Most Ven. Sadhanananda Mahathera

ইত্যাদিরূপে দর্শন করলে দুঃখই বেড়ে যাবে সার। তোমরা নামরূপকে সত্ত্ব, জীব মানুষ, পুরুষ, মহিলা, আমি, আমার বলে বিচার করলে বা ধরে নিলে পরিণামে দুঃখই পাবে, লজ্জিত হবে, ঠকামি কাজ করবে মাত্র। তবে অজ্ঞানীরা নামরূপকে যথাযথভাবে দর্শন করতে অক্ষম, তারা নামরূপ না দেখে সত্ত্ব, পুদ্গলরূপেই দর্শন করে। নামরূপের প্রকৃত স্বভাব অনিত্য, দুঃখ, অনাত্ম। নামরূপে সেই প্রকৃত স্বভাব সম্বন্ধে জ্ঞান লাভ না হলে কখনো দুঃখ হতে মুক্তি নেই। যা অনিত্য, দুঃখ, আপনার নয় তা নিয়ে প্রমত্তভাবে থেকো না। মানুষ বা পুরুষ, মহিলা এগুলো অনিত্য, দুঃখ, অনাত্মা। কাজেই ‘আমি পুরুষ’, ‘সেই মহিলা’ এই ধারণা বশে স্বামী, স্ত্রীর হয় স্ত্রী সংসারী হয় তা মিথ্যা এবং দুঃখই। কারণ একদিন স্বামী মরে গেলে স্ত্রীকে ফেলে যাবে, স্ব্রী মরে গেলে স্বামীকে ফেলে যাবে। অন্যদিকে সন্তান সন্ততিরাও মা-বাবাকে অশ্রুঝড়া নয়নে ও শোকাকুল বদনে ফেলে যেতে পারে। কাজেই জগতের সবকিছু বাচ্চা ছেলের লুকোচুরি খেলা সদৃশ। দেখতে সত্য মনে হলেও আসলে মিথ্যা, অবাস্তব; সবই অনিত্য, আপনার নয়।

তোমাদের সচরাচর যা দৃষ্ট হয়, যেমন—সত্ত্ব, জীব তথা মানুষ, পুরুষ, মহিলা, চাকমা, বড়ুয়া, মারমা, বাঙালী, জাপানী, আমেরিকা সবই মিথ্যা বলে জানবে। কেহ কি গ্যারান্টি দিয়ে বলতে পারবে মৃত্যুর পর সে আবার চাকমা হবে, মারমা হবে, জাপানী হবে, বাঙালী হবে? কিছুতেই বলতে পারবে না কারণ বর্তমানে চাকমা মৃত্যুর পর আবার কি চাকমা হবে তার কোন নিশ্চয়তা নেই। তাই এটা স্বতঃসিদ্ধ যে সত্ত্ব, জীব এ ধারণা যেমন মিথ্যা তেমনি জাতি, বংশ, এই সব ধারণাও মিথ্যা।

শ্রদ্ধেয় বনভান্তে বলেন—তোমরা মিথ্যাকে আশ্রয় করে অবস্থান করো না। মিথ্যাকে আশ্রয় করে অবস্থান করলে বা মিথ্যাকে নিয়ে থাকলে দুঃখ পাবে এবং অনুতপ্ত হতে হবে। তাই বলি, সত্যকে খোঁজে বের করা হচ্ছে তোমাদের প্রকৃত কাজ। সত্যকে খোঁজ করে তোমরা সত্যতেই অবস্থান কর। সত্যকে যথাযথ না জেনে তোমরা যত মঙ্গলময় কাজ কর না কেন কিছুই হবে না। তোমরা নোঙ্গর করা নৌকা দেখেছ? সে নোঙ্গরকরা নৌকায় যদি দিনভর খুব জোরে জোরে বৈঠা চালানো হয় নৌকা কতদূর যাবে? ঘাটও অতিক্রম করতে পারবে না। কেন? নোঙ্গর করা বিধায়। ঠিক তদ্রূপ সত্যকে না জেনে মিথ্যায় অবস্থান করলে যত পথ বা পন্থা অবলম্বন করা হোক না কেন কিছুতেই নির্বাণ লাভ হয় না। সেই মিথ্যা কি? ‘আমি মানুষ’ এ ধারণা মিথ্যা, ‘সে পুরুষ’ এ ধারণা মিথ্যা, ‘সে মহিলা’ এ ধারণা মিথ্যা, জগত মিথ্যা, সুখ ভোগের ইচ্ছা মিথ্যা, সুখ হবে বা সুখ পাচ্ছি এই ধারণাসমূহ মিথ্যা। পক্ষান্তরে নোঙ্গর তুলে বৈঠা চালালে নৌকা চলবে কি? অবশ্যই চলবে। তদ্রূপ মানুষ, সত্ত্ব, জীব, পুরুষ, মহিলা, সুখভোগ, জগত এই সব ধারণাসমূহ মিথ্যা জেনে সেগুলো ত্যাগ করলে নির্বাণ লাভ হয়।

মনচিত্ত যদি ভব সংসারের প্রতি আসক্ত থাকে, সুখ ভোগ করতে চায় তাহলে জানবে দুঃখ অবশ্যাম্ভাবী। সংসারের প্রতি অনাসক্ত হও, তাতে অবিদ্যা বিদূরীত হয়ে জ্ঞান উৎপন্ন হওত সুখে অবস্থান করতে পারবে।

অনাসক্ত দ্বেষহীন হইয়াছে আসবহীন, অবিদ্যা হবে বিদূরীত,

এহেন অর্হতগণের দান দেন যেইজনে মহাফল লভে সে নিশ্চিত।

তোমরা আসবক্ষয় কর, সকল বিষয়ের প্রতি অনাসক্ত হও, অবিদ্যা বিদূরীত কর। কাহকে হিংসা করবে না। আমার বহু বৎসরের সাধনা, মার তোমাদের মনচিত্তে আশ্রয় খোঁজতে থাকবে। তোমরা কিছুতেই মনচিত্তের মধ্যে মারকে স্থান করে দিও না। আবার অজ্ঞানও মনচিত্তে স্থান খোঁজে, অজ্ঞানকেও স্থান দিবে না। মারকে মনচিত্তে স্থান দিলে সে মনচিত্তকে বিপথে চালিত করবে। অজ্ঞানকে স্থান দিলে মনচিত্তে আর জ্ঞান থাকতে পারে না। ‘আমি পুরুষ’, ‘সে মহিলা’ এই ধারণা পোষণ করে কাহকে দর্শন করবে না। উপরন্তু ‘আমি পুরুষ’, ‘সে মহিলা’ এরূপ ধারণা মনচিত্তে স্থানও দিবে না। মনচিত্তের মধ্যে ‘আমি মানুষ’, ‘সে পুরুষ’, ‘সে মহিলা’ এই ধারণাসমূহ থাকলে মার সহজেই মনচিত্তে স্থান করে নিবে এবং দুঃখ হতে মুক্ত হতে দেবে না। এই জগত অবিদ্যা দ্বারা আবৃত বা অজ্ঞানাচ্ছন্ন তাই কেহ জ্ঞানচক্ষু খুলতে পারছে না। অজ্ঞান প্রায় সবাইকে অন্ধ করে রেখেছে। তাই বলি—

