvi hvi mva¨gZ KvR K‡i hv‡”Q| GK mgq mevB K¬vš— n‡q GK RvqMvq e‡m cojvg, ZLb mKj‡K ejjvg eûw`b a‡i eb wenv‡i hvw”Q Ges eZ©gv‡b cwiPvjbv KwgwU‡Z mn mfvcwZ AvwQ wKš‘ kª‡×q ebf‡š— Avgvi eÜz‡ì‡K bvg a‡i Wv‡Kb, wbg©j, mÄq, P°, ˆgÎx, be BZ¨vw`| Avgv‡K Wv‡Kb ÒWv³v‡ii fvB †cvÓ| cÖqvZ Wvt wngvsï wegj †Ìqvb wQ‡jb Avgvi Avcb †RVv| wZwb ivReb wenvi cÖwZôvi ci ivReb wenvi cwiPvjbv KwgwUi cÖ_g mfvcwZ wQ‡jb| wZwb ivReb wenvi DbœwZi Rb¨ A‡bK wKQz K‡iwQ‡jb| Zvi Ae`v‡bi K_v mK‡ji Rvbv Av‡Q| Zvici we‡K‡j Abyôv‡bi Rb¨ wKQz gvjvgvj Avb‡Z eb wenv‡i †Mjvg| Avgv‡K †`‡L kª‡×q ebf‡š— ej‡jb, ÔcsKRÕ Zzwg wK wK Ki‡e ïb| Avwg AevK n‡q ebf‡š—i w`‡K ZvwK‡q iBjvg Ges g‡b g‡b fve‡Z jvMjvg nqZ wZwb Avgvi K_v¸‡jv ïb‡Z †c‡q‡Qb| G‡Z cÖgvY nq kª‡×q ebf‡š—i wè¨KY© Av‡Q|

eÜz‡ì g‡a¨ mÄq, wbg©j, A`y¨r Avgvi LyeB Nwbó eÜz wQj| mÄq, A`y¨r Avgvi K¬vk‡gU wQj| cieZ©x‡Z mÄq I wbg©j Avgvi †RVv‡Zv †evb‡ì we‡q K‡i| GL‡bv Avgv‡ì g‡a¨ eÜzZ¡ Av‡Q| GKw`b wbg©j Avi Avwg we‡K‡j eb wenv‡i †Mjvg| cÖ_‡g ey× e›`bv Ges c‡i kª‡×q ebf‡š—‡K e›`bv K‡i GK cv‡k `yÕR‡b e‡m cojvg| ZLb †`kbvKvjxb f‡š— Avgv‡ì‡K ej‡jb, †Zvgiv `yÕR‡b R‡b¥ R‡b¥ GKmv‡_ wQ‡j; GK mv‡_ KvR Ges ag©cyY¨ Ki‡Z| G Rbg †Zvgv‡ì †kl Rbg, cieZ©x‡Z †Kvb R‡b¥ Avi †KD Kv‡ivi †`Lv cv‡e bv| ebf‡š—i K_v ï‡b Avgv‡ì wPš—v nj mwZ¨ wK †KD Kv‡ivi †`Lv cve bv! ebf‡š— c~‡e© e‡jwQ‡jb, ÒMwZÓ wVK Ki‡Z fwel¨Z R‡b¥ †K wK n‡e| wbg©j Avi Avgvi MwZ `yÕR‡bi `yÕiKg| Kv‡RB `yÕR‡bi MwZ `yÕiKg, ZvB nqZ Avi †Kvb R‡b¥ †`Lv nevi †Kvb m¤¢vebv †bB| Zvici n‡Z `yÕR‡bi ag©xq Kv‡R wKsev Ab¨ †Kvb Kv‡R †nvK †Kvbw`b Avi GK n‡Z cvwiwb| †m GKw`‡K ag©xq Kv‡R e¨¯— Avi Avwg Ab¨w`‡K ag©xq Kv‡R e¨¯—| A_P Avgiv bvwK R‡b¥ R‡b¥ ag©xq Kv‡R †nvK ev Ab¨ Kv‡R †nvK `yÕR‡b GKmv‡_ wg‡jwg‡k KiZvg| GLb Avgv‡ì MwZ `yÕR‡bi `yÕw`‡K| ebf‡š— e‡j‡Qb, GLb †_‡K `yÕR‡bi MwZ `yÕw`‡K hv‡e| eZ©gv‡b Zv cÖgvY


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ebf‡š— abcvZv _vKvKvjxb bvg ï‡bwQ wKš‘ †`Lv Kivi my‡hvM nqwb| Zuvi mv‡_ cÖ_g †`Lv nq `xwNbvjv eb wenv‡i| Avgv‡K †`‡L ej‡jb, Zzwg cÖeªR¨v MÖnY Ki Bn Rxe‡b jvfevb n‡e, Z‡e wcZv-gvZv AbygwZ Qvov cÖeªR¨v MÖnY Ki‡Z cvi‡e bv| ZLb Avwg AweevwnZ Ges PvKzixRxwe| f‡š—i K_v gZ AbygwZi R‡b¨ wcZv-gvZvi Kv‡Q †Mjvg| wKš‘ Avgv‡K AbygwZ w`‡jb bv| cieZ©x‡Z weevwnZ Rxe‡b Ave× njvg| fvebvi cÖwZ Avgvi GKUz †SuvK wQj| weevwnZ Rxe‡b cÖwZw`b ivZ 12Uvi c‡i fvebv Ki‡Z e‡m †hZvg| fvebv Ki‡Z Ki‡Z wZb gvm MZ n‡q †Mj, B‡”Q nj f‡š—i mv‡_ mv¶vr Kwi| ebf‡š— Avgv‡K †`‡L ej‡jb, Zzwg †h fvebvwU Ki Zv Avi Ki‡e bv| wZwb wkwL‡q w`‡jb evwo‡Z †Kvb fvebvwU Kiv hv‡e| A_P Avwg †h fvebv Kwi ebf‡š—‡K †Kvbw`b cÖKvk Kwiwb| ZvB ej‡Z PvB ebf‡š—i wè¨KY©, wè¨P¶y, Fw×, RvwZ¯§i Ávb meB Av‡Q|

Avi GKw`b we‡K‡j eb wenv‡i †Mjvg| ebf‡š— ej‡jb, w`‡bi †ejvq †Zvgv‡ì mv‡_ K_v ejv Avi ivZ n‡j Avi GK`‡ji mv‡_ K_v ejv| f‡š—i K_v wVK eyS‡Z cvijvg bv| fve‡Z jvMjvg wZwb Kvi mv‡_ iv‡Z K_v e‡jb| GK mgq my‡hvM Gj ebf‡š—i K_v cÖgvY Kiv| eZ©gvb evmfe‡bi c~‡e© cÖqvZ evey AwRZ Kzgvi †Ìqvb KZ©„K ebf‡š—i Rb¨ GKwU ¸`vg Ni ˆZix K‡i †`b| ¸`vg Ni bvwK kxZKv‡j Mig Ges Mi‡gi mgq VvÊv nq| eZ©gvb febwU wbg©vYK‡í ¸`vg NiwU fvOv‡bv n‡j ebf‡š— †fvRb kvjvq P‡j Av‡mb| †fvRb kvjvi cv‡k Dcvmbv wenvi| cyi“l AókxjavixMY wenv‡ii bx‡P ivwÎ hvcb Ki‡Zb| DcvmK-DcvwmKv cwil‡ì cÖv³b mvaviY m¤úv`K evey gyiwZ †mb PvKgv Avi Avwg

Aókxj MÖnY K‡i ivwÎ hvc‡bi Rb¨ wenv‡ii bx‡P Gjvg| Hw`b 9/10 Rb cyi“l Aókxjavix wQjvg| ZLb ivZ 1Uv n‡e kª‡×q ebf‡š— eo eo K‡i wK †hb Kv‡K ej‡Qb| PzcPvc ï‡b AvwQ wKš‘ K_v¸‡jv eyS‡Z cvijvg bv| Bs‡iwR, evsjv, wnw›`, D`y©, PvKgv, gvigv fvlvi mv‡_ †Kvb wgj †bB| ZLb g‡b g‡b fve‡Z jvMjvg nqZ †èZvMY G‡m‡Qb Ges Zv‡ì‡K †`kbv w`‡”Qb|

cwi‡k‡l `ywU fy‡Zi K_v e‡j †kl KiwQ| gyiwZ Avi Avwg Aókxj wb‡Z `yÕR‡b eb wenv‡i †Mjvg| Aókxj MÖnY K‡i fvebv Ki‡Z N¨vs (wf¶z mxgv) N‡ii w`‡K †Mjvg| K…òc‡¶i ivZ| Pviw`‡K AÜKvi| 7/8 nvZ `~‡i e‡m fvebv Ki‡Z e‡m †Mjvg| †mB fvebvi Rb¨ emjvg Agwb wK †h wekªx `~M©Ü Qwo‡q co‡Q, ZeyI `yÕR‡b †KD DVjvg bv| wKQz¶Y c‡i welv³ †cvKv-gvK‡oi b¨vq kix‡ii g‡a¨ wK‡m †hb Kvgo w`‡q‡Q, e¨_vi Kvi‡Y ILv‡b Avi e‡m _vKv m¤¢e nj bv| `yÕR‡bi Ae¯’v GKB iKg| wenv‡i G‡m Av‡jvi g‡a¨ G‡K Aci‡K †`L‡Z jvMjvg †Kv_vqI Kvgo †j‡M‡Q wKbv wKš‘ †Kv_vI Kvg‡oi wPý †cjvg bv| Avi GKevi 8 Rb Aókxj MÖnY K‡i †eBb N‡ii c~e© mvwi‡Z Avwg GKv Ges cwðg mvwi‡Z gyiwZ mn 7 Rb 3 nvZ ci ci fvebv Ki‡Z e‡mwQj| fvebv †hB ïi“ nj DËi †Kv‡Y nVvr GKUv weivU kã n‡j Avgiv mevB Pg‡K DVjvg| kãwU eÜ n‡j Zvici ïi“ nj wU‡bi Pv‡ji Dci Uzs Uvs kã †hLv‡b fvebv Ki‡Z AókxjavixMY e‡mwQj, ILv‡b Uzs Uvs kã eÜ n‡q †Mj| Zvici 7/8 wU Mi“ G‡m †eBb N‡ii evwn‡i Nvm †L‡Z ïi“ K‡i‡Q| †Pv‡Li cj‡K wKQz¶‡Yi g‡a¨ mg¯— Mi“ DavI nj| Ges Gici K‡qKRb gwnjv ev”Pv‡ì‡K †Kv‡j wb‡q DËi †Kv‡Y ùvwo‡q iBj| 5/10 wgwbU ev‡` ZvivI DavI n‡q †Mj| †mw`b gyiwZi kix‡i mvgvb¨ R¡i wQj| †m Avgv‡K I¯—v` e‡j Wv‡K| I¯—v`, Pj wenv‡i wd‡i hvq| mevB wd‡i Gjvg|

Avwg mvwnwZ¨K bB| Avgvi fvlv Ges K_vcy‡Äi Q›` kÖ“wZgayi bq| ZeyI kª‡×q weayi f‡š—i Aby‡iv‡a ¯§„wZi cvZvq †hUzKz †f‡m D‡V G‡m‡Q Zv wjwce× Kijvg| Avcbviv ¶gvmy›ì `„wó‡Z †`L‡eb|

RM‡Zi mKj cÖvYx myLx †nvK, `ytL n‡Z gy³ †nvK|

‡jLKt cÖv³b mn-mfvcwZ, DcvmK DcvwmKv cwil`, ivReb wenvi, iv½vgvwU|


‰gÎx f~‡c›`ªbv_ PvKgv

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cÖeªR¨v MÖnY Ki‡jÑ GB msmvi/ mvsmvwiK Rxeb cwinvi Ki‡Z n‡e| †Kk, k¥kÖ“ †Q`b K‡i, Kvmvq e¯¿ cwiavb K‡i Ai‡Y¨, e„¶g~‡j Ae¯’vb Ki‡Z n‡e| Bnv‡K cÖeªR¨v MÖnY Kiv e‡j| Bnv ï‡b Awbi“× ej‡jb, åvZt Avwg AZ¨š— Avivg-`vqK Rxeb hvcb Ki‡ZwQ| Giƒc K‡Vvi Rxeb hvcb Kiv Avgvi c‡¶ m¤¢e bq| Avcwb Giƒc K‡Vvi Rxeb MÖnY Ki‡jI Ki‡Z cv‡ibÕ| Zvici gnvbvg ej‡jb, ÒZvn‡j Zzwg msmvi/mvsmvwiK Rxe‡bi Kvh© m¤úv`b KiÑ Avwg cÖeªR¨v MÖnY Kwi|Ó

Ò‡R¨ô åvZvi K_v kªeY K‡i Awbi“× cybivq cÖkœ Ki‡jb, ˆR¨ô åvZt msmvi/mvsmvwiK Rxe‡bi KiYxq wK wK KvR Ki‡Z n‡e Ges wcZv gvZvi cÖwZ cy‡Îi wK KiYxq KZ©e¨B ev m¤úv`b Ki‡Z n‡e?Ó

gnvbvg DË‡i ej‡jb, Ô‡n AbyR, msmvi ev mvsmvwiK Rxe‡bi KiYxq Kv‡h©i g‡a¨ mvaviYZ K…wl Kvh©B cÖavb| †hgbÑ cÖ_‡g Rwg AvMvQvgy³ Ges Kl©Y K‡i gvwU‡K aywjKYvq cwiYZ Ki‡Z nq| Rwg‡Z e„wói Rj msi¶Y Ki‡Z nq| Bnvi Rb¨ AvBj euva‡Z nq| gvwU big n‡j h_vmg‡q av‡bi exR ecb K‡i avb MvQ Rb¥vB‡Z nq| Rwg‡Z R‡ji cwigvY †ewk n‡j KgvB‡Z nq Ges avb MvQ eo n‡j- †mB avbMvQ Ab¨ Rwg‡Z cybt †ivcb Ki‡Z nq| †ivc‡bi ci avbMvQ¸‡jv hv‡Z webó bv nq AvMvQv wbg~©j Ki‡Z nq| avbMvQ eo n‡q av‡bi djb n‡j cvwL ev Ab¨vb¨ Rxe-Rš‘i cÖf„wZ hv‡Z avb webó Ki‡Z bv cv‡i Dnv ‡`L‡Z nq| avb¸‡jv cvK‡j †K‡U avbMv‡Qi AvuvwU †eu‡a Ljvq G‡b Rgv Ki‡Z nq Ges GB RgvK…Z avbMvQ n‡Z cwic° avb c„_K Ki‡Z nq| avb¸‡jvc„_K Kivi ci we-PvwjZ mg~n GK¯’v‡b ¯‘c K‡i Mevwì Rb¨ Lv`¨ wn‡m‡e msi¶Y Ki‡Z nq Ges cwic° avb¸‡jv†iŠ‡`ª ïKvBqv we-PvwjZ ¶z`ª Askvw` I Acwic° avb¸‡jv evZv‡mi Øviv AcmviY K‡i cwi®‹vi Ki‡Z nq| cwic° avb¸‡jvh‡Zœ cÖ‡Kv‡ô †i‡L msi¶Y Ki‡Z nq| GB avb n‡Z PvDj †ei K‡i Avnv‡ii Rb¨ Abœ ev fvZ cÖ¯‘Z Ki‡Z nq| BnvB Abœ ev fvZ cÖ¯‘Z Kivi KiYxq Kvh©| mvsmvwiK ev cvwievwiK Rxe‡b Gfv‡e wbfy©j Ges GKwbô n‡q KvR K‡i Rxeb aviY Ki‡Z nq| ab-m¤úwË, †mvbv-AjsKvivw` BZ¨vw` m¤ú` h_vh_fv‡e i¶v Kivi RbÏ cÖ‡qvRbxq eë¯’v MÖnY Ki‡Z nq| Bnv QvovI mvgvwRK I ivóªxqfv‡e mK‡ji


mv‡_ my-m¤úK© Ges mZK©Zvi mv‡_ Kvh© m¤úv`b Ki‡Z nq|

Avevi AvMvgx eQ‡ii Abœ ms¯’v‡bi Rb¨ PjwZ ermi AvMvg Kv‡h©i eë¯’v Ki‡Z n‡e| Gfv‡e Rb¥ n‡Z g„Zzï AvM ch©š— mvsmvwiK Rxe‡b weiwZnxbfv‡e KvR Ki‡Z n‡e| Bnv QvovI wcZv-gvZv, `viv-cyÎ, AvZ¥xq-¯^R‡bi †`Lv-‡kvbv| Amy¯’ n‡j h_vh_ †mev k¥kÖ“lv Ki‡Z n‡e Ges Kv‡Ri †`vl e‡j wKQzB †bB| Gfv‡e Abœ ms¯’v‡bi Rb¨, RxweKvi Rb¨, mvgvwRK I ivóªxq Kv‡Ri Rb¨ KvR Ki‡Z Ki‡Z †h †Kvb GKw`b AÁvZmv‡i Rxe‡bi cwimgvwß N‡U|

gnvbvg mvsmvwiK Rxe‡bi weivgnxb LuywUbvwU wel‡q Gfv‡e my`xN© eY©bv Ki‡j Awbi“× wPwš—Z n‡jb Ges gZ cÖKvk Ki‡jb †h, ˆR¨ô åvZt Rxeb avi‡Yi R‡b¨ GZ¸‡jvKiYxq Kvh© m¤úv`b Kiv mvsmvwiK Rxe‡bi KZ©e¨? A_P G mg¯— Kvh© Ki‡Z Ki‡Z GKw`b G Rxe‡bi Aemvb n‡q hvq| G iKg mvsmvwiK Rxe‡b Avb›` I Drm‡e wbgMœ _vKvi †Kvb cÖ‡qvRb †bB| AvcwbB G mvsmvwiK Rxe‡b †_‡K wcZv-gvZvi cÖwZ cy‡Îi KiYxq eªZvw` m¤úv`b Ki“b| Avwg cÖeªwRZ Rxeb MÖnY K‡i Rxeb `yt‡Li Aemvb Ki‡Z eªZx ne| GB e‡j Awbi“× gvZvi wbKU we`vq cÖv_©bv Ki‡jb|

Gfv‡e Z_vMZ fMevb ey‡×i bxwZ I Av`‡k©i wk¶vi c`v¼ AbymiY K‡i j¶ j¶ Kzj-cyÎ Kzj-Kzgvix, ivRcyÎ, †kªô cÖeªR¨v Aej¤^b K‡i gvbe Rxeb‡K mv_©K K‡i †M‡Qb|

msmvi Rxe‡bi eÜb wQbœ K‡i êivM¨ Aej¤^‡bi bvgB cÖeªR¨v| mvsmvwiK M„nev‡mi welv³ AvenvIqv cwiZ¨vM K‡i gyw³i c_ AbymÜv‡bi cÖeªR¨vB GKgvÎ c_|

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†eŠ×kv¯¿ g‡Z Bnv Kí-Kívš—‡ii AmsL¨ cvigx¸‡Yi cÖwZdjb|

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ZvB Avmyb, AvgivI AZx‡Zi cvigx, eZ©gv‡bi mr cÖ‡Póv Ges mr¸i“ Kj¨vYwgÎ kª‡×q ebf‡š—i Dc‡`kmg~n AbymiY, AbyKiY I h_vh_ cÖwZcvj‡bi `„p A½xKvie× n‡qÑ G Rxeb‡K mv_©K K‡i Zzwj|

MYRvMi‡Yi AMÖ`~Z kª‡×q ebf‡š—| ebf‡š— Avwef©v‡ei d‡j †MvUv cve©Z¨ GjvKvi mvaviY MYgvby‡li Kv‡Q MY‡Rvqvi m„wó n‡jI ˆbwZK `„wó‡KvY †_‡K wePvi Ki‡j MYgvby‡li †Zgb †Kvb †gŠwjK cwieZ©b nqwb| GL‡bv †mB cyiv‡bv Ny‡Y aiv Ky-ms¯‹vi, Aïf I A‰bwZK cÖeYZv Øviv gvbyl Avµvš—| A‡bK †¶‡Î wbqwš¿ZI e‡U| A_P ey×`k©‡b gvby‡li e¨w³K, mvgvwRK I ag©xq Rxeb hv‡Z ˆbwZKZvq mg„× nq †mRb¨ wÎwcU‡Ki cÖv_wgK KZK¸‡jv ¸i“Z¡c~Y © wbqg ev weav‡bi K_v D‡jL i‡q‡Q| Zb¥‡a¨ ey× cÂkx‡ji K_v e‡j‡Qb| Z_v ey×`k©‡b m`vPv‡ii K_v ejv n‡q‡Q|

m`vPv‡ii g‡a¨ 5 (cuvP) wU wRwbm i‡q‡Q| h_vÑ nZ¨v, Pzwi, e¨wfPvi (ci`vi j•Nb), wg_¨v I †bkvKi wRwbm n‡Z weiZ _vKv| m×‡g© cÖ‡e‡ki cÖ_g wmuwo n‡”Q G cÂkxj| GB cÂkxj KvwqK, evPwbK I gvbwmKfv‡e wfwË ¯’vb Ki‡Z mg¨K cÖwZcvjb I cwiPh©vi cÖ‡qvRb| ZvB ey×a‡g©i †gŠwjK mvabvi †K›`ªwe›`y n‡jv kxj| G cuvP cÖKvi kxj mwVKfv‡e wÎ-Øv‡i AvPiY, Abykxjb I cÖwZcvjb Ki‡j ˆ`bw›`b Rxe‡b kvwš — I mg„w× AwR©Z nq| AvPiYKvix mK‡ji Kv‡Q AvìYxq nq| gvb, hkt myKxwZ©i cÖej Awfe„w× mvwaZ nq| G R‡b¨ cÂkxj‡K cÂ¸i“ ag©I ejv n‡q _v‡K| †eŠ× cwifvlvq ¸i“Z¡c~Y© ag© bv‡gI AwfwnZ|

kxj e¨wZ‡i‡K mgvwa ev GKvMÖZv DrcwË nq bv| kvwš — AR©b Ki‡Z n‡j m×‡g© mgvwa¯’ nIqv GKvš— cÖ‡qvRb|


