BHIKKHU DHARMESWAR
Buddhist Ritual and festival in Bangladesh
(Application of the Durkheim and Mircea Eliade theory in the Buddhist ritual of Bangladesh)
Introduction:
To the Buddhists each day is good day and sacred day. In the Buddhist Holy Scripture there is no mention of any bad day not even any auspicious day or moment. Everybody gets good result of good deeds . So, religious rites can be performed any day. But the Buddhists perform their religious rites and rituals on some specific days. I like to focus on my paper two significant rituals in our country BANGLADESH which is mostly tide bounded with Myth, religion, symbol and society. There are Paritta recitation and Pabarana are the most popular rituals in our society. My main point how to apply the theory of society and religion according to Durkheim and Mircea Eliade will be discussed here in details. Paritta and Probharona bears an important significance in the Barua Buddhist community of Bangladesh. In this paper I will try to focus the Barua Buddhist belief concerning Buddhist mythology, origin, ethical and moral view, benefit to society and religion to create self confidence, to religious performance, relationship between myth and ritual, connection with some scholars’ idea and explanations.
Descriptions of the Paritta Ritual and Relation with Myth, Rituals
The origin of Paritta ritual comes from myth of Ratana Sutta, Metta Sutta and some other important suttas background stories. It is most popular and significant ritual of Theravada Buddhists followers basically in Thailand, Srilanka, Myanmar, Laous and Cambodia and Bangladesh. According to Ratana Sutta Myth the city of Vesali was afflicted by a famine, causing death, especially to the poor folk. Due to the presence of decaying corpses the evil spirits began to haunt the city; this was followed by a pestilence. Plagued by these three fears of famine, non-human beings and pestilence, the citizens sought the help of the Buddha who was then living at Rajagaha. Followed by a large number of monks including the Venerable Ananda, his attendant disciple, the Buddha came to the city of Vesali. With the arrival of the Master, there were torrential rains which swept away the putrefying corpses. The atmosphere became purified, the city was clean. Thereupon the Buddha delivered this Jewel Discourse Ratana sutta to the Venerable Ananda, and gave him instructions as to how he should tour the city with the Licchavi citizens reciting the discourse as a mark of protection to the people of Vesali. The Venerable Ananda followed the instructions, and sprinkled the sanctified water from the Buddha's own alms bowl. As a consequence the evil spirits were exorcised, the pestilence subsided. Thereafter the Venerable Ananda returned with the citizens of Vesali to the Public hall where the Buddha and his disciples had assembled awaiting his arrival . There the Buddha recited the same Jewel Discourse to the gathering.
In the contents of Ratana Sutta there are some orders to the spirits to protect people. The first passage of the Sutta is as follows,
“Whatever spirits have gathered here, on the earth, in the sky —May you all be happy& listen intently to what I say. Thus, spirits, you should all be attentive. Show kindness to the human race. Day and night they give offerings, so, being heedful, protect them.”
Durkheim’s Sociology and Buddhist Religious Perspective:
To me two main features of Durkheim regarding religion should be discussed here. The two main points of Durkheim are;
a. contribution of religion to maintain social order and
b. relation between religion and capitalist
The above two factors are obviously present in the ritual of Navaratna Paritta Chanting. The teaching or placing the devotees in triple gems refuge and five precepts are undoubtedly to maintain social order. To make a healthy society the importance of carrying out moralities are inevitable. Here the five precepts introduced by the Buddha for the common people play the role to maintain social order. This observing morality strengthen social solidarity, enhances respect to others, one can get the knowledge to appreciate others thought and activities.
“This last fact is especially significant because Durkheim believes firmly that morality, the obligation of each to others and all to the standards of the group, is inseparable from religion. Further, as we shall see, both religion and morals are inseparable from a social framework. ”
Another aspect of Durkheim is that industrial capitalism would undermine traditional religious commitment and thereby threaten the cohesion of society. The sermons delivered during the Paritta ritual explain the rules and regulations about what the natural relation should be between the person and the religion. Capitalistic person is also a human. His destiny is also not beyond the natural law. So Religion is also an important element for his life. “It serves society by providing from infancy onward the ideas, rituals, and sentiments that guide the life of every person within it ”. For a capitalistic person also religion is a guide without doubt. Especially Mangala Sutta of Suttanipata throws light on this aspect. This Sutta says, “To support mother and father, to cherish wife and children, and to be engaged in peaceful occupation — this is the greatest blessing. To be generous in giving, to be righteous in conduct, to help one's relatives, and to be blameless in action — this is the greatest blessing. To be patient and obedient, to associate with monks and to have religious discussions on due occasions — are the greatest blessing ”
The statements emphasize strong commitment of a person, capitalist or common to family, society and religion.
So it may be said that Durkheim’s view role of religion to sociology is a reflection of the teachings of the Buddha which help people to follow good moral codes for the welfare of family, society. It is also a stunning point to lead the capitalist to the way of religion, retarding them from the effect of capitalism and materialism.
On the other hand by the Paritta ritual the society get benefited and people release bad effect and bad deities. And then there are some words upholding the unique qualities of the Buddha and the descriptions of the qualities of the monastic order and wishes of well being by the power of those qualities.
For example another passage says, “Whatever wealth — here or beyond —whatever exquisite treasure in the heavens, does not, for us, equal the Tathagata. This, too, is an exquisite treasure in the Buddha. By this truth may there be well-being.”
In this way the Sutta ends wishing welfare of the people and requesting spirits to bring about betterment to them.
Theravada Buddhists of Bangladesh heartily believe that Paritta are preached by Buddha himself. Buddha recited the Suttas himself of his disciples recited according to Buddha’s advice. Lord Buddha saved the peoples, communities, Societies, Provinces and his great Sangha from various serious problems, diseases and epidemic by holly Paritta recitation.
“Paritta recitation is very fruitful and benefited. The Sutta should be recited with Rhythmical voice. Suttas recited thus brings concentration of mind. The strength of mind inspiration destroys fears and obstructions. It swhould be noted here that man can prosper by his own deed. But deeds should be done honestly. If done so, one may obtain higher life we at last may realize Nibbana ”.