এই যে সব গোলক ধাঁধা,

যে দিকেতে দেখতে যাবে সে দিকেতে বাধা।

পরিশেষে তিনি বলেন—সুখ-দুঃখ উভয় ত্যাগ কর। কারণ সুখ সেটাও বন্ধন, দুঃখ সেটাও বন্ধন; সুখ, দুঃখ উভয় বন্ধন হতে মুক্তই নির্বাণ। সুখ, দুঃখের মধ্যে নিজেকে আবদ্ধ করে রাখলে সংসার দুঃখ থেকে মুক্ত হতে পারে না। তোমরা এরূপ প্রতিজ্ঞাবদ্ধ হও, আমরা সুখের মধ্যেও থাকবো না, দুঃখের মধ্যেও থাকবো না। সত্ত্বগণ সুখ পেলে আনন্দে আত্মহারা হয় আর দুঃখ পেলে ব্যথিত মনে ভেঙ্গে পড়ে। বস্তুতপক্ষে এ সংসারে সুখ ও দুঃখ দুটো ধর্ম রয়েছে। সংসারে যে দুঃখ ভোগ করতে হয় তা দুঃখ বন্ধন। এবং যা সুখ ভোগ হয় তা সুখ বন্ধন-এ উভয়ই বন্ধন। এই উভয় বন্ধন হতে বিমুক্তিই নির্বাণ, যা সর্ববন্ধন মুক্ত, সর্বদুঃখগত চরম এবং পরম উপশম অবস্থা। কাজেই সুখের মধ্যে থাকতে চাইলে সংসারে আবদ্ধ থাকতে হবে; দুঃখের মধ্যে থাকলেও সংসারে আবদ্ধ থাকতে হবে। গৃহীরা যে স্বামী-স্ত্রী হয়ে বসবাস করে থাকে সেখানেও সুখ-দুঃখ দুটো ধর্ম বিদ্যমান। সবসময় সুখ যেমন হয় না অন্যদিকে সবসময় দুঃখও হয় না। তারা সুখ-দুঃখের বন্ধনে আবদ্ধ। ক্ষ্ণিক সুখ উপভোগের পরিণামে তাদের দুঃখই বেড়ে যায় মাত্র। তোমরা সেই ক্ষ্ণিক সুখের ইচ্ছা ত্যাগ কর। তাতে সংসার বন্ধন হতে মুক্তি লাভের সক্ষম হবে। মনে রাখবে সংসারের ক্ষ্ণিক সুখ-দুঃখের বন্ধনে নিজকে আবদ্ধ না করলে নির্বাণ লাভ হয়। তাই তোমরা সংসারের সুখ ভোগের ইচ্ছা কখনো মনের মধ্যে স্থান দিবে না। তোমরা নিজের মুক্তি নিজেই আয়ত্ত কর, নিজের মুক্তি নিজে চেষ্টা না করলে কেহ তোমাদেরকে মুক্ত করতে পারবে না।

আত্মদমন, আত্মজয় এবং নিজেকে উদ্ধার করা তোমাদের আসল কাজ। অপরকে দমন করা নয় বরং নিজেকে দমন, জয় করা হোক তোমাদের প্রব্রজ্যা জীবনের আসল কর্তব্য। স্বয়ং নিজে দমন না হলে অপরকে দমন করা সম্ভব নয় এবং নিজে পাপপঙ্ক হতে উদ্ধার না হলে অপরকে উদ্ধার করা অসম্ভব।

