His Holiness Ven. Sadhanananda Maha

His Holiness Ven. Sadhanananda Mahathero(Bana Bhante)

Ven. Bana Bhante(the forest monk) is the well-known, famously worshipped, clairvoyant, omnipotent, omniscient Bhikkshu in Bangladesh who has attained the highest magga 'Arahanta'. For over forty years, transcending religious barriers, creed, and other societal divisions, he has ...been providing directions to people from all walks of life much like Lord Gautama Buddha, about their moral and spiritual developments. As such, Ven. Banabhante has never been beholden to any particualr sects or segments of population nor to any particular individuals for their devotion to him as arduous devotees. Belonging to no one , he truly belongs to ALL of those who come to embrace his edifying ideals to enrich their lives by nurturing and cultivating 'kusala kamma'.

As an Arahanta, His Holiness Ven. Banabhante maintains strict discipline in upholding dictates of Lord Buddha for the 'Sangha' entailed in 'Binoypitok' and he steadfastly avoids any claims of ownership on anything --money, expensive gifts, material property, and 'special devotees' . Individuals by their own merits and contents of inner qualities can endear themselves to Ven. Banabhantee and as such one's nearness to the venerable Bhikkshu cannot be deemed as his personal preferences. Indeed, as a clairvoyant Arahanta, he can instantly view latent merits or 'lack of' among his devotees. For he has risen to the summit heights of immesuarable achievements surpassing normative, ontological boundaries. His fundamental philosophy and teachings emanate from Buddha's teachings as he reminds everyone in quotidian living the importance and needs for observance of Lord Buddha's principles of 'sila'(good conduct), 'samadhi'(right meditation), and 'prajna'(attainment of wisdom).

As life cannot be divorced from diurnal existence, it becomes all the more urgent that we pay attention to our conducts and Ven. Bana Bhante passionately propounds that flourishing of inner virtues lie inextricably intertwined with our mental inclinations. Our actions with putrid predilections will inevitably bring about unwholesome outcomes embodying 'dukkha' meaning sufferings. His teachings are pointed remarks on endless sufferings mired in our cycles of rebirths and stark reminders that our actions yield unavoidable consequences based on its own merits.There is no magic wand by which one's mischievous deeds could simply be, despite infinite wishes, washed away or wiped off by some miraculous quackery. Thus, grounded in scientific reality of inter-connectedness between causes and effects, and in reasonable discernment Ven. Bana Bhante envisions a community of present and future progenies who would adhesively adhere to edifying conducts devoid of 'Ahimsa', hidden jealousy, envy, acrimonious feelings and other conducts borne out of filthy perversities--in thoughts, words, and in all kinds of daily activities. As we yearn to live in peace and harmony, our actions must coincide with our inner state of mind. Negative, unwholesome thoughts with mental defilements will inevitably breed unwanted, undesirable outcome. One needs to investigate into the nature of reality by delving deep into the reality of mind and matter within self, not in the form penance, but in sincere attempts to extricate mind from inward defilements. Careful observations of reality by interrogating the nature of relaity leads to observation of truth. It is to know the self through process of self-examination.That investigation requires vigilence, self-discipline and incisive self-analyses into the contents of our thoughts. This art of living is deeply embedded in Vipassana Meditation

Born in Rangamati, on the auspicious day of 8th January, 1920, Rathindranath bore signs of an occult and astounding greatness. His gaze since childhood was set on a far distant future as though he remained deeply absorbed in compassionate contemplation at humanity's intense sufferings and finding ways to alleviate their pains and incalculable misery. His observations on the world around us gave him the determinations to set out in search of 'Saimyak gyan' or right views. Merely a novice in the Buddhist Sangha, the 'Rathindra Sraman' made a query to his then teacher Sri Dipankar Mahathero who were staying at Chittagong Buddhist temple. His teacher was startled by his disciples' rather audacious inquiry-'how to attain right wisdom' or 'Prajna'. The young 'samana' was discontent at heart as he failed to quench his bubbled up thirst to grasp the infinite, immesuarable, and ineffable. An enormous inward transformation brought about a stupendous, supramental consciousness as 'Rathindranath Sraman' embarked on his unkown journey at nearby Longhadhu Forest adjacent to his childhood residence at Dhanpata forsaking mortal dangers, agonies of sensory deprivations of foods and shelter. He was fearless like Siddharta Sri Goutama whose 'mahaviniskraman' certainly gave him the exemplary impetus to be worth emulating. And, Rathindranath after 12 years of austere practice of Bippassana emerged as the 'Forest Monk', the venerable 'Bana Bhante'. The uniqueness of 'Bana Bhante's' emergence did not simply come from introspective dissection or from intellectual analyses of contents of his vast consciousness. It had gone through a gigantic inward transformation saturated in his unnerving determination like Tennyson's Ulysses--'to strive, to seek, and to find, but never to yield'.