Knowing the about facts- Theravada Buddhists recite Suttas. The Sutta recitation brings good if recited with free and compassionate mind. Mind should be kept pure while reciting. One should bear friendliness towards all beings in his mind. Under no circumstance there should any feelings of animosity towards any one. Towards enemy also, there should be feelings of amity. Thus he becomes free from so many calamities and sorrow. It is Buddha’s ultimate truth and gain of spiritual truth and Buddha’s truthfulness. The theory of Durkheim’s mentioned that myth always keeps noble achievement of the society and restless peoples mind. There have no doubt that by an aeon or time to time the society developed with connection to myth. But Buddhism explained it an angle of another vision. That means all is depend on Karma or good deed. Myth some time false and some time true it doesn’t matter but functions is main point and view. It is true that most of the Buddhist myth real and keep good contributions in the society.
A brief description of Prabarana Festival:
This auspicious full moon festival is one of the important and significant events of Theravada Buddhists and is observed in the month of Aswin . The Pabarana Purnima is known as Aswini Purnima and it is closely related to Basrhavasa . On the full moon of Ashar Theravada monks start three months long Rainy seasons retreat. This retreat of the Bhikkhus beginning in the Ashari Purnima continues up to the Pabarana Purnima. The full moon of Ashara is memorable for three sacred events of the Buddha’s life. It is one of the most significant festivals of Theravada followers in the world. The full moon of Ashara night Bodhisattva took his refuge in his mother Mahamaya’s womb. Another day at the same lunar time he left home for search of ultimate truth. Again after six years attainment of supreme Enlightenment he delivered first sermon Dhammacakka Pavattana Sutta in Saranath . The continue three months monks stay theirs definite sacred place begin to observe the three months long practicing meditation and all keeping themselves confined their respective monasteries. The Buddhist lay devotees of both sex undertake the five precepts and eight precepts to practice. During these three months the pious devotees regularly go to monastery to listen to Dharma talk from the resident Bhikkhu. This enhances the religious trend and friendly relations among the devotees. On these auspicious days Buddhists lift the sky-lamps and bring them down again after three months in the Prabarana . The Buddha on this day directed his disciples go to all around for preaching and propagation of Dharma for human beings and deities. The Prabarana Purnima is more significant then another festival because after Buddha hood, he spent his seventh Barrshavasa in the heaven of Tavatimsa . The Buddha explained the Abhi Dhamma to his late mother Mayadevi with many deities continually three months. The Buddhists believe that the holy night of this Prabarana Purnima is the time of Buddha’s landing down to the Sankasya Nagar from the haven of Tavatimsa. The Prabarana Purnima holds unique position; meet-together; moral value; ethical observation and religious connection to the Buddhists as a sacred festival. The observance of the auspicious Kathina Dana Ceremony (yellow robes offering) begins from the second day Prabarana. The yellow robes offering ceremony to the Bhikkhus continue for long one month in the different monasteries. The daylong program lay peoples gather to the Ceremony for take precepts; give offering Dana to Bhikkhus and comprehend the Dharma. The myth above mentioned that myth is statement and without function but rituals operate independently in the society to reach our goal.
From the Viewpoint of Mircea Eliade Symbol, Myth, Sacred and Profane:
According to Mircea Eliade Religion should be explained on its own terms; because religion is a matter of psychological. Matter can be seen but mind cannot be seen. When mind assume something to sooth itself we can say the mind has a close relation to it and the mind is happy with it. This “it” is symbol. “Symbols are rooted in the principle of likeness or analogy. Certain things have a quality, a shape, a character that strikes us as similar to something else .” The sky-lamp lift during the three months rainy seasons retreat is a symbol which people think they worship by this lamp to the Buddha who were teaching Abhidhamma to his mother. This lamp is also a common thing like other lamps. When one lamp is used for this specific purpose it assumes an extra quality of function. Because it is used to do some special job which appeals to the mind. “All symbolic objects acquire double character ”. This symbol was introduced from the story of the Buddha that as his mother was reborn in the Tusita . heaven, she will be re-born in the world unless she can attain Nibbana. The Buddha also has a duty of a son to his mother and he has the ability to perform his duty to help his mother to attain Nibbana not being reborn in the world. For this he must teach Abhidhamma to his mother and he did it in the seventh rainy season retreat. He spent the three months of the retreat in the heaven teaching Abhidhamma to his mother. From this myth the symbol of sky-lamp was introduced in the culture of Buddhists society in Bangladesh. “A myth is not just one image or sign; it is a sequence of images put into the shape of a story. It tells a tale of the gods, of the ancestors or heroes and their world of the supernatural ” .
The other object a city, Sanksya Nagara is also a symbol. This is the place where the Buddha came down from the heaven. This is a very sacred place for the Buddhists all over the world. So we see when the Buddhist people visit the place during their pilgrimage, they pay respect to this place bowing down their heads. What is there in the place for paying respect? It is also a place like other place. It is profane. “In an intuitive burst of discovery, the religious imagination sees; things otherwise ordinary and profane as more than themselves and turn them into the sacred. The natural becomes sacred .”
Conclusion:
Religion is the result of far reaching thought of sages and wise man. It tries to keep the people united creating some inspiring thought through tales, sermons and with the hope of blissful condition in the world or in heaven or complete overcoming the suffering through some systematic way for their respective welfare. In this respect, Paritta or Navaratna Paritta recitation ritual and Prabarana festival play the pivotal role in Buddhist society creating awareness among the people about the reality of life and existence, about their duties and responsibilities. This may benefit mankind, no doubt.
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Bangladesh Pali Sahity Samiti, Chittagong, May 2, 2007
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Eight Theories : (Daniel L. Pals; 2006
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বৃহস্পতিবার, ৫ মে, ২০১১
Saddharma in Bangladesh: (The past, present & future)
Bhikkhu Dharmeswar
Saddharma (Buddhism) is the most ancient religion of the world. It dates back 2,549 years ago. But yet the human demand is growing more & more on it. A few religious leaders namely monks work for the propagation of this religion. Side by side some Meditation Achariyas work for it. No missionary institution nor any state or personal patronage is required for it at the present world. The latent beast existing in all human beings is enough to preach this religion sponteneously for their own sake. The lord Buddha, the inventor of this religion himself never preached his religion. On the contrary, the Samyak Sambuddha would always advise everyone to justify thoroughly first & if his conscious allows, then & then only he should accept his religion. This is indeed a purely "Ahipassiko" (Come & see) religion.
This was his procedure of preaching his religion. Upto to day none had heard of any drop of blood shed for preaching of Saddharma. He would know everything quite before happening of anything. Hence he was so farsighted, so learned, such a great philospher & thinker & above all so great well wisher of all beings, not only of this world but also 30 worlds more. Thus he attained the Buddhahood after fulfilling 30 paramitas (Performing 30 kinds of extreme well being & welfare for all beings) it is indeed astonishing & unthinkable how he had attained such vast knowledge of every thing & became the Buddha, the greatest & unparallel learned personality before two thousand & five hundred centuries back.