তুমি যে কেথা চিনলে না,

এ সংসারে আপনাকে ধরতে পারলে না।

কে নেবে তোর রক্ষার ভার,

তুই সামনে চলনা নইলে যাবে যমের দ্বার।

কেবা যাবে কেবা রবে এই তত্ত্ব পায় না ভেবে,

বাস্ত ঘুঘু বাস হবে জীবের কল্পনা।

ঘুরছে ঐ মরণের চাকা ধরবে কেথা বল,

ভাঙলে কপাল জ্বলবে আগুন সত্যমিথ্যা সবই জল।

খেলছে পাশা ধর্ম থেকে আটক দিলে কর্ম থেকে,

তোমরা ফাঁকা গুটি পড়ল ফাঁকে,

ধর্মের কাছে হবে তোমার সুবিচার।





সাধু, সাধু, সাধু On January 8, 1920, His Holiness Venerable
Sadhanananda Mahathera widely known as
Banabhante was born in a naturally beautiful village,
Muroghona of 115 Maghban Mauza, which was located
six miles south of the Rangamati hill tracts of
Bangladesh. However, nobody realized that he came to
pass the knowledge of liberation from sufferings, greed,
hatred and delusion. He was born to teach the practice
of Four Noble Truths, and inspire the then Buddhist
society for devotion to the Dhamma. Venerable Banabhante, named as Rathindra when he
was a house-living person, was born in a middle-class
family of farmers in the Chakma nation. Harumohan Chakma, and mother’s
name was Birapudi Chakma. Both of his parents were
honest, wise, and pious persons at that time in the
Chakma nation. His father maintained their family by
farming, but they did not have any poverty. They used
to lead a very simple life from their own grown
paddies. Rathindra was his parents’ first child, and
therefore he was the most beloved to his parents. He
was fulfilled with love, kindness, and the caring of his
parents, relatives, and neighbors. He had five siblings:
Baikartan Chakma, Padmainginee Chakma, Jahar Lal
Chakma, Monoranjan Chakma (Bhupendra Lal
Chakma), and Amrika Ranjan Chakma (Babul Chakma). He is very calm and quiet by nature from his boyhood. When he was of school going age, he was enrolled into
a local Middle English School. As a student he was
intelligent and meritorious. Though Rathindra was
promoted to the upper classes, he did not feel any
attraction to education. Failing to concentrate on the school’s general
education, he stopped going to school after the
primary grades. But he did not stop reading different
books and novels. Since his talent and memory were
sharp from his childhood, he could memorize and
comprehend a book quickly after reading it with full
concentration. He loved to read a variety of books. He
used to collect books on Buddhism and read those
carefully. He also read the life histories of the greatest
scientists and their inventions, as well as books of
different writers, poets, and novelists, etc. At leisure, he
read those books under the shadow of trees. Besides
reading, he had tremendous attraction and love for the
Dhammika songs. He liked to sing by himself and work
them in his own way. Rathindra did not spend time in playing like other boys
and girls. In his boyhood days he came across with few
incidents which had brought about a great change in
his life. He observed different events and misconducts
in the society and analyzed those by himself. It was
very common in society that people used to slaughter
animals to satisfy the gods. A few animals such as pigs
and dogs sometimes were anesthetized and died. In
addition, people became drunk and screamed and
involved themselves in a variety of misdeeds on
occasions like Bizu Berana and Gojyapojya (Bizu is one
of the great festival of the Chakma society), etc. He
also observed that pigs and chickens were slaughtered
for worshiping in the Chungulung worship in a
marriage ceremony for the welfare of the new couple,
and then the pigs’ heads and legs, and the chickens’
beaks and legs were presented in the names of the
gods. Everyone in the ceremony, including the young
boys and girls and teenagers, were so happy and joyful
to see these events. However, after the marriage those
couples were found to fight with each other after
spending only a few days in happiness. The husbands
used to beat their wives, or the wives did the same
things with their husbands; they were sometimes found
to quarrel and shout at each other, and after some
days they were divorced. The desirable family then
turned to be like a dry desert. Rathindra, being a
teenager, observed those sorrowful phenomena and
was surprised. His mind became filled with sorrow
when he thought about those incidents. He had been
thinking about the ways of freedom from the
surrounding imbalanced and distressful events. Increasing the Spirit of renunciation afterObserving the
Surrounding Incidents
(01) One day Rathindra found that an institutionally
educated M.A. was imprisoned because of sexual
misconduct done by his wife. When the gentleman
used to go out to his office, his wife met with an
outside person. One day, the husband caught up with
them and got blind with anger. Instantly losing all his
senses, he started striking the wife with a chopper. Due
to his wife’s screaming at that time, their neighbors
gathered there, stopped him from beating his wife, and
gave up him to the police. Observing this incident,
Rathindra realized the falsehood of getting married and
making a family. He was thinking to himself, “I would
have to suffer the same way if I would be attracted to
creating a social bond through marriage.”
To understand the sexual thirsts, Venerable
Banabhante gave a doctrine to his disciple Bhikkhu:
“Woman is like a Yakkhinī (non-human beings) [for
woman , man is considered as Yakkha]. If you lust for
them, you will be destroyed. They will suck your blood,
flesh, knowledge, intelligence, wholesome deed, and
merit. The wicked Māra creates bond between man and
woman. If you are in M āra’s bond he make you love. Its main duty is to bind the beings in sensual
relationships. If you are committed to sensual pleasure,
you cannot go to Nibbāna . Woman say, ‘Hey man,
please stay with me.’ Man say, ‘Hey woman, please
stay with me.’ When men and women start living
together, the wicked Māra will stay with them too.”
Venerable Bhante further mentioned, “It is usually seen
that neither women nor men can live alone. So, they
build up a family together. Therefore, in absense of
their knowledge many unwholesome deed are stored. Not knowing is ignorance (Avijjā). So, you destroy the
old unwholesome deed and stop creating new
unwholesome deed. Always be aware of doing
meritorious work and increase the volume of
meritorious work until experiencing Nibbāna . If Nibbāna
can be attained, the Four Noble Truths ( Cattari Ariya
Saccani ) can be explained very easily. Knowing and
understanding the Paticcasamuppāda (cause and effect)
principle will destroy all kinds of ignorance and attain
Nibbāna .”
(02) It was the time when Rathindra was twenty-six
years old. One day, he was sailing a small boat up-
wards the wave-streams of a river. At that time, an old
man called to him, wanting to cross the river to the
other side. Rathindra acted like he did not hear the old
man because the man used to make mockery or tease
others. What’s the point of believing that old man if he
would deceive Rathindra later like the story of a farmer
boy deceiving the villagers telling a lie about a tiger? Rathindra decided not to respond to him. Simultaneously, he was thinking, “I will be blessed if I
would help him cross the river. Thus, if I would be in
trouble on any day somebody would help me out. I will
be benefitted from doing this good work in every
rebirth.” Thinking these thoughts, he took the old man
in his boat. After boarding, the man asked Rathindra to
take him to a place. Rathindra was surprised and said
to him, “What are you talking about? Didn’t you tell
me just to cross the river? Now you are asking me to
go to a place!” The old man laughed and said, “you
did not respond to me at the first time. If I had told
you about this place, you would not have taken me
into your boat. That’s why I said that.” Hearing that,
Rathindra smiled, did not say anything to the old man,
and was sailing the boat against the river-streams. The
old man was very talkative. He could not stop talking
for a single moment and kept talking with Rathindra,
who was sitting on the other side of the boat. Meanwhile, their boat crossed a bend of the river. Suddenly the old man saw a beautiful young lady at
the riverside who was filling up her pitcher. He stared
at the lady without any blinking of his eyes. He also
whispered to attract Rathindra’s attention towards the
pretty lady and made various hints with his eyes. Rathindra did not pay attention to him and was sailing
the boat, completely avoiding the lady and man. He smiled to see the old man’s misdeed. He was