GB mgvwa Drcbœ bv n‡j cÖÁv jvf ev weïw× Ávb jvf Kiv m¤¢e bq| Z_vMZ ey× †`wkZ a‡g© Z_v mgMÖ wÎwcU‡Ki ¯‹Ü¸‡jv GKwUi mv‡_ Ab¨wUi mgš^q bv NU‡j kª×v, exh©, ¯§„wZ, mgvwa I cÖÁv GB cuvP Bw›`ª‡qi mg¨K weKvk n‡Z cv‡i bv|

cÖÁv Drcbœ Ki‡Z n‡j Kvq, evK¨ I g‡bi Abykxjb cÖ‡qvRb| †hLv‡b Abykxjb, Abya¨vb †bB †mLv‡b cÖÁv Drcbœ nq bv| GB cÖÁvi c~Y©Zv cÖvwßi Rb¨ c~e© myK…wZ ¯îƒc mnRvZ cÖÁvi †hgb cÖ‡qvRb †Zgwb eZ©gvb R‡b¥i mvabvi cÖ‡qvRb| `yÕ‡qi ms‡hvM bv n‡j c~Y©Zv cÖvwß N‡U bv| cÖÁv †jvf, †Øl, †gvn‡K aŸsm K‡i wPË ev gb †_‡K Avmw³ `~i K‡i| Rxe RMr Ges Ro RM‡Zi AwbZ¨, `ytL, AbvZ¥fve Dcjwä Kiv cÖÁvi KvR|

gvby‡liv mvaviYZt êlwqK Kv‡R m`v wjß _v‡K| hv Zv‡ì‡K †gvnvm³ K‡i Ges `ytL K‡ói w`‡K avweZ K‡i| êlwqK Avmw³ n‡Z gyw³i cuvP cÖKvi c_ wbgœiƒcÑ (1) G we‡k¦i mKj e¯‘ m¤ú‡K© GKRb gvby‡li mwVK aviYv _vK‡Z n‡e| H aviYv mZK© ch©‡e¶‡Yi gva¨‡g MÖnY Ki‡Z n‡e Ges mwVKfv‡e e¯‘i Kvh©-KviY bxwZi gg©v_© eyS‡Z n‡e| gvby‡li `yt‡Li cÖK…Z KviY n‡”Q GB êlwqK Avmw³| H Avmw³ Rb¥ †bqÑ †jvf, †Øl, †gvn, gvb, AnsKvi, g`-gvrmh©-Gi g~j åvš— aviYv †_‡KB| G Kvi‡Y gvbyl Kvh©-KviY bxwZi gg©v_©‡K Dcjwä Ki‡Z cv‡i bv| Kv‡RB êlwqK Avmw³i G åvš— aviYvi g~j DrcvU‡bi gva¨‡gB g‡bi cÖK…Z kvwš—i †¶Î AR©b m¤¢e|

(2) gvby‡liv G åvš— aviYv Ges êlwqK Avmw³ †_‡K mZK©Zv Ges mwnòyZvi gva¨‡g gvbwmK mshgZvi Øvi D‡b¥vPb Ki‡Z m¶g n‡e| Kvh©Ki gvbwmK mshgZvi Øviv gvbyl †PvL, Kvb, bvK, wRnŸv Ges kix‡ii gva¨‡g µgvMZ †h Avmw³i DrcwË nq Zv eR©b Ki‡Z cv‡i| Gfv‡e Avmw³i g~j DrcvUb Kiv m¤¢e|

(3) e¯‘i eënv‡iI gvby‡li mwVK aviYv _vKv GKvš — Ri“ix| †hgbÑ Lv`¨-`ªe¨ Ges Kvco-‡Pvc‡oi K_v| G¸‡jv eënvi Avivg-Av‡q‡ki Rb¨ bq, kix‡ii †gŠwjK cÖ‡qvR‡b| Kvco-‡Pvco cÖ‡qvRb nq kixi‡K Mig I VvÛv n‡Z i¶v Kivi R‡b¨ Ges j¾vRbK ¯’vb Avei‡Yi R‡b¨| Avi Lv‡`ï cÖ‡qvRb nq kixi‡K

euvwP‡q ivLvi R‡b¨| Gfv‡e wPš—v Ki‡j êlwqK Avmw³ Drcbœ nq bv|

(4) gvby‡li âh© Ges mwnòzZv wk¶v Kiv DwPZ| Mi‡g I kx‡Z, ¶zavq Ges Z…òvq mvgwqK Kó n‡jI Zv `„pZvi mv‡_ mn¨-‰ah© aviY Kiv| BnvB mwnòzZv PP©vi wbqg| G mwnòzZvi Øviv êlwqK Avmw³i Av¸‡b cª¾¡wjZ †`n‡K cÖ¾¡jb †_‡K i¶v Kiv m¤¢e|

(5) gvby‡li DwPZ mKj cÖKvi wec`‡K Rvbv Ges Z¨vM Kiv| Gfv‡e mZK©Zv I weP¶YZvi gva¨‡g Rxeb-hvcb Ki‡j êlwqK Avmw³I mn‡R DrcvUb Kiv hvq|

G c„w_ex‡Z 5 cÖKvi Z…òv ev êlwqK Avmw³ DrcwË nq| (K) `k©‡bi gva¨‡gÑ P¶z (L) kªe‡Yi gva¨‡gÑ KY© (M) NÖv‡Yi gva¨‡gÑ bvwmKv (N) Av¯^v`‡bi gva¨‡gÑ wRnŸv (O) ¯ú‡k©i gva¨‡gÑ Z¡K ev kixi|

G 5 cÖKvi Z…òv 5 cÖKvi ìRvi gva¨‡g Avgv‡ì kix‡i cÖ‡ek K‡i, Avivg-Av‡q‡ki m„wó K‡i| Z…òv ev Avmw³i Kvi‡YÑ kix‡ii cÖwZ fvjevmv Ges Avivg-Av‡qk D³ cÂ Øv‡ii gva¨‡g AvMgb K‡i| G¸‡jvi g‡a¨ †h AKzkj ev `ytL RwoZ Av‡Q Zv gvbyl eyS‡Z cv‡i bv|

Dcwi D³ 5 cÖKvi êlwqK Avmw³ ev Z…òvi welq I KviY¸‡jv kª‡×q ebf‡š— cy•Lvbycy•Lfv‡e Rxe‡b Dcjwä K‡i mg~‡j DrcvUb K‡i‡Qb e‡jB mv_©K gvbe Rxe‡bi AwaKvix|

Gfv‡e `yj©f gvbe Rxeb mv_©K Ki‡Z n‡j Avgv‡ìI GKB c_ Abymi‡Y Af¨¯— n‡q `ytLgyw³ jv‡f m‡Pó n‡Z n‡e|

eZ©gv‡b A‡bK ag©vbymvix †`Lv hvq| m×‡g©i DbœwZ, kªxe„w×, mg„w×, cÖPvi I cÖmv‡i †hUzKz f~wgKv †i‡L P‡j‡Qb, Zv wbtm‡›`‡n ïf j¶Y| wKš‘ ey×`k©‡bi g‡Zv RwUj †gŠwjK welq‡K Rvbv, eySv, Abyaveb Kivi g‡Zv cÖK…Z Ávbv¾©b Avgv‡ì GL‡bv n‡q D‡Vwb| †Kej ag© cvjb I kxj i¶v Kivi gva¨‡g Avgiv myL m¤ú` I wbe©vY jv‡fi Avkv K‡i P‡jwQ| A_P `ytL gyw³i cÖK…Z Dcvq ÔfvebvÕ‡K D‡c¶v K‡i hvw”Q| kª‡×q


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G e¨vcv‡i kª‡×q f‡š—i DËimyix‡ì mwVK w`K wb‡`©kbvq AMÖYx f~wgKv wb‡Z n‡e| cwic~Y© AwfÁZvm¤úbœ mg„× wf¶zm•N bv †c‡j mvaviY gvbyl‡K †gŠwjK welqwU eywS‡q †`qv Av‡`Š m¤¢e n‡e bv| Kv‡RB cÖK…Z AwfÁ Ávbx wf¶zm•N MVb Kiv cÖ‡qvRb|

AwfgZt kª‡×q ebf‡š—i kvmb‡K Ges m×‡g©i ¯’vqx DbœwZ I kªxe„w×K‡í cÖwZwU kvLv eb wenv‡i fwel¨r cÖR‡b¥i Rb¨ ag©xq wk¶vi GKwU ev¯—gyLx c`‡¶c LyeB cÖ‡qvRbxqZv †`Lv w`‡q‡Q|

Avgv‡ì KwP-‡KvgjgwZ wkïiv hw` eªþPh©‡ì mvwbœ‡a¨ wenvi ‡Kw›`ªK ag© wk¶v jvf K‡i Zvn‡j a‡g©i cÖwZ kª×v‡eva, Avš—wiKZv I MfxiZv e„w× cv‡e| Zv‡Z wkïKvj †_‡K ˆbwZK PwiÎ MV‡b mnvqK f~wgKv ivL‡e e‡j Avgvi `„p wek¦vm| Avgiv kª‡×q ebf‡š—i ag©xq Abykvm‡b GL‡bv GK cÖRb¥ †kl Kwiwb| GK cÖR‡b¥ mewKQz AR©b Kiv hvq bv| †Rbv‡ikb Uz †Rbv‡ikb ìKvi| Gfv‡e PvKgv mgv‡R wkï-wK‡kvi-wK‡kvix‡ì wPš—v-‡PZbvq, gb-gb‡b †eŠw×K cÖfve RvMi‡Y m‡PZb AwffveK, `vqK-`vwqKvmn AwfÁ c~Rbxq wf¶zm‡•Ni mgš^q mva‡bi mg‡qi `vex| The World is a

Classroom, the Tipitaka is the Syllabus, Sangha is

the teacher, Life is Examination and the Buddha is

an examinar. So try to pass the examination through

Buddha’s teachings.

ÔRM‡Zi mKj cÖvYx myLx †nvKÕ

‡jLKt cÖ‡KŠkjx, moK I Rbc` wefvM, LvMovQwo I msKjK, m×g© Awfavb|


Avgiv †eŠ× I ‡eŠ×RvwZ: Rb¥m~‡Î bv Kg©m~‡Î K…wZ PvKgv

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(2) mZ¨c‡_ Pje, (3) A‡bï AcKvi Kie bv, (4) Ab¨‡K Dc‡`k †`qvi Av‡M wb‡R Zv †g‡b Pje, Ges (5) mrwPš—vi DrKl© mvab Kie| Z‡eB wgj‡e gyw³ Z_v wbe©vY| cwi‡k‡l kªveKey× ebf‡š—i Av‡iv `xN©vqy Ges my¯^v‡¯’ï Kvgbvq......

†jLK t Graduate Student, Chemical Engineering, Arizona State University, AZ, USA.


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ïi“‡Z RMr‡K c~e©R‡b¥ wek¦vmx Ges Awek¦vmx G `yÕfv‡M fvM K‡iwQ| GLb Ab¨ `„wó‡KvY n‡Z RMr‡K `yÕfv‡M fvM Ki‡Z hvw”Q-

1| m„wóKZ©vq wek¦vmx 2| m„wóKZ©vq Awek¦vmx|

ey×ag© Abymv‡i mg¨K`„wó civqYiv m„wóKZ©vq wek¦vmx bb, Zviv ïaygvÎ cuvPwU wbq‡g wek¦vmx, G¸‡jv n‡jvt -

1| exR wbqg 2| FZz wbqg 3| wPË wbqg 4| Kg© wbqg 5| ag© wbqg| cÖK…Zc‡¶ Ck¦iB hw` mKj Rx‡ei m„wóKZ©v I Avnvi`vZv nb Z‡e ZviB m„ó cÖvYxi gvsm ‡fvR‡b wZwb wK mš‘ó n‡Z cv‡ib?

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hv‡ì Kw¤úDUvi m¤^‡Ü †gvUvgywU aviYv Av‡Q Zv‡ì wbðqB Rvbv Av‡Q, Kw¤úDUv‡ii hZ ai‡Yi mdUIqï (hvi mvnv‡h¨ Kw¤úDUv‡ii hveZxq KvR Kiv nq) Zvi me¸‡jvB †cÖvMÖv‡gi gva¨‡g Kiv nq| †cÖvMÖvgiiv (GK ai‡Yi m„wóKZ©v) †hfv‡e †cÖvMªvg K‡ib wVK †m Abymv‡iB mdUIqï¸‡jv KvR K‡i |

gvbyl hw` m„wóKZ©vi m„wó nq Ges c~‡e© hw` †Kvb Rb¥B bv n‡q _v‡K A_©vr mevB hw` k~‡bï †_‡KB ïi“ K‡i

_v‡K Z‡e Zvi g‡a¨ hZ †jvf, †Øl I †gvn we`¨gvb ZvI wbðqB m„wóKZ©viB m„wó (A_©vr †cÖvMÖvg Kiv)|

hw` ZvB nq Z‡e †Zv m„wóKZ©vi g½jgq‡Z¡ Kvwji `vM c‡o hvq, G Sv‡gjv Gov‡bvi Rb¨ A‡b‡K Avevi kqZv‡bi welq AeZviYv K‡ib| Zvn‡j wK m„wóKZ©v n‡Z kqZvbB AwaK kw³kvjx? KviY c„w_ex‡Z hZ gvbyl †`Lv hvq Zvi g‡a¨ †jvf, †Øl, †gvn gy³ gvbyl‡Zv `~‡ii K_v, Aí †jvf, Aí †Øl I Aí †gvnhy³ gvby‡li msL¨v I AwZ bMb¨| eiÂ †jvf, †Øl, †gvnhy³ gvbylB AmsL¨ AMwYZ|

Zvn‡j wK m„wóKZ©v n‡Z kqZvbB AwaK kw³kvjx? wKš‘ Zv ‡Zv n‡Z cv‡i bv| Avevi G cÖkœI g‡b Av‡m, kqZvb‡K wK m„wóKZ©v m„wó K‡ibwb? bv wK Ab¨ †KD K‡i‡Qb?

Ab¨ †KD K‡i‡Q GUv‡Zv n‡Z cv‡i bv| ZvB, hw` m„wóKZ©vB hw` kqZvb‡K m„wó K‡i _v‡Kb Z‡e gvbyl‡K wec_Mvgx Kivi Rb¨ †Kb m„wó K‡i‡Qb|

m„wóKZ©v Av‡Qb wK ‡bB G RvZxq cÖ‡kœi m¤§yLxb n‡q Z_vMZ ey× gvjysK¨ cyÎ wf¶z‡K e‡j‡Qbt Ò‡n gvjy¼¨ cyÎ! Avwg †h ag© cÖPvi K‡iwQ, †h c_ cÖ`k©b K‡iwQ Ges †h me Dc‡`k †Zvgv‡K w`‡qwQ, Zv Rxe‡b m¤ú~Y© AvqZ¡ Ki Bnvi AbymiY Ki| †jvK wPš—vi RwUjZvi g‡a¨ †hIbv, †jvKwPš—v Ab_©Kvix hviv G me wPš—v Ki‡e Zv‡ì‡K Db¥v` I Aby‡kvPbvMÖ¯— n‡Z n‡e| Zviv G mKj welq wPš—v K‡i msmvi `yt‡Li k„•Lj `„pZi Ki‡eb gvÎ| wKš‘ `yt‡Li Aemvb Ki‡Z cvi‡e bv|

g‡b Ki †n gvjy¼¨ cyÎ! †KvbI GK e¨w³i ey‡K welv³ kiwe× n‡q‡Q| Zvi me©v‡½ kiwe‡l R¾©wiZ| Zvi AvZ¥xq-¯^R‡biv Wv³vi-‰e`¨ G‡b ki DVv‡bvi Av‡qvRb Kij| Ggb mgq hw` †m e‡j †h, Avwg ZZ¶Y ch©š— ki DcvUb Ki‡Z wè bv, hZ¶Y ch©š— bv Avwg Rvb‡Z cviwQ †h ki we×Kvix e¨w³ wK eªvþY bv ¶wÎq? Zvi wK bvg †Kvb& †MvÎ? †m wK `xN© bv n«¯^? Zvi †`neY© wK Kv‡jv bv †MŠi? †m ‡Kvb MÖv‡gi? AviI BZ¨vw` BZ¨vw`| †m hw` e‡j hZ¶Y ch©š— G mKj cÖ‡kœi mgvavb bv wgj‡e, ZZ¶Y ch©š— Avwg G ki DVv‡Z ‡è bv| Zvn‡j †n gvjy¼¨ cyÎ! G RvZxq GZ¸‡jv cÖ‡kœi gxgvsmv Kiv ch©š— wK †m †eu‡P _vK‡e?


†m GZ¸‡jv cÖ‡kœi DËi †Zv cv‡eB bv eiÂ Zvi Av‡MB g„Zz¨gy‡L cwZZ n‡e|

‡Zgb †n gvjy¼¨ cyÎ! †jvK-wPš—v AwP‡š—q| wPš—v Ki‡Z Ki‡Z Rxebvš— NU‡e, Z_vwc wPš —vi wbimb n‡e bv|

Z‡e GwU mZ¨ hw` kiwU †U‡b †ei Kiv nq Ges wbivg‡qi Rb¨ mwVK KvRwU Kiv nq Z‡e †m e¨w³ my¯’ n‡q B”Qv Ki‡j Dc‡iv³ cÖkœ¸‡jvi mgvavb †c‡Z cv‡i|

cÖK…Zc‡¶ †h e¨w³ hZ †ewk wel‡qi m‡½ RwoZ †m e¨w³i ZZ ‡ewk msL¨K `ytL|

GK mgq gnv DcvwmKv wekvLvi bvZwb gviv hvIqv‡Z wZwb ey‡×i wbKU †M‡jb| ZLb ey× Rvb‡Z PvB‡jb DcvwmKv wekvLv Zzwg wK G bM‡i hZ cyÎ Ges bvwZ Av‡Q ZZ cwigvY ZzwgI PvI wK? DË‡i wekvLv nu¨v ejv‡Z, ey× Rvb‡Z PvB‡jb G kn‡i cÖwZw`b wkï gviv hvq wKbv? cÖwZ DË‡i wekvLv ej‡jb, wkï g„Zz¨ n‡Z G kni †Kv‡bvw`b gy³ bq|

ZLb ey× ej‡jb, ÔDcvwmKv wekvLvÕ a‡i bvI †h GZ wkïi Rb¨ †Zvgv‡K Kuv`‡Z n‡e Ges cÖ¯‘Z nI|

c„w_ex‡Z †h PviwU a‡g©i AvwacZ¨ †ewk †m PviwUi g‡a¨ ey×ag© e¨ZxZ Ab¨ wZbwU a‡g©i cÖwZôvi Rb¨ hy×-weMÖn Ges i³cv‡Zi cÖ‡qvRb n‡qwQ‡jv Zv Avgv‡ì mK‡jiB Rvbv| G ag©¸‡jv Avevi me©kw³gvb m„wóKZ©vqI wek¦vmx|

hw` Z_vKw_Z m„wóKZ©v †_‡K _v‡K Ges me©kw³gvb nb Z‡e †Kb Zvi ag© cÖwZôv Ki‡Z ZviB m„ó Rx‡ei i‡³i cÖ‡qvRb n‡jv?

Ab¨w`‡K ey×ag© hv wKbv me©kw³gvb m„wóKZ©vq wek¦vmx bq, †m ag©wU cÖwZôv Ki‡Z gnvKvi“wYK †MŠZg ey×‡K i³cvZ Ki‡Z nqwb| gnvKvi“wYK K_vwU †Zv ey×‡KB ejv hvq Z_vKw_Z m„wóKZ©v‡K bq|

e¯‘Zc‡¶ m„wóKZ©vq wek¦vm Kiv wg_¨v`„wói Aš—f©~³| gnvKvi“wYK fMevb ey× e‡j‡Qb Ò‡n wf¶zMY! Avwg wg_¨v`„wói b¨vq `~lYxq RM‡Z Ab¨ wKQz †`L‡Z cvw”Q bv| hZ cÖKvi †`v‡li †nZz GKgvÎ wg_¨v`„wóB| wg_¨v`„wó‡K ey× Avbš—wiK Kg© n‡ZI fq¼i e‡j‡Qb| KviY wg_¨v`„wóK‡ì Kg© wecv‡Ki †Kvb mgq wbw`©ó

‡bB| GgbwK ey× wg_¨v`„wóK‡ì K_vI kªeY Ki‡Z wb‡la K‡i‡Qb| †Kbbv ZvØviv wb‡RivI wec_Mvgx n‡Z cv‡i|

G cÖm‡½ GKwU D`vniY ‡`qv †h‡Z cv‡i| GK e¨w³ `xN©Kvj ch©š— R‡j †_‡K gvQ ai‡Z ai‡Z kixi AZ¨š— kxZj n‡j msÁvjyß cÖvq n‡q wM‡qwQj| ZLb †m wb‡Ri Di“‡K gvsm g‡b K‡i cÖnvi K‡iwQj| wg_¨v`„wóMY Giƒc fq¼i|

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MwY‡Zi w`K n‡Z hw` e¨vL¨v Kiv nq Z‡e †`Lv hvqtÑ

bv¤^vi jvBb‡K D`vniY¯îƒc we‡ePbv Ki‡j GLv‡b Ô0Õ n‡Z evg w`‡K hZB hvIqv †nvK bv †Kb Gi †kl msL¨v cvIqv hvq bv| A_©vr cÖ_g FYvZ¥K (†b‡MwUf) msL¨v e‡j †Kvb msL¨v †bB †Zgwb Ô0Õ n‡Z Wvb w`‡K m‡e©v”P abvZ¥K (c‡RwUf) msL¨v e‡j †Kvb msL¨v wbw`©ó bq| GLv‡b †h †Kvb msL¨v †hvM n‡Z cv‡i| GKBfv‡e Avgv‡ì wPË †mªv‡Zi (Mindstream) †Kvb ïi“ ev †kl †bB A_©vr AvwÌ †bB Aš—I †bB|

Avgiv AZx‡Z †hgb AMwYZ AmsL¨vevi Rb¥ wb‡qwQ, wVK †Zgwb hw` wbe©vY mv¶vr Ki‡Z bv cvwi Z‡e AviI AMwYZevi `ytL‡fvM Kivi Rb¨ Rb¥ wb‡Z n‡e|

wPË ev bvg wKfv‡e GK †`n n‡Z Ab¨ †`‡n ¯’vbvš—wiZ nq?