Let us peep through the present age of Saddharm. Can one believe that one-third people of the world are Buddhists? The statistics is beyond the question of belief.
But how? Who approached them to embrace Saddharma? None, none & none. They had followed the advice of the Thtagata (He came where any being fell into toils & troubles just to rescue them through ages).
They had cheeked, compared & even researched Saddharma & lastly embraced it overwhelmingly. Most of them belong to the intellectuals, phillosphers, scientists, scholars, poets, statesmen, great thinkers, as because they know how to justify anything thoroughly & precisely.
Moreover they follow perfectly to upgrade their lives by good deeds, good speeches, good lively hood, good meditation, good concentration, good endeavours, good exercise, good concept, (The great eight fold path). They know more that Shaddaharma is basically a complete code of life philosophy. One need not to be converted from nation; he can follow the life philosophy codes for upliftment of his life morally & spiritually as a man. Saddharma is a religion for all beings of 31 worlds. Here lies the basic difference with other religions. Other religions are related with only the human being, the creation, the almighty creator etc.
But Saddharm's concern is not confined to the human being alone. The well-being, welfare, life up-gradation, mental peace & calmness & last but not the least the ultimate salvation of all beings from all kinds of suffering are the main essence of Saddharma. To overcome all these obstacles, hindrances, sorrows, sufferings of all beings are the main life-guide lines of Saddharma. Mere understanding the doctrine of Saddharma is not enough at all. To follow the doctrine of Saddharma according to the eight fold path is the main teaching of Saddharma.
So long I have a very short visit in the international arena of the Saddharma world through pen. Now let us have a glimpse into Saddharma of our motherland as well as the mother land of Saddharma. Kumar Siddhartha, the only child of the king Suddhodhan of Kapilavastu, one of the kingdoms of Nepal, located just at the foot step of the Himalayas renounced the worldly life full of all amenities required for a prince. Just after the birth of his only child Rahul, the happiest prince had left everything only to seek the ways & means to bring an end to all kinds of sorrows & sufferings of all beings of 31 worlds. But why? He had found all the apparent happiness, amenities, worldly wealth, monetary matters etc. quite meaningless. The inevitable & unavoidable sorrows & sufferings of all beings had appeared in his insight very profoundly. He could not remove these unwanted but the surest to occur in each & every life from his insight for a moment. Moreover his heart had been full of the enormous & endless Moitry (Merci & Kindness) to the brim. The merciless socio-economic condition of the then societies had made him more helpless & saddist. Thus he had left the seasonal palaces & come down to the road in search of the salvation of all beings. He left no stone unturned to find out the ways & means of the salvation. Last of all he had succeeded & then untiringly had shown the invaluable success of salvation to all beings for long 45 years. Side by side he had founded the Sangh (group of monks & disciples) to shoulder the holy responsibility of the salvation of all beings through ages in his absence.
Introduction to Saddharma in Bangladesh:
Many historians differ in opinion how & when Saddharma is preached in Bangladesh. But yet it is proved undoubtedly that the seed of Saddharma had been sown in the contemporary period of the Buddha in this Gangas delta. This truth is confirmed in many historical statements in course of preaching of Saddharma. In our country particularly in the plain Chittagong of Samatat (The then Bangladesh), the followers of the Buddha during his lifetime can claim themselves as the primitive Buddhists. There are no converted Buddhists in Bangladesh.
After tolerance of a lot of torture, injustice, slaughter, hijacking, robbing etc. they retained their existence. They had sacrificed everything for the sake of Saddharma. In spite of the huge harassment, financial problem, they never think of leaving Saddharma. Even in Chittagong Hill tracts, many Christian missions had tried to convert the most poor, penyless, hungry Buddhists into the Christians by showing the greed of food, shelter, education, job etc. Very few persons had been converted, most of them refused to be converted. They had sacrificed so much for Saddharma in the face of endless poverty & financial hardships. Hence we, the Buddhists of Bangladesh feel proud of our religion, heritage & tradition.
The entrance of Saddharma into Bangladesh:
Lama Taranath, a world famous historian of Tibet had mentioned in the "History of Buddhism" that the Buddha himself with his disciples had come to Bangladesh in order to preach Theravad Saddarma from the famous Jetban monastery, the birth home of Saddharma through out the world. This is mentioned in "Kalpalata" of Poet Khemendra hailing from Kashmir. The fourth daughter of Shresthee Anathpindik, Sumagada had been married at Pundrabardhan (Now Bogra) to Brishava, the son of Shresthee Sarthpati of Bogra. During departure the daughter of the Shresthee who was too much devoted to the lord Buddha had invited him in an excellent manner of regard with two hands jointly bowed towards the Buddha to come to Bogra. Once upon a time, this shil enriched lady devotee with the permission of her father-in-law had called the Buddha with concentrated mind from the seat of meditation. The Buddha along with disciples had come to the city of Pumdra on that day. The Buddha had stayed at Bogra Mahashangar, Basu Monastery & then he had came & Preached Saddharma at Comilla, Noakhali, Murshidabad & Rajbari at that time. This is the belief of many people. But no clear proof of these incidents had existed. Many people had opined that Saddharma was preached in Chittagong during the reign of King Ashok the great. (272-232 B.C.) At that time Reverend Shon thera & Uttar Thera had come to preach Saddharma at Subarnavumi at present the lower Mayanmar. Theravad Saddharma had been preached during that period at Chittagong.
The deteriotiong condition of Theravad Saddharma at Bangladesh:
After King Ashok the great in 78 AD, the 4th Buddhist Sangitee (Convention) had commenced by the community of Mahasanghik during the reign of the kushan King Kaniska. The whole "Tripitak" was translated in Sanskrit & the Mahajan Saddharma had come into existance. Later on the people of different doctrines began to feel helpless to the followers of Mahajan. As a result the Mahajan Saddarma had spread all over Bangladesh. They had gained the state patronage. Chandasuriya, the king of Benarash had declared Saddharma as the royal religion from (146 to 98 AD) at Chittagong & Arakan. The Mahajan Saddharma had been preached very successfully once upon a time. The relics of "Pandit vihar" (monastery), shalban vihar, "Bogra Mahasthangar, Lalmai hill still bear that identity. They reshufled the "Tripitak" & began to rely on the god power & Trantic Saddharma. As a result the followers of the Theravad Saddharma had been harassed by the followers of the Mahajan. The victory flag of the Mahajan had been raised throughout Bangladesh. Towards the 8th century a great change had occurred in this religion. At that time the whole Indian Subcontinent had come in the grip of Bajrajan. They lost their belief in the simple doctrine of the Buddha. They began to rely on thousands of gods & goddesses & started to lead life impractical & opposite to the Buddha's doctrine.
