N \ \ga -2013 - America Saraswata Sangha

$: N \ \ga -2013 - America Saraswata Sangha$

@ûùceòKû iûeÊZ iõN

\ßû\g aûhòðK i¹òk^ú -2013 òMc iáZò-c¦òe

G þfûŠ, ^[ð Kûùeûfò^û

Jayaguru

Saraswata Madhuri – 2013

12th Annual Convention

1040 Jayaguru Lane

Efland

North Carolina 27243

United States of America

Published on:

5th July 2013

Published by:

Editorial Board

America Saraswata Sangha

[Registration No: 548107-2, Date 26th June 2003]

(A nonprofit organization)

Available at:


Nigam Smruti Mandir

1040 Jayaguru Lane

Efland, NC 27243

United States of America

Phone- 001-919-819-6998

Email: [email protected]

Satshikhya Mandir

A-4, Unit-9

Bhubaneswar-751 022

Odisha, India

Phone - 91-674-2390055

91-674-2395519


Electronic copy available at www.jayaguru.net

Printed at:

Saraswata Printers

Begunia

Dist: Khurda

Pin 752062

Odisha, India

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4 a¦^û gâú ù~ûùMgße iê¦eeûd 1 5 _âû[ð^û gâú ù~ûùMgße iê¦eeûd 1 6 _âû[ð^û MúZòKû gâú Pò«ûcYò aûeòKþ 2 7 i¹òk^ú MúZòKû gâúcZú iàòZûeûYú iê¦eeûd 3 8 ^òMc aûYú 4 9 i\þMêeê _âiw 4 10 i ìqòcûkû 6 11 mûZaý Z[ý gâú ù~ûùMgße iê¦eeûd 7 12 ^òMc iáZò c¦òe (MúZòKû) gâúcZú iàòZûeûYú iê¦eeûd 12 13 iûaðùbøc Mêeê gâúgâúVûKêe ^òMcû^¦ gâú aòbìZò Kêcûe iûjê 13 14 GZòKò KeêYû Ke @ûùj \êüLjûeú gâúcZú iê]ûõgêaûkû ùR^û 15 15 Shri Shri Thakur's Philosophy on Synthesis of all Religions Shri Prabhakar Bai 16 16 Bonding With Shri Shri Thakur Smt Pallavi Mohanty 17 17 Recollections of Shri Shri Thakur Shri Rabi Narayan Tripathy 18 18 Zêùccûù^ ùcûe G _ûee bûe ^ò@... gâúcZú ùa\cZò C_û¤ûd 24 19 iõNgqò _âZòÂûùe @«eûd I Zûjûe _âZòKûe WKÖe eaú¦â^û[ _eòWÿû 27 20 @«òùc ùâ ùj ùKûkûA (MúZòKû) a^fZû cjû«ò 32 21 ù\ahðò ^ûe\ I \êaðûiû gâú CùcgP¦â iûc«eûd 33 22 Mêjûeú ùcû Zêc _ù\ (MúZòKû) gâú ^ùeg P¦â _Zò 37 23 Female Development Shrutabidya Tripathy 38 24 ùcû c^Zke iûAZû K[û (MúZòKû) Kû�âûkû \ûg 42 25 @bò dùe @û\gð gâú gýûciê¦e cjû«ò 43 26 Dance of Shadows Shri Santosh Mohanty 47 27 _âbê! Gjò Mêjûeò ùcû ^ò@ (MúZòKû) gâúcZú _âcòkû ù·÷]êeú 50 28 iêeêPòiê¦eú ù\aú a^fZû cjû«ò 51 29 Spirituality in West Shri Biswaranjan Das 55 30 GZòKò _ù\ RYûY (MúZòKû) gâúcZú Kû^âûkû _…^ûdK 57 31 Mêeê]ûeû I Mêeêu cjZß gâúcZú gòaû^ú cjû«ò 58 32 @ûùuûfòeê @ûùceòKû gâúcZú iêù\¾û \ûg 60 33 @ûiûc awúd iûeÊZ cV _eò\gð^ I gâúgâúVûKêeue òaðòKÌ iò¡òiÚk

C\þNûU^ Ciôaùe ù~ûM\û^ Keòaûe @aòiàeYúd @ êbìZò gâúcZú egàòùeLû _Šû 65

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34 ùj aògßMêeê! _âYZò ^ò@ (MúZòKû) gâú iõMâûc ùKgeú cfäòK 69 35 i¹òk^ú _ûAñ ùfLûUòG gâúcZú KÌ^û \ûg 70 36 G Rúa^ ùWûeò Zêceò jûZùe... gâúcZú _âaúYû cjû_ûZâ 71 37 GK @ êPò«û a^fZû cjû«ò 73 38 _âbê ùj gêYòaû ùjC @]c WûK (MúZòKû) gâú PKâ]e cjû«ò 74 39 Daily Worship (nitya puja) of Sri Sri Thakur – A Reflection

on His Philosophy and My Personal Experience

Smt Lipsita Patnaik 75

40 The Nitty Gritty of my Life Smt Srutirupa Samal 76 41 Shri Shri Thakur in my life Smt Sasmita Sahoo 77 42 jûZ ]eò ^ò@ ù\a (MúZòKû) c¬êeûYú _â]û^ 78 43 @^êbìZò -1 gâúcZú \ú ò cjû_ûZâ 79 44 @^êbìZò -2 gâúcZú ùiû^ûfò _…^ûdK 80 45 @^êbìZò -3 gâúcZú ùiû^ûfò _…^ûdK 81 46 @ûùceòKû iûeÊZ iõNe GKû\g bq i¹òk^ú-2012 aòaeYú gâú aògßRòZ iê¦eeûd 82 47 @ûùceòKû iûeÊZ iõNe ^ac aûhòðK aòaeYú gâú mû^e¬^ \ßòùa\ú 93 48 Inspiration and Recollection of the Past Year Shreya Prabhakar 95 49 My Experience Shashwat Prabhakar 96 50 My feelings Aryaan Jena 96 51 Nigam Smruti Mandir Saumyashree Ray 97 52 Helping another Saint’s Disciple with Japa 98 53 Asana Mandir Pratistha and 2012 Sammilani Photos 99 54 2012 Fiscal Report Shri Brajendra Panda 101 55 Directory of Bhaktas in America Saraswata Sangha 102 56 America Saraswata Sangha Office Bearers’ Contact

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6

iìqòcûkû 1. C_ûiùZ ù~ MéjiÚûü _e_ûKcaê¡dü û ùZ^ùZ ù_âZý _gêZûõ aâR«ý Üû\ò \ûdò^ûcþ ûû c êiáZò - 3/104 @[ðûZþ - _e_ûK ùbûR^ùe ù\ûh ^ RûYò ù~Cñ MéjiÚcûù^ @ûZò[ý ùfûbùe Mâûcû«e aêf«ò ùicûù^ R^àû«eùe @^Ü\ûZûe _gê jê@«ò û 2. iêaûiò^ú Kêcûeú½ùeûMòùYûMbòðYúÈúdü û @Zò[ôùbýû$Mâ GùaZû þ ùbûRùd\þ aò·ed þ ûû c êiáZò - 3/114 @[ðûZþ - âaòaûjòZû Èú, Kêcûeú, ùeûMú, MbðaZú Èú NeKê @ûiòùf, Gcûûê ùKøYiò aò·e ^Keò @Zò[ôuê @ûùM Lê@ûAa û 3. ^cð~êq c éZõ jò^Éò ^ Èúhê eûR þ ^ aòaûjKûùk û ^ Mêaðù[ð ^ûcôù^û RúaòZûù[ð _�û éZû^ýûjé e_ûZKû ò ûû cjûbûeZ gû«ò_að - 165/30 @[ðûZþ - ùj eûR^ þ! _eòjûiùe Èú ^òKUùe aòaûj @aieùe, gâúMêeêù\au cwk ^òcò� Kò´û ^òR_âûY elû Keòaû CùŸgýùe Kêjû~ûA[ôaû @iZý _û_ ^êùjñ ùaûfò Kêjû~ûAQò û 4. ^ûùc÷Kõ ~iý aûPòiàeY _[ MZcþ ùgâûZâ cìkõ MZõ aû gê¡õ aûgê¡ a‰ðõ aýajòZe jòZcþ ZûedùZýa iZýcþ ûû - _\à_êeûY @[ðûZþ - bMaûûe ù~ ùKøYiò ùMûUòG ^ûc cêLùe CyûeY Kùf, iàeY Kùf aû gâaY Kùf Zûjû gê¡ aû @gê¡ ùjC @leicìj aýajéZ [ûC aû @aýajéZ [ûC, iõ_ì‰ðûw ùjC aû @iõ_ì‰ðûw ùjC, G_eòKò ùKøYiò @õg ijòZ ùjùf c]ý CyûeYKûeú, iàeYKûeú aû gâaYKûeúKê C¡ûe Keò[ûG -Gjû ]îa iZý û

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7

mûZaý Z[ý 1. _�~m:-

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@]ýû_^ (_ûV _XÿûAaû) aâjà~m, Z_ðY (_òZé_êeêhu CùŸgýùe \û^) _òZé~m, (ù\aZûcû^u CùŸgýùe) ùjûcû\ò \ßûeû ù\a~m, _gê_lúuê @^Ü\û^û\ò \ßûeû bìZ~m Gaõ @Zò[ôcû^u ùiaûKê ^é~m Kêjû~ûG û 2. _�iê^û:- _�iê^û MéjiÚiý Pêfäú ù_hYêý _Äeü û KêŠ^ú ùPû\þKê¸½ a]ýùZ ~ûÉêaû \d^þ ûû - (c^êiáZò 3/68) _�iê^û:- 1-Pêfäú, 2-PKò aû gúk_ê@û, 3-_jñeû, 4-Xÿòuò/C\êLêk, 5-_ûYòcûVò@û @[ðûZþ Pêfäúùe ùeûùhA _ûAñ @MÜò Rûkòùf, PKò/gúk_ê@ûùe aûUòaû ùaùk, _jñeûùe IkûAaû ùaùk, Xÿòuòùe aû C\êLêkùe KêUòaû ùaùk Gaõ _ûYòcûVò@ûeê _ûYò Xÿûkòaû ùaùk Rúajòõiû @ûPeYe i¸ûa^û ejò[ûG û ùZYê iZKð ejòa û 3. aâjàû ùKCñ cêLùe ùKCñ ùa\ Kj«ò:-

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8

mû^õ ~\þaâjà \gð^cþ mû^õ ùP÷Kcôý \gð^cþ û

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9

4[ð- GZûaù\a Ròmûiýõ Z�ß Ròmûiê^ûcô^ü û @^ßd aýZòùeKûbýûõ ~ZþiýûZþ iaðZâ iað\û ûû (gâúc\þ bûMaZ, 2/9/35) @[ðûZþ- ‘Gjû aâjà ^êùjñ’ ‘Gjû aâjà ^êùjñ’ G_eò òùh] _¡Zò \ßûeû Gaõ ‘Gjû aâjà’ ‘Gjû aâjà’ G_eò @^ýd _¡Zò \ßûeû GZòKò cûZâ iò¡ jêG ù~ iaðûZúZ Gaõ iaðÊeì_ bMaû^ jó iað\û iaðZâ aò\ýcû^ @Q«ò û Gjû jó aûÉa Z�ß @ùU û ù~Cñcûù^ @ûcôû Gaõ _ecûcôû Z�ß RûYòaûKê Azû Ke«ò ùicûù^ GZòKò RûYòaû CPòZ (GZòKò RûYò[ôaû aýqò Z�ßùa�û @U«ò) û