Avgv‡ì wPËcÖevn‡K †eZvi Zi‡½i mv‡_ Zzjbv Kiv P‡j| †eZvi Zi‡½i kw³ wewfbœ K¤úv‡¼ (Frequency) k~‡b¨ evqyi gva¨‡g mÂvwjZ nq| †eZvi Zi‡½i wewfbœ K¤úv‡¼i kw³ wbw`©ó wiwmfvi (Receiver) ev wbw`©ó †iwWI P¨v‡bj KZ…©K M„nxZ nq Ges G P¨v‡b‡ji Abyôvb Avgiv ïb‡Z cvwi| Avgv‡ì wPËI Z`ª“c|


hLb g„Zz¨ nq gvbwmK kw³ k~‡b¨ cwiågY K‡i Ges cwic° wW¤^vYy (Fertilised Egg) Øviv AvKwl©Z nq Ges M„nxZ nq| cieZ©x‡Z å“Y m„wói gva¨‡g bZzb e¨w³‡Z¡i Rb¥ nq|

A‡b‡K cÖkœ Zzj‡Z cv‡ib g„Zzï ci GZ Aí mg‡qi g‡a¨ wKfv‡e bZzb †`n cÖvß nq|

‡h‡nZz ey× e‡j‡Qb g„Zzï mgq, †h Pz¨wZwPË Drcbœ nq Zv cyiv‡bv †`n ev iƒc Z¨vM K‡i bZzb Av‡iKwU iƒc Aek¨B MÖnY Ki‡e| Zv Zxh©K, †cÖZ‡jvK, gvbyl A_ev †èZv †h iƒcB n‡Z cv‡i|

c~‡e© g‡b Kiv n‡Zv gv‡qi †c‡U †h å“Y i‡q‡Q Zv‡Z R‡b¥i wKQzw`b c~‡e© cÖvY mÂvwiZ nq| wKš‘ weÁvb ej‡Q R‡b¥i eûw`b c~‡e©B å“‡Y cÖvY mÂvwiZ nq|

‡hB ¶‡Y gv‡qi †c‡U cÖwZmwÜ MÖnY K‡i †mB ¶‡YB iƒc I bvg (†`n I gb) GKmv‡_ cÖvY m„wó K‡i, hv AvovB nvRvi eQi Av‡M †MŠZg ey× ¯úó K‡i e‡j ‡M‡Qb|

Z…òvm³ wP‡Ëi MwZ AwZ `ª“Z I PÂj| wb‡g‡li g‡a¨ wPË hÎ-ZÎ Mgb Ki‡Z cv‡i; wPË eo `~iMvgx G‡Z wP‡Ëi Kvj‡¶cY nq bv, wK¤^v †fŠwZK `~i‡Z¡ †Kvbiƒc euvav Rb¥vq bv|

Avgv‡ì GB †`n GK †m‡K‡Û ev G cj‡K cuvP nvRvi †KvwUevi D`q-e¨q nq A_©vr m„wó nq Ges aŸsm nq, wVK Z`ª“c GB gb ev wPË GK †m‡K‡Û j¶-†KvwUevi D`q-e¨q nq hv fMevb ey× AvovB nvRvi eQi c~‡e© e‡j ‡M‡Qb| wKš‘ †Pv‡L bv †`Lvi Kvi‡Y Avgiv Zv wek¦vm Ki‡Z cvwi bv|

eZ©gv‡b weÁvb M‡elYv K‡i ej‡Q †h, GK †m‡K‡Ûi g‡a¨ kix‡ii †KvwU †KvwU †Kvl m„wó nq Ges aŸsm nq| †h‡nZz weÁvb M‡elYv K‡i ej‡Q †m‡nZz †Pv‡L bv †`L‡jI Avgv‡ì‡K Zv wek¦vm Ki‡Z n‡e|

cÖK…Zc‡¶ mvaviY Áv‡b G¸‡jv eySv hvq bv| wPË †h GK cj‡K j¶-‡KvwUevi D`q-e¨q nq Ges Gi cÖwZwU ¶‡YB †h Kg© m„wó nq Zv ïaygvÎ ey× Áv‡bB Dcjwä nq|

Avgiv hv‡ì Kw¤úDUvi m¤^‡Ü Ávb Av‡Q, Avgiv Rvwb Kw¤úDUv‡ii mewKQzB wn‡me nq b¨v‡bv †m‡K‡Û A_©vr

1 †m‡K‡Ûi 10 j¶ fv‡Mi 1 Ask = 1 wU wmMb¨vj ev KvR A_©vr 1 †m‡K‡Ûi cÖ‡Z¨KwU `ª“ZZg AskB G‡KKwU wmMb¨vj ev KvR|

Kw¤úDUvi‡K hw` Avgiv mZ¨ g‡b Kwi wVK Z`ª“c Avgv‡ì wPË †h 1 †m‡K‡Û j¶-‡KvwU Kg© m„wó Ki‡Z cv‡i ZvI Avgv‡ì wek¦vm Kiv DwPZ| A_©vr GK¶Y wP‡Ëi cÖ‡Z¨KwU ¶z`ªZg AskB cybRb¥ m„wó Kivi ¶gZv iv‡L|

Avgv‡ì g‡b cÖkœ Avm‡Z cv‡i, hw` c~e©Rb¥ _v‡K Z‡e Avgv‡ì ¯§„wZ‡Z Zv †bB †Kb| g‡b Ki‡Z bv cvivi A_© wKš‘ GB bq †h c~e©Rb¥ wQj bv| GgbwK A‡bK mgq Avgiv Avgv‡ì Mvwo †Kv_vq cvK© K‡iwQ ZvI fy‡j hvq| G ch©š— covi ciI hviv c~e©Rb¥ wQj e‡j wek¦vm Ki‡Z cv‡iwb Zv‡ì Rb¨ wb‡P Av‡iv wKQz we‡klY †`qv n‡jvtÑ

mvaviYZ 4/5 ermi eq‡m wkïiv cÖ_g †jLvcov ïi“ K‡i wKš‘ wKQz e¨wZµg †`Lv hvq hviv wKbv 5 eQ‡ii Av‡MB A‡bK †ewk wKQz Rv‡b Ges wk‡L †dj‡Z cv‡i, hv wKbv Ab¨‡ì †¶‡Î 20-25 eQi jv‡M| D`vniY¯îƒc 1954 m‡bi RyjvB gv‡mi m½xwZ g¨vMvwR‡b 6 ermi eq‡mi †QvU †g‡q gv n¬vwMÖi m¤ú‡K© wjLv n‡qwQj| †m Lye KwVb cvwj co‡Z cvi‡Zv Ges Zv 3/4 evi ïb‡j gyL¯’ ej‡Z cvi‡Zv|

evg©vq wØZxq wek¦hy‡×i c~‡e© gvÎ 6 ermi eq‡m wÎwcUK gyL¯’ ej‡Z cvi‡Zv gs †_vqvB Tuq bv‡g GK evjK| gvÎ 6 ermi eq‡m Zv‡K wÎwcUK gyL¯’ Kwi‡q w`j †K? wbðqB m„wóKZ©v bq, †h‡nZz wÎwcUK m„wóKZ©vq wek¦vmx bq, †m‡nZz wÎwcUK †Zv m„wóKZ©vi cQ›` nIqvi K_vI bq| Zvn‡j Avgiv wbw×©avq ej‡Z cvwi GwU Zvi c~e©R‡b¥ wkLv hv eZ©gv‡bI ¯§„wZ‡Z i‡q †M‡Q|

Pvi ermi eq‡m wek¦we`¨vjq fwZ© n‡q‡Q ïb‡j Avcbviv wK Avðh© bv n‡q cvi‡eb? 1985 g‡bi 18 †deª“qvwii msev`c‡Î Px‡b 4 ermi eq‡mi wkï wRb wRb m¤ú‡K© wjLv n‡q‡Q| wRb wRb †ò ermi eqm †_‡K Bs‡iwR I Pxbvfvlv my›ì K‡i eyS‡Zv| 2 ermi eqm †_‡K G `yB fvlv my›ì K‡i ej‡Z cvi‡Zv| R¨vwgwZi 2 cÖKv‡ii wPÎ †m eyS‡Zv Ges Zv‡ì bvg mn we‡klY K‡i ej‡Z cvi‡Zv| AvovB ermi eq‡m †m


†hvM we‡qvM ¸Y fvM mn‡R Ki‡Z cvi‡Zv| 3 ermi eq‡m Bs‡iwR I Pxbv fvlvq KwVb KweZv co‡Z cvi‡Zv| 4 ermi eq‡m †m GK WR‡bi †ewk K¬¨vwmK¨vj KweZv gyL¯’ ej‡Z cvi‡Zv Ges D”Pwe`¨vjq ¯—‡ii A¼¸‡jv Ki‡Z cvi‡Zv|

Avðh© iK‡gi axkw³m¤úbœ wRb wRb‡K Px‡bi ga¨Â‡ji GKwU wek¦we`¨vj‡q fwZ© nevi my‡hvM †`qv n‡qwQ‡jv e‡j 16/02/1985Bs Pxbv †eZvi †_‡K msev` cÖPvwiZ n‡qwQ‡jv|

wRb wR‡bi I. Q. (AvB. wKD) (eyw× gvcvi wbqvgK) mgeqmx‡ì †P‡q 10 ¸Y †ewk wQ‡jv e‡j M‡elKiv gZ cÖKvk K‡ib| G ai‡bi Zx¶è ¯§„wZ jvf Kivi g~j KviY AZxZ R‡b¥i cvigx e‡j wek¦vm Ki‡Z n‡e| 1921 m‡b (Lubeck) kn‡i (Christian Henrich Hinicken ) wLª÷vb nvBbixP n¨vwb‡Kb Rb¥ †bq, †m gvÎ 10 gvm eq‡m K_v ej‡Z wk‡L| 2 ermi eq‡m ag©xq BwZnvm eyS‡Z cv‡i, 3 ermi eq‡m wek¦ BwZnvm Ges f~‡Mvj m¤ú‡K© h‡_ó cvi`k©x n‡q D‡V| ZvQvov d«vÝ I j¨vwUb fvlv `ywU fv‡jv K‡i ej‡Z cvi‡Zv|

HYPNOTIC AGE REGRESSION

m‡¤§vnb c×wZ‡Z †Kvb GK e¨w³‡K Zvi †d‡j Avmv w`b ¸‡jv‡Z av‡c av‡c wcQ‡b wM‡q Zv cybivq ¯§„wZ Dcjwä Kiv‡bv hvq| ZLb †m AZx‡Zi Rxeb AwfÁZv Abyhvqx cybivq evm Ki‡Z cv‡i| Giƒc Kiv‡K m‡¤§vnb w`‡q eqm Kgv‡bv (Hypnotic Age Regression) e‡j| G c×wZ‡Z weÁvbxMY AmsLëvi M‡elYv Kivi ci Zv mZ¨ I weÁvbm¤§Z e‡j MÖnY K‡i‡Q|

Wt AvB‡mÝ (Dr. H.J. Eysench) 20 ermi eq‡mi GK gwnjv‡K m‡¤§vwnZ K‡i Zvi AZxZ eq‡mi w`‡K wb‡q wM‡q 6 ermi eq‡m †cuŠQv‡j Wvb nvZ w`‡q wjL‡Z wjL‡Z †m evg nvZ w`‡q wjL‡Z ïi“ K‡i| c‡i Zvi gv evev Rvbvq †h, †m gv evev wb‡la Kiv‡Z evg nv‡Z wjLvi Af¨vm 6 ermi eq‡m G‡m †Q‡o w`‡qwQ‡jv| A_©vr Zvi Av‡M †m evg nv‡Z wjL‡Zv|

Dr. Eysench Zvi ‘Sense and Nonsense in

Psycology’ eB‡q Av‡iv GKwU NUbvi K_v e‡jb| GK e¨w³ nv‡U©i †ivMx wQ‡jv| Zvi Wvb †Pv‡Li evg w`‡K †m †`L‡Z †c‡Zv bv| Wv³vi I we‡klÁMY Zvi nvU©

Acv‡ikb K‡i nv‡U©i Third Ventricle Gi Colloid

Cyst GKUv‡K †ei K‡i †d‡jb, Gici wZwb nvU© †ivM †_‡K gy³ nb Ges †Pv‡Li †R¨vwZ wd‡i cvb|

H e¨w³‡K m‡¤§vnb c×wZ‡Z M‡elYv Kivi mgq Zv‡K nvU© Acv‡ikb Kivi Av‡Mi mgq wb‡q †M‡j A_©vr Zv‡K Av‡iv Kg eq‡m wb‡q †M‡j †m nvU© I †Pv‡Li †iv‡M Kó †c‡Z ïi“ K‡i| ZLb Zvi Wvb †Pv‡Li evg A‡a©Kvsk cybivq bó n‡q †M‡Q e‡j g‡b n‡jv| GUv eo Avðh©RbK bq wK?

Wv. Av‡j·vÛvi K¨vbb (Dr. Alexander Cannon) m‡¤§vnb c×wZ‡Z AZxZ Rb¥ †`L‡Z †c‡q‡Qb Ggb G nvRvi wZbkZ (1382) Rb‡K M‡elYv Kivi ci ‘The

power within’ ÔAš—‡ii kw³Õ bvgK GKUv eB wj‡Lb 1950 m‡b| Zv‡Z wZwb ¯^xKv‡ivw³ K‡i e‡jb †h, ÔRb¥-Rb¥vš—i Av‡Q e‡j †h wek¦vm Zv Avgv‡K eû ermi `yt¯^‡cœi gZ fq †`wL‡q‡Q| Avwg cÖ_‡g H ZË¡ wg_¨v wfwËnxb e‡j me©vZ¥Kfv‡e A¯^xKvi K‡iwQ| m‡¤§vwnZ e¨w³‡ì mv‡_ Avwg eû ev`vbyev` I ZK© K‡iwQ| wKš‘ m‡¤§vwnZ e¨w³MY Zv‡ì AZxZ R‡b¥i K_v ¯^vfvweKfv‡e ej‡Z _v‡K| ZvivI ¯^vfvweK Ae¯’vq ev m‡¤§vnb †k‡l AZxZ Rb¥ Av‡Q e‡j Awek¦vm Kiv e¨w³ nq|

AZxZ Rb¥ m¤ú‡K© cy•Lvbycy•Lfv‡e nvRv‡ii AwaK e¨w³‡K cix¶v M‡elYv Kivi c‡i Avwg (Reincarnation) cyb©Rb¥ MÖnYKvix Av‡Q e‡j ¯^xKvi K‡iwQ|

Av‡gwiKvi †cwÝj‡fwbqv A½iv‡Rï Captic Church

(KcwUK PvP©) Rev. A.R. Martin eû M‡elYv †k‡l Research in Reincarnation and Beyond (c~e©Rb¥ Ges ZviB AZxZ wb‡q M‡elYv) bvgK GKwU MÖš’ wj‡Lb| wZwb Zvi MÖ‡š’i (11) b¤î cvZvq Gfv‡e e‡j‡Qb|

mZ¨‡K AbymÜvbKvix mKj‡K G MÖ‡š’i D‡jwLZ NUbvmg~n Avcbv‡ì MÖnYK…Z, wek¦vmK…Z wek¦vm ev gZev‡ì mv‡_ wgj †nvK ev bv †nvK| mZ¨‡K kª×v Ki‡j G MÖ‡š’i eY©bv mg~n‡K Mfxi g‡bv‡hvM I kª×v mnKv‡i Aa¨qb Kiv DwPZ|

Av‡gwiKvi gvbwmK †ivM we`¨vi cÖ‡dmi óx‡fbkb Zvi M‡elYvq A‡bK cyb©Rb¥ MÖnYKvixi g‡a¨ GK Aviexi


K_v wj‡L‡Qb| Zvi bvg (Emad Ilawar) Bgv` BjvIqvi| †m 1958 m‡bi wW‡m¤^‡ii 21 Zvwi‡L Kornayd MÖv‡g Rb¥MÖnY K‡i| †m †ò/`yB ermi eqm †_‡K AZxZ R‡b¥i K_v ej‡Z ïi“ K‡i| Zvi AZxZ R‡b¥i NUbvmg~n Zvi cwiwPZ e¨w³ I RvqMvi bvg mg~n|

AZxZ R‡b¥ Zvi bvg wQ‡jv (Ibrahim Bouhamzy) Beªvwng †evnvgwR| Zvi evm¯’vb wQ‡jv Lªxwe (Khriby) MÖv‡g| eZ©gvb MÖvg †_‡K 25 gvBj `~‡i| Zvi ¯¿xi bvg wQ‡jv (Jamile) Rvwgj, †m my›ìx wQ‡jv| Zvi GK fvB Gi bvg (Amin) Avwgb †m (Tripoli) wUªcjx bMix‡Z _v‡K|

Bgv` BjvIqv‡ii wcZv †Q‡ji K_v ï‡b wek¦vm Ki‡Zb bv| GKRb LvwU gymwjg wn‡m‡e †Q‡ji gy‡L c~e© R‡b¥i K_v ï‡b wcZv wew¯§Z n‡q c‡ob Ges †Q‡j‡K Hme K_v bv ejvi Rb¨ fq fxwZ †`Lvb| GKw`b wkï Bgv` Zvi `v`xi mvg‡bB Lªxwe MÖv‡gi GK †jv‡Ki bvg a‡i †W‡K Zvi mv‡_ Avjvc K‡ib| ZLb Zvi gv evev wKQzUv wek¦vm Ki‡Z ïi“ Ki‡jb|

Bgv` m¤ú‡K© Wvt óx‡fbkb ïb‡Z †c‡j Kibv‡qW MÖv‡g wb‡R wM‡q AbymÜvb K‡ib| wZwb wj‡Lb †h, Kibv‡qW MÖvg †_‡K Lxweª hvIqvi c_ AvuKveuvKv cvnvox iv¯—v hvevi Av‡M Bgv` Zvi gv evevi evwo‡Z 47 wU welq e‡jwQ‡jv hv Avwg †bvU K‡i ivwL| 47 wUi g‡a¨ gvÎ 3wU mvgvb¨ fyj n‡qwQ‡jv evKx me¸‡jv mwVK n‡qwQ‡jv|

gv‡S g‡a¨ AvgivI RvwZ¯î Ávbm¤úbœ (c~‡e©i GK Rb¥ ev `yB Rb¥) e¨w³i mÜvb cvB| hv‡ì e³e¨ ï‡b c~e©Rb¥ wQ‡jv, GwU wek¦vm bv K‡i Dcvq †bB| †Zv G ai‡Yi A‡bK NUbv Av‡Q hvi me¸‡jv GLv‡b wjLv m¤¢e bq|

m‡¤§vwnZ Ae¯’vq mvaviY gvbylMY ch©š— AZx‡Zi welq ej‡Z cv‡ib| Avi †jvf, †Øl, †gvngy³ mgvwnZ wP‡Ëi AwaKvix An©r f‡š—iv †Zv AZxZ, eZ©gvb, fwel¨r ej‡Z cvi‡eb GUvB‡Zv ¯^vfvweK| GgbwK A‡bK fviZxq gywb, FwlMY ey‡×i c~‡e© Zv‡ì mgvwnZ wP‡Ëi gva¨‡g A‡bK wKQz ¯§iY Ki‡Z cvi‡Zb|

eZ©gv‡b kª‡×q mvabvb›` gnv¯’wei (ebf‡š—) g‡nv`q I †h GKRb cÖK…Z gy³cyi“l, Zv hviv kª‡×q f‡š—i mvwbœa¨ jvf K‡i‡Qb ev Aš—Ztc‡¶ f‡š—i †`kbv ï‡b‡Qb ev Rxebx c‡o‡Qb Zviv Aš—Zt wKQzUv n‡jI Dcjwä Ki‡Z †c‡i‡Qb| Zv bq wK?

kª‡×q f‡š—i ÔRxebx eB‡qÕ Avgiv †`L‡Z cvB wZwb AZxZ, fwel¨r m¤ú‡K© hv hv e‡j‡Qb Zvi meB wg‡j hvq ev Zvi †KvbwUB fyj cÖgvwYZ nqwb|

GB cÖm‡½ Avgvi e¨w³MZ GKwU AwfÁZvi K_v bv ej‡jB bq, hv Avwg wb‡R †`‡LwQ| MZ eQi Avwg hLb kª‡×q f‡š—i wenv‡i 14 w`‡bi Rb¨ kªgY wQjvg, †m mgq kª‡×q ebf‡š—i `yBRb wkl¨‡K (hviv Avgvi c~e© cwiwPZ) Avgv‡ì MÖv‡gi evwo‡Z dvs K‡i wb‡q †h‡Z †P‡qwQjvg| D‡jL¨ Avgv‡ì MÖv‡gi evwomsjMœ †h g‡bvig AiY¨ Av‡Q †m¯’v‡b f‡š—iv fvebvgq Rxeb hvcb Ki‡Z ‡P‡qwQ‡jv| †Zv cieZ©x‡Z Avwg hLb cybivq M„nx Rxe‡b cÖZëZ©b Kijvg Ges kªª‡×q ebf‡š—‡K dvs Ki‡Z †Mjvg (f‡š—Øqmn) ZLb kª‡×q ebf‡š— dvs Gi KvMRwU covgvÎB f‡š—Øq‡K D³¯’v‡b †h‡Z wb‡la Ki‡jb| Avgvi c~e© cwiwPZ f‡š—Øq evi evi cÖv_©bv Kiv m‡Ë¡I kª‡×q ebf‡š— AbygwZ †`bwb| cieZ©x‡Z f‡š—Øq RvqMvi bvg D‡jL bv K‡i ïaygvÎ Ai‡Y¨ hvevi K_v ejv‡Z kª‡×q ebf‡š— AbygwZ w`‡qwQ‡jb| wKš‘ cieZ©x‡Z f‡š—iv hLb D³ ¯’v‡b Avm‡jb Ges Avgv‡ì ˆZixK…Z KzwU‡i Ae¯’vb KiwQ‡jb, †m mgq f‡š—Øq K‡qKRb gvby‡li Aš—iv‡qi Kvi‡Y D³ ¯’v‡b GK gv‡mi †ewk _vK‡Z cv‡ibwb|

G NUbv n‡ZB Avgv‡ì wk¶v †bqv DwPZ †h, kª‡×q ebf‡š— wf¶z-kªgY, `vqK-`vwqKv‡ì D‡Ï‡k¨ †h mKj Dc‡`k †`b Zv Avgv‡ì mK‡jiB kª×vi mv‡_ †g‡b Pjv DwPZ|

G ch©š— Av‡jvP¨ welq c‡oI hviv c~e©R‡b¥ Ges Kg©d‡j wek¦vm Ki‡Z cv‡ibwb ev mš‘ó n‡Z cv‡ibwb Zv‡ì Rb¨ Avgvi c¶ n‡Z ˆgÎx Kvgbv Kiv Qvov Avi wKQzB Kivi †bB| KviY GKRb e¨w³i c‡¶ mKj‡K mš‘ó Kiv m¤¢e bq| G cÖm‡½ GKwU D`vniY †`qv hvqt

GK mgq GKRb †jvK Ges Zvi cyÎ GKwU Mvav wb‡q evRv‡ii w`‡K †nu‡U hvw”Qj| Zviv hLb nuvUwQ‡jv wVK


†m mgq wKQz †jvK Zv‡ì‡K †`‡L ej‡jb, ÒGB †evKv †jvK¸‡jv‡K †`L †Kb Zviv Mvavi wc‡V P‡o evRv‡i hv‡”Q bvÓ| †jvKwU G K_v ïb‡Z †c‡q wb‡Ri †Q‡j‡K Mvavi wc‡V DwV‡q w`j Ges wb‡R †nu‡U hvw”Qj| ZLb GK e„× gwnjv G `„k¨ †`‡L ejj wK w`b G‡jv? †hLv‡b GKRb e„× wcZv †n‡U hv‡”Q †mLv‡b Zvi hyeK †Q‡j Mvavi wc‡V P‡o hv‡”Q| Zv ï‡b hyeKwU †b‡g †Mj Ges Zvi wcZv‡K Mvavi wc‡V DwV‡q w`j| wVK †m mgq Ab¨ GKRb hyeZx G `„k¨ †`‡L e‡j DVj, †Kb †Zvgiv `yBR‡bB GKmv‡_ Mvavi wc‡V P‡o hv”Q bv| Zv ï‡b wcZv-cyÎ `yBR‡bB GKmv‡_ Mvavi wc‡V D‡V emj| Zv †`‡L Ab¨ GK`j Ô‡`L KZ `yf©vMv cïÕ hv‡K wKbv `yBwU †gvUv †jvK‡K GKmv‡_ enb Ki‡Z n‡”Q|

Ae‡k‡l Zviv Lye wei³ n‡q mevi gyL eÜ Kivi Rb¨ wVK Kij, Gevi Zviv MvavwU‡KB enb K‡i wb‡q hv‡e| hLb Zviv MvavwU‡KB enb K‡i wb‡q hvw”Qj, wVK †m mgq GKRb e‡j DVj Ô‡`L †`L GK Mvav‡K Av‡iK Mvaviv enb K‡i wb‡q hv‡”Q|

Ae‡k‡l ej‡Z nq mevB‡K mš‘ó Kiv ev mevi gyL eÜ Kiv KviI c‡¶ m¤¢e bq| hv ey×I cv‡ibwb|

‡hgb kª‡×q ebf‡š—i Acwimxg ¸Yivwk †`‡LI A‡b‡K AÁvbZvekZt Zuvi mgv‡jvPbv K‡ib| hv wKbv Zv‡ì Rb¨ gnv Ag½j`vqKB n‡e| kª‡×q f‡š— wb‡RI e‡jb †h, Avgv‡K bv gvb‡j bv gvb‡Z cvi wKš‘ Avgvi wei“×vPiY Ki‡e bv G‡Z †Zvgv‡ìB Ag½j n‡e|