thinking that all the suffering in this world is generated
from sexual attraction, no matter if he or she was
young, adult, or old. Being aged body becomes
immobile, but who restricts the mind? Mind is ever
youth. Mind leads people towards both wholesome and
unwholesome deeds. The wholesome deeds bring
happiness and peace ever, while the unwholesome
deeds create all sorts of sufferings ever. Mind becomes
impure and discrete in doing unwholesome deeds. Such sexual misconduct even mutated an old man’s
mind, lead life in impurity. On the other hand, Rathindra, having the characteristics
of a controlled life and honesty, could keep himself
away from the false amusements of the greedy old
man. Actually this incident represents the firm
characteristics of Rathindra at his young age. (03) One day he went to see a dead body of a girl
about 11 years of age at his village. Everyone from the
little girl’s family was mourning and afflicted by sorrow. In particular, the girl’s parents were crying loudly, being
stunned with grief. Sometimes they were striking their
heads on nearby trees or their chests with hands or
they remained senseless in repentance. Nobody could
quiet them or give them any condolence. Nothing could
stop them from the pains of losing their beloved
daughter. Their neighbors came to their house to have
a glance at the dead girl. Rathindra also went to their
house. He saw that the dead body was laid on one
side of the hallway. Sighting the parents’ pitiful
screaming, his mind was depressed, and he thought
how sorrowful the family life was! If I would be stuck
in this kind of family bond, I would also be thrown in
the same situation. May be I would become senseless
to cry for a dead wife or sons and daughters. Realizing
the truth, suddenly he decided not to be involved in
family bonds in this life. He felts deeply about the sufferings of human life, and
searching ways to leave household life like the Buddha. He thought himself, if Siddhartha Goutam being a
prince could leave Kingdom, son, and wife, luxuries of
life, wealth, parents and relatives to become an ascetic,
why couldn’t he do that? Two other great disciples of
Buddha, Sariputtra and Moggallayan became ascetic
leaving all their wealth, he posses nothing in
comparison to them. ‘Why couldn’t I? I would leave
home and find ways to get rid of sufferings.’ He was
prepared and determined to leave him. At that moment
his father died and grief has stricken the family
members. He was only 23 years old then. He had to
take the responsibility of the family after death of his
father. He decided to start silk-yarn business to earn a
living. He had gone to Demagiri in India, brought silk-
yarn to sell among local women weavers. After running
this business for eight months he again thought to
leave home. He thought it would be better if he could
run this business without speaking with the women,
but it was impossible to run the business without
speaking to them as women were his main customers. In these circumstances, Biraj Mohan Dewan a
prominent Headman and owner of dealer shop at old
Rangamati bazaar called him to join in his shop. He
took the charge of this shop and managed it efficiently. During his service period he has read many books such
as The Gita, epic Mahabharata and other books on
Bengali literature at the end of working hours at night. Sometimes he attended traditional Bengali theatre
(Jatra) and traditional religious group songs (Kirtan)
usually performed at night. He used to think after
attending these shows, the role played by actors as
king, ministers in the play turned into a simple
common man with the coming of dawn. All these
events played key role in changing his mind. During his
service period, he came in contact with a pious man
Gajendra Lal Barua from Nankhain, of Patiya upazila
under Chittagong district. Both of them became friendly
and spent a good time together exchanging views
about religion. Gajendra lal Barua observed Rathindra’s
deep interest in religion and advised him to become a
Buddhist monk. He helped him in this matter. Both of
them at a convenient time visited Chittagong town and
met with the Chief Monk of Nandan Kanan Buddhist
Temple and hold discussion about Rathindra’s
ordination. A date was fixed after mutual agreement. He returned from Chittagong and met with his
employer Biraj Mohan Dewan, told him that he is going
to be Bhikkhu (Monk) and seek his permission to leave
job under him. He had gone to village and met his
mother and sought her permission to be a Bhikkhu. His
mother gave her consent and blessed him .It is
compulsory; every laity when he wished to become
Bhikkhu has to take permission from parents. On fixed
date he left his native village and boarded a motor
launch along with Gajendra Lal Barua and reached
Chittagong town after a day long journey in the river
Karnafuli. On a full moon day of Bengali calender
month of Falgun, he took ordination as a novice at
Nandankanan Buddhist Temple at the age of 29, in
Chittagong town in 1949. He was ordained by Sreemath
Dipankar Bhikkhu B.A. and named Rathindra Shraman. He stayed about 2/3 months along with other monks
at this Buddhist temple and strictly followed rules of
novice. While staying in this temple, he found none of
the Bhikkhus (Monk) follow Dhutangha (Means of
purification, ascetic, or austere practices). One day he met his teacher, Dipankar Bhante and paid
him due respect, after awhile he asked him some
questions. He requested him to define
“Lokuttara” (Super mundane) is a term for the four
paths, four paths fruitions of a Noble One, (Ariya
puggala) with Nibbana as ninth His teacher replied
that he could not free himself yet, how could he able
to show him paths of freedom and make him
understand Lokuttara Dhamma. He said, “there is
much dense forest in Chittagong Hill Tracts region,
where you can meditate and fulfill your desire.”
Rathindra Shraman deeply thought about his teacher’s
advice and decided to come back to his village. One
fine morning he left Chittagong Nandan Kanan
Buddhist Temple after paying respect to his teacher
Bhante and said farewell to other Bhikkhus. He started
for his village towards Dhanpata. On his way back to
hill region he stayed at Betagi Buddhist Temple at
Rangunia and Chitmarang Buddhist Temple a holy
place under Kaptai Upazila for a few days. During his
stay, he had some discussion about Buddhism with the
chief monks of these temples. Looking for a Suitable Place for Meditation
Rathindra Samana was searching for a calm and quiet
place like a deep and dense forest that would be
suitable for his meditation. By searching so, he reached
Jali Pagojjya village. This was his birth place and
adjacent to Muroghona village, where he was brought
up. It was the middle of 1949. Rathindra Samana went
to the house of the Headman of Jali Pagojjya village. Then, he became infected by blood dysentery. His
mother heard about her son’s return, and she came to
Jali Pagojjya village to see him. Rathindra recovered
slowly through his mother’s continuous nursing and
deep love. When he was fully cured, he asked, through
his mother, if those in the neighbourhood could make
a hut for him inside a forest. He also requested that
the Headman, Mr. Biraj Mohan, allow him to stay in the
forest near the Jali Pagojjya Village. The village people
did not pay attention to his request and did not build
any hut for him because they did not have any
Dhammika belief at that time. In addition, the people
did not even think anyone could attain Nibbāna by
doing a deep meditation. Rathindra Samana left Jali Pagojjya village after
staying a few days there and came to the Dhullyachari
Buddhist Vihāra. After coming to the Dhullyachari, he
started concentrating his mind on practicing Dhutanga
Sīla and meditation. He met with a Bhikkhu, Uchara, in
this Vihāra. One day, while they were talking to each
other, Uchara told Rathindra Samana, “You have worn
this Bhikkhu’s robe. Now, you will realize what
miseries are. You will see how distressful we, the
Bhikkhus are!” Hearing this, Rathindra Samana thought
to himself, “This Bhikkhu is an illiterate, and he does
not have any thoughts for Dhamma. On the other
hand, my former advisor was a well-educated, wise,
and knowledgeable person. He knew about the Ti-
pitaka. However, both of these Bhikkhus are saying the
same thing. Both of them are frustrated about a
Bhikkhu’s life and grieved over it. Then what is the
difference between an illiterate and a well-educated
Bhikkhu?” Rathindra Samana then realized that no one
could get rid of suffering without observing the