5. aòbò Ü ] ê I gâúKé¾u aõgúe C_ô�ò Gaõ cûjûcôý:- GK\û _\àbì aâjàûu ~meê 25 _\ aògòÁ GK aûCñg MQ C_ô�ò fûb Keò[ôfû û Cq aûCñg \Šeê 9 _\ aògòÁ @õgUòùe ùa÷¾aú ]^ê _âÉêZ ùjûA[ôfû û Gjû aò¾êu 6Â @aZûe _egêeûc ]ûeY Keò[ôùf û _ùe 7 _\ aògòÁ aûCñg LŠùe iûew ]^ê ^òcðòZ ùjûA[ôfû û Gjû gâúeûcP¦â ]ûeY Keò[ôùf û ZZþ_ùe 5 _\ aògòÁ _ò^ûKú ] ê _âÉêZ ùjûA[ôfû Gjû gue bMaû^ ]ûeY Ke«ò û ZZþ_ùe 3 _\ aògòÁ aûCñg \Šùe ù~Cñ ]^ê _âÉêZ ùjûA[ôfû Zûjûe ^ûc MûŠòa ]^ê û Gjû ]^ê¡ðûeú aúe @{êð^ ]ûeY Keò[ôùf û @ZGa 9+7+5+3 = 24, 25-24 = 1 _\ @agòÁ ejòfû û Gjû jó gâúKé¾u aõgú aû ùcûj^ cìefú û Gjûe @ùføKòK MV^ I gqò ‘bqòeiûcéZ iò§ê’ Mâ^Úùe ^òùcÜûq _âKûeùe a‰ðòZ ùjûAQò û

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10

6. PZêü]ûc 1 ]ûc/ùlZâ _êeú \ßûeKû a\òâKû Eûùcgße 2 bûeZe \òM _ìað _½òc C�e \lòY 3 ùa\ EMùa\ iûcùa\ @[aðùa\ ~Rêùað\ 4 cjûaûKý _âmû^õ aâjà Z�ßciò @dcûcôû aâjà @jõ aâjàûiàò 5 cV/_úV ùMûa¡ð^ gûe\û ùRýûZcðV géùweú 6 @û·~ðý _\à_û\ jÉûckK ùZâûUK iêùegße 7 ù\aZû RM^Üû[ iòù¡gße ^ûeûdY @û\òaeûj 8 ù\aú aòckû b\âKûkú _ì‰ðMòeú Kûcûlû

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13 Zú[ð cùjû\]ô ùMûcZú @kKû^¦û Zêwb\âû -iaðiò¡û« iõMâj

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aâjàmû^ú cjûcû^ý aò\êe cjûbûeZùe ]éZeûÁâuê KjòQ«ò - _âmû, Kêfý, \c, gîZ, _eûKâc, @ajêbûhòZû, \û^ I KéZmZû - Gjò 8Uò MêY c^êhýKê \ú¯òc« Keò[ûG û 8. c êhý R àe KâcaòKûge icd

iÚûaeõ aòõgùZfðlõ RkRõâflKcþ Kìcðû½ âflõ P \g flõ P _lúYü û Zâòõg flõ _gì^û� PZêfðlõ P aûêûü ZùZû c^êhýYõ _âû_ý ZZü KcðûYò iû]ùdZþ ûû ( aéjZþ aò¾ê_êeûY)

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9. Kê¸ùckû:- i^ûZ^ ]cðe GK aògßaòLýûZ ùckû û i^Üýûiú Méjú icùÉ G[ôùe ù~ûM\û^ Keò @céZù~ûMùe iÜû^, iû]ê\gð^, iZþiwùe ù~ûM\û^ @û\ò ]cðû^êÂû^ iµ^Ü Keò _êYý @Rð^ Keò[û@û«ò û Gjû _êYýbìcò bûeZahðùe ·eòùMûUò Zú[ðiÚû^ùe @^êÂòZ ùjûA[ûG û ùijò _êYý_úVMêWÿòK ùjfû :-

1. Zú[ðeûR jeò\ßûe 2. Zú[ðeûR _âdûM 3. Zú[ðeûR ^ûiòKþ 4. Zú[ðeûR C{dò^ú

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2. _âdûM:- Mwû, ~cê^û I ieÊZú ^\úcûûe còkîÚk ZâòùaYú aû _âdûM û aéjÆZò ùch eûgòùe [ôfûùaùk eaò I P¦â cKe eûgòùe ejòùf aû aéjÆZò aéh eûgòùe Gaõ eaò cKe eûgòùe ejòùf _âdûMùe Kê¸ù~ûM _ùWÿ û 3. ^ûiòK:- aéjÆ�ò, eaò I P¦â KKðU eûgòùe [ôfûùaùk ^ûiòKþùe Kê¸ù~ûM _ùWÿ û GVûùe ùMû\ûaeú ^\úùe iÜû^ KeòaûKê _ùWÿ û 4. C{dò^ú:- aéjÆZò iòõj eûgòùe [ôfûùaùk eaò ùch eûgòùe [ôùf Gaõ P¦â aéjÆZò ij ejòùf aû g^ò, eaò I P¦â Zêkû eûgòùe ejòùf C{dò^úVûùe Kê¸ù~ûM _ùWÿ û cêLýZü aéjÆZò, eaò, P¦â @céZ Kê¸Kê elû Keò[ôùf ùZYê ùicûû @aiÚû^ @^êiûùe Kê¸ù~ûM ùjûA[ûG û ùRýûZòh gûÈ @^êiûùe aéjÆZòu iì~ðýuê _eòKâcû Keòaû icd 12 ahð ^ ùjûA 11 ahð 11 cûi 27 \ò^ MY^û Keû~ûG û _âZòahð 3 \ò^ Kcþ[ôaûeê _âZò 7Uò Kê¸ _ùe 11 ahðùe GK Kê¸ù~ûM @^êÂòZ jêG û Gjò ù~ûMùe _é[ôaúe aòbò^Ü iÚûêê ùKûUò ùKûUò gâ¡ûkê bq GKZâòZ ùjûA[û@û«ò û _aòZâ iÜû^, iû]ê \gð^, iû]êiw, _âiû\ ùia^, ^ûc iõKú�ð^ `kùe bqcûû ù\j, c^, _âûY ]^ý jêG I _êYý fûb jêG û

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bqcûù^ ùg÷Zýe _âùKû_, Mâúhàe Zû_, ahðûe @ûNûZ ijý Keò iû]^ûe iò¡ò fûb ^òcò� _âdûi Keò[û@û«ò û Gjû GK _âKûee Z_iýû û Gjûe iò¡ò `kùe ùcûlfûb ùjûA[ûG û -_êeûZ^ ‘@û~ðý\_ðY’

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c^ _âûY Xÿûkò iùað ùiaû _ûAñ @ûMêiûe \ò@ ùZRò Mað, @ûcô @bòcû^, @jõKûe ejò[ûC ~êùM ~êùM @ce Kú�ðò Gjûe û

gâúgâúVûKêe PeYûgâòZû gâúcZú iàòZûeûYú iê¦eeûd


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iûaðùbøc Mêeê gâúgâúVûKêe ^òMcû^¦

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gâúgâúVûKêe iûaðùbøc @[aû ic^ßd bûa]ûeû _â·e KeòaûKê ~ûA RMZþMêeêue ^òMêðY Mêeêaâjà @ûiê _âZòÂû Keò[ôùf û ùi[ôùe icÉ ]cð Gaõ _ù�û_ûiK ~[û :- ùiøe, ùg÷a, ùa÷¾a, gûq I MûY_Zý C_ûiK ^òR ^òR bûa @^ê~ûdú iû]^_ Úû @af´^ Keò_ûeòùa û

“Mêeê aò¦ê^û\ KkûZúZ” û Kkû aâjàgqò û “aò¦ê^û\ _âKéZò _êeêhûcôK, RMZþ iéÁòe KûeY û Mêeê Zû’Vûeê C_ùe û Gjò \égýcû^ icMâ RMZ Mêeêue aòKûg ùjùf c¤ Mêeê Gjûe C¡ßðùe û aò¦ê I ^û\ Kjòùf icMâ iéÁò _eò·k^ûùe RWÿòZ iûõLý\gðê \êAUò cìkZ�ß ‘_âKéZò’ I ‘_êeêh’ Gaõ ‘Kkû’ ùa\û« \gðê aâjàue gqò aû iMêY bMaû^ û Mêeê Kjòùf iûõLýe _âKéZò _êeêh I ùa\û«òK aâjàZ�ß e C¡ßðZc Pec Z�ß û Mêeê jó iaðù\acd, ùi KeêYûe NâòMâj û ZûuVûùe icÉ ù\aZûue GKZâ icûùag [ôaûeê Mêeê_ìRû \ßûeû icÉ ù\aZû i«êÁ jê@«ò û _âùZýKue @ûC ÊZª C_ûi^ûe @ûagýKZû ^ûjó û Mêeêcì�ðò jó GKû]ûeùe mû^ I ù_âce N^úbìZ aòMâj û mûê @ûagýKZû ùjCQò RMZe icÉ aÉêe aò·e \ßûeû ^òZýû^òZý ^ò‰ðd _ìaðK GKcûZâ i\þaÉê flý ùaûfò iÚòe Keòaû û Gjû jó Zûue cZ aû mû^ û \égýRMZe icÉ aÉê GKcûZâ aâjàue @ûbûi û mû^ iûjû~ýùe aò·e _ìaðK flý iÚòe ùjùf ùMøeûwu _[ùe Pkò ù_âcbqòe @^êgúk^ Keò bûaN^ cì�ðòùe fûb Keòaû jó flý aÉê û

gâúgâúVûKêe mû^cògâû bqò jó icÉue iû]ý ùaûfò KjòQ«ò (^òMc_âiû\) û mû^Kê ^ RYûA bqò ùKøYiò iÚû^Kê Mùf @ù^K ùlZâùe ù\Lû~ûG ù~, mû^ iû^ bCYúUòKê biôð^û Keò ùèûA @ûùY û mû^ ù~CñVûùe bqòKê iÚû_^ Kùe, ùiVûùe bqòe ùKøYiò iõùKûP bûa eùj^ûjó û ùijò bûAbCYú ù~Cñ iÚû^ùe GKZâ @aiÚû^ Ke«ò ùi iÚû^ ùMûUòG ù\÷aú @ûùfûKùe CnûiòZ ùjûACùV û ùi iÚû^ùe _ûeòRûZ M§ _âaûjòZ ùja û ÊMðe c¦ûKò^ú @ûù_ @ûù_ CRûYò aûjò^ú lúe]ûe ùÂ ùijò iÚû^ aòù]øZ Keòù\a û Gjò icdùe mû^ @«eûkùe aiò ùiÜj Plêùe

15

bMò^úKê ^òeúlY Keòa Gaõ aûkòKû bqò ^òüiõùKûPùe GKûKò^ú ùKùZ fúkûùLkû, ùKùZ @û^¦ RcûA ù\a û (ù_âcòKMêeê)

Mêeê ^òZý I iZý û ùi KûkûZúZ û gâúgâúVûKêe RMZþMêeêue cû^êhúZ^ê ùjûA[ôaûeê ùi iaêKûkùe iaðûaiÚûùe Mêeê eê_ùe Rúùaû¡ûe KeêQ«ò û gâúMêeêue ^òZýaò\ýcû^Zûe _âKéZ @[ð ùjfû ‘Mêeê I AÁ’ @bò^Ü û Mêeêue bòZùe jó icMâ PeûPe aâjàûŠ fú^ jêG û ùZYê Zûueò C_ûi^û Kùf AÁue c]ý C_ûi^û ùjûA[ûG û @iûµâ\ûdòK ‘RdMêeê’ cjûcª RMZe ù~ùKøYiò ]cð I bûae ùfûK MâjY Keò_ûeòùa û ‘RdMêeê’ cª R_ `kùe Êdõ RM\þMêeêue @ûaòbðûa ùjûA[ûG û gâúgâúVûKêeue ^òR aûYú “cêñ òùR Mêeê ejòfò û ùcûe bqcûù^ ùcûùZ Gjò bûaùe _ûAùa û” ^úkûPk aûYúùe CùfäL [ôaû Zûue Gjò Cqò ÆÁbûaùe Zûue ^òZýaò\ýcû^ZûKê aýq KeêQò û

gâúgâúVûKêe PeYûgâòZ aòbìZò iûjê

@ûùceòKû iûeÊZ iõN ddd j ddd

GZòKò KeêYû Ke @ûùj \êüLjûeú!