ÔRM‡Zi mKj cÖvYx myLx †nvKÕ

‡jLKt 4_© el© cÖvYxwe`¨v wefvM, PÆMÖvg wek¦we`¨vjq|


ey‡×i Rxeb-`k©b Aveyj dRj

gvby‡li BwZnvm my`xN©Ñ G `xN© BwZnv‡m gvby‡li Rxeb Avi Rxe‡bi cwiYwZ, Zvi Bn-ciKvj Avi myLkvwš—i fvebv-wPš—vq †h ¸wUK‡qK gnvgvbe Rxeb DrmM© K‡i‡Qb Zvi g‡a¨ gnvcyi“l ey× ïay Ab¨Zg bbÑ GK Abb¨ Avm‡biI wZwb AwaKvix| Ab¨vb¨ e„nr ag©-cÖeZ©K I cÖPvi‡Kiv cÖvqB mevB wQ‡jb †cÖwiZ cyi“lÑ Aš—Z ZvB Zuviv e‡j †M‡Qb| Zuv‡ì evYx Ck¦‡ii evYx, Zuv‡ì wk¶v Ck¦i-wb‡`©wkZ I Ck¦i-Avw`ó| Zuviv me©‡Zvfv‡e Ck¦‡ii gyLcvÎ I ZuviB cÖwZwbwa I `~Z| GgbwK †KD †KD Ck¦icyÎ ev AeZviiƒ‡cI n‡q‡Qb wPwÎZ I ewY©Z| Abyi³ f³‡ì Kv‡Q Gme Aåvš— wek¦v‡m cwiYZ| Avi Hme wek¦vm‡K †K›`ª K‡iB M‡o D‡V‡Q we‡k¦i GKvwaK e„nr ag©-m¤cÖ`vq I †mme m¤cÖ`v‡qi Rxeb-`k©b AvPvi-AvPiY|

ey× wb‡R †Zgb †Kvb `vex K‡ibwbÑ ‡Kvb iKg A‡jŠwKK kw³i BswMZ ev wb‡`©‡k wZwb b~Zb †Kvb ag©-cÖPv‡i nbwb eªZx| ev¯—e I eënvwiK Rxe‡bi cÖZ¨¶ AwfÁZvi wfZi w`‡qB wZwb jvf K‡i‡Qb Zuvi ag©‡eva I Ava¨vwZ¥K †PZbv| Zuvi me iKg cÖÁv Avi cwiYv‡g ey×Z¡jvfI G AwfÁZvi c‡_B n‡q‡Q AvqË| †Kvb iKg A‡cŠi“‡lq kw³i mnvqZv QvovB wZwb †cuŠ‡Q‡Qb cÖÁv cviwgZvqÑwmw×jvf K‡i‡Qb †mªd Rxe‡bi AwfÁZv‡K a¨vb Avi mvabvq iƒcvš—wiZ K‡iB| Gw`K w`‡qI Zuvi mvabv I gbxlv gvby‡li Rb¨ GK weivU weRq| gvby‡li Af¨š—‡i GK Abš— m¤¢vebvi exR wbwnZ i‡q‡Q, Avi wb‡Ri mvabv Avi Zcm¨vq gvbyl †h KZ DuPz‡Z †h‡Z cv‡i, Zvi GK mv¶vr wb`k©b gnvgvbe ey‡×i Rxeb| wZwb wbf©i K‡ibwb †Kvb A‡jŠwKK kw³i DciÑ Zz‡j a‡ibwb gvby‡li mvg‡b Acvw_©e †Kvb Avkv Avk¦vm ev fqfxwZ wK cÖ‡jvfb| ZvB Zuvi ag©-`k©‡b Ck¦i †hgb Abycw¯’Z, ¯^M©-biKI †Zgwb †MŠY| ey×a‡g©i G GK eo êwkó¨Ñ Ab¨ a‡g©i mv‡_ GLv‡bI i‡h‡Q ag©-`k©‡b Zvi weivU cv_©K¨| m¾xeb hvcb Avi m`vPiYB ey‡×i wk¶vÑZvn‡jB jvf n‡e †gv¶ ev wbe©vY| wbe©vY gv‡b evi evi R‡b¥ Rxebhš¿Yv †_‡K wPiZ‡i Ae¨vnwZ jvf Kiv| Rb¥vš—i `k©‡bi m‡½

Avgv‡ì cwiPq †bB, ZvB Avgv‡ì †evaMgÏ bq Zv| g‡b nq GwU wn›`y-`k©‡biB m‡nvìÑAš—Z ZviB ewa©Z iƒc|

ey‡×i GK eo êwkó¨ ev¯—e‡eva| wb‡Ri Rxe‡bi Pvi cv‡k ey× Rxe‡bi eûwea hš¿Yv †`‡L‡QbÑ hv †`‡L wZwb e¨w_Z I wePwjZ n‡q‡Qb| †k‡l M„n-msmvi myL †Q‡o †ewi‡q c‡o‡Qb G Rxeb-hš¿Yv Dck‡gi mÜv‡b| Rxeb-hš¿Yv †_‡KB wZwb †cuŠ‡Q‡Qb RxebcÖxwZ‡Z| G Rxeb-cÖxwZiB mv¶vr dj Awnsmv ev me©Rx‡e †cÖg| ejvevûj¨ Rxeb-hš¿Yv me gnvfv‡eiB DrmgyL| GgbwK gnr wkí-K‡g©iI| c„w_exi Zver a‡g©i DrcwËI Gfv‡eB N‡U‡Q| Pviw`‡K Rxeb-hš¿Yv hLb Amn¨ n‡q I‡V ZLbB Avwef©ve N‡U Zvi ÎvZviI| ZvB hyMvZxZ n‡qI gnvcyi“livI hyM-mš—vb| Zuv‡ì Rxeb-`k©‡b Avi ag©-‡`kbvqI ZvB hyM-cwi‡ek Z_v hyM-wRÁvmvi cÖwZdjb G Kvi‡YB Awbevh©| ey‡×i hy‡M fviZe‡l© hvM-hÁ-ewj RvwZ‡f` I A¯ú„k¨Zv GK wbg©g AgvbywlKZvq cwiYZ n‡qwQjÑ ey‡×i Rxeb-`k©b G m‡eiB g~Z© cÖwZev`! Zuvi hy‡M Zuvi g‡Zv AZ eo mgvR-we‡`ªvnxi wØZxq †Kvb Zzjbv †bBÑ wZwbB me©v‡MÖ wbwl× †NvlYv K‡i‡Qb me iKg Rxe-nZ¨v, iwnZ Ki‡jb gvby‡l gvby‡l †f`v‡f`, A¯^xKvi Ki‡jb Rb¥MZ AvwfRvZ¨ ev †kªôZ¡| Zuvi wkl¨ Avb‡›ì Rxebx‡ZB cÖKvwkZ n‡jv Zuvi evYx Gfv‡et

Rb¥ †nZz †Kn Kfy PÊvj bv nq, R‡b¥i Kvi‡Y †Kn eªvþY †Zv bq| PÊvj-eªvþY AvL¨v K‡g© cÖvß nq, m¤^y‡×i evYx Bnv Rvwb‡e wbðq|

[kªxkxjvj¼vi gnv¯’wei cÖYxZ ÔAvb›`Õc„t 141]

Gfv‡e AvovB nvRvi eQ‡iiI AwaKKvj Av‡M gnvgvbe ey× gvbeZvi evYx cÖPvi K‡i‡Qb| Rb¥ †Zv AvKw¯§K e¨vcvi, Zv wb‡q Me© ev K…wZ‡Z¡i `vex P‡j bv| Kg© Z_v mrKg© mÁvb mvabv Avi Z¨vM kª‡gi djÑgvby‡li †¯^vcvwR©Z m¤ú`| ey× †m m¤ú‡ìB Rq †NvlYv K‡i‡Qb| c‡o-cvIqv ev Av‡ivwcZ †MŠie †MŠieB bqÑ


†Zgb †MŠie avi-Kiv, eveywMwii gZB me©‡b‡k| †mw`‡bi fviZ-mgvR‡K wZwb †m me©bv‡ki nvZ †_‡K i¶v K‡iwQ‡jb K‡g©i †MŠïe †NvlYv K‡i| cieZ©x hy‡M Zuvi G D`vËevYx fy‡j fviZ-mgvR †h Avevi K‡g©i AvwfRvZ¨ Z¨vM K‡i R‡b¥i AvwfRv‡Z¨ wd‡i wM‡qwQj Zvi welgq dj BwZnv‡mi wewfbœ ch©v‡q Avgiv j¶ K‡iwQ| `yt‡Li welq Av‡Rv GK e„nr m¤cÖ`vq G welgq I AvZ¥NvZx aviYv †_‡K Ae¨vnZ cvqwb| gnvcyi“‡liv Av‡jvKewZ©Kv, Zuviv gvbyl‡K c_ †`wL‡q †`b, †m c_ a‡i Pjvi `vwqZ¡ Ae‡njv Ki‡j Zvi dj‡fvMx gvbyl‡K n‡ZB n‡e| fvi‡Zi eû `y‡f©v‡Mi Ab¨Zg KviY †h RvwZ‡f` cÖ_v I A¯ú„k¨Zv Zv cÖvq me©Rb ¯^xK…Z|

G wesk kZvãx‡ZI Ávb-weÁvb, wk¶v-mf¨Zvq GZ DbœwZi hy‡MI eû †`‡k I eû mgv‡R gvbyl Kg© wePvi‡K cÖvavb¨ bv w`‡q ag© Z_v mv¤cÖv`vwqK ag© I Mv‡qi eY©‡K cÖvavb¨ w`‡Z wM‡q wb‡R‡ì Rxe‡b †W‡K G‡b‡Q eû msKU| Gi d‡j eû mf¨ †`‡ki mv¤cÖwZK BwZnvmI n‡q‡Q ev‡i ev‡i i³iwÄZ I Kjw¼ZÑ GL‡bv n‡”Q| ey×evYx I Rxeb-`k©b Gm‡ei wei“‡× eRªK‡Vvi cÖwZev`| G cÖwZev‡ì cÖwZ Kvb w`‡j gvbe-mf¨Zvi A‡kl Kj¨vY n‡Zv, gvbyl †eu‡P †h‡Zv eû `ytL-`yM©wZi nvZ †_‡K|

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The Essence of Buddha’s teaching

By- Ven. Pragya Jyoti Bhikkhu

According to the Buddhist historical evident,

Prince Siddhartha was belongs from Sakya

clan, who founded the Buddhism in 2553 years

ago (589 BCE-Before Christian Era) as

Gautama Buddha. As per as ancient historical

evident of Buddhist, Chinese, Indian, Burmese,

Chakmas and Vietnamese; proof that the origin

of the Chakmas and their Royal Kingdom was

in Champaknagar under the Kingdom of

Kapilavattu (now Bihar State of India); where

Prince Siddhartha’s father King Suddhadana

role the country for many years. Later, they

moved to Kalapnagar at Himalayas Mountain

and established the Kingdom (now Nepal).

From this historical point of views, the

Chakmas was originally Sakyan; and now they

themselves claimed as “Chakma” in writing;

but, “Changma or Sangma” in pronunciation.

We also found in the different histories that

they appeared as different names in different

countries, such as Tsangma, Tsak, Tsek, Sak,

Asak, Tsang, Tseng, Sakya in Nepal, Tibet and

in between Upper Myanmar and Southern

China border; Cham in Vietnam; Chak, Tek in

Mandalay Division; Dainak, Thek and Chak in

Arakan State of Myanmar; Chakma, Chak,

Tanchangya and Mro or Moro or Murung in

Chittagong Hill Tracts of Bangladesh; Chakma

and Tanchangya in Mizoram, Tripura,

Arunachal, Assam and West Bengal State of

India; and Sangma in Garo Hill in Meghalaya

State of India. Still found that some of the

Chakma given names are adopted as Sakya;

such as Mr. Sakya Prasad Talukdar (S.P.

Talukdar), who is famous Chakma writer. He

was born at Rangamati on 4th January 1941

during the British Colony; Mr. Sakya Mitra

Chakma; Late Sakya Jyoti Chakma, s/o Mr.

Baneswar Chakma in Kamalanagar town of

Chakma Autonomous District Council

(CADC), Mizoram. He was my boyhood friend

and his father was one of the founder members

of CADC; and so on.

For hundred of centuries passed by; they lost

and had changed many things after travelling

many centuries in different parts of South-East

Asian countries, but they never lost and

changed their faith as Buddhist. So, since

Buddhism appeared as religion in this

wonderful world, the Chakmas wherever goes

and whenever possible, they proudly practicing

Buddhism till today.

It is true. The modern Chakmas are practicing

Buddhism, mostly ritual. But, it is not enough

to understand and penetrate into the Dhamma,

the way how they practice and performed. As a

Buddhists, must clearly understand about the

basic ideas an essence of Buddha’s teaching,

not only by observing five, eight and ten

precepts for lay followers; 75 Shekia Dhamma

(Preliminary Training) for Shramaneras

(Novices); 227 precepts for Bhikkhu; and 311

precepts for Bhikkhunis.

If really want to overcome from this suffering

life or want to upgrade our life circle (in the

next life), have to put a sort of energy (Viriya)

to understand the Dhamma by studying what

actually Buddha’s taught (Sutta Pitaka) and the

way Lord Buddha practices (also Suttta and

Vinaya Pitaka). This is very important in

Buddhism to be claimed as a Buddhist.

Well, we knew that the essence of Buddha’s

teaching consisted into three Divisions. They

are- Pariyatti (theoretical/study); Patipatti

(Practical); and Pativeda Dhamma

(penetrate/insight/direct realization). Even

though the division itself is not canonical in


origin, each of them, in the sense construed

here, is not without scriptural roots.

Pariyatti means theoretical knowledge and its

offers tools for inspiration and elucidation to

proceed ahead only. Patipatti is the

experiential application of the Buddha's

teachings by practical approach which is called

“Meditation”. To study the practical Dhamma

on our own fragile body, feeling, mind and

mental phenomena with mindfulness in every

moment in a kuti, under a tree, cave, open air,

bank of the river anywhere you feel suitable by

sitting, standing, walking, working, laying

down, watching, etc. Even, you can practice on

the car, bus, train and plane; in the toilet; in the

kitchen when you work; in the bathroom when

you taking bath; talking when you talking with

peoples, during the breakfast, lunch and dinner

when you having its; etc. which prescribed by

the Lord Buddha. But, be note that we must

have to proceed through method/technique and

under a proper spiritual teacher from the

beginning of your journey.

Pativeda is the direct realization of ultimate

reality through meditation. To reach Pativeda

Dhamma is important that those who seek to

overcome from this suffering life to blissful

happy life. It is not knowledge, textual or oral,

that is the basis of accomplishment, but

knowledge gained, figuratively by going away

from it, through meditation practice, leading to

personal discovery, which is “Insight as a

distinct category”. Pativeda is an expectation

in the developed meditation that in consciously

including insight six doors and knowing them

to be merely of the nature of impermanence

(Anicca), un-satisfactoriness (Dukkha) and

insubstantiality (Anatta) is for understanding

the Truth of Suffering. Thus, with every

instance of taking note, the task of gaining

penetrative insight as to the understanding of

the Truth of Suffering is accomplished.

Having seen the true nature of Anicca, Dukkha

and Anatta, of each phenomenon by taking note

of them, no opportunity arises for liking or

craving for these nãma-rupa (material and

physical) objects. This is momentary

eradication of craving, which is the Truth of the

Origin of Suffering. Thus, with every instance

of taking note, the task of gaining insight as to

the eradication of the cause of suffering is

accomplished. Here, insight is gained not by

observing the object; it just knows the fact of

eradication and abandoning.

With the cessation of craving, the upãdãna,

kamma, sankhãra, viññãna and nãma-rupa will

not get an opportunity to arise. This momentary

stage is called “Nirodha”, is achieved by means

of Vipassanã (mediation). Thus Vipassanã ñãna

is developed by the momentary cessation,

nirodha and to realization the Ariya Magga.

But the achievement comes about not by direct

observation of the object; it is just an

accomplishment of temporary cessation at each

instance of taking note. This is called

Sacchikiriya Pativeda (gaining penetrative

insight as to cessation by realizing it, knowing

about it through meditation).

With every act of observing, the Eightfold Path

headed by Right View is developed inside

oneself. This is Bhãvanã Pativeda (gaining

insight as to development). This knowledge,

however, does not come about by direct

observation; as it is experienced personally,

reflective consideration will reveal that

development has taken place within oneself.

Thus, at each instant of noting and knowing the

Dukkha Saccã, Samudaya Saccã, Nirodha

Saccã, and Magga Saccã; is rightly well-

understood. And when they become fully

accomplished, mature and well-established; the

Ariya Magga will appears and then the Nibbãna

is realized. That so why! In searching for the

Dhamma, it is very important to strike the

correct method. Without Pariyatti; Patipatti


cannot flourish. And without Pariyatti and

Patipatti; the Pativeda cannot be achieved.

For example- Pariyati is like the embankment

in building a pond. Patipatti is like water and

Pativeda is the lotus flower. If there is no

embankment, water cannot be retained and if

there is no water there cannot be lotus flower.

Second example— Pariyatti is the formula of

making medicine, Patipatti is the treatment and

Pativeda is curing. If there is no formula there

can be no treatment and if there is no treatment,

there can be no cure. Therefore the correct

method is the criteria to walk the right Path of

Pariyatti, Patipatti and Pativeda Dhamma. After

finding the correct Path the second criteria is

perseverance. If there is no perseverance or

stamina success cannot be achieved. Intensive

practice with perseverance on the right path is

searching for Dhamma.

We also found many Suttas related to Pariyatti,

Patipatti and Pativeda Dhamma in Sutta Pitaka,

which discoursed by Exalted One himself

(Pothita Sutta for example).

Writer: A Buddhist Monk from Goldfields Meditation Centre, Australia.


Dana - the paradigm of Ethic, Ritual and Liberation in

Theravada Buddhism

Ven U Bodhinyana

“If people knew as I know the results of giving and sharing,

they would not eat without having given nor would

the stain of miserliness persist in overpowering the ir minds.

Even if they were down to their last bit of food, they would not eat

without having shared it, if those to receive it were present.”

- Itivuttaka 26

Introduction

A central theme of Dana – religious charity in

Buddhism is caring for religious mendicants

(monks and nuns) and their institutions. The

donor motivated to give for religious reasons

tend to be major supporter of temples, pagodas

and similar organisations and also tend to back

other worthy causes. They believe that they

have an obligation to give charitable causes

and, generally, do that with open fist. The

religiously motive donors frequently looks at

any other merits or rewards to giving as

secondary. He or she gives simply for the sake

of sharing his or her wealth and resources in the

service of religious recluses and their

institutions.

It is not the ethics but the rituals of dana that

grew over time into a complex understanding

of behaviour at this interface that guides the

‘giving and receiving’ implicit as settlement

hierarchies expand and differentiate throughout

the Ganga Valley. This paper has been

presented in the context of Theravada

Buddhism—the school of thought practiced by

the Buddhists in Bangladesh, Cambodia, Laos,

Myanmar (Burma), Sri Lanka and Thailand—

to reveal the socio-religious dynamics, the

rituals and ethics associated with dana.

Donor

In the Theravada Buddhism the donors are

generally the lay people who are known as

dayaka (male) and dayika (female). The Pali

source says that the excellence of the dana is

determined by three factors: the state of mind

of the donor, the object to be given and the

recipient. The Anguttara Nikaya states that on

each side of the gift negotiation, the two agents

have three things to uphold in order to bring

about the negotiation to a successful closure:

the ideal giver is happy before giving, of

peaceful heart while giving, and of uplifted

(satisfied) mind after giving. Likewise, the

ideal receiver is free of passion or becoming so,

free of hatred or becoming so, and free of

delusion or becoming so while receiving the

gift [AN 3.336 in Findly 2003:214].

The various moments of feeling and thought

that comprise a gift are elaborated in great

detail, and pleasure and good feeling are to be

presented throughout. A verse often quoted in

Anguttara Nikaya reads thus: Velukantaki

Nandamata was a devotee of the Buddha. She

gave offerings to Sariputta and Moggallana.

Referring to this the Buddha said:

1Itivuttaka,Khuddaka Nikaya. From: http://www.buddhistglobalrelief.org/main.html

http://www.buddhistglobalrelief.org/main.html


"A giver must be pleased before he gives dana;

his mind must be pleased while giving dana

and after giving dana.

The receiver of the offering must be free from

passion, hatred and delusion. The consequence

of such a gift is immeasurable". Nandamata

gave such a gift to Sariputta and Moggallana,

and she obtained immeasurable consequence of

the gift. (A.N., III, 336-337)

We should keep in mind that the most

important element that must be present for

there to be dana is cetana (volition) that need to

be nurtured in the heart of the donor. Without

the volition to give there can be no generosity.

There are three positive form of volition that

should be present in association with dana.

They are Pubba cetana (prior volition), Munca

cetana (prevailing volition) and Apara cetana

(postcharity volition).

The good volition which occurs while

procuring and preparing for charity is pubba

cetana (prior volition). Your cetana must be

free from vain pride or selfishness such as, "I

am the builder of this pagoda, I am the donor of

this monastery; I am the donor" etc. While you

are preparing for the charity you and members

of your family must not indulge in quarrels and

disagreements. You must not be hesitant in

carrying on with the good deed once you have

already decided. When you feel delighted and

cheerful during our preparations throughout,

you may then rest assured pure and sincere

pubbha cetana will prevail.

Munca cetana (prevailing volition) means

renunciation, or detachment. Therefore, in the

act of giving charity you must renounce the

offertories from your possession completely. In

offering alms-food to a bhikkhu your thought

should be "I renounce this alms-food from my

possession" and then physically offer alms to

the recipient. This is munca cetana (prevailing

volition). While performing kusala (good)

deeds, no akusala (bad) minds such as greed,

pride, anger, or attachment to the recipient, etc.

should interfere. You should not crave for

future benefits. Just freely let go the offertory

generously.

The third cetana, which occurs at the

completion of the deed of the merit, is the bliss

of accomplishment you enjoy for having done a

virtuous act. You feel joyous for your

accomplishment of the deed, recall it often and

wish to repeat it soon. This is the burgeoning of

your apara cetana (post-charity volition).

However at a later time apara cetana can be

contaminated if you feel dissatisfied at the loss

of the property donated or if you feel

disappointed with the monk for whom you have

donated a monastery. Then you might ponder,

"May be I should not have given that charity."

If so, not only your apara cetana is spoiled but

also you develop an evil attitude of

dissatisfaction (akusala dosa).

Recipient

As an individual person a worthy recipient is

rare and precious. The paradigmatic recipient is

the sangha, in its instantiation in a monk and

nun, but they recognize a hierarchy of

recipients. The Buddhist treatises mention

fourteen ‘graded’ recipients ranging from

animals all the way to Perfectly Awakened

Buddhas, gradually increasing in religious and

moral qualities [For detail see Heim 2004:65].

The recipient monk is not individual monk as

the donor specifies it is donated ‘to the

universal sangha headed by the Buddha’. So

one should not see an individual monk, with all

his own personal weaknesses and faults, but

instead his presence should indicate an

opportunity to give to the sangha. While in his

casual interaction with the monk he may be

treated as an individual, but in the ceremony of

dana, the monk was treated as an instantiation

of an ideal.

2 Anguttara Nikaya. From: http://www.urbandharma.org/udharma3/women.html


The lay people need monks and nuns in order

to advance along their religious path. The

recipients are deemed to be worthy is that they

receive on behalf of the ‘universal sangha

headed by Buddha,’ a reminder of the spiritual

path and goal that they represent to others. The

sangha, by its very definition, according to

texts, cannot be immoral. By giving to the

‘universal sangha headed by the Buddha,’ a

donor ensures that he or she gives true respect

and that the receiver is purified by the good

qualities of the sangha.