righteous deeds. Rathindra did not either like the Dhullyachari Vihāra
and so he came to the Reingkhang-Kengrachari area to
stay in the Kengrachari Vihāra. He also did not like the
Kengrachari (this area was his mother’s home place,
where his mother Birapudi Chakma had grown up). He
found a place in a forest between the Kaushlyaghona
and Dhanapata villages. He used to go collecting food
in the Chongrachari village next to the forest. He then
went to Dokhaiya and did meditation in that area for a
few days. Finally, he entered into a quiet and calm
forest near the Dhanapata village at the site of the
Karnafuli River. He spent eleven years in this forest
doing meditation by his own, without help from a
Teacher. Meditation Life:
When Rathindra Samana reached Dhanpata by the end
of 1949, its scenic view created a deep impression in
his mind. He decided to start his meditation at that
place. The area where Rathindra Samana started his
meditation was neither very close to nor far from any
human locality. He liked the quiet and calm forest life
environment around him and to hear sometimes the
roaring sounds of wild animals, the hissing sounds of
reptiles, birds’ chirping, the whistling sounds of wild
lives, or the murmuring sounds of hilly fountains and
tree leaves. He used to sit under a Bohera tree at the
place of “Shelez Macher Ghat” near the Dhanpata. Rathindra was conscious and effortful with strong
mental strength to reach to his goal. It was said that
there were celestial beings that lived in the mountain
where Rathindra Samana lived. Nobody used that
mountain for growing any crop or any paddy. The place
was called the mountain of Dhananjoy and was left
unploughed year after year due to fears of sighting
inhuman species. Rathindra Samana, being fearless, not
only stayed under the Bohera tree but he also travelled
to different places on that mountain. Venerable Banabhante later told his disciples, “The first
time I lived in the forest, nobody knew where I was
living. I did not have any specific place to live. I did not
have any hut. I stayed under trees. Today at one place,
and tomorrow in a different place. I used to gather
leaves at one place under a tree and sleep on those
leaves at night. In the daytime, I lived in the forest,
and at night I slept under the blue sky. After the crop
collections from the paddy fields, I used to sleep in
those paddy fields sometimes. I endured a lot of
disturbance and pains. Even after that, I never said,
‘make a hut for me.’ Because the Buddha said, ‘A
Bhikkhu should not say he is getting pains. A Bhikkhu
cannot say to make a hut for himself. If the general,
family people make any hut by themselves, then a
Bhikkhu can stay there. ’ The principal Bhante at the
Chitmaram Buddhist Vihāra told me the same thing. A
Bhikkhu cannot say ‘Give me this, give me that. ’ The
Tathāgata Buddha said, ‘if you can destroy your
craving, then you can stay in a palace like a king. ’ I
never forgot this advice of the Buddha and did not
mislead myself even for a second. So, I spent my days
in the forest and collected food from the trees.”
He was in deep meditation in this unfriendly and
unfavorable environment to get rid of sorrow and
suffering and to achieve Nibbana. Sometimes he comes
out of this forest and begs alms in the villages. But he
had to fast sometimes when time for eating alms was
over. A Bhikkhu cannot eat solid food after twelve in
the noon as per the Disciplinary Rules of Buddhism. He
used to follow the rules strictly. During long time of
meditation when he feels sleepy, he stood under hot
sun in the sun grass field to drive out sleep. In the
winter he went to nearby stream and stood under cold
water to drive out sleep from his eyes. Whenever he
take rest and feel sleepy, he used hard wood pieces in
the back and over head as pillow to prevent sleep. Thus he is able to drive away sleep. His holiness
‘BanaBhante’ says in his preaching that sleep is a
hindrance for meditation. Buddha’s two great disciples
Sariputtara and Moggallayan did not sleep for 30 years. Nalak Mahathero did not sleep for whole life and Rahul
for 12 years. He was passing his days in meditation
under shade of trees and under open sky, disregarding
any threat and even at times ferocious animals passed
by him. One day while in meditation he saw a tiger
killed a buffalo and eating its flesh not far from him. The day after that he went to village to beg alms. He
heard villagers talking some day tiger would eat ‘Bana
Shraman’ (Forest novice). Hearing their dialogues, he
smiled and thought tiger and elephant might kill and
eat his flesh but these wild animals cannot eat his
wisdom. During meditation he came across a
miraculous light moved round his head at dark in
night. He often speaks about this truth in his preaching
among devotees later. Once it was raining heavily early
in the morning, as soon as rain had stopped he went
to village to beg alms. The villagers found him
standing under a cow shade and were astonished that
not a single drop of rain could wet his yellow robe. This news spread out in the nook and corner in
surrounding localities. This happening increased his
respect and faith among people and even those who
lack confidence on him began to pay him respect. One day an old hunter of Rangapani village went for
hunting into Dhanpata dense forest with his gun where
“Bana Shraman” was meditating. When he was
roaming in the forest alone, he saw ‘Rathindra
Shraman’ sitting in lotus posture and meditating. He
was surprised to see a flock of wild birds sitting on his
head and shoulders while some birds nearby on
branches of tress chirping. This hunter did not shoot a
single fire and came back home quietly. He explained
what he had seen in the forest among villagers in
presence of village leader. Later all the villagers along
with other prominent persons in the village hold a
meeting and decided to make a Kuthir (Cottage) for
‘Forest novice’ with his permission. The village leader
called Karbari along with two villagers met ‘Forest
Monk’ and sought his permission to construct a cottage
for him in the dense forest. He gave his consent and
about 20/30 villagers constructed a cottage in the
forest. After completion he stayed in this cottage, but
he did not own other sleeping materials such as
mattress, quilt, pillow, mosquito net and even water
pitcher for keeping drinking water. He had to use cover of his eating pot and sometimes
plantains leaves as water pot for drinking from nearby
streams. He had only one yellow robe (dress) which he
usually wears as a monk. If the villagers invite him, he
sometimes participates in the religious functions along
with other Bhikkhus (Monks). But he never accepts
donated gifts from the villagers like other Bhikkhus. One day he was attending a feast arranged by the
relatives of dead person along with other Bhikkhu from
Balukhali village. On the way while crossing a rivulet
the lower part of his yellow robe torn but somehow
with difficulties he managed to attend religious
function. Seeing poor condition of his yellow robe,
monk from Balukhali village offered him a chibar
(robe), but he politely refused and returned to his
Kuthir. He was pre determined not to accept any gift
from others except from laity. Moreover, he thought if he accepts it, one day in future
this monk would boast of donating him old robe to
‘Forest novice’. When he was passing hard days with
torn old robe , he found no other alternative and took
in his hand a needle with cotton thread to sew a piece
of old white cloth which he received as donation long
ago. But just at the moment he thought it is forbidden
to wear a white cloth for a monk according to
principles of Buddhism. Soon after that one day a
Barua, (Buddhist follower from plain district) appeared
and offered him a set of Chibar (robe) paying him due
respect. He cordially accepted it and preached him the
truth of the Buddhism. He wears newly received robe
and left the old one. ‘BanaBhante’ believes that Deva-
Raj (King of Gods) send a deva in disguise of a Barua
laity with a Chibar (robe) to him. At that time even the
villagers are not able to locate his whereabouts, how
could it is possible for a laity to find him in the dense
forest of Dhanpata, his place of meditation? In another
day, he left his alms pot with food inside it, and he had
gone to nearby stream for bathe. When he has returned
he saw a dog going away after eating food of the pot. However he was not angry at the dog, instead he was
kind to it. He thought it was Mara’s (Buddhist Tempter)