@ûiòQ«ò @ûc _âûYe VûKêe @ûRò jiò jiò Xkò Xÿkò @ûi iaê cû’bûAcûù^ ^ò@ Zûu ^ûc \ò@ KeZûkò û0û ùi ù~ Ké_ûcd KeêYû ^ò]û^ iêL\êüL iaê @ùU Zûu \û^ Zûueò @bd PeYûeaòù¦ geY ùÂ ù~ ùjaû @ûùc ]^ý û1û _òZûcûZû bûA iLû ùiû\e Zûu _eò KòG Keòa @û\e i\þMêeê ùi ù~ @ûc cêqò\ûZû @]c Rê ùi bûMý aò]ûZû û2û

ùKùZ _êYýaùk _ûAùQ Zûjûuê ^ QûWÿòaû ùKùa ùi _û\_\àKê jûZ ]eò ù^ùa @ce _êeKê K[û ù\AQ«ò bKZcûûê û3û GcòZòKû RùY ù\LôQKò ùKjò? Zò^ò R^c bûe ùÂQ«ò ajò mû^, ù~ûM, ù_âc, ZûªòK iò¡òe

Mêeêù\a @ûc @_ìað i¸ûe û4û Zûu Ké_ûaûeò _Wê[ûC Seò @ûc c[û_ùe MwûRk _eò Rúa ~òaû ~ûG MûC[ôaò ^ûc Zêceò GZòKò KeêYû Ke @ûùj \êüLjûeú! û5û

gâúgâúVûKêe PeYûgâòZû gâúcZú iê]ûõgêaûkû ùR^û


16

Shri Shri Thakur's Philosophy on Synthesis of all Religions

We truly live in a global world these days. Technology has changed how we live and what we know

in a profound manner. All the physical boundaries are becoming transparent which make us feel as

a part of a global village. It is very important that one always demonstrates the highest character

irrespective of what religion the individual practices. When one lives in such an open global village,

it is imperative that we practice the highest level of ethics and respect each other. Needless to say,

people of various color and creed live side by side, practicing different beliefs and being as

responsible as they could be.

Shri Shri Thakur has asked us to practice one simple thing, i.e., to be an ideal human being. It sounds

so simple yet as we know, it is very difficult. How does one practice being an ideal human being?

We can explain that in many different ways. The ultimate meaning of this would be to think about

the society before you think about yourself or your dear ones. Does this principle tie you to a

religion? As Shri Shri Thakur has said, no religion teaches its followers not to be an ideal human

being, tell lies or hurt anyone.

After attaining Nirbikalpa Samadhi, Shri Shri Thakur returned to this world with three very

important objectives, propagation of Sanatana Dharma, dissemination of Satshikshya and service to

all living beings deeming it as service rendered to the Supreme Being (Siva Jnanare Jeeba Seva).

Following these principles certainly does not tie any individual to a certain religion. Hence, it is

evident that His philosophy is not confined to a specific religion. Rather, it is a synthesis of all

religions.

The physical establishment of America Saraswata Sangha in the US at Efland in the state of North

Carolina in 2012 is one of the major achievements of His Sangha, Nilachala Saraswata Sangha, in

recent years. Isn’t that like this land of diversity has added one more feather to her well decorated

hat? Thakur has himself said that one can be his disciple and yet may not be his devotee, and vice

versa. There are many people in this part of the world that possess the quality of being a devotee

without knowing Thakur. All of us who live in the US, we live in a country where we come across

such kind of people in great numbers. As Thakur has said they are His true devotees without being

His disciples. They are truly following His teachings. We must see our own reflection through them.

We refer water by many different names. Whatever we may call it, it does quench our thirst.

Likewise, God may be referred by many different names by many different religions, but He is one

and only one. Thakur has said those who do not understand the greatness of their own religion,

ridicule other religions. We must realize that when one worships God in any name, form or by any

method, that individual is not worshiping any other entity, but, God Himself.

Thakur has asked us to see this world through His teachings as one unified world. As there are many

different ways to get to a destination, there are many different religions to achieve the same

spirituality. One must follow ones’ own religious path to get to know the Supreme Being. The

feelings of one individual to other may be different based on the religious beliefs they follow, yet,

the ultimate realization is the same.

As we understand that His teachings are universal and we see Him in each and every living and non-

living entities we come across, He has directed us to practice that belief individually as well as

through the Sangha. Being part of a Sangha which is his second direct order for us, we can be

17

responsible members of this society by creating the support system that always helps us to stay on

track. This can be noticed in any critical undertaking that is carried out in the global society.

In Bhagavad Gita, Lord Shri Krishna has said,

ye yathaa maam prapadyante taams-thaiva bhajaamy-aham

mama vartmaanuvartante manusyaah paartha sarvasah |4.11|

All who in whatever way surrender unto Me, I reward them accordingly. All mankind follows My

path O Arjuna, in all respects.

Lastly, I would like to acknowledge that this is my own expression of Shri Shri Thakur’s teachings

read from various books such as Sangha Sebaka, Nigama Upadesh etc. and I have brought in the

verse from Bhagabad Gita. I beg for forgiveness from Shri Shri Thakur, Nilachala Saraswata Sangha

and all the readers for any mistakes they may find in my expression.

Shri Shri Thakur Charanashrita

Prabhakar Bai


Bonding With Shri Shri Thakur

Emerged in the thoughtfulness of love,

My tranquil heart started making a move,

Beyond the tempest desire in the search of peace,

Emotions vows in the flame of birthplace.

The true gift of lord lies in attachment to genuine beauty of affection,

Bonded with the thread of inspiration and pull of gravitation,

This child mind is full of emptiness and earthliness,

Bestowed in the feet of forgiveness and devotedness.

The path of serenity blossomed in this innocent heart,

Through the effervescence of generation flowchart,

I owe the beauty of scriptures engraved in epitome of gurus,

It passes through the blood stream creating chorus.

The fragrance of your heavenly love and tenderness,

Glorified the universe with its holiness,

Pleading beneath your lotus feet full of warmth,

I beg your presence in my heart to the girth.

Shri Shri Thakur Charanasrita,

Pallavi Mohanty

Kendujhar Shakha Sangha

Durham, USA

18

Recollections of Shri Shri Thakur By Ishwar Sahu

(Translated from the preface of Nilachala Bani)

This was something that happened twenty years back. Today, I am an ardent follower of Shri Shri

Thakur’s principles, even though an incompetent one at that, because of a casual favor from one of

my friends. Once on his own accord, he gave me the book ‘Gyani Guru’ to read. The moment, I

opened the book and saw the picture of Shri Shri Thakur, I was drawn towards Him. I got His lovely

introduction after reading the book from page to page. This incident had happened on 13th

November 1928.

A deep desire grew to see Shri Shri Thakur. Nowhere in the book His address could be found; the

only address available was that of Saraswata Math and even that was in Assam. So I wrote a letter

and sent it to Saraswata Math. After a few days, I heard from someone that He occasionally stays at

Nilachala Kutira, Puri. Thereafter, on one occasion I got more reliable information of Him staying at

Nilachala Kutira.

I could not wait any more. An unknown excitement overwhelmed me.

Enthusiastically and wholeheartedly, I started my journey finally for meeting Shri Shri Thakur on

14th, December 1928. My train had hardly passed a few stations from Berhampur, when my heart

started thumping, filled with emotions and excitement as I met my old friend and current brother-

disciple (guru bhai) Dinabandhu Deo in train cabin and got introduced to Balaji Raju Bhai and his

brother-in-law, who were travelling together. In the course of our friendly chit-chat, we were

stunned to realize that all of us were going to the same place. The totally unexpected and

unplanned meeting of strangers with the same common aspirations startled us. We were engulfed

in a kind of divine ecstasy.

When Deo Bhai asked about the purpose of my visit, I said “I am visiting Him to get initiated.” He

replied “You cannot get initiated so fast. We have been visiting Him for the last six months for

initiation but have been returning emptyhanded. Our aim this time is to get initiated too.” For the

first time, my enthusiasm got rattled by this discouraging news.

Next day, we met a Brahmachari at Nilachala Kutira. I was really impressed at the first sight of him.

Celibacy was palpable in his face. When we started our conversation, he said “You all can meet Shri

Shri Thakur only in the evening.” He informed Shri Shri Thakur about our visit. Later on, we came to

know that Shri Shri Thakur had ordered all three of us to get initiated the next day. That news

brought such cheerfulness within me that I had never experienced before; it exceeded every joyous

moment ever felt in my life.

We met Shri Shri Thakur in person at Nilachala Kutira around 5 O’clock in the evening. From His

blissful serene face, it appeared as if he was in some other world. That moment quenched my long

perpetual yearning. He inquired about our general well-being. He answered some of our questions.

His explanations were very fluent, like a small stream flowing from the ocean of knowledge; it was

unstoppable and without a break. It only stops at the very end. A word from His mouth could give

solace to even the most troubled soul. He had fully understood this creation. So his face was

beaming with an eternal bliss.

19

After getting to know me, he advised some very simple Sadhana (act of practicing a spiritual

formula) that could be easily accomplished by me and be beneficial for householders. He also

mentioned we may not have convenient time or suitable opportunity for other types of Sadhana

Bhajana. I came to know then about my initiation along with others next day.

December 12th 1928.

This day of Margashira (a winter month in Oriya calendar) is a very memorable day in my life, kind

of a big milestone. In the morning, all three of us took bath in the holy bay of Puri and finished the

routine morning chores and came to Nilachala Kutira. Towards the afternoon, Balaji Bhai and

Dinabandhu Bhai got initiated. Thereafter it was my turn for the initiation.

We ate our lunch Prasad in the afternoon. Again we met Shri Shri Thakur in the evening. He

explained to me the method of chanting and gave very useful advices regarding our duties in day to

day life. He also answered our various questions. But unfortunately I do not remember many of

those now. When Shri Shri Thakur inquired if anyone has any other questions, I asked “Thakur! Is

the existence of Preta (ghost) real?” Shri Shri Thakur replied “Yes Preta is real. They are of two

types: one is Preta and the other one Sukhma Yoni (another kind of ghost).” After death, a man

stays in a subtle form for some time because of his attachment to enjoy fruits of their worldly

endeavors; that form is known as Preta. After this stage passes, they disappear.

But Sukhma Yonis are of a different type. They have families and live in some sort of society.

Children are born to them. Even they observe marriage functions with lot of fanfare. They have

generations like human beings. They are human-like living beings but in a very subtle form.

There were various discussions regarding Preta and Sukhma Yoni. On my asking about the

fearfulness towards ghosts, Shri Shri Thakur replied “You are initiated. Ghosts (Pretatma) cannot

come close to you. If for any reason you are frightened, maybe while traveling alone at night, then

start reciting Jayaguru. Then the fearfulness will disappear and any Preta will get neutralized.