The arrival of Buddhists at Chittagong:
Towards the seventh century the first approach of Saddharma was becoming gradually slow in Indian sub continent. Sankarachariya, Kumaril Bhatta and other preachers of Brahnism had started the inhuman torture backed by the patronage of the Indian Kings. They would compel the Buddhists to be converted by various ferocious activities, e.g. royal punishment, application of heavy stone pressure, by force country leaving & even slaughter. In this way they had destroyed many valuable religious books, temples, Chaityas (Memorial temple), Arhatmemorial temples by burning. This type of torture had caused death of many Buddhist monks.
Later on from the 7th to 12th centuries the Indian Sub-continent had been attacked by the Muslims & they had established their reign. At that period their inhuman torture, physical harassment had caused both the Buddhist & the Hindus to accept Islam. Not only that they had captured numerous Buddhist & Hindu temples & had hijacked many costly metalic images of the Buddha & gods of Hindus & had sent them all to their own countries. The Buddhists could not maintain the basic criteria of Saddharma due to inhuman torture of Brahmanism & Islam. Under such circumstances, the Buddhists had been converted to either Muslims or Hindus.
During this critical moment, the primitive & orthodox Buddhists leaving the lust of lives gradually took shelter in Magadh or Bihar (now known as) to the east of Bodhgaya only to save Saddharma. There also they had fallen into the want of life safety. Another group of Buddhists had fled away through the secret paths amidst the deep forests towards Assam (Now known as) carrying their children & valuable ornaments on their backs. Some of the this group were caught by the notorious gang of Kumaril Bhatta & for fear of lives they had been converted to Hindus. Those who could save themselves left the Buddhist dress & they had reach Chittagong via the south east side of Assam crossing the difficult hilly paths. Chittagong had been then under the control of the Ara Kanese Buddhist king. Consequently they had begun to live with the Arakanese in a very cordial atmosphere without any fear of losing Saddharma. The Arakanese Maghs community would call the Buddhists coming from Bihar Mamagree as they were the followers of the same religion. This had meant that they were of the higher status than the Arakanese. This is the "Barua" Buddhist community of present Bangladesh who came from Magadh or Bihar. The Buddhist community now living at Bandarban, Khagrachari, Rangamati etc. regions are the present generation of the Arakanese Buddhists. Among them somebodies had come from other regions. They had been known as Marma, Tangchainga, Kheyang, Murang etc. They are also the primitive Buddhists, not converted ones. Very recently the generation of the Primitive Buddhist coming from Bihar to Bogra are also expressing their self identities.
The brief identity of the Chittagonian Buddhists:
The Buddhist living at Chittagong at present are known as "Barua". Here "Barua" means big Aryya. They had come here from the Barua community contemporary to the Buddha. As because this nation is the basic orthodox Buddhist belonging to the Khatriya generation of India. Among general Buddhists, there had been a few Buddhist monks. They had founded some monasteries, Chaityas & temples & began to live with the Arakanese Magh in peace & harmony. At one stage, the "Barra" & the Arakancse community began to get married with each other & thus the peace & harmony among themselves had gone deep-rooted. In the mean time, the Hindus & the Muslims had started socio-religious conflicts. But the Buddhists had saved their own identity. During the Arakanese & the Muslim reigns, the "Barua" Buddhists had been conferred many titles for their competence & merit. "Chowdhury" "Mutsuddhi" "Talukder" etc. are the symbols of pride & Praise. After arrival of the Buddhist at Chittagong, many people from the different communities had embraced Saddharma & had begun to live together being impressed at the mode of living in peace & harmony, honesty, liberal mind, neat & clean dressing, calm & quiet movements etc. Just to speak the truth, the "Barua" Buddhists of Chittagong are still quite different from the people of other communities. Not only that, they love & respect the Buddhists of Chittagong whole-heartedly. All these behavior & honor of all had proved beyond question that the Buddhists of Chittagong are the original primitive Buddhists community of Bangladesh.
Saddharma in Bangladesh in 13th century:
The post period of the 12th century had been the critical time for the Bengalee "Barua" Buddhists. During this period the decline of the Pal Kings & the rise of the Hindu Kings had happened. Above all the Hindu Kings had brought about a foul climate in the lives of the Bengalee Buddhists. There had been created a slow motion in the Buddhist history, culture, tradition, heritage, religious, activities & even in the main stream of Saddharma. The people had become indifferent in the religious activities. Towards the 17th century the "Barua" Buddhists had become unable to understand the essence of Saddharma in the befitting manner. They had been inclined to the Hinduism & had started to celebrate "Durga Puja" (worship of Durga devi), Kalipuja (worship of Kali), Sheetala puja (worship of sheetala devi) etc. Consequently the "Barua" Buddhists had led the lives of neither the Buddhists nor the Hindus. So the history of the Bengali "Barua" Buddhists from the 13th century to the 18th century is the history of darkness, superstition & most non-buddhistic. At that time, the Buddhists had started to lead the most downgraded lives devoid of completely Buddhist rules, regulations & disciplline.
The Revival of Saddharma in Bangladesh:
The 19th century had come with the day of revival of the "Barua" Buddhists. The new sun had risen in the sky of the Buddhist luck. In April of the 1856 AD, Reverend Sharmedha Mahathero, the shining son of Bengal had come to the present Bangladesh from Myanmar. The deplorable condition of had made him too much misarable Saddharma had to reform the religion, Society of the Buddhists & Chakmas. At that time, in 1857 the Chakma queen Kalindi Devi had invited Reverend Sharmedh Mahathero to her palace Rajanagar. The queen had patronised him for preaching Saddharma to a great extent. As a result, a great new change had come in the life, society & religion of the "Barua" Buddhists & the Buddhist Monks of Chittagong. According to that trend in 1864 the socalled monks had newly ordained to Rev. Sharmedh Mahathero in Saddharma. Sanghraj Purnachar along with others had brought ahead. In this way, the purest form of Saddharma had been introduced by the Sanghraj Sharmedh Mahathero. That stream of Saddharma is still flowing over Bangladesh in full swing.