Hasil (Bahasa Indonesia) 1:

Mahathero(Bana Bhante) nya Sadhanananda kekudusan Ven.Ven. Bana Bhante(the forest monk) adalah Bhikkshu terkenal, terkenal disembah, Waskita, Mahakuasa, maha mengetahui di Bangladesh yang telah mencapai magga tertinggi 'Arahanta'. Untuk empat puluh tahun, melampaui hambatan keagamaan, creed, dan divisi sosial lainnya, lebih dari dia memiliki.. .been memberikan arah kepada orang-orang dari semua lapisan masyarakat banyak seperti Tuhan Gautama Buddha tentang perkembangan moral dan spiritual mereka. Dengan demikian, Ven. Banabhante pernah meminta sekte particualr apapun atau segmen penduduk atau untuk setiap individu tertentu untuk pengabdian mereka kepadanya sebagai pemuja sulit. Milik tidak ada satu, ia benar-benar milik semua orang yang datang untuk merangkul meneguhkan cita-citanya untuk memperkaya kehidupan mereka dengan memelihara dan budidaya 'kusala kamma'.Sebagai Arahanta, His Holiness Ven. Banabhante mempertahankan disiplin ketat menegakkan perintah Sang Buddha untuk 'Sangha' yang terkandung dalam 'Binoypitok' dan ia tegas menghindari setiap klaim kepemilikan pada apa-apa--uang, hadiah yang mahal, materi properti, dan 'penggemar khusus'. Individu dengan manfaat dan isi dari kualitas batin mereka sendiri dapat membuat supaya disayangi diri kepada Ven. Banabhantee dan dengan demikian satu kedekatan ke Bhikkshu mulia tidak bisa dianggap sebagai preferensi pribadinya. Memang, sebagai Arahanta Waskita, ia dapat langsung melihat manfaat laten atau 'kekurangan' antara umat-Nya. Karena ia telah meningkat ke ketinggian puncak immesuarable prestasi melebihi batas-batas yang normatif, ontologis. Falsafah mendasar dan ajaran-nya berasal dari ajaran Buddha sebagai dia mengingatkan semua orang di yg terjadi setiap hari hidup yang penting dan kebutuhan untuk kepatuhan terhadap prinsip-prinsip Sang Buddha ' sila'(good conduct), ' samadhi'(right meditation), dan ' prajna'(attainment of wisdom).As life cannot be divorced from diurnal existence, it becomes all the more urgent that we pay attention to our conducts and Ven. Bana Bhante passionately propounds that flourishing of inner virtues lie inextricably intertwined with our mental inclinations. Our actions with putrid predilections will inevitably bring about unwholesome outcomes embodying 'dukkha' meaning sufferings. His teachings are pointed remarks on endless sufferings mired in our cycles of rebirths and stark reminders that our actions yield unavoidable consequences based on its own merits.There is no magic wand by which one's mischievous deeds could simply be, despite infinite wishes, washed away or wiped off by some miraculous quackery. Thus, grounded in scientific reality of inter-connectedness between causes and effects, and in reasonable discernment Ven. Bana Bhante envisions a community of present and future progenies who would adhesively adhere to edifying conducts devoid of 'Ahimsa', hidden jealousy, envy, acrimonious feelings and other conducts borne out of filthy perversities--in thoughts, words, and in all kinds of daily activities. As we yearn to live in peace and harmony, our actions must coincide with our inner state of mind. Negative, unwholesome thoughts with mental defilements will inevitably breed unwanted, undesirable outcome. One needs to investigate into the nature of reality by delving deep into the reality of mind and matter within self, not in the form penance, but in sincere attempts to extricate mind from inward defilements. Careful observations of reality by interrogating the nature of relaity leads to observation of truth. It is to know the self through process of self-examination.That investigation requires vigilence, self-discipline and incisive self-analyses into the contents of our thoughts. This art of living is deeply embedded in Vipassana MeditationBorn in Rangamati, on the auspicious day of 8th January, 1920, Rathindranath bore signs of an occult and astounding greatness. His gaze since childhood was set on a far distant future as though he remained deeply absorbed in compassionate contemplation at humanity's intense sufferings and finding ways to alleviate their pains and incalculable misery. His observations on the world around us gave him the determinations to set out in search of 'Saimyak gyan' or right views. Merely a novice in the Buddhist Sangha, the 'Rathindra Sraman' made a query to his then teacher Sri Dipankar Mahathero who were staying at Chittagong Buddhist temple. His teacher was startled by his disciples' rather audacious inquiry-'how to attain right wisdom' or 'Prajna'. The young 'samana' was discontent at heart as he failed to quench his bubbled up thirst to grasp the infinite, immesuarable, and ineffable. An enormous inward transformation brought about a stupendous, supramental consciousness as 'Rathindranath Sraman' embarked on his unkown journey at nearby Longhadhu Forest adjacent to his childhood residence at Dhanpata forsaking mortal dangers, agonies of sensory deprivations of foods and shelter. He was fearless like Siddharta Sri Goutama whose 'mahaviniskraman' certainly gave him the exemplary impetus to be worth emulating. And, Rathindranath after 12 years of austere practice of Bippassana emerged as the 'Forest Monk', the venerable 'Bana Bhante'. The uniqueness of 'Bana Bhante's' emergence did not simply come from introspective dissection or from intellectual analyses of contents of his vast consciousness. It had gone through a gigantic inward transformation saturated in his unnerving determination like Tennyson's Ulysses--'to strive, to seek, and to find, but never to yield'.