Ghosts cannot come within the close proximity of a Sadguru’s devotee.”

After sometime he said, “If ghosts (Pretatma) shows up let them. Why fear? If you happen to see

him then tell, ‘I am son of Maa (universal feminine energy) and you are Her servant. What is your

reason for coming near me?’ If you ask this question, it cannot stay any longer. Ghosts and goblins

are regarded as the servants of Shakti (universal feminine energy). So their standing is far below any

of you. You all are children of Shakti. Once you realize your own rights, Preta cannot come

anywhere around you. You need not fear anything in that regard, remain worry-free and continue

doing your work.”

In the year 1929, my friend from student days Raghunath Bisoi came with me to visit Shri Shri

Thakur. In the evening we went to Nilachala Kutira and paid our homage to Shri Shri Thakur in the

hall and waited. Before that I had an obsession for doing Chita Sadhana (a tantric rite consisting of

reciting a particular mantra seating in the cremation ground at the dead of the night). I kept on

thinking about it. But being fainthearted, I had my own doubt whether I would be able to do that or

not. After sometime, Shri Shri Thakur asked if anyone had any questions.

Me – I have a longing for Chita Sadhana. Will I be able to do it?

Shri Shri Thakur – Definitely you can. But you need to get going.

20

Me – If you can approve then I shall start it.

Shri Shri Thakur – Lot of energy is accrued on performing Chita Sadhana. If you do this Sadhana, I

can help as Uttara Sadhaka (a subsequent stage of Sadhana).

Me – It is written in Tantric Guru that after initiation, one should undergo Saktya Abhiseka then

Purna Abhiseka and then they will be qualified for Bira Sadhana (a tantric ritual for keeping a spirit

under one’s control). I have been initiated only but the other two are still pending. Can you please

do the Shaktya Abhiseka for me this time?

Shri Shri Thakur – There is no need of Saktya Abhiseka for you. At the time of your initiation I have

done your Mantra Abhiseka. So the Saktya Abhiseka has already been performed. Only Purna

Abhiseka is pending. If that is done this time, you can start Chita Sadhana.

Me – For doing Purna Abhiseka, a gold-foil is required along with various other accessories and

ingredients. I cannot arrange all of this immediately. If these things are not arranged, do you think

my Purna Abhiseka cannot be performed?”

Shri Shri Thakur – These instructions are laid out in the scriptures. A gold-plate has to be procured.

We were all silent for some time.

After sometime Raghunath Bhai asked “My mind is very unstable and restless. It gives in to

temptation in spite of my best efforts. The carnal desires have become very stubborn. How can I

overcome these?”

Shri Shri Thakur – Mind by nature is fickle. One cannot control it just merely wishing. Only by doing

prayer, reading holy scriptures and associating with saintly people, it can be stabilized to some

extent.

Raghunath Bhai – I am trying hard to control these voluptuous urges, but failing utterly. What can I

do to gain control over it?

Shri Shri Thakur – It is not a trivial thing to overcome these sensual impulses. Even though it is so

diabolical, the means to the propagation of human species is through it. By the process of Sadhana

when this urge is channelized in a different direction, lot of benefit can be achieved in this world. To

bring this urge under control, one has to do regular recitation or prayer, read holy scriptures and

serve sadhus i.e. saintly people (Sadhu Seba). Upon regularly doing these, it will come under control

little by little and eventually be subdued. Eat pious veg food (Sattwika Ahara) and try to engage

your mind in noble thoughts.

Raghunath Bhai – Is there no other way?

Shri Shri Thakur – Yes there is another artificial way. The carnal appetite can be eradicated

completely by taking certain pills. Such medicine is mentioned in our scriptures that can easily wipe

out the sensual urges. But at the same time, life’s vitality, the prominent life energy will be

destroyed also. As a result you will become dull and indifferent. Along with the destruction of those

urges, it will ruin one’s health also. So resorting to medication is not right.

He kept on asking the same question repetitively. Shri Shri Thakur continued replying him with lot of

patience and tolerance. He calmly insisted that the proper way is only by reading holy scriptures,

praying to God, serving saintly persons and engaging the mind with holy thoughts.

21

This is only a short introduction to my life.

My friend Durgacharan Bhai requested me to write a preface for this book. But I am an ordinary

man and my knowledge is very limited. The topics discussed in the book are enormous, vast and

brilliant.

No one generally returns from state of Nirbikalpa Samadhi. Those few who comeback, only they are

proclaimed as Sadgurus. Sadgurus are ultimate authenticators of the truth. The superior mental

vision (Prangya drushti) does not develop within ordinary human beings. So, even after deep

thinking, when a commoner comes to certain conclusion, a minor lapse or a major oversight is

always expected. This is exactly the reason, when one scientist invents something or comes up with

a theory even after years of research, it is often corrected or proved otherwise afterwards by

another group of scientists. But a person whose divine vision (Prangya Drushti) or the third eye is

opened; he sees everything clearly through his spiritual eye (Divya Drushti) and preaches what he

sees. The statements and discourses of Thakur Nigamananda, when He was staying at Puri

(Nilachala) are precious and incredibly beneficial. These discourses have no comparison and cannot

be equated to the talks of pundits fluent only in scripture recitation.

The humble personality of Shri Shri Thakur was vividly evident in spite of being an accomplished

Sadhaka (a sage who attended perfection in mystic penance), having mystical qualities and higher

spiritual knowledge. This demonstrates his noble individuality. “I was living around with my most

intimate disciples; they intentionally deceived me. I was under the impression that, I am Guru, they

are my disciples; disloyalty towards me is impossible. So I often get angry with myself. Because, had

I been a deserving Guru, would they have been able to do this trickery on me even after coming to

my close contact?” These examples of consistent self-scrutiny of accomplished sages educate the

common mass to a great extent. Because of this power of persistent self-examinations, forever

truthful Mahatma Gandhi has shown the success-formula of adhering to truth and righteousness.

Shri Shri Thakur has not imparted only one type of penance (Sadhana) to all his disciples. Because

he had expertise in all four paths of Sadhana, he assigned different Sadhana to different people

depending upon their temperament and intrinsic refinement. He prescribed Yoga, Gyana, Karma or

Bhakti path for the anchorites living with him. For the householders he ushered the path of Bhakti

connected with Gyana and Yoga. He guided the devotees having excessive addiction to materialistic

pursuits in the path of gradual absenteeism without them being cognizant about it. But He has

clearly told everyone “Whatever sadhana bhajana you are doing, if you cannot get any benefit in

this life, it is very difficult to get benefited in the afterlife. If you cannot relish whatever little

sadhana you are doing in your current life, it is very difficult to perceive it in afterlife or in

subsequent births. Whatever you do today, you can only enjoy its result in afterlife and in

subsequent births!” He did not support performing Sadhana blindly or emotionally but to realize its

benefit within a short time. He has warned everyone in this regard.

Wherever He saw the blind religious beliefs in any organization, He did not shy away from trying to

reform them, similar to Shri Krishna stopping Indra Puja (worshipping of god Indra) and starting the

Gobardhan festival. Shri Krishna also put forth the idea that keeping the calves contented with

sufficient food and water is a superior dharma for the cowherd boys. When Shri Shri Thakur

embraced a Siva Linga at Kashi, the Brahmin priest got very irritated and angrily accused Shri Shri

Thakur of making the Siva Linga impure. Shri Shri Thakur retorted back “When hundreds of sinful

people become sanctified by mere touch of the Siva Linga, how could that even get impure?” This

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awakened the chuckle headed priest. Realizing his mistake, he asked for forgiveness. Like this He

had tried to amend lot of awful blind religious customs.

His primary focus was to build a strong and vibrant society. So He initiated the inmates and

inhabitants of the Ashram in the path of service (Karma Yoga). At the same time He tried to lead the

householders in the path of righteousness.

A vibrant society is represented by capable householders. He told “Adherence to truth and

simplicity should be the prime focus of a householder”. But without a balanced spouse, it is a

challenge to maintain a congenial atmosphere at home. Once He advised a widow “It is the duty of a

wife to respect her husband as her ultimate protector symbolizing Jagat Swami till he is alive. After

his mortal demise, one need to visualize that husband got mingled with the ultimate reality (Jagat

Swami) and should look at Jagat Guru as her own preceptor or her own Ista and her ultimate

protector and show obeisance to Him.”

Bhakti is the most essential element in the path of God realization. The path of Bhakti is

comparatively simple, easily adaptable and meant for commoners. It does not require any difficult

or painful penance (sadhana). “There are various modus operandi in Bhakti path. The prominent

among them is the company of saintly people (Sadhu Sanga). Reading of holy scriptures is also part

of Sadhu Sanga.” He has suggested this unique technique of sadhana to His householder disciples.

Those who practice this method with utmost faith and devotion have experienced this proven

concept with its brilliant result in their own eyes. Those who ignore and laugh at this very simple

method of Bhakti and consequent God realization only end up being misguided. The great

charismatic souls only touch upon various silent ways of Sadhana. To understand its internal

meaning in detail and its accompanying sadhanas, one has to strive hard at extracting the answer

from them. Otherwise if one feels satisfied with whatever one gets the first time, then one should

not repent later for the missed opportunity.

Realization of God is an extraordinary event. It only happens to very fortunate souls. But if one

develops a tremendous desire and an uninterrupted endeavor, then the means to reach Him comes

automatically. All wishes and desires of a devotee are satisfied at the very sight of Him. “But the

pivotal thing in the path of realizing God is to have an intense desire along with unwavering faith

and dedication on one’s preceptor.” Because of this steadfast faith on the preceptor, the brain

waves from Guru stimulate the thought process of a disciple and move him gradually in an upward

direction. When this elevated state continues for some time, channelized thoughts follows a specific

path and gets connected to the higher consciousness. This is known as God-realization or universal

truth perception. As the full potential of a huge tree is enshrined inside its tiny seed; similarly a

teeny-weeny symbolic instruction from the enlightened soul has the potential of ultimate

transcendental realization, when it is fully understood and followed diligently. This is not a

theoretical possibility but a proven technique. This method is scientifically established. But the

thought process is not on same for each and every individual. The internal refinement differs from

person to person and so does their thought process. For those who do not appreciate the Bhakti

route, He has laid out very different path.

India was not an independent country at that time. Swami Vivekananda and other similar

distinguished personalities have mentioned that this was the result of our own deeds. In the course

of a discussion Thakur Nigamananda once told a disciple “This is not the result of any evil act of a

single individual. This is the result of collective sinful deeds. The downfall of Bharat (India) is the

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direct result of God’s wish. It is impossible to rise high without ever falling down. Once upon a time

India was at the pinnacle of its prosperity. It is bound to fall from there in accordance with the laws

of nature.”

The sages and saints can reform it in a blink of an eye if they wish. But their wish is in tune with the

wishes of Almighty. If one goes against the wishes of Almighty, it would be considered the work of a

devil. But these sages and saints are aware of what is going to happen when, in the coming days. “I

know India will regenerate itself in the near future. These insidious scientific inventions of various

fancy gadgets and machinery will not be able to provide the much needed solace the westerners are

seeking. They will come on their own and knock at the door of Bharat (India) in search of peace and

tranquility. Like every cast and creed of India was once obedient to Brahmins, similarly the entire

world will surrender at the feet of India. We do not have to demand our Independence. They will

hand it over to us of their own accord. India will become their dharma Guru”. After hearing this one

disciple asked “Thakur! How many years it would take for these changes to happen?” He replied

back, “very soon.”