The present condition of Shaddharma in Bangladesh:
Shaddharma in Bangladesh is the outcome of the untired endeavour, suprime sacrifice, unaccountable merit & unparallel farsightedness of Shangharaj Sharmedh Mahathero, Sangharaj Purnachar Mahathero, Sanghraj Jnanalankar Mahathero, Kamal Thakur, Hari thakur-1, Sukhchan Thakur, Duraj Thakur, Avhoyasharan Thakur, Hari Thakur-2, Karmajogee Kripasharan Mahathero, Agramahapandit Prajnalok Mahathero, Agramahapandit Dharmbangsha Mahathero, Arjyashravak Jnanishvar Mahathero, BinoydharBangshadwip Mahathero, Sanghraj Baragyan Mahathero, Sanghraj Tejbanta Mahathero, Sanghraj Dharmananda Mahathero, Sanghraj Avhoyatisha Mahathero, Sanghraj Shilalankar Mahathero, Sanghraj Nagsen Mahathero, Sanghraj Jyotipal Mahathero, Sanghraj Shashanshree Mahathero, Sreemat Sadhananda Mahathero (Banavante), present Sanghraj Dharmasen Mahatero, Dr. Rastrapal Mahathero, Dr. Barasambodhi Mahathero, Sremat Sumanachar Mahathero, Sreemat Bishuddhachar Mahathero, Sreemat Buddharaskhit Mahathero, Sreemat Dharmaraskhit Mahathero, Dr. Jinabodhi Thera & many other talented Buddhist monks. The Buddhists in Bangladesh are leading a nice peaceful life by dint of their untired effort. They also lead a perfectly sacred religious life under the guidance of the Buddhist Monks. Thus the monks & devotee Sangha (Community) contribute a lot for peace & progress of the society & country. They also contribute continuously for the world peace, brotherhood, non-violance & Moitry. (Heartfelt love for all beings) As ours is a developing country, here lies so many financial problems. Hence the monks & devotee sangh are facing a lot of hindrances to improve the society & Saddharma upto the mark. So we humbly appeal to the Buddhist countries to extend the helping hand for our all round development. Our Chakma, Magh, Kheyang, Murma, breathen are more advanced in education, Govt. services, state patronage & politics. That's why they can represent in the National assembly & hence they have got M.P, s, Ministers etc. We are not at all Jealous of them, rather extremely happy & glad. The "Barua" buddhist of Chittagong are the microscopic mionority. Hence we can't procced more.
A brief statistics is given for more transparency & understanding:
In Bangladesh there live 70,000 (seventy thousand) Buddhist families comprising of 5,00,000 (Five lac) family members. There exist 500 (Five hundred) monasteries. Total monks 1,200 (Twelve hundred), Total sharmans 1,000 (one thousand). There is no institutions for religious education. The training centers for vikkhus & Sharmans are very few in comparison with requirements. Monastery oriented the children religious centers are facing the acute shortage of books, religious teachers & accommodation etc. To retain & reflourish Saddharma in Bangladesh, we again appeal to the international Buddhist leaders & religious donors to come forward.
We yet feel proud that a Saddharma inscriped teracotta plate is shown at the UNO musium. Our benign Govt. has founded Atish Dipankar University of Science & Technology at Dhaka. The president of Bangladesh. His Excellency Prof. Dr. Yiazuddin Ahmed of People's Republic of Bangladesh has assured to upgrade the Punachar International Buddhist Monastery at Deb pahar, Chittagong to the international standard. We also remember with the greatest gratitude that Shaheed President Ziaur Rahman had donated land for the Purnachar International Buddhist Monastery to Karmabeer Satyapriya Mahathero few dacades ago.
Reference books:
1. Saddharma Ratnakar : Mahathero Dharma tilak
2. Chattagram Boudhader Etihus : Barua Dr. Sitangshu Bikash.
3. BharateBouddhadharmer Utthan Patan : Mahathero Sangharaj Jyotipal.
4. Buddher Dharma O Darshan : SangharajDharmadhar Mohathero.
5. Banglaya Therarad Bouddhadharma : Shastree Bhikkhu Shilachar.
6. Pali Sahityer Etihas : Barua Dr. Rabindra Bijoy.
7. Shara Mitra Prasanga : Mabud dr. Abdul.
8. Aitijya : Bangladesh Sangharaj Bhikkhu Mahashava.
9. Bhartiya Dharmer Etihas : Bhattachariya Narendranath.
10. Buddhism : David Mrs. Rhys.
Buddha’s Holy hair relics in Bangladesh
Bhikkhu Dharmeswar
The Buddha's Holy Relic donated Srilakan Government Leading by His Holiness Sangharaja Dharmasen Mahathero
Introduction:
The Handing over ceremony of adorable Hair Relics of Goutama Buddha now a days it is the talk of Bangladesh. The news has surpassed all the previous news on Buddhism as the media and newspaper authorities have publicised the news throughout the world. Only to receive this adorable gift on religious merit a group of high official from Govt. of the Socialist Republic of Sri-Lanka, led by their Foreign Minister came to Bangladesh. The adorable and ever-sacred Hair Relics has been preserving at Chittagong Buddhist Monastery and worshipping with profound respect and religious rites and rituals by the devotees but did not draw the attention of the mass media before the programmes held at Chittagong Buddhist Monastery premise on 17th July, 2007. To make the real history of the adorable Hair Relics clear it is necessary to go back to the ancient history of the life sketch of the Buddha Gautama. The family name of the Buddha was Siddhartha. He was born 2630 years ago in Kapilabattu in a feudal king of that area Suddhadanas's house. He married off when he was born 16 he became depressed to see the suffering of the people and decided to leave family to find out the way to Caucasian of the suffering (Dukka) and for eternal salvation. After 6 years of deep meditation he got Enlightenment and became the Buddha at Buddha Gaya in India in the year of 588 BC. After preaching the merit of the Dhamma for the betterment of many and happiness of many for long 45 years He attained Nibbana at the age of 80 in the year of 543 BC (2551 Year ago) at Khushinara in India. Since then the adorable and sacred Hair Relics of the Buddha, the Goutama has been preserved with profound religious respect and sacredness at the Chittagong Buddhist Monastery. To strengthen the friendship and relationship with various Buddhist countries of the world with Bangladesh this adorable Hair Relic was donated to Sri-Lanka in 1958, Japan in 1964, and Thailand in 1979 and again in Sri-Lanka in 2007.