The removal from economic intercourse, with

its patterns of give-and-take, generates the

purity that allows the monks and nuns to

receive gifts. They are the purest recipients

who are the least eager to receive. The more

ascetic and aloof from material support a

monastic is, the closed he or she is to the

spiritual goal, and so the gift is more fruitful for

the donor. This is due not to any alleged poison

or danger in the gift, but because of religious

values about renunciation and asceticism. An

ideal monk or nun should not in any way be

greedy and attached to materialism. Ideally the

renouncer cares little whether he receives or

not, and never ask for anything. Ironically this

leads to a curious structural tension between the

donor and the receiver in that naturally the

donor will want to give lavishly to such person,

even though their accepting such largesse

would threaten the very renunciation for which

they are so highly esteemed.

The Gift Item

The degree of merit on the other hand also

depends on the quality of the materials. In the

Theravada tradition the gift items are the four

basic necessities- food, robes, temple and

medicine, and as well as the eight requisites

(attha-parikhara)- the three sets of robes, bowl,

belt, needle, water strainer and razor. However,

as per the Tipitaka the gift items are mentioned

variously and classified according to the pitaka

which given below:

1. In the Vinaya, four things are mentioned:

food, robes, monasteries and medicine. Some

people take this list to be exclusive. But it

should rather be seen as the requisites that the

Buddha allowed the Sangha.

2. In the Abhidhamma, gifts are listed as of six

sorts, corresponding to the six senses: visible,

making sounds, odiferous, with taste, objects of

touch, and mental objects. This list too is not a

list to limit the types of Dana but rather a way

to analyse them.

3. In the various Suttas, some people maintain,

there are ten kinds of Dana- food, drink,

clothing, transportation, flowers, perfumed

unguent or powder, ointment, bed, dwelling-

place and light (anna, pana, vattha, yana, mala,

gandha, vilepana, seyya, avasatha &

padipeyya). But here again we should take this

as a list of ten possible gifts, not a list of the

only gifts to be given.

If the donor gives lower graded materials than

he would use for himself then that dana is hina

(inferior) dana. If he gives same quality

materials then it is called majjhima (medium)

dana, and if he gives high quality things then it

is called panita (superior) dana. So to get high

merits (i) the donor should be morally sound,

(ii) the gift items should be acquired

righteously and of high quality, and (iii) the

recipients i.e. the monks should too be of

higher spiritual footings. Such an approach

might suggest that the dana culture of the

Theravada Buddhist are uninterested or

unconcerned with the material aspects of

dana—specially the monetary value of the gift

item.

Donation Process

In the Theravada religious functions, sila (five

or eight precepts) are usually given to the lay

people by a monk and the gift items are

delivered to the monks thereafter. It is believed

that to obtain higher punya (merits) from the

donation the donor has to be morally clean and


it is the reason behind why sila is taken prior to

the presentation of gifts to the monks. Pali texts

and literatures specifically stipulate that the

donor is morally pure so as to make sure that

the materials that are to be donated have been

acquired righteously (dhammiya ladda).

A donation ceremony usually ends with the

blessings of the monks while one (or some) of

the lay people pour out water symbolising

sharing of merits which is known as libation

ceremony. The water is a symbol of life, purity

and cleansing. As it is poured it represents the

‘fluid’ nature of generosity, how easy it is for

this kindness is passed from one person to

another. The elderly sits in front, slowly pour

water into a plate or bowl, till the end of

recitation by the monks. The water is then

released outside into the soil or garden.

Rituals

This water pouring is a Brahmanic symbol, but

the sharing of the merits that it represents is

perfectly Buddhist. The donor invite his or her

friends, family, devas etc living or dead, to

share in the inner feeling of merit. However,

the ending stanza of the blessing formula

indicates, it calls the merit worshipers to the

attention of Vasundhara – the goddess of earth

and wealth – to stand witness of the donation

ceremony so that she would remind the donor

in the next rebirths – if he/ she unable to

recollect the merits done in this occasion.

Here, the introduction of Vasundhara into the

ritual blessings has cast doubt upon many

critics as the people involved in the ceremony

never really understood the rationality and the

ethics behind it. Although little is known in

ancient Buddhism, this goddess is known later

in Theravada Buddhism and incorporated in the

blessing formula recited by the monks on

behalf of the donors. So the blessing formula

that is recited throughout Bangladesh

apparently has Bhramanic origin intertwined

with a Buddhist parable. Once it is said that

Vasundhara appeared as a woman when

Buddha was confronted by Mara who asked for

examples of his merit. Accordingly to lore,

Vasundhara proves the Buddha’s symbolic

merit by squeezing the water out of her long

hair, which creates a flood that washed Mara

away. The syncretic nature of Theravada

Buddhism is more intriguing when Swaraswati

(Hindu goddess of knowledge) is adored as

‘protector of the Tipitaka’ which are the

scriptures that form the foundation of

Theravada Buddhism. In the paradigm of socio-

religious dynamics where the forces of rituals

surpasses the ethics, it would not be an

exaggeration to say that the libation ceremony

or water pouring ceremony is a Buddhist rituals

rather than of philosophy and ethics.

The procedure or etiquette of the gift, which is

elaborate in all of the medieval treatises are in

formal and in ritualistic term. Etiquette is a

code for membership in moral and ideological

communities. Gift ritual is a kind of religious

aesthetics. How rituals and ethics could be

related to (or opposed to) one another has

opened a venue of scholarship. In an interesting

way recent work on Buddhist ethics provides a

good example of the view that ethics and rituals

are in conflict. Gombrich makes an historical

argument that the Buddha’s rejection of

brahmanical ritualism was responsible for the

‘ethicisation of the world,’ which he regards as

‘a turning point in the history of civilisation’

[Gombrich 1996:51].

Ethics

Though most of the Buddhist material treats

dana as an ethical and ritual practice in the

context of meritmaking venture, but there are

undercurrents that also suggest the only true

interest is a desire for liberation. In one place

the Compendium of the Essence says:

Whether there is something small such as a

meritorious dana of only a handful of

vegetables, or something great such as the


merit of the dana of Vemala [a famous and

generous donor], if one desires success in

rebirth (samsara), then it is established wrongly

because it is connected to rebirth and one is

able only to reach rebirth, not liberation. But if

one is able to give with the desire for liberation

[thinking]: “let my dana lead to the extinction

of the cankers,” then [this is] established

correctly with respect to liberation, even

Arahatship, the knowledge of Solitary Buddha

and Omniscience (the Fully Enlightened

Buddha) [Sarasangaha: 181].

The knowledgeable person would restrain from

reciting those Pali words that are confusing and

devoid of Dhammic value and the most

preferred Pali verse that leads to ‘liberation

from dana are:

iddhame danam asava khayam aham hotu;

iddhame puññam nibbanassa paccayo hotu.

Let this dana be the cause for the extinction of

cankers;

Let this merit be the cause for the attainment of

Nibbana.

sabbe satta sada hontu, avera sukhajivino.

katam punnaphalam mayham, sabbe bhagi

bhavantu te

May all living beings always live happily, free

from animosity.

May all share in the blessings, springing from

the good I have done.

Conclusion

Intriguingly a Buddhist tradition also indicates

that in the final era of the decline of the

Dhamma (Sanskrit: dharma) in their own

cosmology, the only practice remaining is dana

[Lingat 1962:12]. This is referred to as Kali

Yuga (Dark Age), the last of the four great

epochs of time in traditional Hindu cosmology

[for detail see Heim 2004:9].

A gift presented with proper attitude to an

appropriate recipient will produce high merit,

and although a small gift ‘given well’ may

bring as rich a reward as a large one, happy

indeed is the donor whose resources will allow

him or her to emulate Anathapindika and

Visakha. Nonetheless, even the donor who

gave on such a munificent scale as these two

great examples during the Buddha’s time could

not accomplish the final goal Nibbana (Sanskrit

Nirvana), during their lifetime. For all donors

must supplement giving with self-control and

other forms of established religio-moral and

spiritual practice.

Gift given with the intention to derive the merit

in the future worldly wealth and pleasures, and

heavenly existences resulting suffering in the

cycle of existences is called vattanissita-dana.

The other gift that is done for the liberation

(Nibbana) which is free from the suffering in

the cycle of existence is called vivattanissita-

dana. It has been said that in order for the gift

to become the foundation for Nibbana (vivatta-

nissita), one should not be casual or careless

while making a gift nor should desire any

particular stage of enlightenment either.

Through wisdom he is free from "I-donating"

and "my-donation" and through compassion he

is free from lethargy and depression. In its most

developed form, this would be a highest gift

given while the donor develops insight into: ‘I

am anicca, dukkha and anatta (impermanent,

unsatisfactory and without self)’, ‘the receiver

is anicca, dukkha and anatta’ and ‘the gift

materials too are anicca, dukkha and anatta’.

A gift that is unaccompanied by wisdom is

called ñana-vippayutta-dana such as a gift

done by imitating others then it is

unaccompanied by wisdom. While a gift

accompanied by wisdom is called

ñanasamppayutta- dana. If one makes a

donation while one is aware of volitional acts

(kamma), their resultants (vipakka) and the path

that would free him from vipakka then it is a

gift accompanied by wisdom. In this

connection, a brief explanation is necessary


with respect to some exhortations about the

path that is associated with vipassana-ñana

aspects and that would free him or her from

kilesas (defilements). There are 10 defilements,

thus called because they are themselves defiled,

and because they defile the mental factors

associated with kamma (including dana). They

are:

(1) Greed (lobha),

(2) Hate (dosa),

(3) Delusion (moha),

(4) Conceit (mana),

(5) Speculative views (ditthi),

(6) Sceptical doubt (vicikiccha),

(7) Mental torpor (thina),

(8) Restlessness (uddhacca),

(9) Shamelessness (ahirika),

(10) Lack of moral dread or

unconscientiousness (anottappa).

To conquer these ten defilements one need to

apply vipassana-ñana efficiently and this can

only be cultured and developed through

vipassana meditation. The more one could free

him or her from these defilements one become

more adept in shaping life including offering

dana. The One who has freed from all these

defilements is called Arahat (the worthy), One

who has reached the final stage of spiritual

progress. The kamma (deeds) that they perform

including offering dana is classified as kiriya

(functional) which do not have the efficacy to

produce vipakka (resultant) and this is Vimutti

(Deliverance or Liberation, in Sanskrit:

Vimukti), the other name for Nibbana—the

highest and ultimate goal of the Theravada

Buddhism.

Recommendation

In this context it is worth mentioning some

recommendation, that are warranted for the

people who are yet to accomplish the high

stage, while building monasteries, constructing

pagodas, etc that are the dana of great

magnitude (thavara-dana). There is also dana

of less magnitude (athivara-dana) when you

offer alms or clothing or when you give food,

water, etc; to the needy. In giving charity of a

great magnitude, you are liable to encounter

interference from within yourself as well as

from malicious elements.

Therefore if you plan to perform dana of great

magnitude you should plan for yourself seeking

good advice from friends and learned teachers.

Only then you will get worthy recipients for

your dana. Choice of recipient is not so

important in doing dana of small magnitude;

even feeding animals has its own merit. The

crucial factor in doing dana is to have the right

mental attitude not the quantity of offerings.

Try to invite four more than monks to perform

‘sangha-dana’ whenever possible. Never be

attached to the offertories you intend to donate.

Let your mind be filled with complete

renunciation of the material things that you

have set aside for charity. This attitude is called

mutta cagi (mutta means detachment,

renunciation and cagi means one with generous

habit). So the donors should bear in mind not to

be attached to the recipient; not to be attached

to the offertories; not to pray or long for

worldly luxury in the abode of humans and

devas; only to have the noble desire to attain

the supreme bliss of Nibbanic peace. This will

make you the ideal donor. I would like to

conclude this paper by quoting a poem from

Buddhadasa, “Doing Good like Water”:

Not asking for anything in return,

Just like water used in spinning and pouring a

clay pot,

Or used in mixing and pouring concrete,

Which evaporates and dries up, until nine is left

To ask for anything in return or seek praise.

Like bricks, stones, clays, and sand,

Let’s do good turns for each other without

Asking for anything in return, just like water.

[Buddhadasa: 47]


BIBLIOGRAPHY

1. Digha Nikaya. Translated by Maurice Walshe. The Long Discourses of the Buddha. Boston:

Wisdom Publication, 1995.

2. Mijjhima Nikaya. Translated by Bhikkhu Òanamoli and Bhikkhu Bodhi. The Middle Length

Discourses of the Buddha. Boston: Wisdom Publication, 2005.

3. Sarasangaha. Edited by Genjun H. Sasaki. Compendium of the Essence. London: Pali Text

Society, 1992.

4. Buddhadasa Bhikkhu. 2003. Thoughts & Experiences. Thailand: Dhammadana Foundation.

(Translated by Poonsiri Phanumphai & Santikaro, and Edited by Santikaro)

5. Findly, Ellison Banks. 2003. Dana Giving and Getting in Pali Buddhism. Delhi: Motilal

Banrasidass Publication.

6. Gombrich, Richerd F. 1996. How Buddhism Began: The Conditioned Genesis of the Early

Teachings. London: Athlone.

7. Heim, Maria. 2004. Theories of the Gift in South Asia . New York: Routledge.

8. Lingat, Robert. 1962. “Time and the Dharma”. Contributions to Indian Sociology 6:7-16.

Writer: Convener of ‘Center for Multifaith Dialogue’ and President of ‘Arakanese Research

Society of Bangladesh. He did his Masters in Management with Honours from the University of

Chittagong then served in a private bank for over 8 years before he was ordained as a bhikkhu

(monk) in 1997 and since then he has been a proponent of Engaged Buddhism distinct from

“popular Buddhism” and/or any branch of “organised religion”.


THE SPERMUNDANE STAR AND THE MĀRA-PRONE HUMANS

By- Sudatta Priya Chakma

In the Dhammapada, an event of the Buddha’s

time says that once a Yakka drawing himself

near Buddha asked: “O Lord! Could you please

tell me as to whom is to be worshipped and

offered the Dāna so as to reap the greatest

yielding?” The Omniscient replied: “The

bumper harvest of virtues lies in the offering of

Dāna and serving to the Arahants who are

devoid of delusions, cankers, fears and

victorious over the cardinal passions of lust,

anger, greed, infatuation, conceit and envy.”

The Dhammapada reads:

“Pujārahe Pujayoto Buddhe Yadi Ba Sāvake

Papaňcasamatikkaňte Tiňňasokapaddibe

Te Tādise Pujayato Nibbute Sakutobhaye

Na Sakka Puňňayang Saghatung Imeomapi

Kenaci”.

Those who worship the worship-worthy

Buddhas and the disciples who have surpassed

the Papaňca (the world of diffuseness); those

who have passed off sadness, sorrow and

remorse; and the great personalities, who have

attained the nibbāna and are fearless, can gain

immeasurable merit that cannot be calculated.

Therefore, glorifying such great personalities is

directed to the strengthening of the Budhha

Sāsana and is also a deed of well being. The

Arahant, Ven. Sadhanananda Mahāthera

(Banabhante), the Abbot of Rangamati Rajbana

Vihāra, is one of such great humans of our

time.

Unlike Gautama Buddha, Venerable the

most, Arahant Sadhanananda Mahātherā

was born, for his last birth, to a middle-

class farmer family. The noble friend of all

beings is most popularly known as

Banabhante. The biographies of

Banabhante depict the naming to have been

‘a switch over’ from the identification by

name ‘Bana Sramon’ to ‘Banabhante’

respectively means ‘Sāmonera of the

forest’ and ‘monk of the forest’ – as

pronounced by the devotees of the time

with utmost veneration.

As we know, the tradition reveals that the

Gautama Sāmonera, as an aspirant hermit, had

to travel from place to place passing through

one Teacher to another for years together and it

was his indomitable will that led him to

attaining all the spiritual stages that had already

attained by his contemporary teachers but

finally the dejected Gautama Samonera had to

resort to his own course to become Buddha –

the Enlightened One. Ven. Banabhante’s

voyage to attaining the Māĝĝa Phala is also


marked with the events more or less similar to

that of the Buddha’s in respect of taking to own

course of action – as the final resort. The then

Sadhanananda Sāmonera renounced the

association and all attachments with his

venerable teacher and inmates amidst the

dazzling city life of Chittagong City only to

seclude himself in the dense woods of the

Dhanpata forest that spread either side of the

mighty Karnafully River between Rangamati

and Kaptai towns. All along with him, as he

says, were a set of books and the robes he

wore; and apart from the Buddha, Ananda

Mahāthera, Sāriputta Mahāthera, Moggalāyana

Mahāthera and the like were his model teachers

and the source of all inspirations, strategy and

tactics in combating with the Māra for more

than a decade in the wilderness without being

served and sheltered.

However, no biographer is to claim for a

certain as to when and during what occasion or

at which place Ven. Banabhante attained the

mightiest power of putting an end to the course

of births and rebirths. But a consensus claim

goes concluding that Ven. Banabhante is an

Arahant belonging to the Chal-Abhiňňa

Arahant Category for being endowed with six

higher powers, such as, Divine Sighting (eyes),

Divine Hearing (ears), Power (knowledge) of

reading other’s mind, Power (knowledge) of

destroying cankers, Manifold Iddi (Magical

Power) and Knowledge of previous births. The

universal identification asserts that Ven.

Banabhante is, most probably, the only living

Chal-abhiňňo (An Arahant in possession of 6

higher powers) in the world. It is his

immeasurable contribution towards

strengthening the Buddha Sāsana that had

already instated him at the helm to steer the

wheel of the’ revival of Buddhism’ ahead in

this part of the globe. The Dhamma light that

he rekindled soon touched the nooks and

corners of the Buddhist world. The statesmen,

dignitaries and devotees of important

personalities from around the world come to

Rangamati Rajvana Vihāra to pay a visit to

him, apart from the regular visits of thousands

of devotees coming from different parts of the

land and from abroad as well. Rangamati

Rajvana Vihāra has become a spot of

pilgrimage, a source of regaining self-

confidence, a factory for reshaping morality

and a seat of learning & hearing the Sublime

Dhamma from a living Arahant, which is rare

to be sighted and rare to be heard.

For a layperson like me, it would rather be folly

to go for an accumulation of the doctrinal

expositions that have been being delivered by

Ven. Banabhante throughout the last decades

since 1960s. In his deliverance, he speaks of

the issues relating to both the mundane and

supermundane worlds. The vision is to help the

humans reduce their sufferings and enabling

them to put an end to the sufferings by breaking

the prison cell of the Māra. The mission is to

strengthen the Buddha Sāsana by rectifying,

reshaping and promoting the Māra-subjugated

human mind responsible for both the

wholesome and unwholesome deeds that cause

them to ascend to the upper course leading to

the nibbāna or to fall prey to the endless

sufferings throughout their traveling along the

cycle of births and rebirths for the ‘asamkya’

years together. Therefore, I find it appropriate

to glorify the Great Supermundane Star as I

have seen and heard from him since, it is said

in the Mangala Sutta, glorifying such an object

of ultimate veneration is meritorious and well

being and that I could not help presenting some

of his blissful messages sent on different

occasions, in the following manner:

1. On Eternity of the Buddha’s Dhamma:

“Buddha’s Dhamma is the Dhamma of this

sacred earth. The humans have integral tie with

this Dhamma. When the human society, having

forgotten the real Dhamma, got submerged in

the vastness of multifaceted false views and

being tainted with the worldly pleasures did

sow the seeds of anger and hatred and


consequently became sorrowful, sick and

remorse-ridden; at this juncture, in order to

diffuse their sufferings and for the well being,

the ultimate Great Grand of compassion, the

Buddha having emerged in the world, with the

influence of his morality and advice, taught the

real taking of refuge to the Dhamma. And it is

for this purposes, the Buddha’s Dhamma has

been being prevailed as a flow since the

beginning and will continue to exist as eternal.

The Buddha is not a lay human; he is a

reservoir of infinite knowledge, boundless

compassion and a vastness of pure virtues. As

in the case that an ailing patient essentially

requires a good physician similarly, the

necessity of a pure and great personality with

complete body form, as it had been and so will

remain ever invincible for the extinction of

sufferings of the living beings trodden with

threefold woes. It is for this purpose, following

after ‘asamkya’ years, as to emerge in the

world as the great personalities with complete

body form, the Enlightened Ones in singles, the

‘Bodhisattvas’ (Enlightenment Beings) get

prepared through fulfilling the ‘Pārami’

(Perfections) in their hardest meditation for the

indefinite period of time. The emergence of

Buddha does not take place for a particular

country or a nation; this rather takes place for

the extinction of sufferings stemming out of the

birth-decay-ailment-death-sorrow states of all

the living beings. It is for this reason; the

Buddha is more valued than that of all other

valuable gems in the world. It is for the general

wellness of all beings and for attaining the best;

his messages and all the worldly contribution

are greater than the jewels. Being in line with

the Dhamma, those who by virtue of own ideal

lives and advice preach the messages of

Buddha are also reckoned to be greater than

that of all the precious stones of the world. The

fortunate are they who take refuge to the triple

gem and become the possessors of peace and

happiness.”

2. On Pilgrimage:

“Buddha spoke about the four great spots to be

visited, worshipped and prayed as to rejuvenate

one’s firm stand for an ever extinction of the

sufferings of life. These are – Buddha Gaya,

Sarnath, Kushinagar and Lumbini. Why?

Sighting of these four sites of great

remembrance signify the remarkable events of

the Buddha. Victory over Sankāra Māra – the

mother of sufferings at Buddha Gaya,

expositions of the means for achieving triumph

over the Sankārā Māra for welfare of the world

at Sarnath, Victory over the Skhanda Mārā at

Kushinagar and giving final opportunity to the

Sankārā Māra i.e. taking the last birth – the

sighting of these four sites, if vibrates the

visitor’s mind, will cause to arise inspiration

for attaining freedom from suffering.

For a pilgrim, with a start from cherishing

firmness to go for a visit and pray the four great

sites to his/her breath for the last, if he/she

meets failure to lead the life in accordance with

the path shown by the Buddha including if

he/she cannot remain firm in struggling for an

access to the nibbānā, then going for such

pilgrimage bears no meaning. In my opinion

(Banabhante), if someone can bring extinct to

the Greed, hatred and delusion, then it is for a

certain that his/her visiting of Buddha Gaya

ends up right there. If it happens that the

Sublime Dhamma is heard and the Dhamma

knowledge and the Dhamma eyes are attained

while sitting at home, then the visiting of

Sarnath ends up there. On being able to decline

to the passion for male body and female body,

etcetera, thus ends up the visiting of

Kushinagar. To an aspirant firmly determined

with a vow that goes: ‘This is my last birth; this

is my suffering-prone-prison-like-body

formation for the last time and I will not let the

Skhanda Mārā enjoy this opportunity for the

second time, I will not.... and....I will never...’ -

thus the aspirant firmly employed in line with

the Buddha-shown path in the struggle against


greed, hatred and delusion including ignorance,

desire and fetters and as such, the sighting of

Lumbini, worshipping and praying takes place

in him within the moments.

I bless the wishers who are in willingness to put

an end to the suffering for ever: May the

indomitable will and firm determination arouse

in their mind.”