The above discussion happened on 17th July 1934. Alas! Who knew, that “very soon” would come to

an end in 1947? Our best guess for the noble mouthed “Very soon” was 50 or 100 years. “But they

will hand over the independence on their own” – we did not take this statement into consideration

at all; leave about believing it. Indian Independence may be the result of the unique tactical warfare

of Mahatma Gandhi or insistent mental determination of Indians or magnanimity of British

Government or the clever disposition on the part of the shrewd British at the very first sight of the

potential hidden strength Indians or superior diplomatic skills of British in the face of overwhelming

danger that engulfed them around the world; whatever it may be but the India’s independence

came without a war or any bloodshed. It was a kind of amicable settlement. With that, His

prediction became fruitful. This fact can be verified by anyone. This incident clearly shows that

every word that comes out from the holy mouth of a sage with divine vision is always true. These

talks and discourses from enlightened souls are beyond human valuation.

Let our life be disciplined, self-reliant and self-controlled at each and every step by adhering to the

noble advices given by this great soul in Nilachala Bani. Let men become perfect householders and

women become ideal mothers of ideal children. At the end let His wishes bears its fruit. – This is

what we desire.

Rayagada, Koraput Shri Shri Thakurcharanasrita,

December 19th 1948 Ishwar Sahu1

1 Ishwar Sahu Bhai was born in the village Lanjipali near Berhampur in the Ganjam District of Odisha on July 18th, 1895 in a Brahmin family. He was initiated by Shri Shri Thakur in Nilachala Kutira on December 12th 1928. He was a conservative and very religious devotee; very simple and innocent and highly efficient person. He was the guiding force behind the co-operative movement of Ganjam district. He spent most of his life as a teacher. Ishwar Bhai has written songs including Bandana, Bhakti-Sangeeta and various other small synopses on the principles of Shri Shri Thakur. Most of his songs are published in Nigam Lahari, Sangha Sebaka and Nigama Sangeeta. He had also written a number of books. Some of the famous ones are Chanakya, Bhakti Bigyana, co-operative movement, Shri Krishna, Tarunara Swapna, Dharma, Parvati and Bhagya. He passed away on August 28th of 1967 on the day of Janmastami in Berhampur. This article describes how he became a disciple of Shri Shri Thakur.

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_êYò Kêjû~ûA_ûùe Zûu _âZò @Zý« iek aògßûi I _âMûXÿ c]êe bf_ûAaû [ôùf jó Zûue c^fûLô ùiaû KeòjêG Gaõ Zûue ~[û[ð ùiaK ùjaûe ù~ûMýZû fûb jêG û Zûu ùiaû Keòaû @[ð Zûuê iêL_ûAaû I Zûu ^ûc, eì_, fúkû, aòMâjue ùiaû Keòaû û ùZùa ~ûA Zûu iéÁ RMZe iKk Rúaue ùiaû KeòjêG û icÉue câêSò mûê ùiøeb~êq ùiaû iêc^ùe icÉuê cêMÛ @û_ýûdòZ KeòjêG û Gjû Zûu RMZþjòZKe Kcð iû]^ùe @ûcKê ^òùdûRòZ KeûAaûùe cj�ß_ì‰ð bìcòKû MâjY Kùe û Zûue G_ûee bûe @e_ò ùi @ûcKê KjêQ«ò ‘ùcû Kû~ðý jó Zêccûûe ¤ûê aÉê ùjC, ùcû AzûKê eì_ ù\aû jó Zêccûûe flý ùjaû CPòZ û ù~Cñcûù^ ùcû AzûKê eì_ ù\aû _[ùe @Mâie ùjûA_ûeêQ«ò ùijòcûù^ jó VòKþbûaùe ùcûe ùiaK û’

@ûce GKû« GKcûZâ Pòe ijé\d iêjé\þ ùi; R^àR^àû«ee jûZ]eû iû[ú ùi û Zûu ijòZ @ûce ùijò ^òZý i´§Kê iì·AaûKê ~ûA ùi KjêQ«ò ‘cêñ ^òZýùfûKe ^òZý _êeêh, Zêùccûù^ ùcûe ^òZý _ûhð\ û’ ùijò òZý_ûhð\ ùjaûe ù~ûMýZû _ì‰ð ic_ðòZ ùiaKcûù^ jó fûb Keò_ûe«ò û iaðmûZû @«~ðûcú bMaûû _eò ùijò ùiaKcûù^ jó icÉu c^ aêSò ùiaû Keò_ûe«ò û AjRMZùe i«¯ C�¯ _âûYe _âKéZ @bûaùaû] I _û[ðôa aûi^ûicìje _é[KúKeY Keò _eûgû«ò _â\ûdK ùjûA_ûùe Gjò \òaýùiaû û _âbêu aòMkòZ bûa g±ûdòZ ùjûACùV û ‘Zêùc bMaû^ ùiaK ùcûje û’ c^êhý ^ ùjùf c^êhýe bûa @bûa aêSò jêG^ûjó ùaûfò, Rúùaû¡ûe bûe MâjY Keò ùi RMZþMêeêu cû^êhúZ^ê eì_ùe ijR c^êhýe _eòPd bòZùe @ûccûûe Mêêeê eìù_ i\û aò\ýcû^ û ùijò_eò bMaû^þ ^ ùjùf Mêeê ^ûeûdYu bûa aêSò jêG^ûjó û Zûu bûa ^ aêSòùf Zûu ùiaû VòKþVòKþ bûaùe KeòjêG^ûjó û ùi ù~_eò @ûc @bûa _ìeY ^òcò� i\û aýûKêk, RMZ ùiaû I Rúùaû¡ûe ^òcò� i\û RûMâZ, ùijò_eò @ûcKê Zûu ùiaû ^òcò� ù~ûMý I _âÉêZ ùjaûKê _Wÿòa û @ûce ùiaK Êeì_ùe _âZòÂòZ ùjaû jó Zûue G _ûeòe bûe û @ûc _eòPdùe _eòPòZ ùjaû _ûAñ ùi @ûgû ù_ûhY KeòQ«ò û ùMûUòG ^òMcû^¦u iÚkùe gZ gZ ^òMcû^¦ue Cù\âK I Cna ùjC ùaûfò ùi ·jóQ«ò û @ûcKê Zûu jé\d^òKê¬e gê@ûgûeú ùaûfò Kjò Zûue @ûc _âZò @iúc ùiÜj I gâ¡û \gðûA ùi KjêQ«ò ‘ù~Cñ\ò^ Zêùccûù^ _âùZýK ^òMcû^¦ue RùY RùY _âZò^ò]ô bûaùe RMZùe @]ôÂòZ ùja ùijò\ò^ ùcûe aâZ C\þ~û_òZ ùja û @ûùc Zûu _eò ùjaû @[ð bq ù\ùj bMaû^þ iûRòaû, Gjû ùjûA_ûeòa ùKak Zûu AzûKê eì_\û^ Keòaûùe, Zûu K[û cû^òaûùe, Zûu @ûù\g C_ù\g _ûk^ Keòaûùe Gaõ iùaðû_eò Zûu C_ùe guûejòZ iõgdjú^ aògßûi iÚû_^ Keò ZûuVûùe @ûcôic_ðY Keòaûùe û Gjû jó @ûce iû]^û I iû¤ û Gjòbûaùe ic_ðòZ _ì‰ðaògßûi~êq ùiaKUòG Zûue G_ûee bûe aj^ KeòaûKê lc ùjûA_ûùe @[ðûZþ \êAIkò ]ì_\ú_ ù\A Zûu @ûi^ elû Keòaûùe Gaõ Zûue aýq I @aýq AzûicìjKê jé\dwc Keò Zûu Azû _ìeYe cû¤c iûRòaûùe ijûdK ùjûA_ûùe û Zûu aýq Azûe aòÉéZ a‰ð û Keò ùi KjêQ«ò ùcû Kcðiû]^ ^òcò� Zêccûûe R^àMâjY I Rúa^ ]ûeY û Zêccûû Rúaê @^ý ùKøYiò Kûc^û ^ûjó, flý ^ûjó, ÊZª Azû c¤ ^ûjó û ùcû ^òcò� Zêce iaê cêñ Zêccûûe iaðÊ û Zêùccûù^ ^òZýcêq û cêñ Zêccûûê @ûaeY~êq Keò ^òZý]ûceê @ûKhðY Keò@ûYòQò û Zêccûûe ^òRe cêqò ^òcò� ùKøYiò bûa^û ^ûjó û RMZe cwk iû]^ ^òcù« Zêccûûe @aZeY û RMZe KfýûY iû]^ cêLýZü Zò ò bûaùe Keòaû _ûAñ ùi @ûcKê C_ù\g ù\AQ«ò û 1- i^ûZ^ ]cðe _â·e (2) iZþgòlûe aòÉûe (3) gòabûaùe Rúaùiaû û GjûKê Zûue aýq AzûZâd bûaùe ùi C_iÚû_^ KeòQ«ò û Pò�gê¡ò ^ ùjùf, hWeò_êe @Zýû·eeê Zâûjò ^ _ûAùf ckò^ jé\d @ûi^ùe ùi aòeûRòZ ùjùa^ûjó û jé\dc¦òeùe Zûu @ûi^ _âZòÂû Keò i\û Zûu C_ûi^û^òeZ ^ ùjùf Zûu Azû aêSò ZûjûKê Kû~ðýKûeú Keòaû ceêbìcòùe ceúPòKû i\ég iê\ìe_eûjZ û i\û Zûu Pò«^, c^^, iàeY, bR^, Kú�ð Z[û