How the Hair Relics came to the Bangladesh:
The adorable Hair Relics are the burning question now a day. Some people are in confusion about how this Hair Relics hasbeen preserved at Chittagong Buddhist Monastery. Some even asks question whether the Hair Relic is authentic or not. Some comment that it is not the Hair Relics of Goutama Buddha rather it is of other. Everybody becomes interested to know the real fact of the matter. Even the people of other community are interested to know the matter. For the betterment of knowledge it is necessary to inform the history of the adorable Hair Relics and preserving it at Chittagong Buddhist Monastery. On the third decade of twentieth century a Tibetian Monk (Lama) cum wandering religious mendicant named Sakya Lama came to Chittagong and stayed at Chittagong Buddhist Monastery. He kept a bunch of Hair Relics of Goutama Buddha with him. During the Liberation movement in Tibet the Buddhist monks had to leave their own land. They carried some most adorable things of Buddhism with them. Their leader His Holiness Dalai Lama took political asylum in India. The Tibetan worshiped His Holiness Dalai Lama as the Bodhisatva. All the Tibetan obeyed his order without any question. In that sense, according to the order of His Holiness Dalai Lama, the Buddhist monks crossed many hills, caves icy regions and even the seas. Possibly at that time sakaya Bhikkhu came to Chittagong along with the adorable Hair Relics. He visited many Buddhist Monasteries in different places but the monasteries here in Chittagong were decrepit and they were not safe. So he did not see any safe place to donate the adorable Hair Relics for preservation perfectly. At last he came to Chittagong Buddhist Monastery and met with Most Venerable Aggamahapandita Dharmavangsha Mahathero, the then president of Chittagong Buddhist Association (Now Bangladesh Buddhist Association). It was during the British Rule. Rev. Sakya Lama donated the adorable Hair Relics of Goutama Buddha to Venerable Dharmavangsha and left the country.
The Countries in where some parts
of the Hair Relics donated and worshipped:
Venerable Aggamahapandita Dharmavangsha Mahathero did not disclose the presentation of the Hair Relics to the people and for that the devotees were fully unconscious about the matter. It was concealed only for it's safely. Later on his only disciple ven. Dipankar Sreejan Mahathero became the chief Abbot of Chittagong Buddhist Monastery and the President of Pakistan Buddhist Association (Present Bangladesh Buddhist Association) and supervisor of the Hair Relics. He also concealed the matter. Even he did not organized any programme to worship the Hair Relics. Later on Sri-Lankan Government came to know about the Hair Relics and requested Chittagong Buddhist Monastery and Pakistan Buddhist Association Authority to donate some portion of the Hair Relics for worshipping it by the Sri-Lankan people and devotees thought proper Government channel. In response to their request in 1958 some parts of the Hair Relics were donated to Sri-Lankan Government collaboration with the Pakistan Government. In 1964 one of the Buddha devotees and the owner of the Famous Japanese news paper Yumuri Shimbum and renowned politician of Japan Mr. Matsutara Suraki requested to Pakistan Buddhist Asociation though Japan and Pakistan Government to donated some portion of the Hair Relics to Japan. On 25 September 1964, Friday Pakistan Central Education Ministry organized a Hair Relics Donation Ceremony at Chittagong Buddhist Monastery Premise. Pakistan Government Minister Mr. Sultan Ahmed was present in that Programme. Ven. Dipankar Sreejan Mahathero handed over the Hair Relics to the Japanese delegates and later on a delegation from Bangladesh headed by the then Pakistani Education Minister Mr. A.T.M. Mustafa visited Japan and attended the Enshrinment Ceremony of the Hair Relics at Sumburi Simbum Buddhist Monastery near Tokyo. Since then there existed a nice friendship relation between Japan and Pakistan (Present Bangladesh). In 1979 on behalf of the Thai Government Phra Gyanabiriyo made an earnest appeal to Bangladesh Buddhist Association to donate another portion of the Hair Relics to Thailand and her people. On 22nd February 1979 a. Thai delegations headed by Phara Ganavriyo a visited Chittagong Buddhist Monastery. The next day on 23rd February 1979 a colorful and auspicious programme was organized to make the donation ceremony a successful one. The Supreme Patriarch of Bangladeshi Buddhists Sangharaja Shilalankar Mahathero handed the Hair Relics Casket to the Thai Delegates and later on a delegation from Bangladesh headed by Most Ven. Shilalankar Mahathero visited Thailand and enshrined the Hair Relics at wat Dhammamakol for worshiping by the Thai people. After a long time on 18 July 2007 some portion of the Hair Relics was donated to Srilanka Government in a colorful and auspicious programme. The Hair Relics was handed over by The Supreme Patriarch of Bangladeshi Buddhists His Holiness Dharmasen Mahathero and assisted by the President of Bangladesh Buddhist Association Mr. Ajit Ranjan Barua and Secretary Ln. Adarsha Kumar Barua.
Invitation given to Srilankan Government:
It is noteworthy that Buddha Goutama was a great personality who introduced a new teaching for the betterment of many and happiness of many. The Adorable Hair Relics of this great teacher has been preserving in Chittaong Buddhist Monastery for a long time. According to the earnest appeal of the Srilankan Government. It was decided to hand over a part of the Hair Relics to the Srilankan Government to strengthen the existing relationship between Bangladesh and Sri-Lanka. On 18th July 2007 a high officials of the Sri-Lankan Government headed by the Srilankan Supreme Patriarch Sangharaja Udayagama Buddharakhita Mahathero, Honourable Minister of Foreign Affairs Mr. Rohita Bogalagama, Honourable Minister of Religious and Moral Upliftment Affairs Mr. Pundu Bandaranayaka, Honourable Minister of Commerce Mr. Bandula Gana Wadena, Son of the His Excellency President Mahinda Rajapakshe Mr. Chandana Pakshe an M.P Ven. Buddha Ratanan Bhikkhu and others.
Srilankan Governments Presentation:
Srilanka Government officials came to Bangladesh with view to receiving the Adorable Hair Relics but they in exchanged brought a replica of the FootPrint of the Goutama Buddha. It is historically true that the Buddha's Foot Prints are preserved in three holy palaces and they are in the bank of a river named Narmada, another on Sumana Hill of Sacchbabdagiri which is at present in Srilanka and another in the Jonaka Pura. Srilankan honorable President donated a replica of the Buddha's FootPrint for worshipping by Buddhists and devotees of Bangladesh.