3. On rare birth as human:

“Rare is the birth of human. As per the

Parinibbāna Sutta, the span of Buddha Sāsana

is stated to be for five thousand years. At

present it is 2542 B.E. and 2458 years remain

as balance (the message was originated in

1998). It will be of a matter of great fortune if it

happens to have rebirths as human within this

given time. The reason is that taking rebirth as

human in this period will have no meaning, if

no opportunity appears to travel along the

eight-fold path directed by the Buddha and

having achieved at least one of the four Māĝĝa

Phlas and thereby getting the downward course

closed, then the taking of birth as human will

be of worthless. Birth as human is, of good

fortune, attained through performing

wholesome deeds and fulfilling the perfections

for the births and rebirths together. If you miss

the golden opportunity by being indulged in

pleasures and negligence, then there is every

doubt whether the next birth as human will be

within this period. In order to mark the existing

birth with a meaning, every one has to make

good use of the days by way of being with pure

mind and with the observance of ‘Silā’ and

Sublime Dhamma; and has to be along the

eight-fold path employing oneself in the ‘Smriti

Vipāssanā Bhāvanā (tranquility insight) and

that should be the duty. Otherwise, being

encountered by sufferings is unavoidable in the

existing birth and in the birth that follows.

He, who is in love being devoid of attachment

to all beings at heart, indiscriminate of friend

and foe and compassionate, is free from danger

and is dearer to humans and the devās.

Therefore, O devotees! At this existing birth,

one can gain happiness, peace, love and honor

by declining to hatred, showing kindness to all

beings and rearing loving compassion towards

all the living beings of the world.”

4. On being conscious and happy:

The way of leading life, as is not easy, simple

and smooth, so is as sharpened as a blade and

inaccessible. There is a constant contradiction

in between auspiciousness & inauspiciousness,

sin & merit and well-being & not well being. A

slight negligence inevitably invites deviation

and death. And hence, one is to lead the life

with deep concentration of mind and in phases

of thoughts. It is as similar as the case with a

passerby who proceeds to the goal in slow

paces. He, who always thinks of

impermanence, sorrow and non-self nature in

all the objects, be he is on move, at sitting or in

lying; and destroys the sins so originated and

gets the origination of sins closed and veering

the perturbed state of mind becomes the

possessor of supermundane knowledge through

self restraint, is the person who is an ever

happy human.

Therefore, be controlled while you are the

dining table for drinks and meals. Nobody can

be happy being indulged in sensual pleasures.

Stay apart from satisfying the uncontrolled

senses and stay free from the endless

sufferings.

5. On observance of the Paňca Silā:

For the households in worldly condition, the

observance of Paňca Silā is a must. Refraining

from hatred upon the living beings or killing

the beings, avoiding the acts of theft, abstaining

from being involved in adulteration, declining

to lying, back-biting, harsh words, gossiping

and being free from anger, envy, ignorance,

ego-feeling and false views – only then one can

be really happy. One can attain right course


through performing the Dāna, observing Silā

and practicing with Bhāvanā.

On observation of the Paňca Silā, the course of

life gets developed and three-fold treasure is

gained, such as (a) Admiration, (b) wealth and

(c) upward course after death. With the Paňca

Silā, just being alive for a single moment is a

grand success of being alive. On the contrary,

leading a life for a century without morality

(Silā) spells the life to be worthless, just

because, it leads to ‘Apāya’ (down course) after

death. Hence, with Silā, it is better to remain

alive for a single moment rather than leading a

life for a century without being with Silā.

Therefore, every man and woman by practicing

with the Paňca Silā can improve the mind for

own happiness in the family life.”

6. On attainment of the Nibbāna:

“What the Buddha said about the extinction of

birth and death of the living beings ridden with

‘Kilesā’ (defilements) – the deeds of action

leading to such Dhamma of extinction is called

the ‘Nibbānā. The humans tight up with the

bondage of behavioral manners tainted with

ignorance just embrace and accept the

sufferings. In order to let the humans get rid of

the decadence, birth, ailments and death, the

Tathāgata Buddha professed the sweetest

Nibbāna Dhamma saying, ‘Those who are

learned, honest, simple and devoid of delusion;

with practicing the Buddha’s advice and

through generating the light of wisdom; and

having the rebirth extinguished, enable to

witness the Nibbāna.

The Hell, Sub-human, Preta and Asurā - are the

four worlds that comprise the ‘Apāya’ i.e. the

down course. In order to get rid of these four

‘Apāyas,’ do accept the Supermundane

Dhamma and gain the real peace thereby. Do

practice with the Buddha’s Middle Path – the

‘Smriti’ and Vipassanā Bhāvanā.

Sadhu! Sadhu! Sadhu!

Writer: Engaged with translation and compilation, English medium educational Institutes and

N.G.O. consultancy.


Banabhante-The Apostle of Peace

By- Shri Ranjan Kumar Barua

Ven. Sadhanananda Mahathero (Banabhante;

the forest monk) is the well-known,

famously worshipped, clairvoyant, omnipotent,

omniscient Bhikshu in Bangladesh who has

attained the highest magga 'Arahanta'. For over

forty years, transcending religious barriers,

creed, and other societal divisions, he has been

providing directions to people from all walks of

life much like Lord Gautama Buddha, about

their moral and spiritual developments. As

such, Ven. Banabhante has never been

beholden to any particualr sects or segments of

population nor to any particular individuals for

their devotion to him as arduous devotees.

Belonging to no one, he truly belongs to ALL

of those who come to embrace his edifying

ideals to enrich their lives by nurturing and

cultivating 'kusala kamma'.

As an Arahanta, His Holiness Ven.

Banabhante maintains strict discipline in

upholding dictates of Lord Buddha for the

'Sangha' entailed in 'Binoypitok' and he

steadfastly avoids any claims of ownership on

anything --money, expensive gifts, material

property, and 'special devotees' . Individuals

by their own merits and contents of inner

qualities can endear themselves to Ven.

Banabhantee and as such one's nearness to the

venerable Bhikshu cannot be deemed as his

personal preferences. Indeed, as a clairvoyant

Arahanta, he can instantly view latent merits or

'lack of' among his devotees. For he has risen to

the summit heights of immeasurable

achievements surpassing normative,

ontological boundaries. His fundamental

philosophy and teachings emanate from

Buddha's teachings as he reminds everyone in

quotidian living the importance and needs for

observance of Lord Buddha's principles of

'sila' (good conduct), 'samadhi' (right

meditation), and 'prajna' (attainment of

wisdom).

As life cannot be divorced from diurnal

existence, it becomes all the more urgent that

we pay attention to our conducts and Ven.

Banabhante passionately propounds that

flourishing of inner virtues lie inextricably

intertwined with our mental inclinations. Our

actions with putrid predilections will inevitably

bring about unwholesome outcomes

embodying 'dukkha' meaning sufferings. His

teachings are pointed remarks on endless

sufferings mired in our cycles of rebirths and

stark reminders that our actions yield

unavoidable consequences based on its own

merits. There is no magic wand by which one's

mischievous deeds could simply be, despite

infinite wishes, washed away or wiped off by

some miraculous quackery. Thus, grounded in

scientific reality of inter-connectedness

between causes and effects, and in reasonable

discernment Ven. Banabhante envisions a

community of present and future progenies

who would adhesively adhere to edifying

conducts devoid of 'Ahimsa', hidden jealousy,

envy, acrimonious feelings and other conducts

borne out of filthy perversities--in thoughts,

words, and in all kinds of daily activities. As

we yearn to live in peace and harmony, our

actions must coincide with our inner state of

mind. Negative, unwholesome thoughts with

mental defilements will inevitably

breed unwanted, undesirable outcome. One

needs to investigate into the nature of reality by

delving deep into the reality of mind and matter

within self, not in the form penance, but in

sincere attempts to extricate mind from inward

defilements. Careful observations of reality by

interrogating the nature of reality leads to

observation of truth. It is to know the

self through process of self-examination. That


investigation requires vigilance, self-discipline

and incisive self-analyses into the contents of

our thoughts. This art of living is deeply

embedded in Vipassana

Meditation.

Born in Moraghona near Rangamati,

Chittagong Hill Tracts on the auspicious day of

8th January, 1920, Rathindra bore signs of an

occult and astounding greatness. His gaze since

childhood was set on a far distant future as

though he remained deeply absorbed in

compassionate contemplation at humanity's

intense sufferings and finding ways to alleviate

their pains and incalculable misery. His

observations on the world around us gave him

the determinations to set out in search

of 'Saimyak gyan' or right views. Merely a

novice in the Buddhist Sangha, the 'Rathindra

Sraman' made a query to his then teacher Sri

Dipankar Mahathero who were staying at

Chittagong Buddhist temple. His teacher was

startled by his disciples' rather

audacious inquiry-'how to attain right wisdom'

or 'Prajna'. The young 'samana' was discontent

at heart as he failed to quench his bubbled up

thirst to grasp the infinite, immeasurable, and

ineffable. An enormous inward transformation

brought about a stupendous, supramental

consciousness as 'Rathindra Sraman' embarked

on his unknown journey at nearby Longhadhu

Forest adjacent to his childhood residence at

Dhanpata forsaking mortal dangers, agonies of

sensory deprivations of foods and shelter. He

was fearless like Siddharta Sri Goutama whose

'mahaviniskraman' certainly gave him the

exemplary impetus to be worth emulating.

And, Rathindra after 12 years of austere

practice of Bippassana emerged as the 'Forest

Monk', the venerable 'Banabhante'. The

uniqueness of ’Banabhante's' emergence did

not simply come from introspective dissection

or from intellectual analyses of contents of his

vast consciousness. It had gone through a

gigantic inward transformation saturated in his

unnerving determination like Tennyson's

Ulysses--'to strive, to seek, and to find, but

never to yield'.

It is difficult to fathom the depth, scope,

intensity of this 'great sage’, but one can

speculate Sri Aurobindo's eternal words

reverberating in the contours of Banabhante's

enormous psyche--'man is Nature's great item

of transition in which she grows Conscious of

her aim. In him she looks from the animal with

open eyes towards the divine ideal'. It was ,

indeed, this imperceptible , yet intensely

palpable at heart which propelled to remind

within him rather incessantly the Nietschzean

ideal--'If the night and the day are such that you

greet them with joy, if life emits a fragrance

like flowers and sweet scented herbs, is more

elastic, more starry, and more immortal; that is

your success''. To Ven. Banabhante, life is like

Nietzsche's vision which means 'for us

constantly to transform into light and flame all

that we are and we meet with'. He drew the

lesson from Buddha-'Atma Dipa Biharena

Atma Sarana Aynya Sarana' meaning 'Know

thyself' and entuned his mind, heart and entire

being into Shakespearean addage--'To thine

own self be true , Then it must follow as night

the day'. His significance, therefore, can be

discerned not only to those who are initiated

but to the values he remotely suggests by this

extraordinary manifestation of the superhuman

in the process of his 'becoming' into the

'Banabhante'. His titanic influence has spread

an immense awareness and has compelled a

vast sea of humanity in his surrounding region

to retreat from habitual walks and to aspire to

redefine their lives by 'practices of Bipassana'.

Like T. S. Eliot, Ven. Banabhante portrays the

stark futility of human existence in

his unceasing advocacy for ' continence', 'metta'

and 'peaceful co-existence' in a world where

blood shook his heart at 'The awful daring of a

moment's surrender, which an age of prudence

can never retract, by this, and this only, we

have existed which is not to be found in our

obituaries, or in memories draped by the


beneficent spider' (Wasteland, T.S. Eliot). In

such a world with full of 'endless

duhkkha' Eliot’s condign depiction finds a

striking resonance in Ven.

Banabhante's tireless espousal at needs for

inward transformations. As the mortal

existence in his view--"Here one can neither

stand nor lie nor sit, there is not even silence in

the mountains, but dry sterile thunder without

rain, there is not even solitude in the

mountains"(Wasteland, T.S.Eliot). It must be

pointed out that he is not a messenger of gloom

and despondency in our present existence but

his emphasis is on needs for upliftment so as to

eschew fatal consequences of 'Akusala

Kamma'--unwholesome actions. He often

questions 'how life can be lost in living' so that

we engage in our efforts at seeking significance

of life in our mortal existence

Discourses of Ven. Banabhante:

This body is borne out of 'Abidya' meaning

ignorance and 'Tanha'meaning desire. The

conjunction of 'Abidya' and 'Tanha',

instantaneously, results in birth of

'Panchaskandha'. So, the utmost efforts must be

there to manintain awareness about the nature

of 'Abidya'. It means to be aware of all

activities pervading our daily existence. Ven.

Banabhante lays tremendous emphasis on the

'Satipatthana Vipassana' and is scornful

of weak resolves of small motivations. He

reminds that a ceaseless stream of efforts and

awareness are essential requirements for

practice of Vipassana Meditation. It is to

cultivate choice less awareness in the

continuous movements of 'seeing', 'hearing',

'thinking', imagining' etc. A beginner should

endeavour to contemplate on 'arising' and

'vanishing' which eventually will give rise to

'insight of illness'.

This human existence in an individual may not

take rebirth in human form once again, Ven.

Banabhante sternly warns quite often as the

next round of re-birth could take place in the

unhappy life of lower existence. Everyone

ought, therefore, strive to reach the first stage

of 'Sottapatti magga' as a minimum

achievement in this life. Ven. Bana Bhante's

teachings and discourses focus essentially on

Lord Buddha's 'Pratitya Samutpada Niti'--the

laws of causations. He notes that efforts in

mental discipline all too often is accompanied

with unwanted tedious labor without delight ,

but the realization of nature of 'dukkha' and

'impermanence' will bring forth compassionate

'panna' to heal those wounds long-suppressed in

the heart.

It is a frivolous exercise of preposterously

empty-headed mind to be indulging into

confabulation of 'Nature of Nibbana' with

adornments of verbal ornamentation, whereas a

mind remains quagmire, inescapably, in petty

calculations of earning a little name and

fame of being a 'writer' or 'thinker' in so doing

and harboring surreptitiously hidden jealousy,

envy and other mental defilements. It is

pragmatic rather not to dwell on this imagined

state of "Nibbana' but to work with steely

determination in attaining 'magga' by delving

deep into the practices of mindfulness with an

inexorable pace. It is imperative that a mind

extricate fully from 'kama'-'lustful thoughts'

long before one ponders on the 'state of

Nibbana'. From a sloka in Dhammapada, one

can discern the fatal consequences of lustful

thoughts forewarned by Lord Buddha--'Kamatu

jayate shoka, Kamatu jayate bhayang, Kamatu

bippimuttassu natthi shoka kutu bhayang'. The

ideation and identification of sense of ''me', or

'I' is borne out of misperceived assumptions

inbred within us in the form of 'ignorance'. This

ignorance is of 'Lokuttara Gyan', which cannot

be erased by accumulation of institutional

knowledge or by resorting to pedagogy of an

instructional curriculum by any self-acclaimed,

clever saints espousing various adjectives of

religiousity, at times, far-fetched, about the

unseen, unfelt qualities of 'Nibbana'.

Leaving cacophonies of such self-professed


attributes of 'emptiness' from caterwauls of

Sadhus aside, Ven. Banabhante once described

' Nibbana' as cessation of all 'dukkhas'. His

attainment of "Nibbana' is epitomized in his

very self-absorbed, succinct depiction of a

sublime state which needed no cliched,

tautological , and tortured wordings like

crochet cross-gained of a mundane wordsmith.

There lurks a hidden danger in such

labyrinthine web of ornamentations as it

represents an insidious image of vain glory in

the guise of substantive discourse. It is also

important to decipher the actual meanings

of 'Etipiso Bhagava, Arahang, Samma

Sambuddho, Bijja-charana samppnna, Sugata,

Lokabido, Anuttara, Puriso Dhamma Sarathi,

Satta, Deba, Manussacha, Buddho bhagabati'.

The critical emphasis, Ven BanaBhante

mentions is on the word 'Etipiso' meaning

'Thisis the'. It refers to absolute', unequivocal,

irreconcilable, recondite and 'Adaitavm'. The

uniqueness of the Lord Buddha's teachings sets

him apart and Ven. Banabhante's emanenace

as embodiment of Buddha's teachings mark a

pronounced departure from teachings of other

'luminaries' amongst our contemporary epoch-

makers or trend-setters. After all, all that

glitters is not gold and one can think of

only Krishnamurti who has ascended to that

identical stage of spritual pre-eminence. It will,

therefore, be misleading to bring into the

discourses of Ven. Banabhante a quixotic and

arbitrary relevance of 'others who are

temperamentally and philosophically, unrelated

to his 'Panna' or 'Wisdom', just because one has

read about them 'a little' and can bridge a

connection by some melange of words

according to one's inclinations to profess to be

a reservoir, albeit mini, of infinite knowledge.

It must be emphasized here that Lord Buddha

counseled humanity to 'expand compassion to

all living beings just as a mother distributes her

boundless love for her only offspring'.

........'Mata Yata Niyang Puttang, Ayusa Eka

Putta Manurakhye, Ebampi Sabba Bhutesu,

Manasang Bhavaye aparimang'. As the true

disciple of Buddha, Ven. Banabhante stressed

solely on 'peaceful co-existence, on metta, even

when he was faced with 'sagacious or practical

choices' on numerous occasion as was

witnessed by this author. His instructions were

on farewell to arms adhering to Buddha's

principles of eschewing all kinds of hostile

activities and practicing equanimity,

ceaselessly, even in the face of extreme

provocation and to adjust a living upholding

principles of 'peaceful co-existence'. The

significance of Ven. Banabhante's emanace,

seems to me, lies in averting a cataclysmic

maelstrom surrounding his native region where

as an apostle of peace he made us aware of

'higher values' in our spiritual journey and in

so doing, he resonated teachings of Lord

Gautam Buddha. It is in the principles of

'Ahimsa' 'metta' and peaceful co-existence; we

can attain some measure of sanity in our daily

living.

Writer: Educated in America, M.A in English literature; M.A in Government and International

Relations; M.P.A with Pi Alpha National Hones in Public Policy and Administration, USA.


Venerable Sadhanananda Mahasthabir: The Banabhante

By- Sutapa Barua

Sadhanananda Buddha

Born: 8th January, 1920

Birthplace: Morghana, Rangamati, Bangladesh

The Saavaka Buddha: A great philosopher who discovered and follows the teachings of Lord

Buddha

Family name: Rothindro Chakma

Mother: Birpati Chakma

Father: Haromohon Chakma

His teaching: Sufferings can be ruined by attaining deathless state which is called ‘Nirvana’

His Holiness Ven. Sadhanananda Mahathera

(Banabhante- the saint of forest), a name of

great sanctity pronounced with high veneration

amongst the Buddhists* in Bangladesh. He is

one of the Arahant’s who has attained the

‘Nirvana’ (freedom of suffering

and amalgamation of wisdom and edification).

Thus he has reached the state where one can

stop his craving for being birth, while an

ordinary man is always driven by desire to seek

for happiness. The ultimate happiness, the

‘Nirvana’, can only be found when one’s mind

is seized for sensual pleasure and pleasure

associated with wealth. All these bring

sufferings. Ven. Banabhante showed how to

ruin the sufferings. He discovered the four-

fold- truths which is all about the knowledge of

sufferings, knowledge of the origin of the

sufferings, knowledge of the extinction of

sufferings, and means of the extinction of

sufferings.

Knowledge of suffering: It means

understanding of sufferings. The birth is

sufferings, its cycle of living with disease,

aging, death all cause sufferings to a human

being.

Knowledge of the origin of the sufferings: What is the origin of suffering? Sufferings

originate from ignorance of desiring more and

more. According to Ven. Banabhante if there

exists no actions done by you, there grows no

sufferings.

Knowledge of the extinction of sufferings: How long will you be suffered? A year, two,

more or beyond one life cycle.

Means of the extinction of sufferings: Ignorance, desire, clinging, defilements, group

of existence, spheres and elements are the

causes of sufferings.

Ven. Banabhante says, "If you want to go to

the Nirvana, you cannot be in the worldly

condition maintaining the relation as husband-

wife and sons-daughters. Your duty is not to

back to the householder situation and not to

view a woman as a female. You are to reject

the concepts of 'I am', 'mine', and of 'self'. This

is the echo of Lord Buddha's doctrine

which tells that the concept of 'self' is the

principal obstruction on the way to Nirvana.

Ranjan Barua, one of the fortunate (in the sense

of 'hearing and sighting the Buddha is a rare

case of rarest') close observer of Ven.

Banabhante expressed his thinkings in this

way: "His (Bhante's) teachings are inextricably

entwined with many facets of Lord Buddha's

teachings. He has been a manifestation of

extraordinary transformation of humanity into a

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superhuman stage. That said, one thinks, it is

essential that one brings about the similar or

identical transformation within oneself". By

saying so he further added, "The fact that this

human life may be gone forever in next

existence". The realization of destruction

of reincarnation should provide serious impetus

for meditation in order to bring about 'magga'

within self. Ranjan said, "Fundamentally, this

is the crux of Banovantay's teachings.

'Atmadipa biharena, atma sarana anyasarana'.

Be a light to yourself. Meditate. Transform.

Attain magga. Attain Enlightenment".

Nirvana is the supreme human goal that all

Buddhists, and by extension all human beings,

should chase after, but many of us are not wise

and sagacious enough to fathom out the

inherent significance of attaining Nirvana—a

reason why, we Buddhists--- let alone people

from other creeds--- do not ponder on bravura

Enlightenment or Edification. Excellence of

human life is beyond elucidation. By being

born as human, we can organize our thought

process, optimize the situation and chances,

dissimulate our cynicism and flourish our

potentials, which are patently unfeasible for the

other quadruped and biped. But, we dissipate

our mental energy, fertility and mettle and

intellectual fecundity for so-called mundanely

acquirement and by so doing, accrue, by

stealth, prosaic sins that work as “Catalyst” to

burrow our future life deep into abysmal

inferno. Thus human lives come in the grip of

unending sorrow, unclean thoughts, amoral

actions, unethical impurity and disastrous birth

cycle!

Ven. Banabhante says, "Self-restraining, mind

restraining and restraining of senses are the

supreme duties of an ordained. Restraining

means refraining from committing to sin.

Refraining from sin leads to the fulfillment of

the 'Sila' (morality), 'Samadhi' (concentration),

and the 'Prognya' (wisdom)".

Ratiocination, contemplation, mental and

physical immersion plus heart-felt reverence

are prerequisite for ascending to the ectoplasm

of Nirvana—a state of mental purification and

fecundity whereby one can see, feel, discern

and read the very delusive fabric of the

universe that people, by mistake, conceptualize

as the Eden of happiness, peace and tranquility.

But, enlightenment is a systematic

methodology to plumb the matrix of physical

and mental structure and constitution and more

importantly, how physical and mental desires

likes of cohabitation, fleeting materialistic

exultation, appetite or rapacity, dragoon human

beings into corrupt and amoral activities. The

very process of “Knowing thyself” is an

ossified medium to realize this moralistically

illicit and noxious drowning into the grisly sins

that we keep on doing by being propelled by

physical desire mainly. But, if we keep us

occupied with understanding just earthly

intricacies and aloof us from striving to figure

out whether physical and mental inclinations

plunge us into the nadir of tribulations, our

endeavour to attain Nirvana will be futile in the

end. The question of why we should seek

Nirvana can only be answered, only when we

will reason out the complexities and afflictions

of physical and mental hankerings.