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C_ûi^û, @ûeû]^û, _âû[ð^û, a¦^û AZýû\ò @ûcKê Zûue ^òKUZe KeûG Gaõ Zûu Kû~ðýùe @ûcô^òùdûM Keòaûe iêù~ûM, iêaò]û, gqò, Ciôûj I ù_âeYû ù~ûMûG û ^òÃûc Kcðeì_ú Zûu RMZþjòZKe Kû~ðýùe aýû_éZ ùjùf MêYld I Pò�gê¡ò iµû\òZ jêG û ùiùZùaùk aògê¡ Pò�ùe Zûu Azû ÆÁ _âZúdcû^ ùjûACùV û Zûu @aýq Azûe iìP^û ù\aûKê ~ûA ùi KjêQ«ò:- ‘i\þMêeê @aýq Azû iaêKûùk _âKûùg ^òcðk @«ùe eì_ûdòZ ù~ùa Keòa ùi Azû iõNa¡ jê@ iKùk aiô! @]ôK iõjZ bûaùe û’ Zûu c^cêZûaK ^òRKê MV^ Kùf aû ~[û[ðbûùa c^êhý ùjûACVòùf ~ûA Zûu RMZþjòZKe Kû~ðýùe ijûdK ùjûAùja û gâúeûcu ùiZêa§ùe MêŠêPò ùjûA aûfò SûWÿò_ûeòaû c¤ KòQò Kcþ K[û ^êùjñ û ùiZòKò ù~ûMýZû @Rð^ Keòaû _ûAñ c^êhýZße iû]^û û ùZùa ~ûA Zûu aýq Azûe Kò�ôZ eì_fûb ùjûA_ûeòa û ùijò RMZùiaû I ^òÃûc Kcðiû]^ cû¤cùe Pò�gê¡ ùjùf Zûu @aýq Azû ù_âeYû eìù_ `êUò CVòa û @û\gð MéjiÚ bûùa Rúa^ MV^ Keò[ôaû iõNùiaúcûù^ _e¿e bûaaò^òcd Kùf ùijò \òaý iû�ßòK ù_âeYû _âKéZ aûÉa eì_ _ûAa û C_~êq @û]ûe aò^û Zûu @aýq Azû ^òeì_Y Keòaû @[aû Zûu ù_âeYû aêSòaûe @_ùPÁû \ßûeû ùKak iûõiûeòK, RûMZòK, @iµì‰ð @ûùfûP^û eì_ú @bûa aò òcd jó iûe ùja û Zûu aýq Azûe eì_ _â\û^ ^òcò� c^êhýZße iû]^û Keê Keê Kâcgü ù\aZß, BgßeZß I aâjàZß @bòcêLú ùjaû ùaùk iû]^ûeì_ú @ûcôùPÁû aû @ûcôKé_û ijòZ MêeêKé_ûe iêhc ic ßd ^ ùjùf @juûe @ûiò iaðÊ ]ßõi Keòù\a û @bòcû^ I @juûe RúaKê MêeêKé_ûeê a�ôZ KeûG û Gjò @jõZße aò^ûg ^òcò� ùi iõNùiaûe _âPk^ KeòQ«ò û ùi ÆÁ KjêQ«ò ‘VòKþ VòKþ bûaùe Zêùccûù^ iõNû]ôùag^ Keò_ûeòùf MêeêKé_ûe _äûa^ ^ @ûiò ejò_ûeòa ^ûjó û’ Gjò MêeêKé_û jó mû^fûbe @if ·aòKûVò, @ûcômû^ _â\ûdK û ù~Cñcûù^ G Rúa^ùe mû^fûb Keòùa Gjò ù\jiÚòZò Kûkùe Zûuê C_f²ò Keò_ûeòùa ùicûù^ ^òZý MêeêùfûKùe i\û Zûu ^òZý ùiaû^òeZ ejò_ûeòùa û ùZYê Zûue G _ûeòe bûe I @ûce _e_ûee bûe _eÆe _eò_ìeK ijR MYòZe iìZâ Êeì_ û ùi KjêQ«ò ‘bf ceYe @ûùdûR^ KeòaûKê ùjùf bfe C_ûi^ûùe Rúa^ CiôMð Keòaû ùjCQò GKcûZâ @ òaû~ðý iû]^û û’ bqKaò MûCQ«ò, ‘Rúa^ùe `êf `êUò[ôùf iò^û ceYùe aûi PjUòa’ û bfe C_ûi^û @[ðûZþ Zûu @û\òÁ Kcð Keò~òaû @ûc Rúaê GKcûZâ ù¤d ùjC û ùijò \dûkê gâúMêeêu @bd PeYKckùe _âû[ð^û, ùi jó Zûu Ké_û I @ûgúaðû\ akùe @ûcKê Zûue G _ûeòe Kcðiû]ê C_~êq Ke«ê I @ûcKê Zûu gâúPeYùe iÚû^ \ò@«ê û Zûu Ké_û_âû[ðú ùjaû _ûAñ bqe KeêYÊe \òMþaò\òM _âZò]ß^ò ùZûùk - ‘WûKòfû _âKûùe WûK c^ Zûuê ejòùa ^û ùKùa \ìùe ^d^ Rkùe eL aêKêZùk Zûu ù_âc cìeZòùe, ]îa _âjfû\ ù~ bûùa WûKòùf eû]û ù~Cñ _eKûùe ùijò bûùa WûKò Zûueò geY ùÂ c^ _Wò[û’ùe ûû’

gâúgâúVûKêe PeYûgâòZû gâúcZú ùa\cZò C_û¤ûd

@ûùceòKû iûeÊZ iõN `òfûùWfþ ò@û

27

iõNgqò _âZòÂûùe @«eûd I Zûjûe _âZòKûe

gqòcû^ I gqò ù~_eò @bò Ü gâúgâúVûKêe I iõN ùijò_eò @bò Ü û gâúgâúVûKêe KjòQ«ò iõN I ùcû bòZùe ùKøYiò _û[ðKý ^ûjó û iõN jó Zûue Êeì_ û Kkò~êMùe icìj @û¤ûcòôK Z[û aýajûeòK C^ÜZò _ûAñ iõN jó _âKéÁ cû¤c û ùi[ô_ûAñ bMaû^ aýûiù\a CùfäL KeòQ«ò ‘iõNgqòü Kùkø~êùM’ û iõNgqò _âZòÂûùe ajêaò] @«eûd ejòQò û iéÁòK�ðû ù~_eò RúaMYKê ùbûK ù\aû iùw iùw @ûjûee aýaiÚû KeòQ«ò, Zé¾û ùc�ûAaû _ûAñ Rk, ùeûM _ûAñ Jh] iéÁò KeòQ«ò ùijò_eò iõNgqò _âZòÂûùe ajêaò] @«eûd ejò[ôùf c¤ cjû_êeêhMY ùiiaêe ~[û[ð _âZòKûee aýaiÚû KeòQ«ò û iõNgqò _âZòÂûùe ajêaò] @«eûd c¤eê ùKùZMêWòG cêLý @«eûd I Zûjûe _âZòKûe ^òcÜùe @ûùfûP^û Keû~ûAQò û

1. iõgd~êq aògßûi: gâúgâúVûKêeu ^òZýaò\ýcû^Zû I i\ûcwkcd aûYúùe iõgd~êq aògßûi jó iõNgqò _âZòÂûùe _â]û^ @«eûd û icMâ @û¤ûcòôK RMZe bò�òbìcò ùjCQò gâúMêeê bMaûû C_ùe iõgdgì^ý ^òeazò Ü aògßûi û @[ðûZþ gâúgâúVûKêe Pòe\ò^ @Q«ò I ejòùa û gâúgâúVûKêe KjòQ«ò :-

“@Qò PòeKûk [ôaò PòeKûk iù¦j Zòùk ù~ Keòa @ÉòZßùe ùcûe ^ûjó Zû aògßûi SêeòSêeò Kû¦ò ceòa

aiô! aò ùk Rúa^ jûeòa û”

ùi[ô_ûAñ MúZûùe gâúbMaû^ KjòQ«ò ‘iõgdûcôû aò^gýZò’ û Gjò @ZêU aògßûiKê gûÈKûe cjûcôûMY \êAUò \òMeê @ûùfûP^û KeòQ«ò - ùMûUòG cûuWÿ Qê@û _eò I @^ýUò aòùfAQê@û _eò cû’ C_ùe aògßûi I ^òbðegúkZû û @ûce Kò«ê aòùfAQê@û _eò _ì‰ð aògßûi I ^òbðegúkZû @ûagýK û gâúgâúVûKêe KjòQ«ò, ‘cêñ @Qò ùaûfò iõN Zêce GùZ _âòd û ù~Cñ\ò^ ùcû @ÉòZßùe Zêùccûù^ @aògßûiú ùjûA~òa ùi\ò^ Zêce iõN_âúZò ZòùeûjòZ ùjûA~òa û’ @ûce gâúgâúVûKêeu _âZò aògßûi @Qò cûZâ Zûjû iõ_ì‰ð aògßûi ÉeKê _j�ô_ûeò^ûjó û [ùe bMaû^ ~úgê I Zûu _òâd gòhý _òUe ~ûC[û«ò û ~òaûaûUùe GK aòÉéZ RkbûM @ûiòfû û ~úgê Gjò Rk C_ùe PXÿò ·fòMùf, _òUeþ ~ûA_ûeòùf ^ûjó û _òUe _âgÜ Kùf ù~_eò @û_Yu ù\j eq, cûõi I jûWÿùe MXÿû ùcûe ù\j c¤ ùijò_eò eq, cûõi I jûWÿùe MXÿû @[P @û_Y _ûYò C_ùe ·fò~ûA_ûeòùf cêñ ~ûA_ûeòfò^ûjó û Gjûe KûeY K’Y? ~úgê iek bûaùe Kjòùf ùcûe bMaûû C_ùe _ì‰ð aògßûi @Qò ùi[ô_ûAñ G_eò NUòfû û _òUe Kjòùf ùcûe c¤ @û_Yu C_ùe aògßûi @Qò û ~úgê Kjòùf ùZùa Zêùc c¤ _ûYò C_ùe ·fò~ûA_ûeòa û @^ý GK\ò Cbùd ~ûC[ôaû ùaùk _[ c¤ùe RkbûM @ûiòaûeê ~úgê Zûjû C_ùe ·fòMùf û _òUe c¤ Rk C_ùe ·fòMùf û KòQò RkbûM @ZòKâc Kfû _ùe GK @Zò Cy fjWÿò @ûiòfû û _òUe Gjû ù\Lô bdbúZ ùjûA_Wÿòùf Gaõ aògßûie _âûPúe iêCy fjWÿòe @ûNûZùe bûw_Wòfû Gaõ _òUe aêWÿò~òaûKê fûMòùf û cûZâ ~úgêu aògßûi @ZêU [ôaûeê ùi ZûjûKê @ZòKâc Keò ·fòMùf û Zûu Ké_ûeê _òUe _ùe elû _ûA[ôùf û @ûùccûù^ _âùZýùK RùY RùY _òUeþ û @ûce gâúgâúVûKêeu _âZò aògßûi @Qò cûZâ aò_\ aû \êüLe S¬ûùe Zûjû ù\ûjfò~ûA ZòùeûjòZ ùjûA~ûCQò û ùi[ô_ûAñ gâúgâúVûKêe KjòQ«ò- ‘Zêccûû aògßûi KêUûLô@Kùe SêfêQò û’ iõgdûKêkòZ aògßûi ~ûjûKò iõNgqò _âZòÂûe ùNûe @«eûd û Zûjûe _âZòKûe _ûAñ i^ÚMY _û�Uò cêLý aýaiÚû _â\û^ KeòQ«ò û GMêWÿòK ùjCQò (1) iZþiw (2) i\þMâ^Ú _ûV (3) iû�ßòK @ûjûe

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(4) gâúMêeêù\au @ûù\g C_ù\g gâaY (5) GMêWÿòKe ù\÷^¦ò^ Rúa^ùe _âZò_ûk^ û ù~Cñ aýqòe aògßûi ^ [ôa C_ùeûq _�aò] ^òdc _ûk^ Kùf aògßûi @ûiòa Gaõ ~ûjûe KòQòUû aògßûi @Qò Zûjû Kâcgü _ì‰ðZß _âû¯ò ùja

2. @jõKûe I @bòcû^ ù_ûhY: @jõKûe iõNgqò _âZòÂûùe ùNûe @«eûd û @jõKûee \êAUò eì_ û ùMûUòG gê¡ @jõ ù~_eò ‘@jõ aâjàûiàò’ û iõNgqò _âZòÂûùe Gjò gê¡ @jõ @Zý« @ûagýK aû iûjû~ýKûeú û ùi[ô_ûAñ gâúgâúVûKêe KjòQ«ò @jõZße aòÉûe Ke @[ðûZþ ùcû bòZùe ù~Cñ @ûcôû @Q«ò Zûjû icÉuVûùe aòÉûe fûbKeòQ«ò û ‘c\ûcôû iaðbìZûcôû’ û @jõKûee @^ý eì_Uò ùjCQò @aògê¡ aû Êû[ð_e @jõ (calculating ego) Gjò Êû[ð_e @jõ iõNgqò _âZòÂûùe cêLý @«eûd û Gjò @jõKûe aû @bòcûê Zû�ßòK \òMUò @aMZ ùjûA _âZòKûe aýaiÚû KeòaûKê ùjûA[ûG û @LŠùP÷Z^ý fúkû òcò� ^òRKê ajêLŠùe aòbûRòZ Keò ^òRe @LŠùaû]Kê jeûA aiòaû jó òcÜcêLú @aògê¡ @jõbûae cìk KûeY û Gjò @aiÚûùe LŠùP÷Z^ý cûdû KakòZ ùjûA C_^òh\ a‰ðòZ iZý ‘_ì‰ðiý _ì‰ðcû\ûd _ì‰ðùcaûagòhýùZ’ bûaUòKê jeûAaiò ^òRKê ÊZª GK i�û @^êba Keò @[ðûZþ ^òRe gòa Êeì_Kê bêfò~ûA Rúa bûaùe C\þaê¡ ùjûACùV û Rúae @jõKûe ù_ûhY Keò gqòjú^ ùjûA_ùW û Gjò @aiÚûùe iõNgqòe _âZòÂû Keòaû iû]ûeY Rúa _lùe \êeìj aýû_ûe û