The vivid description of the Handing over Ceremony
Of Adorable Hair Relics of Buddha Goutama:
On 18th July 2007, Tuesday the whole complex of the Chittagong Buddhist Monastery was decorated for the auspicious ceremony. Just at 2.PM the auspicious programme was started with due solemnity and religious atmosphere. The Adorable sacred Hair Relics was kept in a beautiful casket. The Supreme Patriarch of Bangladeshi Buddhists Sangharaja Dharmasen Mahathero brought the casket on the stage. Deputy Sangharaja Ven. Dr. Gyanasree Mahathero assisted him. When the official of both the Governments arrived and seated on the stage the handing over ceremony began. Sangharaja Dharmasen Mahathero on behalf of the Buddhists of Bangladesh and Bangladesh Buddhist Association first handed over the Hair Relics to the Honorable adviser of the Caretaker Government of Bangladesh Dr. Iftekar Ahamed Chowdhury and Honorable Religious Adviser of the Caretaker Government of Bangladesh Major General (Rtd.) Dr. A. S. M. Matiur Rahman and they then handed over the adorable Hair Relics to the Srilankan Foreign Minister and to other Ministers. The Srilankan Ministers then handed over the Adorable Hair Relics to their His Holiness Sangharaja Udayagama Buddharakhita Mahathero and to other monks. On last 19th July, 2007 the officials returned back to Srilanka with the Hair Relics and then all the people along with the President and His cabinet and other officials at the Airport to show due solemnity to the Adorable Hair Relics. It is also declared that a temple with Stupa is supposed to be constructed to preserve the Adorable Hair Relics in Srilanka by the Government.
Conclusion:
Although there is confusion about the authenticity of the Hair Relics, it is true that the Monk who carried the Hair Relics might to know the real matter. We should not have the confusion as it was taken by Aggamahapandita Ven. Dharmavangsha Mahathero with due solemnity, sacredness, honesty and firm belief and has been preserving for a long time with due sacredness and worshipping by the devotees and general mass. Every year Bangladesh Buddhist Association organized an auspicious programme to display it to the general mass. Bangladesh Government has declared the Hair Relics as the sacred procession of Bangladesh and any part of it will not be given to any other country. Next it must be a parts of world heritage and a highly sacred thing for the Buddhists. So Bangladesh Government has taken decision to do everything for the proper preservation of this adorable sacred thing.
The new prospect of young generation: Ven. Praggabodhi Bhikkhu
Bhikkhu Dharmeswar
In the current age of globalization, we observe change, renovation, development and institutional change in all aspects of life. In this earthly pleasure and luxury world, there arises the tune of sacrifice again like advent of Buddha’s. We also observe the optimistic change in young generation; they are becoming interested to lead lives following Dhamma and Vinaya gradually. We have to confess this fact seeing the young talented Monks who dedicated their sensual and luxury life for welfare of the society of Bangladesh Buddhist Community. My affectionate Praggabodhi Bhikkhu though he is young in age, but his judicious skills such as motion, conduct, giving up, courtesy, religious activities, daily practice of life and in presenting Dhamma talk; really ideal example of Sangha Community in southern area of Bangladesh. In small scale of my life, I got the opportunity to survey the young Buddhist Sangha of different Buddhist countries and I feel that the young monks of Bangladesh are more conscious about Dhamma and Vinaya than the young monks of those other countries. If we discuss deeply the history of Theravada Buddhism in Bangladesh, we find that famous Buddhist Archeologist Late Ven. Jagatchandra Mahathero, the disciple of leading Theravada personality the Late second Sangharaja Purnacher Dharmadhari Chandramohan Mahasthavir (1850-1948), who discovered the Ramkot Buddhist Monastery and Orphanage in Ramu, Cox’s Bazar built by the great Emperor Ashoka. After this discovery, he started to preach Buddhism in the Southern part of Bengal[1].Ramu is historically an important place in the district of Cox’s Bazar. After studying the history of naming the place ‘Ramu’, some historians opined that The Ramkot Monastery was not built by Ashoka. The ancient king of Dhainnaboti, Chanda Suriya invited Lord Buddha in this place and in the Dhamma talk; Lord Buddha declared that his chest relics will be established in this place in future[2]. This proves that The Ramkot Buddhist Monastery was established in the advent of Buddha-long before the ruling period of Emperor Ashoka. Among the Buddhists of Southern part of Bengal, the first Theravada ordained monk was Late Sanghanayaka Most Ven. Dharmapal Mahathero, the General Secretary of Bengal Buddhist Association in Calcutta and Sanghanayaka of All Indian Bhikkhu Sangha. He ordained monk under the great saint of Late Ariyasavaka Gyanissar Mahathero in 1945 at Unainpura lankaram Buddhist Monastery, Chittagong[3]. The second ordained monk of this region is Most Ven. Sattyapriya Mahathero who was given the title Aggamahasaddammajotikdhaja by the Govt. of Myanmar. He was worthy disciple of Late Vinayacariya Ariavangsa Mahathero. Other than these two great men, the monks who contributed a lot for the development in religious activities, social welfare, General and Monastery education also Buddhist meditation of the region were: Late Most Ven. Gyanasen Mahathero, Bisuddhachar Mahathero, Most Ven. Sasanavangsa, Most Ven. Praggajyoti Mahathero, Most Ven. Sangharaj Sasanasree Mahathero, Most Ven. Praggamitra Mahathero and some other great monk of Sangha. Following the enlightened path of the way of writing and the way of meditation, these great monks became successful to arise some talented monk of the young generation. The great part of this rising sun is disciples of Aggamahasaddammajotikdharja Most Ven. Satyapriya Mahathero. His disciples go forward in both ways: the way of writing and the way of meditation. Among those, some noticeable monks were: Ven. Dharmaratna Mahathero, Ven. Sangharatna Mahathero, Ven. Priyaratna Mahathero, Ven. Sunanda Thero, Ven. Gyanaratna Thero, Ven. Silananda Thero, Ven. Praggabodhi Bhikkhu, Ven. Karunasree Thero,Ven. Silapriya Bhikkhu, Ven. Sasanapriya Bhikkhu and Ven. Saranapriya Bhikkhu. Among these great monks, the attempt of Ven. Praggabodhi Bhikkhu is try to go forward in the both ways which is really very much appreciable. He has already written some valuable books by this time such as: Upasana Paddhati(2000), Sutta Desana(2004), Hitopadesh(2006), Biswa Manisider Distite Buddha Dharma(2010) etc[4]. These books got high appreciation in the mind of the readers. This rising sun of young generation is born on 1977 in the Holy Sacred Day of Vesaka. His father Late Kirosen Barua and mother Amiyabala Barua lives in the village of Srikool of Ramu Thana. The first Bhikkhu of this village is Bhikkhu Sunandapriya,the editor of ‘Sougata’ and the second Bhikkhu of this village is Ven. Praggabodhi Bhikkhu. In 1995 in the sacred day of Vesak, he became ordained monk by giving annadana to the Sangha under Ven. Satyapriya Mahathero in a great Buddhist conference at Ramu Srikool Maitriya Vihara. During his stay for couple of years under his teacher Most Ven. Satyapriya Mahathero, he passed secondary and higher secondary examination with distinction and at the same time he studied the teachings of Vinaya Pitaka. During his study of Tripitaka, he became interested to study Patthan. It requires hard labour, concentration, patience and long time to study Patthan. It is the last part of Abhidhamma Pitaka. This part is divided into five more sub-parts. By studying Patthan, it is possible for a person to achieve perfection in his knowledge after reading Nama-Rup, fifth senses and discussing their characteristics. This takes him a long way in the way Nirvana. It also removes all kinds of enmity, danger, causes of danger and fear from his mind. In every step of his life, it helps to achieve success and good luck[5]. Patthan is substance of 24 kinds of Hetu Paccaya. It is very much effective for Vipassa meditation.