attempt to deviate him from his path. But in spite of Mara’s many attempts to deviate him he
continued to meditate for long 12 years and advancing
towards Lokuttara (Supermundane). Dhanpata to
Dighinala in the year of 1960. Pakistan government
constructed Kaptai Hydro electric dam in 1960. As a
result an area of 450 square miles inundated by water
of dam and about 18,000 families were compelled to
leave their ancestral land, hearth and home and
rehabilitated in new places in other parts of Chittagong
hill Tracts. Nishi Moni Chakma a pious man, a devotee
of ‘Bana Shraman’ met him paying due respect. He
requested him to shift to Dighinala in the north eastern
part of present day Khagrachari district where many of
the villagers from Dhanpata are going to be
rehabilitated. Nishi Moni Chakma after taking his
consent discussed the matter with other prominent
persons such as Surojoy karbari, Kalpa Rnanjan
Chakma (Former CHT affairs minister of government of
Bangladesh in 1998) Sureswar chakma in Dighinala. They have decided to construct a Kuthir (Cottage) for
‘Bana shraman and with their initiative a group of
20/30 villagers constructed a cottage in Dighinala. Nishi
Moni chakma and Kalpa Ranjan Chakma came to
Rangamati, proceeded to Dhanpata by boat and paid
their respect to Bhante and informed him about the
programme. They hired a Jeep and brought ‘Bana
Sraman’ to Dighinala by road, but it is to be mentioned
here the he sat in lotus posture while traveling by
Jeep. After arrival in Dighinala he preached Dhamma
for short period of time among the devotees. He made
a rule for the devotees; no female laity is allowed to
enter into Kuthir, without accompanying a male while
offering alms to him. He used to give audience and
preached the truth of Dharma among devotees
regularly. His ability to explain truth of Buddhism
spread out soon not only in Dighinala but also around
many other surrounding localities near and far areas. Increased numbers of devotees come to pay respect
and donate him many things regularly. But once when
he has been suffering from illness, he could not go out
from Kuthir to beg alms and became ill. He was too
weak to move even and almost about to die. At that critical moment again Devas sent a laity in
disguise of a Barua who offered him two cups of hot
milk from a flask and thus saved his life. Once he
explained that incidence while preaching and said that
Devas are compelled to do so due to his
‘Paromi’ (good deeds) of his previous birth. When he
was staying in Dighinala, if any female devotee comes
to offer alms without preparing it in high devotion, he
refused it. It is amazing how he is able to know that
food offered to him is prepared with devotion or not. Devotees believe from then onward he could see by his
inner wisdom. People living in the area come to know
about his miraculous power and wisdom and large
number of devotees gathered to pay him respect and
donated many things as gifts and listen ‘Dharma
Desana’ (Exposition of the Doctrine) from him. At
certain time, Chief Monk of Rangamati Chakma Raj
Vihar, Raj Guru Agravangsha Mahathero on his visit to
Dighinala proposed him to be formally ordained as
Bhikkhu (Upasampada) the Higher Ordination. At first
he was unwilling to be ordained, because he thought
his association with other Bhikkhus would hamper his
attainment of the goal which he aimed during his long
period of meditation. But on persuasion of Gyana Shri
Bhante he finally agreed and a great religious function
was held on the day of his formal ordination as
Bhikkhu (Upasampada) on 27 June, Tuesday 1961 at
Mayoni–Boal Khali Udak Seema, Dighinala Upazila,
under Khagrachari hill district. Many renown
Mahatheros and Theros from different parts of the then
East Pakistan (Present Bangladesh) participated on that
great occasion. Rev: Guna Lankar Mahthero played
leading role along with others Mahatheros viz: Raj Guru
Agravangsha Mahathero, Arindam Thero, Jina Bangsha
Thero, Gyana Shri Thero, Priyodarshi Thero, Dhamma
Dharshi Thero. He was given a new name as ‘SADHANANANDA
BHIKKHU’ all devotees with due respect address him
“BANABHANTE” because he had meditated in the forest
for a long time. He stayed in Dighinala for about 10
years. On invitation of a devoted laity he came to
Durchari Buddha Vihar from Dighinala in 1970 under
Bagaichari Upazila in Kassalong area, where a large
number of displaced people affected by Kaptai dam
rehabilitated. He attended many religious functions in
surrounding villages and preached doctrine of
Buddhism among thousands of devotees and able to
draw their faith in Buddhism. He left Durchari Buddha
Vihar after 3 months and came to Tin Tilla Buddha
Vihar, under Langadu Upazila on invitation of Babu Anil
Behari Chakma, Chairman of Local Union Parishad, a
rich man of the region. But during liberation war period
of 1971, he temporarily shifted to Bhai Bon Chara
Buddha Vihar as the villagers of the area cordially
invited him. At the end of Bangladesh Liberation war
he returned to Tin Tila Buddha Vihar and stayed there
up to 1975. In the year of 1973 during his stay in Tin
Tila Buddha Vihar, in religious gatherings of devotees in
presence of some prominent personalities of the
region, he advised to observe KATHIN CHIVAR DAN,
annual robe donating ceremony to Bhikkhus (Monks)
based on tradition initiated by Maha Upshika Bishaka,
a great female laity disciple of Lord Buddha 2500 years
ago. According to this tradition Kathin Chivar (robe) has
to be made within twenty-four hours. Following
BanaBhante’s advice in cooperation with all, the
devotees organized and observed Kathin Chivar Dan
that year. In the opening of the ceremony hundreds/
thousands of enthusiasts’ female devotees come along
with their spinning wheel with Jumland grown raw
cotton from distant areas. The participants changed
raw cotton into thread. They dyed these threads into
yellow color and dried it in fire. The weavers weave
pieces of yellow cloth from this thread and finally sew
different pieces to make a Chivar (robe). Possibly it is
revival of long lost ancient Buddhist tradition and
culture initiated by Maha Upashika Bishakha during life
time of Lord Buddha. This process of Kathin Chivar Dan
was first introduced in 1973 by his holiness BanaBhante
at Tin Tilla Bana Vihar, Longadu. Till now Buddhists are
following this tradition with great enthusiasm and
interest. Moreover, at present Buddhist from nook and
corner of Bangladesh and from abroad come and
participate in this religious function and it has become
part of our culture. It is a milestone in the
advancement of Buddhism in Chittagong Hill Tracts. In
1974 on the invitation of Chakma Royal Family and
other leading devotees from Rangamati, His Holiness
Venerable BANABHANTE came to Rangamati RajBan
Vihar on the full moon day of the full moon day of
Baishakh in 1977 and stayed there permanently. Though Banabhante came to the Rajbana Vihāra
permanently in 1977, he spent his first rain-retreat in
1976 in the Rajbana Vihāra. Devotees come to pay
respect to him and BanaBhante blessed them whole
heartedly. He was preaching Buddhism among
thousands of devotees from home and abroad regularly
till attaining Parinirvana on January 30, 2012. Banabhante’s rain-retreat
Vassa No. Time Name of the Vihāra Place
1-10 1961-1970 Dighinala Bana Vihāra Dighinala, Khagrachari
11-15 1971-1975 Tintila Bana Vihāra Langadu, Rangamati
16-38 1976-1998 Rajbana Vihāra Rangamati
39 1999 Arjya Bana Vihāra Dharmapur, Khagrachari
40-51 2000-2011 Rajbana Vihāra Rangamati
Description of Venerable Sadhanananda Mahathera’s
Upasampadā Ceremony
Time: June 27, 1961
12 th Ashar (the rainy season), the Bengali year
of 1368
The full moon day of the Joistthyyo purnima,
2505
Buddha reign
Tuesday, 5:30 p.m. The Bhikkhu Sima: Miinee, Boalkhali, Udak Sima,
The principal Bhikkhu: Venerable Gunalankar
Mahathera (the second Sangha Raj at Raujan,
Chittagong)
Reading out the proceedings:
1 st reading: Venerable Jinabanghsa Mahathera
Venrable Agrabangsha Mahathera
2 nd reading: Venerable Gunalankar Mahathera
Venerable Arindam Mahathera
3 rd reading: Venerable Arindam Mahathera
Venerable Gyanasree Thera
Punnanumodana or Thanksgiving:
Venerable Gunalankar Mahathera (Raujan, Chittagong)
Venerable Arindam Mahathera (Domdoma)
Venerable Jinabangsha Mahathera (Pahartali,
Chittagong)
Venerable Agrabangsha Mahathera (Raj Vihāra,
Rangamati)
Venerable Gyanasree Thera (Boalkhali, Dighinala)
Venerable Priyadarshi Bhikkhu
Venerable Dharmadarshi Bhikkhu, along with many
wise bhikkhus
Sadhu Sadhu Sadhu