Gjò @jõKûee eì_û«e _ûAñ gâúùMøewù\a ‘\ûùiû$jõ bûae @^êgúk^ Keòaû _ûAñ C_ù\g _â\û^ KeòQ«ò û G[ôùe @jõKûe ^ûjó û Gjûe eì_û«e ùjûA[ûG @[ðûZþ Gjû \ûùiû$jõ Gaõ ùiûjõùe eì_û«eòZ ùjûA[ûG û iõNùiaú bqMY ‘ZéYû\_ò iê^úùP^...’ bûa ù_ûhY Kùf iõKú‰ð @jõ aòÉûeòZ @jõùe eì_û«eòZ ùjûA[ûG û iõN jó @jõbûae eì_û«e Keòaûe _âKéÁ ùlZâ û Méj aû aýÁòiû]^ûùe Gjû iõ_ì‰ð bûaùe \ìe ùjûA _ûeòa^ûjó û iõNe @ûù\g _âZò_ûk^ \ßûeû @bòcû^ Kâcgü òei^ ùjûA[ûG û ùi[ô_ûAñ iõNùe c^Kê ^ Pkò cû ò Keò Pkòaû aòù]d û c^Kê Pkòaû CMâ ùÊzû·eòZû _[ û cû^ò Keò Pkòaû aòck ic_ðY _[ û @û¤ûcòôK RMZùe ic_ðY _[ jó iaðùgâÂ _[ û GK\û Rù^÷K _òZûcûZû ^òR _êZâKê Kûgúùe _XÿûA mû^fûb KeòaûKê _VûA[ôùf û _êZâUò Kûgúùe MêeêKêkùe ejò gûÈ@¤d^ Keò MéjKê ùèòfû û Mûñ ùfûKuê UòùK gûÈûùfûP^û Keò bMaZ _âiw gêYûAaûKê aû_ cû’ Kjòùf cûZâ _ê@ a�ðcû^ ~êMùe bMaZ K[û KòG gêYòa ùaûfò Kjò Gjò K[ûùe eûRò ùjfû^ûjó û ùghùe _òZûcûZûu K[ûùe GK iZþiwe aýaiÚû Keòaû _ûAñ eûRò ùjfû û iZþiwùe _â[ceê Kjòùf ù~Cñ aâùR¦â^¦^ ùMû_úcûû aÈjeY _ìaðK @ù\ßZ bûa _â\û^ Keò[ôùf ùi jó ùcûe \û’ Kê ùÂMùf û G[ôùe icÉ ùgâûZûaMð @û½~ðý ùjûA _eÆeKê @^û@^ò ùjùf û Gjò K[ûKê aêSûAaûKê ~ûA ùi Kjòùf ù~ \ûùiû$jõeê \û’ Uò ùÂMùf ùiû$jõ ejòa û Gjûe ccðû[ð ùjCQò iõN ùiaKMY \ûùiû$jõeê @ûe¸ Keò ùiû$jõùe _âZòÂòZ ùjùa û Gjû jó bqò_[ùe mû^fûb û _ê^½ ùiû$jõùe _âZòÂòZ ùjûA RMZe ùiaû Keòaû @[ðûZþ \ûùiû$jõe ~[û[ð @^êgúk^ Keòùa û GjûKê VûKêe ^òùŸðg Keò KjòQ«ò mûê ù~CñVò ùgh ù_âce ùiVûeê @ûe¸ û iêZeûõ @jõKûee eì_û«e Keò ZéYû\_ò iê^úùP^ bûa ù_ûhY Kùf iõNgqò _âZòÂûùe [ôaû @«eûd \ìe ùjûA_ûeòa û

3. ÊiêLaû‚û: Gjû iõNgqò _âZòÂûùe ùNûe @«eûd û ÊiêLaû‚û _gêbûa û iõN ùjCQò ZýûM I RM¡òZKe bûae aòKûg ùlZâ û ùi[ô_ûAñ iõNùe _â[ùc @^ýe iêLiêaò]ûe aýaiÚû Keòaûe aò]ô _âPkòZ û GjûKê _eû[ð_eZû Kêjû~ûG û KaòeûR ùMûÊûcú CùfäL KeòQ«ò –

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@ûùcô¦òâd _âúZòòAzû Zûùe aùf Kûc Kéù¾¦òâd _âúZòAzû Zûùe aùf ù_âc û

gòLþcûûe hÂ Mêeê jeùMûaò¦ iòõjuêê \òfäúe aû\gûj Rûjûwúe ^òRe cªúu _âùeûP^ûùe a¦ú Keò Kûeûeê¡ Keòù\ùf û cûZâ RùY `Kúe GZû\ég @^ýûd @ûPeYùe Rûjûwúeuê iZKð KeûA gúNâ jeùMûaò¦ iòõjKê cêq Keòaû _ûAñ Kjòùf û G[ôùe Rûjûwúe @gêb @ûguû Keò jeùMûaò¦ iòõjuê Kûeûcêq Keòaû _ûAñ @ûù\g ù\ùf û cûZâ Zûue Gjò cêqòKê jeùMûaò¦ iòõj _âZýûLýû^ Keò Kjò_VûAùf ù~ Zûu _eò ajê ^òùŸðûh aýqòuê @^ýûdbûùa a¦ú Keò eLû~ûAQò û ùicûûê cêq ^ Kùf ùi cêq ùjùa^ûjó û ùghùe Rûjûwúe Zûu K[û @^êiûùe @^ýicÉ ^òùŸðûh a¦úuê cêq Keò[ôùf û Gjû jó ~[û[ð ÊiêLaû‚û ZýûM I _eû[ð_eZûe @^êgúk^ û iêZeûõ ÊiêLaû‚û eì_K @«eûdKê \ìeKeòaû _ûAñ _eû[ð_eZûe @^êgúk^ @ûagýK û Gjò _eû[ð_eZû iõNgqò _âZòÂûùe ijûdK ùjûA[ûG û _ê^½ _eû[ð_eZû _â\gð^ Keò ^òùR ~gKú�ðò fûbe Azû ù_ûhY Keòaû c¤ iõN gqò _âZòÂûùe @«eûd G_eò iÚùk ^òRe @ûcôÊeì_Kê @^ýcûûVûùe C_faþ]Keò ùiaû^òeZ ejòùf ÊiêLaû‚ûe ^òei^ ùjûA[ûG û

4. mû^, Kcð I bqòe ic ßde @bûa: iõNùe mû^, Kcð I bqòe ic^ßd @bûa NUòùf Gjû iõNgqò _âZòÂûùe @«eûd iéÁò Keò[ûG û ùiaûùe Gjò Zòù^ûUòe ic^ßd NUò[ûG û mû^_ìaðK Kcð jó ùiaû, _ê^½ Gjò ùiaû bqò_ìaðK aû @û^¦ c^ùe KeòaûKê ùjûA[ûG û @û^¦ _ûAaû flýùe ùiaû Keû~ûG^ûjòñ û gâúgâúVûKêe cjûeûR ^òZýùfûK @û\gðùe iõN MV^ KeòQ«ò û ^òZýùfûKe GK ùcøkòK flY ùjCQò ‘ieùa ùiaû^òeZ, icbûùa @û^¦òZ’ û ùZYê _ââùZýK iõNùiaú ùiaûZ�ß @aMZ ùjûA ùiaû^òeZ ejòùf iõNgqòe ~[û[ð _âZòÂû ùjûA[ûG û ùiaûZ�ß jó iùaðû�c Z�ß û GjûKê @iùcû¡ßð Z�ß ùaûfò Kêjû~ûAQò û KûeY ùiaû ic aû C¡ßðZ�ß @ûC KòQò ^ûjó û ùiaû jòñ cû¤c I ùiaû jòñ flý û

5. _âúZò I ^úZòe ic ßde @bûa:- iõNùe _âúZò aû ù_âcbûa Z[û ^úZò_ûk^ Cbd c¤ùe ic ßd ^ ejòùf iõNgqò _âZòÂû ùjûA _ûeòa^ûjó û gâúgâúVûKêe KjòQ«ò, ‘cêñ ^úZò_ûk^Kê iùaðûy iÚû^ \òG û’ ùZYê iõNùe aò]ô^òùh]Kê KWûKWò bûùa _âPk^ Keû~òaû aòù]d û ^úZò_ûk^ aû¤aû]KZûùe iúcûa¡ ^ ùjûA @û«eòKbûa eLô iõ_û\^ Keû~òaû aòù]d û iõNùe ù_âcbûa aû bf_ûAaûe bò�ò C_ùe ^úZò_ûk^ KeûMùf Zûjû @û¤ûcòôK C^ÜZò iû]^ Keò[ûG û ùi[ô_ûAñ Kêjû~ûAQò- ‘gûi^Keû ZûùKA iûùR ùiûjûM Kùe ù~’ û gêÃ ^úZò_ûk^ \ßûeû jé\d gêÃ I KùVûe ùjûA~ûG û ù~_eò RùY cû’ gògêe jòZ _ûAñ icÉ ^úZò gâ¡ûe ijòZ _ûk^ Keò[ûG Kûùk gògêKê [Šû ùja û ùi[ô_ûAñ cû’ùagò _ûYò jêG ^ûjó û Kûùk gògêKê SûWû ùja cû’~ûjû Zûjû LûG ^ûjó û Gjò_eò gâ¡ûe ijòZ ^úZò _ûk^ Keò òùR iêL @^êba Kùe I gògêe cwk iû]^ Keò[ûG û RùY ùLkûkú @^êeì_ bûaùe ajê gévkû cû^ò[ûG û ù~_eò _âûZüeê CVò aýûdûc Keòaû ^ògû\âaý ùia^ ^ Keòaû, iêhc Lû\ý MâjY Keòaû AZýû\ò û ùijò_eò _âùZýK iõNùiaú gâ¡ûe ijòZ ^úZò_ûk^ Kùf Zûjû iõNgqò _âZòÂû iû]^ Keò[ûG Gaõ Z\ßûeû ^òRe cwk ùjûA[ûG û ù~Cñ RûZúd _ZûKû Êû]ú^Zûe _âZúK Zûjû ^úZò^òdc aû gévkûe \CWÿòùe a§û û _ê^½ Gjò ^úZòò^òdce \CWÿò bqò aû bf_ûAaûe Lê�òùe a§û û G[ôijòZ bf_ûAaûe É¸Uò mû^ eì_K cûUò C_ùe ù_ûZû ùjûA[ûG û mû^ C_ùe bf_ûAaû _âZòÂòZ ^ ùjùf Zûjû bûaêKZûùe _eòYZ ùjûA ^òcÜMûcú jêG û Giaê ^ ejòùf @û¤ûcòôK icé¡òe _ZûKû ùKùa CWò _ûeòa^ûjó û ù~Cñ iõNùiaú gâúgâúVûKêeuê bf_ûA[ûG ùaûfò Kjò Zûu _â\� @ûù\g C_ù\g _ûk^ Kùe^ûjó aû iõNe gévkû cûù^^ûjó ùi GK aògévkòZ iõNùiaú @ùU û ùi[ô_ûAñ ^úkûPk iûeÊZiõN