Patthan is a very precious book and seventh book of Abhidhamma Pitaka. We find very deep interpretation of our mind, beauty (Rupa) and Nirvana in Abhidhamma Pitaka. The special book where we get perfect interpretation of Patityasamudpada is Patthan[6]. After getting ordination as a monk on 3rd May 1997, Ven. Praggabodhi Bhikkhu went to Myanmar in the month of December, 2000 following the instruction of his teacher. There he studied meditation and Patthan for long five years under great teachers the enlightened men U. Janaka Mahathero and Soyemin Mahathero and came back to Bangladesh in 2005. Now Ven. Praggabodhi Bhikkhu recites Patthan in every evening and working hard for the welfare of all helpless people and poor students. From then on, he became familiar to people as recite of Patthan. During his study time in Myanmar, he wanted to get idea about Pariyatti, Patiyatti and Patibedh and discussed about them with Dhammavandarik Most Ven. Sirinda Mahathero who memorized the whole Holy Tripitaka and successful meditationer Samiyatang Cheyado (Vinaya Mahathero).Not only them, during his stay in Myanmar, he received Buddhist education through on Vipassana and Patthan from different institutions and famous Buddhist scholars. After coming back from Myanmar on 2005, he worked very hard to re-organize Buddhist people and started his work in Bangladesh with them such as: education for children, repairing monastery, establishing Buddha statue, teaching of Vipassana to the villagers and tried to motivate and encourages the villagers to recite Patthan etc. He maintains relationship with his teacher Most Ven. Satyapriya Mahathero all the time and participated in many international conferences, recitation of holy Tripitaka in Buddhagaya, visited many countries for religious purpose. Now-a-days, he is working very hard for the welfare of society and religion which is highly appreciable. Here I should mention some other great monks who are working very hard for preserving the real ideology of Theravada and giving light to the young generation especially in the southern district Cox’s Bazar are the disciples of Ven. Satyapriya Mahathero, Late Vinayashil Sasanabangsa Mahathero and Praggamitra Mahathero. Praggabodhi Bhikkhu is the rising sun and new prospect among them. After getting ordination in 1997, Ven. Praggabodhi Bhikkhu spent his first rainy retreat outside his temple in Konjabon Monastery built by Veer Bahadur at Nakhangchari in the year 2000. After that he started for Myanmar and established Hajarikol Bodhiratna Monastery and Satyapriya Vipassana Meditation Center after coming back from Myanmar. There are 22 Novices and 6 monks in this monastery now who are taking education on Vinaya and giving religious education to the children in the morning. None other this, Ven. Praggabodhi Bhikkhu established morning religious education for the small children in his neighboring villages such as Dipasreekool, Okhiyar Ghona, Jadipara and Kharolia etc. In this young age, he becomes successful to prepare some disciples who are studying Buddhism through Vinaya at home and abroad. This is really highly appreciable. Among his disciples, Ven. Anandabodhi Bhikkhu, Dharmabodhi Bhikkhu,Sunandabodhi Bhikkhu and Warabodhi Bhikkhu are now studying in Thailand and Arjoybodhi, Somanabodhi, Saranabodhi, Sourabodhi and Subarnabodhi Bhikkhu are taking education staying with him[7]. After the ordination, he passes 14 years with extreme control of mind and following the way of sacrifice. Today’s reception ceremony of this Thero is the rewards of his long sacrificing dedicate life for mankind. I expect that Ven. Praggabodhi Bhikkhu will always be remembered as right ancestor by the future generations.
Source:
1. Itihash Oitijjer Sandhane Bangladesher Prachin Buddhatirtya Rang-U Rangkot, Ven. Praggavangsa Mahathero,Chittagong,2010,pg 1-16
2. Dhato Bangsa,pg 108-112
3. Source: His Holiness Sangharaj Dharmasen Mahathero,Sangharaj,The Supreme Sangha Council of Bangladesh ,March 10,2011
4. Source: Ven. Praggabodhi Bhikkhu, March 05, 2010
5. Patthan Pather Sufal, Bhikkhu Panna Tiloka, Yangun,Mayanmar, pg 2-3
6. Abhidharmattha Sangraha,Translator: Mr. Sobhuti Ranjan Barua, November 04, 1991,Calcutta,pg-201-237
7. According to the leaflet information in the reception ceremony of Praggabodhi Bhikkhu
[1]Itihash Oitijjer Sandhane Bangladesher Prachin Buddhatirtya Rang-U Rangkot, Ven. Praggavangsa Mahathero,Chittagong,2010,pg 1-16
[2] Dhato Bangsa,pg 108-112
[3] Source: His Holiness Sangharaj Dharmasen Mahathero,Sangharaj,The Supreme Sangha Council of Bangladesh ,March 10,2011
[4] Source: Ven. Praggabodhi Bhikkhu, March 05, 2010
[5] Patthan Pather Sufal, Bhikkhu Panna Tiloka, Yangun,Mayanmar, pg 2-3
[6] Abhidharmattha Sangraha,Translator: Mr. Sobhuti Ranjan Barua, November 04, 1991,Calcutta,pg-201-237
[7] According to the leaflet information in the reception ceremony of Praggabodhi Bhikkhu
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