Meditation has now been very prolific medium

to allay mental agonies and eschew the

unanticipated anguish. But this exercise could

only ensure a transient and periodic jubilation

as such contemplation doesn’t spur one into

dissecting the very fundamental nature of mind

and body. So, once the temporal phase of

enchantment tapers off, we have got to sit on

meditation over and over again to find out

solutions to mundane pains and conflicts. Thus

human lives keep swirling round the circle of

sorrow and mental chaos. But, Bipasana

meditation (Meditation for plumbing where the

extraction of body and mind is and seeing how

body and mind works) apprises us of the

conflicting and critical germination in our

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physical entities and makes us aware of

incessant origination of sorrows, consternation,

fear and lubricious excitement. If you cogitate

on our physiological texture pensively, you

must be wondered at the agglomeration of both

body and mind for creating a ravenous

sensation in us, which goads us on to respond

to their demand in a flash. But, if we can

prevail over this mind-body dominance over

human beings, we could be able to concentrate

on metaphysical knowledge of mind-body

relationship and ascertain that as long as we

cannot get rid of the idea of “Physical

excellence”, of “Cogito Ergo Sum” or of “the

domain of I and we”; our inner journey will

remain incomplete and unsuccessful.

At this critical threshold of confrontation

between atavistic and primordial reality and

metaphysical actuality, a skeptic or mundanely

man would hurl the teaser to the enlightenment -

seekers why do we have to trivialize the

importance of body and mind or why on earth

should we posit that mind and body is

concertedly producing pessimistic gamut of

sorrow, rue and pains in us? To understand this

inexorable rise of anguish in our quotidian

living, we have to acquire wisdom. Wisdom is

not just having erudition in earthly knowledge

or social fluidity, but it is very much esoteric

and somewhat turgid. Wisdom rather is having

a mind, which can see and read beyond the

periphery of materialistic knowledge. Once you

have gained and gathered such wisdom,—

which can be attained through Bipassana

Meditation--- you will feel, see and twig the

delusive canopy of illusion, blindness,

meanness, dwarfism and ignorance ( In terms

of mental purity and sanctity) of educated and

uneducated people of the world!!

However, it is very perilous and pernicious for

physical and mental health to set out for inner

sanctity, because this very purified layer of

mind is not confined in our so-called reasoning

of enlightenment To attain this, one needs to

sacrifice that material, physical and mental

comfort in the first place. We define

enlightenment as a medium to become a good

human being, who has a huge institutionalized

schooling, a great load of reading of so many

books and a good chart of character. The much-

familiar “Want to be enlightened

beings” revolution of Abdullah-Abu- Sayeed in

Bangladesh has pandered immensely to

categorize Enlightenment in such angle, but we

fail to grasp the salient point that enlightenment

is completely and patently a mental process—a

man without complete academic knowledge or

certificate can have enlightenment that cannot

be found in those schooled fellows. This is a

matter of wisdom that guides one’s inner

aspiration for Nirvana to enlightenment. The

bookish basics are always concocted and

capricious, but enlightenment is perpetual and

eternal. It is such a mental fertility, by which

you will be able to observe the sorrows of

being born, cohabiting, appetite, aggression and

so forth.

But, we get gravitated towards ephemeral bliss,

foregoing to plunge into the ethical, moral and

contemplative connotation of life itself.

Intoxicated and inebriated with material fortune

and temporary happiness, we defy the cruel and

grim reality of leading an insignificant and

unpurified life. But savants like Buddha,

Socrates or Swami Vivekananda must slough

off this so alluring and quixotic life-style and

meditate for acquiring true wisdom, whereby

they will procure knowledge of the infinite and

the unseen. Sagacity and perspicacity are two

overarching features to grapple with abstruse

issues, which materiel people may consider as

“Idle” and “nugatory” exercise. It is basically

ignorance of us, the educated but heavily

mundanely people.

If we think of achieving Nirvana, what we must

need to do is get the drift of the abstruse issues

of the universe. That the whole universe is

leavened with sorrow, pain and illusion is to be




fathomed and we have to strive to come out of

the shell of illusion and false dawn. But, the

problem is whenever we start out brooding in

this particular fashion, the sorrow-loving

(though unbeknown to them) people will begin

to ridicule you. We are very much coy about

going beyond our known world and labor under

the delusion that the visible physical world is

the totality of knowledge. Being mired with

such disillusioned wisdom and primeval fear,

we jettison the idea of “the world is rueful” and

“the rudiments of the universe are hidden in our

body and mind”. So, to attain Nirvana,

Enlightenment or purified wisdom, we have got

to eliminate the roots of ignorance, false

ideology and materialism.

"If you are really willing to go to Nirvana, earn

the wisdom of four-fold-noble truth, knowledge

of dependent origination and the knowledge of

destruction of cankers. Having attained these,

reach the Nirvana and stay in real peace", says

Ven. Bhante.

It is not possible to gather this great

philosopher's activity in such a limited page.

The emergence of this self-enlightened Buddha

is a rare begetting to not only the Buddhists in

Bangladesh but also "people of all walks of

life", as said by Ranjan Barua, a follower of

Bhante. The Saavakabuddha has been

distributing the message of the truth, he earned,

to the people of all strata to ensure them

achieving freedom from woeful earthly world

and attaining the eternal peace. At the end, let's

all wish a longer life of the Sadhanananda

Buddha by keeping glorious bandana

(salutation) at his footage.

"Bhavatu Sabba Mangalam"

"May all beings be happy in the world"

References:

1. Indragupta Vikkhu, 'Sermon of the Ariyasavaka- Banovantay', series-1, 2000

2. Ven. Weragoda Saroda Mahathero, 'Treasury of Truth - Illustrated Dhammapada'

Acknowledgements: 1. Ven. Priyaratna Bhante, Rajbana Bihara, Rangamati, Bangladesh

2. Ranjan Barua, Kansas, USA

3. Sulav Chowdhury, 'Nirvana, Wisdom and Enlightenmen t', 2007

4. Ven. Karunabangsha Bhante, Rajbana Bihara, Rangamati, Bangladesh

5. Ven. Dharmaratna Bhante, Rajbana Bihara, Rangamati, Bangladesh

Writer: Graduate Student, Chemical Engineering, Arizona State University, AZ, USA.


Crisis of Modernity

By- Sujan Kumar Barua.

We live in post-modern world amidst enormous

technological developments, scientific

innovations embodying modernity. Modernity

is synonymous to “Newness”. It can be

deduced; therefore, that whatever new is

‘modern’. We are incessantly busy like a

monkey and chasing after this ‘new

phenomenon’ without considering effects of

our pursuits. The zeitgeist is such that by all

means necessary, we must ‘become’ modern.

Indeed, the characteristic outlook of post-

modernity demands us to be ultra-modern. It

means to embrace complexities forsaking our

primitive simplicity. Misguided and

confounded by allures of modernity, we are

engaged in hot pursuits after the golden

chimera. Unaware, totally, that we are standing

on quick sands, we are gradually losing our

foundations and it is going to devour us. As

such just for our selfish reasons, we are

extraordinarily busy with adornments for self-

aggrandizements, for our families and yes, also

for our nationalistic fervors. Instead of co-

operation, peaceful co-existence, we strive

steadfastly to gaining, mindlessly, for the

interests of our families, own society and for

the causes of our nationalism yet at the cost of

our collective interests. It is a slippery slope as

though a mere inattention will result in a sure

descent to an abyss, irretrievably.

We can notice that break-up of the Soviet

system has galvanized our collective mistrust in

the socialist system. The aftermath of

disintegration of socialist economy heralded

unshakeable trends for globalization.

Globalization literally means free economic

interactions across nations of the world. It also

means free trade and freedom to explore global

commercial enterprises. States or governments

would have lesser controls on economic

activities; instead, private enterprises and

initiatives would direct and guide new market

economy. In actuality, whether governments

ought to have no controls on the economy is

greatly debatable as we fail to understand,

fully, the complexities of modern economy. By

economy, we intrinsically mean factors of

demand and supply in which our individual and

collective wants for basic food, shelter and

employments are mitigated, meaningfully. It

seems to me, that general understanding of the

consequences of globalization are geared to

ameliorating our collective material well-being

which would bring about common good for all

segments of human population across nations.

Inextricably related to economic developments,

obviously, is the political stability of respective

cultures. If we look at Soviet Union and China,

we see on the one hand, astounding economic

progress in China due to stable political system

presided over by CCCP, and on the other, near

bankrupt economic meltdown due to lack of

viable political system in the wake of the

disintegration of the Soviet Union. What is

discernable here is that success of globalization

greatly depends on concurrent existence,

growth and developments of political systems

in which an agreed-upon procedure as to how

to bring about changes in the governing body

remains well defined and widely accepted.

Therefore, periodic elections after certain

times, representative Governments with ethical

accountability, freedom of press, rules of law

and individual subjugation under law and order,

equal opportunity, due process of legal systems

and above all, transparency define the

normative political culture. For the sake of

collective well-being and to ensure common

good, nation-states must consider an equitable

distribution of wealth so as to uplift the

neglected corners of the society as moral and

ethical imperatives. In a free market economy,


freedom to engage in competition is mere

tautological argument. It is a truism but such

competition remains ill defined as its

deleterious effects, unintended hopefully,

manifest an uglier spectacle of inequality

giving birth to wide spread discontents across

cultures. Resultant imperfections due to free-

market competition brings forth monopoly in

profit making, widening disparities between

rich and the poor, unequal distribution of

wealth and opportunities and exacerbate

existing East West dichotomy. A new kind of

violence is being introduced by the free-market

competition in the wake of globalization. While

the new information age aided by technological

innovations inundate us with all sorts of useful

and also unnecessary knowledge, it must be

admitted that such deluge of information does

not yield any knowledge of our inward

transformation. Look around, you will notice

unjust; incurable ills afflict humanity in an

inexorable pace, in their quotidian living. It is

an old-fashion to talk about peaceful co-

existence, communal harmony and human

community. There has been a death-knell of

amity. Enmity has replaced spirits of amity.

Death comes as a natural process when it is

augured by decline of internal conditions. It is

also caused by extraneous forces accompanied

by sheer animosity. There lies an irreconcilable

difference by the ways in which death

introduces a culmination. The later is a more

insidious than the other. It is uglier, deadlier

and fatal.

1. We remain busy in anticipating various form

of terror. The more varieties of terror we can

invent or imagine, the more endowed we feel in

our mental and cerebral fecundity. We pay

homage to individuals, groups, nations who

have greater contributions to inflicting

incalculable misery, it seems. Human

rationality as a collective body is cowed into

submission before instruments of violence and

catastrophe. Normative concepts and

definitions of greed, hatred and harmony have

undergone a huge transformation. Those who

claim to be the pillars of our society are

redefining these age-old concepts and leave a

stark reality for our future progenies in which

unwholesome is to be greeted as welcome

attributes forsaking our collective conscience

and sense of ‘right’ and ‘ wrong’. The hiatus

and interstices between ‘right’ and ‘wrong’, as

a consequence, has been gossamer. Impervious,

impenetrable can no longer withstand the

onslaughts of modernity. Where the humanity

is being led to? Society is being gradually

dependent on these blind leaders who are

devoid of visual power, yet in charge of

providing directions to masses. Human without

humaneness proliferate the ranks and figures of

such leaders as these visionaries have banished

humanity to the morgue. Reasonableness,

moderation, rationality with profound sense of

humanity characteristically interferes into the

affairs of these leaders and creates battles

within, at times, presenting irreconcilable

differences. We are familiar with the adage

‘Man is the best creations’. It can be argued,

therefore, that ‘inhumanity is the worst of all

creations’. We do not realize the fall extant of

this adage as we gain a limited, insular view

right after our birth and remain beholden a

generational insularity in terms of being

influenced by inherent presuppositions. The

fact that we are limited in our perspectives has

its genesis in our birthright to inherit certain

religious-cultural views.

We need to broach our religious-cultural views

of rational and universal viewpoints. These

views have shaping influences on our

conceptualization of meaning of ‘religion’.

What religion is differs from individual to

individual. An individual’s understanding of

‘religion’ is partly rooted in socio-cultural-

societal upbringing. Yet there are universal

values of a common humanity, which embody

intrinsic definition of ‘religion’. In simple

terms, religion means an internal discipline to

contain and nurture certain ‘virtues’. These


virtues are to be accepted practiced with sane

and rational understanding of causations.

Mankind has many religions only to hate each

other, accurately observed by eminent English

thinker, Dr. Samuel Johnson. Indeed, in order

to have a proper understanding of what religion

is, we need to have rational understanding of

differences between ‘right’ and ‘wrong’. It’s

foundation must be based an scientific

rationality and ought be devoid of any irrational

quackery. An irrational exuberance with its

hypnotic power can present deadly

consequences; as such even a lunatic can claim

to assume a fatal attraction with its misguided

power. It is due to these differences in our

beliefs; humanity is divided across nations as

‘minority’ and ‘majority’. It is in our failure to

understand some fragile differences in our

beliefs; we fail to understand the common

humanity, which binds us, more than divides us

exacerbating various societal cleavages,

animosity and hostility towards each other. We

have banished from our collective thinking the

fact that this world does not belong to any

particular group or clan. Therefore, we must

engage in and share with amity, alacrity with

each other. In reality, we are committed to

doing entirely the ‘opposite’. In the name of

modernity, we advance and demand our putrid

self-interests at the cost of our collective well-

beings, at times. Our hidden jealousy with

mercenary thoughts is incessantly busy like a

monkey in bringing about conflicts,

unavoidable, with its unwholesome results.

Conflicts, internally, between the head and the

heart, between edifying ideals and putrid

impulses, between ennobling ideas and

assumed reality present fractured identities of

humanity. So, in most cases, we can not

recognize our true selves. The selves within

‘self’ are fragmented breeding cognitive

dissonance. As a result, we desire amity with

our enmity at heart. There remain a chasm

between what we utter and what we practice;

what we believe to be sane and sacrosanct at

heart is not matched by our actions, which

negate the very foundation of our beliefs. We

are in dire need of ‘friendship’ and compassion

without any preconditions. And it is a

reciprocal process. As reciprocity is the central

theme of interpersonal conducts, we must learn

to treat each other the way we desire to be

treated at heart. This is not an adage but a

prescription grounded in reality. If we unaware

of this, such hidden jealousy, animosity will

result in catastrophic maelstrom as greed for

power will continue to confront humanity in

search of new conflicts and all too often, with

new names and in multifold disguises.

2. Love for humanity, compassion, humanistic

& altruistic values are clichéd words without

any substances. We are accustomed, in

actuality, in our hot pursuit for unethical luxury

with super-abundant necessity, which we deem

to have as essential for quotidian existence. Our

collective responsibilities do not gather us to

stand shoulder to shoulder with an indivisible

sense of community. Our shoulders have been

platforms to launch vicious attacks against each

other just so we can annihilate others with the

fastest and the most effective methods possible.

We are deeply immersed in selfish pursuits

which keep an demanding only ‘me’ ‘me’ and

‘me’ even at the cost of collective well-being.

Heavy at heart with indomitable greed for self-

aggrandizement, our holy books can not seep

into and inculcate nobler, kinder values to

uplift us with humanistic values. On the other,

without humanistic values, practice of religion

and religious ideals can mere create sects and

segments in human society only to exacerbate

animosity and hatred against each other. To be

truly religious is to be constantly aware about

edifying values which nurture an inviolable

purity at heart which permeate strict sense of

purpose at maintaining peace, amity and non-

violence as a same member of a human

community. It is irreligious exuberance to be

involved in mindless, wanton killings in the

name of religion, Religious violence is an


oxymoron and actions stemming from it are

fraught with cognitive dissonance.

In Capitalistic economy, rich becomes richer

and the poor gets indigent. Segmentations of

human labor permeate a class division in

capitalistic economy as we come to know from

Marxist views which have resonance in current

reality. A diurnal demand for accumulation of

‘more’ and ‘more’ transform our sensitivities

into dull and callous objects contributing only

to inflate our ego with in-substantive

consciousness in which cacophonies of endless

chatter in the form of ‘me’, ‘me’ and ‘me’ only

exacerbate conflicts and division without any

ends in sight. The conflicts between idea and

action, utterance and thoughts, truth and

actuality continue unabated as we are bent upon

nurturing, harnessing this constant drumbeats

of ‘me’. We are engaged in deadly

competitions to advance such self-

aggrandizements in very insidious ways, at

times, only attempting to attain the highest

place in the annals of human history, despite

undeservingly. What one desires to secure for

oneself, one wants to deprive the other of the

same, lest the other becomes equal in material

and intangible values. The desire to ameliorate

one’s material condition is coupled with one’s

deliberate intentions to deny the other of

similar goals. We do not desire to share with

others in empathy, sympathy and in altruistic

values. We derive pleasure in outsmarting

others by shenanigans, by polemics and by

using deliberate subterfuge. We seldom dare to

wish others happiness and prosperity, even in

our private thoughts. Our camouflaged

identities maintain our insidious thoughts yet to

project us as humanistic, philanthropic and

‘educated’ beings. It is doubtful to claim that

we are truly ‘educated’. To be intrinsically

educated is to be devoid of barbaric impulses,

devoid of hidden jealousy, envy and putrid

ideas to dominate others. A husband with true

education can never yearn to impose his

arbitrary wills upon his spouse despite

objections. Similarly a wife ought not to crave

to exercise her filthy, abnormal and hostile

tricks, even silently, if claims to be educated,

upon her husband just to keep him under her

so-called full control. We often see the deadly

effects of such control and domination which

transforms, visibly, a masculine force into an

ineffectual, uxoriously meek, sheepish voice.

Such transformation is not borne out of healthy

introspection as the noticeable effect of

seemingly inviolable serenity lasts only in the

presence of the feared enforcer.

Only true education with right views can bring

about durable transformations. We ought to

remember that ‘hostility begets hostility’. So

long we harbor unwholesome impulses towards

each other; our society will remain engulfed in

unholy celebrations in which disorder, distrust

and decadence will become the diurnal

occurrence depleting humanity of any

semblances of normalcy, peace and respectful

co-existence.

Writer: Cultural Secretary of “Anoma Cultural Association”, Secretary General of “Bangladesh

Buddhist Academy”, free thinker and occasional writer.


Buddhism in Bangladesh from Ancient to Banabhante dynasty

By- Suharto Chakma

Bangladesh was once the cradle of Buddhism

still bearing traces in the various architectural

remains of temples and monasteries with large

number of Buddha images, relics, copper and

stone plates discovered at different times from

various parts of the country. The copper plates,

stone inscription found at Mahasthangar

(Bogra), Paharpur Somapuri (Jaipurhat) and

Mainamati (Comilla) were dated between 6th

and 10th Centuries.

The National Museum of Dhaka has a big hall

reserved for Buddhist historical objects and

contains unique sculptures in stone, metal and

wood. The terracotta figures from Paharpur

Monastery (Jaipurhat) arouse great popular

interest. A few words can be added here on

Bikrampur Bihar which is only a few miles

away from Bikrampur (Munshigonj) the oldest

historically recorded city in the neighborhood

of Dhaka. It was an important place during the

hey-day of the Pal rulers of Bengal. According

to some historians, the name Bikrampur is

derived from the title Bikramaditya,

These glorious sons of ancient Bangladesh a

professor of Nalanda University, Atish

Dipankar Srijnan, world famous saint and

philosopher.He was born in the year 980 /982

A.D. in the village of Bajrojogini in Bikrampur

(Dhaka). Pandit Shilabhadra, the Principal of

Nalanda University; Pandit Prajnabhadra alias

Tilopa, the Principal of Pandit Bihar University

and other scholars made many contribution to

the progress of mankind. The Siddhacharyas

(saint scholars) of ancient Bangla like Luipa,

Kanupa, Ariyapa or Haripa who were engaged

in teaching in Bihars used to compose mystical

lyrics or songs known as Charyapadas which

marked the creation of Bengali language more

than one thousand years ago.

After the 12th Century, Buddhism was

challenged by militant Brahmanism and other

opposing forces in the Sub-continent wiped out

from its birth place. At this declining state of

Buddhism, a group of orthodox Buddhists

from Baishali, Magadh (Now Bihar and Uttar

Pradesh, India) migrated to further East through

Assam to Chittagong and settled there with the

help of local Buddhist rulers. These newly

settled Buddhists were known as

Barua.Chittagong and eastern part of

Bangladesh came several times under the rule

of Arakanese kings from 2nd Century to 15th

Century. These Arakanese kings were

followers of Theravada Buddhism. Thus

Theravada Buddhism came to prevail again in

the mainstream of Bangladesh largely through

Arakanese influence particularly as a result of

reformation movement pioneered by Sangharaj

Saramedha of Arakan in mid-Nineteenth

Century in Chittagong; Buddhists are populated

in Chittagong Hill Tracts and other regions.

The Buddhist Community of Bangladesh:

The mid-19th Century was a turning point in

the religious history of the Buddhists of

Chittagong which in fact was the home of

Buddhism in the then Bengal and undivided

India. In that very Dark Age, the Buddhists

were steeped in deep superstitions. The

Sangharaj of neighboring Arakan most

Venerable Saramedha Mahathero came on a

chance to visit Chittagong in 1856. He was

shocked to see the condition of Buddhism with

Tantric rituals and worship of false gods and

goddesses. The Sangharaja Sramedha again

visited Chittagong and Chittagong Hill Tracts

in 1864 and took upon himself the task of

reforming the prevailing Buddhism in


accordance with Dhamma and Binaya of the

Tripitaka. He faced a tough time but he

succeeded in having the support of Rani

Kalindi, the ruler of the Chakma dynasty of the

Chittagong Hill Tracts and some leading

figures in Chittagong during his Theravada

reformation movement. Beside, the Barua

Buddhists in the plains of the Chittagong

district, a large number of Buddhists in the hilly

regions of the Chittagong Hill Tracts are

mainly Chakma,tangchungya. Another group of

Buddhists are the Bomangs who are settlers of

neighbouring Arakan several hundred years

ago. All these three groups bound together by

common bond of Theravada Buddhism were

inspired by the reformation of Sangaraj

Saramedha in the mid-19th Century,

particularly with patronage and impetus from

Chakma Rani Kalaindi Devi who had harbored

the reformist Sangharaj for a long time. The

lamp of Saddhamma was enkindled by the

Theravada religious reformation movement

launched by Sangharaj Saramedha. Monks and

laity were inspired by his illuminating

discourses and finally discarded Tantric

practices and a lot of other superstitions alien to

Buddhism. Monks were given fresh ordination

on attaining the age of 20 and initiated into the

Theravada monastic disciplines laid down in

the Binaya.

Banabhante dynsty:

Banabhante is delivered his speech for mankind

and world peach. He teaches us four noble truth

and noble eightfold path. The enlighten man

was born 8th January 1920. His father’s name is

Haru Mohon Chakma and mother’s name is

Biropudi Chakma. In 1949, he took to ‘forth-

going’ life as samonera at Nandan Kanan

Buddhist Monastery in Chittagong under

Venerable Diponkar Bhikkhu.He also happened

to have contact with the leading bhikkhus of

the time. But the glamour of the port city and

the pleasure thereof sent in a negative vibration

to his mind. In his word…“As I found no

environment where an aspirant like me can go

for searching the truth in solitude. Hence, I left

Chittagong monastery and set myself in the

wilderness of the Dhanpata forest”. Afterwards,

he went to Boalkhali under the Dighinala police

station at the humble prayer of a pious dayaka

named Nishi Kumer Chakma, an inhabitant of

Dhanpata, when all the people of the

Rangamati area had already left their own lands

and homestead which were immerged under the

water of the Kaptai Dam constructed on the

river Karnofully in 1960. In 1970 Ven.

Banabhante went to durchari from dighinala at

the humble prayer of virtuous dayakas. But

after three months stay at durchari he went to

Tintilla under the Longudu police station as a

when invited by Anil Bihari Chakma and other

dayaka. Chakma Raja Devashis Roy felt the

necessity of having connecting link with affairs

of religion of which the light was about to go

out in CHTs. Then Chakma Rajmata and other

Buddhist intellectuals urged Ven, Bhante

respectfully to abide permanently at

Rangamati. He becomes deeply absorbed in

deep meditation for period of twelve years.