. " Disciples Of Banabhante "

List Of Top 100 Disciples Of The Most Venerable Banabhante.

001: Ven. Nandapal Mahathera
002: Ven. Prajnalankar Mahathera
003: Ven. Bhrigu Mahathera
004: Ven. Vaddaji Mahathera
005: Ven. Buddhashree Mahathera
006: Ven. Bashishta Mahathera
007: Ven. Sourajagat Mahathera
008: Ven. Shasan Rakkhit Mahathera
009: Ven. Bishuddhananda Mahathera
010: Ven. Shuvabarddhan Mahathera
011: Ven. Priyananda Mahathera
012: Ven. Indragupta Mahathera
013: Ven. Gyanabarddhan Mahathera
014: Ven. Jinabodhi Mahathera
015: Ven. Gyanapriya Mahathera
016: Ven. Jinapriya Mahathera
017: Ven. Debamitra Mahathera
018: Ven. Jyotisar Mahathera
019: Ven. Debadhamma Mahathera
020: Ven. Purnajyoti Mahathera
021: Ven. Ananda Mitra Thera
022: Ven. Debananda Thera
023: Ven. Suman Thera
024: Ven. Anomadarshi Thera
025: Ven. Binaylankar Thera
026: Ven. Mahananda Thera
027: Ven. Dharmabodhi Thera
028: Ven. Jaydhamma Thera
029: Ven. Atmadeep Thera
030 Ven. Jinalankar Thera
031: Ven. Satyalankar Thera
032: Ven. Shraddhatishya Thera
033: Ven. Karunasar Thera
034: Ven. Satyaprem Thera
035: Ven. Agrajyoti Thera
036: Ven. Ananda Thera
037: Ven. Yanadhamma Thera
038: Ven. Bodhi Arjyaratna Thera
039: Ven. Dharmatishya Thera
040: Ven. Bidhur Thera
041: Ven. Juktibad Thera
042: Ven. Bramhadatta Thera
043: Ven. Vimalananda Thera
044: Ven. Sanghasar Thera
045: Ven. Karunabarddhan Thera
046: Ven. Mahamitra Thera
047: Ven. Dharmadeep Thera
048: Ven. Joytilak Thera
049: Ven. Shantapriya Thera
050: Ven. Kalyanjyoti Thera
051: Ven. Dharmabangsha Thera
052: Ven. Gyanaratna Thera
053: Ven. Vaddiya Thera
054: Ven. Lokananada Thera
055: Ven. Arjyananda Thera
056: Ven. Arjyadeep Thera
057: Ven. Sudharmananda Thera
058: Ven. Arjyabodhi Thera
059: Ven. Shantadeep Thera
060: Ven. Dharmadhar Thera
061: Ven. Priyatishya Thera
062: Ven. Virasen Thera
063: Ven. Kalyanmitra Thera
064: Ven. Arjyashree Thera
065: Ven. Karuna Kirti Thera
066: Ven. Arjyajyoti Thera
067: Ven. Panthak Thera
068: Ven. Fushya Thera
069: Ven. Gyanapal Thera
070: Ven. Dharmajyoti Thera
071: Ven. Dharmaujjal Thera
072: Ven. Sumangal Thera
073: Ven. Priyadarshi Thera
074: Ven. Binaypriya Thera
075: Ven. Deshanananda Thera
076: Ven. Shantalok Thera
077: Ven. Dharmananda Thera
078: Ven. Jibansar Thera
079: Ven. Dharmadipti Thera
080: Ven. Kappin Thera
081: Ven. Sumanatishya Thera
082: Ven. Mahapanthak Thera
083": Ven. Bodhipriya Thera
084 Ven. Dharmapriya Thera
085: Ven. Amritananda Thera
086: Ven. Gyanajyoti Thera
087: Ven. Karuna Rakkhit Thera
088: Ven. Mettabangsha Thera
089: Ven. Maitrilankar Thera
090: Ven. Deepbangsha Thera
091 Ven. Muditabangsha Thera
092: Ven. Prajnaratna Thera
093: Ven. Dharma Kirti Thera
094: Ven. Dharmottar Thera
095: Ven. Sanghatishya Thera
096: Ven. Shraddhalankar Thera
097: Ven. Shasanalo Thera
098: Ven. Sumanalankar Thera
099: Ven. Dharmatilak Thera
100: Ven. Vibekananda Thera