After successive of his meditation he is now

Arahat bhikku. He controlled his rebirth and all

natural sorrow in 1974 at the Katin Chivara

Dana Ceremony Banabhante began his speech

at the public gathering. According to the

Buddhist philosophy the present life is the

harvest of the action of the past life and so the

action of the present life is regarded as the

milestone and devices for the preparation of

future life. There is no denying the fact that

Rev. Banabhante’s present extraodinery

personality is the desired harvest of his life.

Happy birthday to Banabhante (91 birthday celebration).

Writer: Student, Depertment of Pharmacy, University of Khulna.


Arhant Sadhanananda Mohathero – The legend

By- Anurag Chakma

A good number of great persons have born in

the history of different nations in the globe.

They have led the misguided people into the

light by teaching them; have lightened up the

society which is overcast with the darkness;

have introduced revolutionary change in the

world. Really, we the people of the Buddhist

community are proud of our honorable Ven.

Arhant Sadhanananda Mahathera who has

obtained fame worldwide in the name of

Banabhante.

The 8th January, 1920. An important

remarkable day in the history of Buddhist

nation-cannot be forgotten any way. In this

holy day our venerable religious teacher Ven.

Banabhante had come of an ideal middle class

family in a village named Morghona, a part of

magban mouza, which is 6 kilometers far away

from the district town of Rangamati.

His nickname was Rathindra. His childhood

and youth was full of sorrows and sufferings.

He was the eldest son of late Mr. Haru Mohan

Chakma and Mrs. Birapudi Chakma. He lost

his father at the age of 23. As the eldest son of

his parents he had to take the responsibility of

the family in the absence of his father. To

support his helpless family he had to take a job

in the shop of Biraj Mohan Dewan, the

Headman of the Mogban mouza. He introduced

with Gajendra Lal Barua during his service in

the shop. Gajendra Lal Barua was a religious,

honest and wise man. A good relationship was

built soon between them because of same-

minded. They disussed and discussed as to the

human life and the religion. One day, by the by,

Rathindra said Gajendra Lal Barua, “I would be

a Shraman.I want to be freed from all worldly

desires”. For this work they talked about and

took a decision to go to Ven.Depakar Sirgan

Mahasthabir, the principal of Chittagong

Buddha Vihara.

The decision was finalized. Rathindra went to

Biraj Mohan Dewan to inform the matter and to

take his departure. He said Biraj Mohan

Dewan, “I would be a disciple of great Buddha.

I want to search for the way of getting rid of all

kinds of sorrows and sufferings. I have seen

that no one can be happy in his life in

meaningful sense. I want to abandon this life.”

Biraj Mohan Dewan let and blessed him to say

this “May you be successful. Have a bright

future. Never retreat.” Then he started for his

village to meet and inform this matter to his

beloved mother.On the way to his village

home, he was thinking deeply. Sometimes his

heart wept in a depressed manner. His mother’s

heart knew no bounds when she saw

Rathindra to come. But it was absolutely

unknown to her what a sad news is waiting for

her. Rathindra sat inside the house and said his

mother about his plan in details. His widower

mother became surprised to hear this. No words

came out from his mother’s mouth. He solicited

his mother to let him to be a disciple of great

Buddha.

In the long run, his mother said him with

tearful eyes, “Rathindra, may your desire be

fulfill. I blessed you a lot.”

Rathindra now started for Chittagong with

Gajendra Lal Barua taking his tragic departure

from his mother, brothers and sisters.

The year of 1949.He was ordained under Ven.

Depankar Sirgan Mahasthabir. He stayed there

with him about three months more. He realized

that Nibbana cannot be obtained living here.

Then he came to Dhanapatha close to Kaptai

and began to reside in a calm and quiet place

far from locality.


The year of 1960. When his abbot went under

the water on account of constructing Kaptai

dam, he went to Dighinala accepting the Fung

(invitation with prayer) of Mr. Nishi Mohan

Chakma who was an inhabitant of Danpatha

locality.

The year of 1970. He shifted Dulachari from

Dighinala.He stayed there about six-seven

months.Later he went to Tinthila accepting the

Fung of Mr. Anil bihari Chakma, a religious as

well as well-known person of Longudu.

The year of 1974. The Full-Moon Day, the

most important day for the Buddhist is called

“Prabarana Purnima”, was held at the Rajbana

Vihar. In this religious festival Binita Roy,

mother of Chakma’s king Debashis Roy, and

many devotees prayed him to dwell at the

Rajbana Vihar. He gave consent.

The year of 1977.He went to Rajbana Vihar

with his disciples for the purpose of living the re

permanently and is still there.

The year of 1981.He was crowned

Mahasthabir. He is famous under the title of

“Shrabak Buddha” to the Buddhist nations of

the world. Thousands of people come to him

from home and abroad aiming at hearing his

religious instructions and taking bless too.

He has made a great contribution in spreading

the spirit of Buddhism especially in the

Chittagong Hill Tracts. He always teaches us to

observe silas’. He reminds us that peace can be

established at individual, family and social

level in meaningful sense only by observing the

principles of Buddhist Religion and practicing

the correct Buddhist culture. He says, “The

person who observes the silas’ becomes

healthy, venerable, intelligent, skilled as well as

wealthy. All adores him. No one can cause

harm to him. Buddha saves him. So, you should

observe silas’ in your lives. “Thus, he is

showing us the right path.

Indeed, we the people of the conflict-prone and

war-torn globe are facing various kinds of

problems and challenges in this century.

Conflicts and wars are taking place all across

the world. Many are being killed. Many are

becoming wounded. Many are losing their

beloved persons. Many are being uprooted.

Many are fleeing from their native land. Ah!

Man, what are you doing? Only for anger?

Only for greed? Only for ignorance?

Stop! Look at forward. Who is providing

religious and moral education thousands of

people? Arhant Sadhananada Mahathero. Let

us pray him to teach us. Let us purify ourselves.

Let us make a society free from all types of

violence.

Sadhu! Sadhu! Sadhu!

Writer: Student, Department of Peace and Conflict Studies, University of Dhaka.


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‡Zvgvi ¯§iY wb‡q cÖfy ‡nvK †hb Avgvi giY|


I‡Mv †gvi‡Nvbv Awbj Kzgvi PvKgv

KZ †h gvbyl wb‡q‡Q Rb¥

Ze ey‡K hyM hyM a‡i KZ gvbyl wb‡q‡Q we`vq

Ze eyK Lvwj K‡i; K‡iQ wK †Kvb w`b wnmve Bnvi!

g‡b wK c‡o †Zvgvi? Ewbk kZ wek mv‡j

Rvbyqvwii Aóg wè‡m, nvi“‡gvn‡bi Ji‡m

exicywì RV‡i Awš—g Rb¥ wb‡q‡Qb GK gnvb gvbe, Ze ey‡K i_x›`ª bvg iƒc a‡i;

g‡b c‡o †K Zzwg? Zzwg GK gnvb

gvb‡ei Rb¥ f~wg _vK‡e Zzwg †gv‡ì gv‡S

wPi ¯§iYxq n‡q hyM hyM a‡i

wjLv i‡e Ze bvg ey× BwZnv‡m|

Rb¥w`‡b ebf‡š— ‡ZR¯^x PvKgv

8B Rvbyqvwi AvR †Zvgvi ïf Rb¥w`‡b, kª×vf‡i e›`bv RvbvB †Zvgvix Pi‡Y|

f‡š—i Dc‡`k ï‡b mK‡j gy» n‡q hvq, kvwš— cvevi Avkvq KZ gvbyl G‡m hvq| `vb-kxj-fvebv‡Z _v‡K †hb Avgvi gb,

¶gv-‰gÎx w`‡q _vK‡Z cvwi †hb mviv¶Y| Ze Ávb `v‡bi Av‡jv‡Z mevB c_ Luy‡R cvq, ‡Zvgvi g‡Zv Avh© Ávbx Avi †Kv_vI bvB|

‰gÎx wP‡Ë Zzwg cÖfy K‡iv ag© †`kbv, cy‡Yï w`‡K Qz‡U wM‡q cvq †hb Aby‡cÖiYv|

Zzwg a¨vbx Zzwg Ávbx Zzwg gnvb kªveK, mwZ¨B cÖfy wek¦vm Kwi ZzwgB gnv-gvbe|

Ze Rb¥ w`‡b AvR Avwg AvZ¥nviv, Avkxe©v` wÌ cÖfy bv nB †hb w`‡knviv|

‡Zvgvi Kv‡Q cÖfy AvR GB cÖv_©bv, `ytL †_‡K gy³ n‡q c~Y© †nvK g‡bi evmbv|


Áv‡bi Av‡jv ebf‡š— wbcv PvKgv

cÖYwg †Zvgvq ebf‡š— AvwR GB ïf w`‡b

‡R‡M DVyK mKj gvbe †Zvgvi 91 Zg Rb¥ w`‡b cÖfy Zzwg Áv‡bi cÖ`xc, AÜKv‡ii Av‡jv Rvbyqvwi 8 ZvwiL Rwb¥‡j, wek¦ ab¨ n‡jv RMrUv‡K w`‡q‡Qv f‡i, Áv‡bi wkLv w`‡q gvZv-wcZv ÁvwZ-eÜz, G‡m‡Qv mKj †Q‡o ‡Zvgvq †`Lv †c‡q cÖfy ab¨ Avgvi Rxeb Awbe©vYKvj cvq †hb ey× Áv‡bi kiY mKj cÖvYxi Kj¨vYMvgx ZvB Zzwg gnvb mevB e‡j Avh© cyi“l Av‡iv KZ mybvg Mfxi e‡b eviwU eQi K‡i‡Qv a¨v‡b

we‡k¦ Zzwg cwiwPZ ebf‡š— bv‡g ‡Zvgvwi †`kbvq †R‡M DVyK mKj gvbeZv

Avwg bB Kwe ZeyI wjLwQ AvR KweZv Awe`¨v Z…òv aŸsm K‡i n‡qQ Áv‡bi cÖZxK Áv‡bi Av‡jvq fiv Zzwg mZ¨ a‡g©i cÖZxK

ab¨ †Zvgvi Rb¥ cÖfy R‡b¥ c„w_ex‡Z mKj‡K †Zv †c‡i‡Qv gyw³i c_ †`Lv‡Z

‡Zvgvwi kxZj Qvqvq †i‡Lv †gv‡ì AvM‡j a‡i ‡d‡j †hIbv cÖfy †gv‡ì AK~j mvM‡i

‡Zvgvi Rb¥w`b †nvK ïf, nI `xN©vqy wb‡ivMx Zvnvi Z‡i kvwš— †nvK, ab¨ †nvK wek¦evmx|

ïf Rb¥w`b Gwc PvKgv

‡hgb Av‡m iv‡Zi c‡i my›ì GKwU w`b

‡Zvgvi Rxeb mvZ i‡O †nvK iwOb| GB w`‡b Zzwg G‡m‡Qv c„w_ex Av‡jvwKZ K‡i

ab¨ njvg †gviv cÖfy †Zvgv‡K †c‡q| ZzwgB gnvgvbe †`Lv‡j Avgv‡ì gyw³i c_

‡Zvgvwi a‡g©i ¯úk© †c‡q Luy‡R †c‡qwQ Avgiv gyw³i c_| cÖfy Zzwg AÜKvi aiYx‡K K‡i‡Qv Av‡jvwKZ

AvR †Zvgvi GB Rb¥w`‡b Avgiv mevB Avbw›`Z| Zzwg G‡m‡Qv 8B Rvbyqvwi GB aiYx‡Z

gy³ Ki‡Z Avgv‡ì, wb‡q †h‡Z ¯^M© wbe©v‡Yi †mvcv‡b| 8B Rvbyqvwi GB aiYx‡Z wb‡q‡Qv Zzwg Rbg

Avgv‡ì gv‡S †eu‡P _v‡Kv Zzwg mviv Rbg Rbg| A‡bK euvav †cwi‡q gvi‡K K‡i‡Qv Zzwg Rq

‡Zvgvi Adziš— âh© Avi Áv‡bi Rb¨ gvi n‡q‡Q civRq| ‰gÎx Ki“Yv w`‡q Zzwg Rq K‡i‡Qv GB gnvwek¦

GB RM‡Zi cvcx‡ì‡K a‡g©i Ávb ZzwgB w`‡qQ| AvR GB w`‡b †gviv †c‡qwV †Zvgv‡K avwg©K, Ávbevb

Zzwg †mvbv, Zzwg gvwbK, Zzwg iZœevb| mvZ ivRvi ab †c‡qwQ †gviv cÖfy †Zvgv‡K †c‡q

mviv Rxeb †hb a‡g©i evYx ïb‡Z cvB cÖv_©bv †gv‡ì mK‡jwi| gnvb cyi“l Zzwg K‡iv †gv‡ì Avkxe©v`

‡Zvgvix a‡g©i c_ a‡i Kwi †hb wbe© vY jvf| Avkxe©v` K‡iv †gv‡ì Ki‡Z cvwi †hb `vb, kxj, fvebv

bv _v‡K †hb `ytL, wbf©‡q Ki‡Z cvwi †hb mvabv| ‡kl KiwQ †gvi GB KweZv †Zvgvix ïf Kvgbvq

Ae‡k‡l RvbvB cÖfy ïf Rb¥w`b †Zvgvq|


c~wY©gvi Puv` ebf‡š— wjUb PvKgv

Avwg bB Kwe, ZeyI wj‡LwQ AvR KweZv, g‡b Kwi †Zvgvq cÖfy, Áv‡bi †èZv|

‡R¡‡j DVyK Avgvi g‡b, ey× Áv‡bi evwZ, f‡š—i AvR Rb¥w`‡b, Rv‡Mv †n †eŠ× RvwZ| Ze Avkxl †c‡q mevB, P‡j hvq Lywk g‡b,

Av‡iv †ewk ab¨ †gviv Ze Ávb `v‡b| Áv‡bi Av‡jvq fiv Zzwg, mZ¨ a‡g©i cÖ`xc,

Awe`¨v, Z…òv aŸsm K‡i n‡q‡Q Áv‡bi cÖZxK| ÒcÖfyÓ †Zvgvi Kv‡Q ev‡i ev‡i, GB Avgvi wgbwZ,

Rb¥ g„Zz¨ `ytL n‡Z, cvB †hb Ae¨vnwZ| MÖnY K‡iv cÖfy Zzwg †gv‡ì GB cÖYvg,

ewa©Z †nvK Avqy †Zvgvi AwR©Z †nvK mybvg| D`q †nvK Avme¶q Ávb mKj cÖvYx Z‡i, wbe©vY jvf Kwi †hb Avkxe©v` `vI †gv‡i|

‡fv‡Mi evmbv wQbœ K‡iQ Zzwg Z¨v‡Mi mvabvq, Zzwg Qvov c„w_ex‡Z †bB †Kvb ZzjbvB|

c~Y© K‡i‡Qv `k cvigx AMwYZ Rb¥ n‡Z, ZvB‡Zv Zzwg msMÖvgx, `ytmva¨ mvabvi c‡_|

‡hŠeb Rxeb Z¨vM K‡i n‡jb cÖeªwRZ, Avh© mZ¨ Ávb jv‡f n‡jb cÖwZwôZ|

‡Zvgvi GB ïf Rb¥w`‡b, Lywk‡Z mevB AvZ¥nviv,

cvwLiv Mv‡Q Mvb, Mv‡”Q Qov| ‡gviv ïay GB cÖv_©bv RvbvB

mviv Rxeb †hb †Zvgvq Kv‡Q cvq| ïf †nvK Rb¥w`b, GB Avgv‡ì Kvgbv,

cwi‡k‡l i‡q †Mj ïay GB †gv‡ì cÖv_©bv|

mvay mvay mvay

ebf‡š—i ïf Rš§w`b G¨vwg PvK&gv,

ZejQwo, iv½vgvwU|

†n gnvb mvaK †hvMx ebf‡š— RvbvB †Zvgvq nvRv‡iv cÖYvg|

AvwR GB ïfw`‡b G‡mQ G aivq|

Pvwiw`‡K Lykxi KjZv‡b ‡hb Avb›` nvivq|

†n gnvb mvaK Ávbx ebf‡š— RvbvB †Zvgvq nvRv‡iv cÖYvg|

lovwfÁv An©r Zzwg ‡c‡qQ gyw³i mÜvb|

Avav‡ii Av‡jv †n ¸Yx w`‡qQ wbe©v‡Yi `k©b| †è-gvbe †Zvgvq c~u‡R

kª×v fiv g‡b| fe mvM‡ii `ytL †_‡K

gy³ nevi Z‡i| †n gnvb mvaK †hvMx ebf‡š— RvbvB †Zvgvq nvRv‡iv cÖYvg|

AvR G Avb›` w`‡b G‡mwQ †Zvgvi Kv‡Q|

wbe©vY a‡g©i mZ¨ mvabvq Avh© Aóvw½K gvM©‡K Rvb‡Z

cÖf~ †Zvgvi Kv‡Q Avgvi Kvgbv wbe©v‡Yi †nZz †hb nq GB Avgvi cÖv_©bv

mKj cÖvYx myLx †nvK GB Avwg PvB

†Zvgvi wbe©v‡Yi Ag„Z myav

‡hb Avgiv cvq|


BANABHANTE

By- Shri Ranjan Kumar Barua.

Transcending demiurges for unethical luxury;

Drowsy slumber and hedonistic proclivities, He hath trodden on a course mightier and monumental.

Unapproachable for mortal’s grasp who aspire not

To embark on journeys’ impalpable;

Embracing accustomed realm of consciousness

Craving endlessly for glory, vain and terminable,

Whose existence has lost essence in existence itself.

Craving, possessing and charting future in miniscule

Incapable he feels to grasp the infinite

Insouciant his senses are, intangible he views

Strange, absurd, foreign and non-existent

Harkened ye, a clarion call

From unfathomable depth of the nameless entity,

For self-inquiry of recondite absolute Lone thou sat cross-legged, determined with spirit austere

Indomitable, inviolable Transgressing tangible tremors of pain and intermittent delight

Thou hath reached threshold of unnamable ineffable;

Instilling mind with dormant, transcendent ecstasy, Inundating with waves of unheard melodies harmonious

Yet voiceless and incommunicable;

Permeating through limbs, senses and neurons

Cascades of celestial radiance removed mortal tedium.

Feeling enlivened with piercing lucency

In evanescent shadows of bright and dim:

The entity quivered, faintly nostalgic of past abode

Gazing at vast luminous horizons simultaneously,

Eyes scrunched up in utter perplexity.

A sublime purity of sense invigorating

Every particle of inward energy awoke,

Enthralling inner sanctum with rapturous ripples

Of immeasurable delight without cause,

An incandescent nimbus of all-knowing wisdom

Surrounded the heart with rhythmic cadence,

Born within, a being of infinite compassion

Encompassing all sentient beings,

Extending benediction serene and balsamic; The blissful throb removed all woes, afflictions, and agonies

Travails of existence, vicissitudes of life

Gazed the irradiant Rishi solitude,

Tranquil region of immense effulgent beatitude,

Enveloping thought-ceasing equanimity,

Liberating a force tremendous leaped upon the mind

Pulverized shackles of sanskara;

Delivered an intoxicating relief with

All-ceasing deluge of nirbanic gushes interminable.

An incommensurable glittering enlightenment

Embodied the entity, transforming, transporting

To a state of mutably immutable, immovably calm

Though incessantly, ceaselessly, spontaneous

And non entity is the entity;

Impenetrable, imperceptible, occult and ineradicable

Writer: Educated in America, M.A in English

literature; M.A in Government and International

Relations; M.P.A with Pi Alpha National Hones in

Public Policy and Administration, USA.


BANABHANTE, THE ENLIGHTENED ONE

By- Adarsha Chakma

The benevolent and compassionate Bana Bhante, The glorious and the enlightened one,

Serene and pure, as the heavenly swan,

The foster parent of the great virtue, you are,

And, of all vices and sins, the destroyer,

Of the most benevolent God, a prophet,

The saviour of a humanity distressed.

To help us wash our sins, you descended, And all our cravings and desires, to be eliminated, You are an eternal light, resplendent in glow,

All our fears and doubts which dispels in a flow,

Leading us to an world, perfect and enchanting,

Where, neither birth nor death is residing.

You are an epitome of truth and wisdom,

One among the greatest in God’s kingdom,

Oh! Behold the world shall never ever,

On its fertile bosom, a soul greater,

For all humanity to fondly cherish,

In all the ages to come and flourish,

Happily to hell I would rather go,

With your blessings, if upon me you bestow,

Than that ever blissful heaven,

Without your blessings upon me given.

Writer: M.A. in English Literature from Kolkata

University and an occasional writer among the

Indian Chakmas.

A Fortunate Dream

By- Reagan Dewan

With an extreme hope I slept

To dream of a legendary men

I saw the sweetest flower with green altar

Banabhante! O mysterious priest

There is not one, no, no, not one

Who has his own gentle story

Thou behold mighty devotion and power

A voice said, Look me in the stars

I weep for those-violent people

Miscarrying religious outcast and poor soul

O People rise up and listen the Morals

Rise up- for you the Morals are immortal

Now, I pray for his blessings

To fly at my desire, like nature

Keep patience to cast aside the darkest way

And I feel too proud to die

Oh! Merciful soul, full of kindness

Forgive our misdeeds, I found

He came and brought for us

The extreme hope.

Writer: B A (Hons) in English, Stamford University,

Dhaka.


Mvb

I‡Mv cÖfy (Mvb)

ey×vb›` wf¶z

I‡Mv ebf‡š— Avh©kªveK ïf †nvK Ze Rb¥w`b

GB w`‡b †nvK R‡qv aŸwb AvKvk evZvm mxgvnxb \ 2evi

8B Rvbyqvwi‡Z Avh©iƒ‡c Zzwg Rb¥ wb‡j I‡Mv cÖfy mevB †gviv

‡Zvgvix PiY Z‡j \2evi j¶ †KvwU AvwR cyjK wkniY K‡Zv gbyl¨ Avi †è bvMMY GB ïfw`b g‡bi Avb‡›` K‡i‡Q mwe eiY \2evi ab¨ †Zvgvi GB Rxeb

c~Y© †Zvgvq cvigx mKj eÜb K‡i Aemvb

n‡q‡Qv Aš—h©vgx \2evi

Ávbx ebf‡š— Mqvmyi PvKgv

Zzwg Avh© Zzwg mZ¨ Zzwg Áv‡bi Avuavi|

fvlvq †Zvgvi Avh©myi Kvqvq Avh©bxwZ, wP‡Ë Av‡Q Avh©ag© AviI Av‡Q ¯§„wZ; Kvq-gb-ev‡K¨ †Zvgvi Av‡h©i AvPvi|

K_b mZ¨ †`kbv mZ¨ mZ¨ †Zvgvi Kv‡R,

wP‡Ë †Zvgvi m‡Zï myi wèv-wbwk Kv‡R;

Kvq-gb-ev‡K¨ Ki Zzwg m‡Zï cÖPvi|

gy‡L †Zvgvi Áv‡bi myi

Kvqvq AïwP †f‡e Ávb cÖfv, wP‡Ë †Zvgvi ev‡R m`v

wbe©vY Áv‡bi exYv; Kvq-gb-ev‡K¨ †Zvgvi

Áv‡b GKvKvi|


mgvß

Download - Bana Bhante Janmasarani 2010

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