Sadhu Sadhu Sadhu

শ্রীমৎ সাধনানন্দ মহাস্থবির মহোদয়ের সংক্ষিপ্ত জীবনী:

গৃহী নাম: রথীন্দ্র লাল চাকমা
পিতা নাম: প্রয়াত হারুমোহন চাকমা
মাতা নাম: প্রয়াতা বীরপুদি চাকমা
জন্ম: ০৮ জানুয়ারি ১৯২০ ইংরেজি, বৃহস্পতিবার।

জন্মস্থান:
গ্রাম: মোরঘোনা
মৌজা: ১১৫ নং মগবান, রাঙামাটি সদর।

ভাই & বোন: পাঁচ ভাই, এক বোন,
(বনভন্তে সবার জ্যেষ্ঠ)।

প্রব্রজ্যা: নন্দন কানন বৌদ্ধ বিহার, চট্টগ্রাম, (বর্তমান) বাংলাদেশ।
ফাল্গুনী পূর্ণিমা, ১৯৪৯ ইংরেজি, বৃহস্পতিবার।

দীক্ষাগুরু: শ্রীমৎ দীপঙ্কর শ্রীজ্ঞান মহাস্থবির।

সাধনার স্থান: মহারণ্যে নির্জন বনভূমি, ধনপাতা মৌজা, রাঙামাটি সদর।

সাধনাকাল: দীর্ঘ দ্বাদশ (১২) বৎসর।

উপসম্পদা (ভিক্ষুত্ব) গ্রহন:
২৭ জুন ১৯৬১ ইংরেজি, মঙ্গলবার।

উপসম্পদা স্থান: মাইনী নদীর উদকসীমা, দীঘিনালা, খাগড়াছড়ি।

উপাধ্যায় গুরু: শ্রীমৎ গুণালঙ্কার মহাস্থবির

মহাস্থবির বরণ: ১৪ ফেব্রুয়ারী, ১৯৮১ ইংরেজি।
মহাস্থবির বরণ স্থান: ভিক্ষুসীমা রাজবন বিহার, রাঙামাটি, বাংলাদেশ।

▪︎কর্মবাক্য পাঠ:

১ম কর্মবাক্য পাঠঃ
শ্রীমৎ জিনবংশ মহাস্থবির ও শ্রীমৎ অগ্রবংশ মহাস্থবির

২য় কর্মবাক্য পাঠঃ
শ্ৰীমৎ গুণালংকার মহাস্থবির ও শ্রীমৎ অরিন্দম মহাস্থবির

৩য় কর্মবাক্য পাঠঃ
শ্রীমৎ অরিন্দম মহাস্থবির ও শ্রীমৎ জ্ঞানশ্রী ভিক্ষু

▪︎সঙ্গীতি কারক সংঘঃ
০১। শ্রীমৎ গুণালংকার মহাস্থবির (রাউজান)
০২। শ্রীমৎ অরিন্দম মহাস্থবির (দমদমা)
০৩। শ্রীমৎ জিনবংশ মহাস্থবির (পাহাড়তলী মহামুনি ধম্মানন্দ বিহার)
০৪। শ্রীমৎ অগ্রবংশ মহাস্থবির (রাজবিহার রাঙ্গামাটি)
০৫। শ্রীমৎ জ্ঞানশ্রী ভিক্ষু
০৬। শ্রীমৎ প্রিয়দর্শী ভিক্ষু
০৭। শ্রীমৎ ধর্মদর্শী ভিক্ষু

বর্ষাবাস মোট: ৫১ বর্ষা।

▪︎অবস্থান কাল:
ধনপাতা- ১৯৪৯ ইংরেজি হতে ১৯৬০ সাল।
দীঘিনালা - ১৯৬১ ইংরেজি হতে ১৯৭০ সাল।
তিনটিলা - ১৯৭১ ইংরেজি হতে ১৯৭৬ সাল।
রাজবন বিহারে - ১৯৭৬ হতে ২০১২ সাল পর্যন্ত।

পরিনির্বাণ - ৩০ জানুয়ারি ২০১২ সাল।
স্থান - স্কয়ার হাসপাতাল, ঢাকা বাংলাদেশ।
সময় - ৩ টা ৫৬ মিনিট, সোমবার।

▪︎শিষ্য মন্ডলী :
০১৷ শ্রীমৎ নন্দপাল মহাস্থবির
০২৷ প্রজ্ঞালংকার মহাস্থবির
০৩৷ বৃগু মহাস্থবির
০৪। বদ্দজী মহাস্থবির
০৫৷ বুদ্ধশ্রী মহাস্থবির
০৬৷ বশিষ্ট মহাস্থবির
০৭। সৌরজগত মহাস্থবির
০৮। শাসন রক্ষিত মহাস্থবির
০৯। বিশুদ্ধানন্দ মহাস্থবির
১০। শুভবর্ধন মহাস্থবির

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