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_âZòÂû \ò^ gâúgâúVûKêe KjòQ«ò, ‘Zêùccûù^ gévkòZ bûùa Pkòaûe @býûi Ke, @ûC _òfûùLk _eò Ke^ûjó û’ iêZeûõ _âúZò I ^úZò _ûk^ùe ic^ßd eLô Pkò_ûeòùf Gjû iõNgqò _âZòÂûe @«eûd \ìe Keò[ûG û gâúgâúVûKêe KjòQ«ò, ‘ù~Cñcûù^ ùcû @ûù\g C_ù\gKê ùaûSùaûfò ^ bûaò gâ¡ûe ijòZ _ûk^ Ke«ò, ùijòcûù^ jó ùcûùZ _âKéZùe bf_û@û«ò û’

6. iû�ßòK @ûjûe I iû�ßòK Pò«ûe @bûa: iõNgqò _âZòÂûùe iû�ßòK @ûjûe I iû�ßòK Pò«ûe @bûa ùNûe @«eûd iéÁò Keò[ûG û ù~Cñ Lû\ý MâjY Kùf iû�ßòK MêYcû^ ~[û bqò, mû^, \dû, lcû, ùa÷eûMý, gâ¡û, ^òÂû, ijò¾êZû, aò^dbûa _âbéZò @bòaé¡ò fûb Kùe Zûjû iû�ßòK @ûjûe c¤ùe MYý û ZûciòK @ûjûe \ßûeû @ûkiý, RWÿZû, jòõiû I ù\ßh _âbéZò aé�òMêWÿòK aXÿò[ûG Gaõ eûRiòK @ûjûe \ßûeû ^ûc, ~g, LýûZò, _âZò_�òe @ûKûOlû _âbéZò MêYcû^ aòKgòZ ùjûA[ûG û ùZYê iõNùiaú bqMY iû�ßòK @ûjûe _âZò ~^ôaû^ ùjùa û ùi[ô_ûAñ Kêjû~ûAQò ‘@^Ü aòMWÿû ùZû c^ aòMWÿû’ ‘_û^ò aòMWÿû ùZû aûYú ^òMWÿû’ û \êù~ðýû]ê @^Üùe _âZò_ûkòZ ùjûA[ôaû ùjZê K‰ð, búhà _âbéZò Kò_eò @ù]ûMZòe i¹êLú^ ùjûA[ôùf Zûjû cjûbûeZeê gòlû còùk û gûÈe ^òùŸðg ùjCQò - ‘@ûjûe gêù¡ø i�ßgê¡òü û’ iû�ßòK @ûjûe i´§ùe gâúgâúVûKêe ‘aâjàP~ðý iû]^’ _êÉKùe icýKþ @ûùfûP^û KeòQ«ò û _âùZýK iõNùiaú ùijò @^êiûùe iû�ßòK @ûjûe MâjY Keò @ûcôMV^ Keòaû @ûagýK û iû�ßòK @ûjûe Kjòùf Gjû ù~_eò Lû\ý ijòZ i´§~êq ùijò_eò A¦âòd\ßûeû @ûjeYKê c¤ aêSûA[ûG û _� A¦òâd iûjû~ýùe bMaZ @^êKìk gâaY, \gð , Ægð, NâûY _âbéZò ùjaû aòù]d û G[ôijòZ Lû\ýe _eòcûY ù~CñVò ùiVò ~ûjû Zûjû LûAaû @^êPòZþ û G_eòKò gâúgâúVûKêeu _âiû\ @ZòcûZâûùe ùfûb_eag ùjûA MâjY Kùf Zûjû ZûciòK @ûjûeùe MYý jêG û @ûRòKûfò iõNùe iû�ßòK @ûjûe MâjY _âZò @aùjkû Keû~ûA eûRiòK Lû\ýe ajêk _âPk^ Gaõ _âZòù~ûMòZûcìkK bûae aýaiÚû Keò _ûkò iµû\^ Keò aûjûaû _ûAaû _ûAñ @ù^K iõNùiaú aòùgh @ûMâjú ùjûACVêQ«ò û Gjû iõNgqò _âZòÂûùe ùNûe @«eûd û `kùe iõNùe @ûù\g_ûk^ Keòaûe cù^ûaé�ò Kcò~ûA K[ûK[ûùK ~êqòZKð aû\û^êaû\ ùjaûe ajê \éÁû« ù\Lû~ûCQò û G[ôeê elû _ûAaû _ûAñ I _âZòKûe aýaiÚû Keòaû _ûAñ Cbd iõNe KcðK�ðû I bqcûù^ iû�ßòK @ûjûe _ûAñ iaðûù\ø ~^ôaû^ ùjaû aòù]d û Lû\ýe iÚìk @õgeê ù~_eò iÚìkù\j _êÁ jêG, ùijò_eò Gjûe iìlà _ecûYêeê iìlàù\j MVòZ jêG û Lû\ý iõMâj ^ýûùdû_ûRòðZ ]^ùe ùjaû CPòZþ û @^ýûd C_ûRðòZ ù~Cñ Lû\ý iõMâj ùjûA ùbûR^ Keû~ûA[ûG, Zûjû\ßûeû iû�ßòK Pò«û ùjûA_ûeòa^ûjó û Lû\ýe e§^, _eòùahY I MâjY iû�ßòK Pò«û C_ùe Lêaþ _âbûa _KûA[ûG û RùY iû]ê ù·eNeê @Yû~ûA[ôaû bòlû ·Ckùe @^ÜMâjY Keò Kò_eò ù·eòKeòaûKê C\ýZ ùjûA[ôùf Zûjûe a‰ð^û ejòQò û iêZeûõ iû�ßòK @ûjûe I iû�ßòK Pò«û ejòùf iõNgqò _âZòÂûe @«eûd \ìe ùjûA[ûG û

7. _e ò¦û I _ePyðû: Gjû iõNgqò _âZòÂûùe GK @«eûd û ^òRe @mZû ùjZê RùY @^ýRYKe Pyðû I ^ò¦û Keò[ûG û ùi ~\ò bûa«û ùcû bòZùe ù~Cñ bMaû^ @Q«ò @^ýcûû c¤ùe ùijò GK bMaû^ @Q«ò Gaõ ùcûe ^ò¦û\ßûeû bMaûûe ^ò¦û ùjCQò ùZùa ùi _e^ò¦û Ke«û ^ûjó û _e @[ð _eùcgße, _e^ò¦û @[ð _eùcgßeu ^ò¦û û _e^ò¦û êjZýûVûeê MêeêZe @_eû] û ^òùR Kûjûe ^ò¦û Keòa ^ûjó I ùKjò Zêce ^ò¦û Kùf ùi[ô_âZò bïùl_ Keòa ^ûjó û Gjû\ßûeû _e^ò¦û _ePyðû jâûi_âû¯ jêG û gâúgâúVûKêe KjòQ«ò, ‘ù·eKê iû]ê Keòaû iû]êue Kû~ðý û’ ù\Lû~ûCQò iõNùe _ePyðû I _e ò¦û \ßûeû iõjZòe bûa jâûi _ûCQò û _e ò¦û GK _âcû\ ei û Gjû\ßûeû GK_âKûe ^KûeûcôK iêL còkò[ûG û G[ôeê elû _ûAaûe C_ûd ùjCQò ^ûc R_e ^òe«e @býûi Gaõ @^ýe MêY

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\gð^ û _âùZýK c^êhý c¤ùe KòQò MêY I ù\ûh [ûG û iû]êe flY ù\ûh ^ ù\Lô MêY \gð^ û cjêcûQòe flý Êû\òÁ c]ê C_ùe, cûQòe flý _ìR eq C_ùe û _ePyðû \ßûeû iõNùe Kâcgü ùMûÂúbûa @bòaé¡ò ùjCQò û RûZò, Kêk, cû^, iµ�ò, eì_ _âbéZòKê ùÂ KòQòKòQò bq ùMûUòG ùMûUòG ùMûÂú MV^ Keò iõNe iõjZòùe KêVûeûNûZ KeêQ«ò û G[ôeê elû_ûAaûe C_ûd ùjCQò iû�ßòK @ûjûe MâjY I @ûùc ù~ GK _òZûue i«û^ G_eò cù^ûbûae _êÁòiû]^ û

8. @_eû] aRðê @bûa: @ûce _[ ùjCQò bqò_[ aû ùMøeûwu _[ û bqò_[ùe @_eû] ùNûe @«eûd iéÁòKùe û @_eû] Zò^ò_âKûee - ùiaû_eû], ^ûcû_eû] I ùa÷¾a @_eû] û gâúgâúVûKêe ‘ù_âcòK Mêeê’ Mâ^Úùe 32 _âKûe ùiaû_eû], 10 _âKûe ^ûcû_eû]e CùfäL KeòQ«ò û ‘iûeÊZ iõN^úZò’ _êÉKùe Kò_eò @_eû] jêG Gaõ @_eû]eê elûe C_ûd iõ_Kðùe @ûùfûP^û Keû~ûAQò û iõNùiaúMY G icÉ _êÉK _ûV _ìaðK @_eû]aRòðZ ùjûA ùiaû iµû\^ Keòaû CPòZ û bqò GK fZû _eò û @_eû]cìkK jûZú Gjò bqòfZûKê C_ûWÿòùÂ ^ÁbâÁ Keò\òG û iêZeûõ @_eû]aRòðZ ùjûA ùiaû, ^ûcûbýûi I ùa÷¾a iõgâa fûb Kùf iõNgqò a¡ðòZ ùjûA[ûG û @_eû] iõNUòZ ùjùf bq jé\deê Kâcgü bqò gêÃ ùjûA~ûG û G[ôeê elû _ûAaû _ûAñ iõNùe lcû_âû[ð ûe iêaýaiÚû Keû~ûAQò û ZîUò aòPêýZò _ûAñ lcû_âû[ð^û GK J_·eòKZû ^ ùjûA Zûjû @«e c¤eê ÇêeòZ ùjùf @_eû]e ^òei^ jêG û [ùe ZîUò aòPêýZò _ûAñ lcû _âû[ð^û Keò lcû _ûAùf @ûC Gjûe _êêûaé�ò ùjaû @ êPòZ û aûe´ûe @_eû] Keê[ôaû Gaõ lcû cûMê[ôaû G_eòKùf @_eû]e ^òeûKeY i¸a ùja^ûjó Gaõ Rúaâýû_ú iû]ê `k Plê_fKùe @«jòðZ ùjûA~òa û iêZeûõ @_eû]aòaRðòZ ùjûA iõNùe ù~ûMù\ùf iõNgqòe _âZòÂû ùjûA[ûG û

9. @û\gð MéjiÚ Rúa^ MVê @bûa: @û\gð MéjiÚcûûê ùÂ iõNgqòe _âZòÂû i¸a û @ZòKcþùe Zò^òRY @û\gð MéjiÚ GKc^ GK_âûY ùjûA iõN iÚû_^ Keò[û«ò û gâúgâúVûKêeuê ùK¦â Keò MéjiÚ Rúa^ ~û_^ Kùf RùY @û\gð MéjiÚùe _eòYZ ùjûA[ûG û ù~Cñ aýqò iûõiûeòKZûKê flý Keò ·ùf ùi MéjiÚ I ù~Cñ aýqò gâúgâúVûKêeuê flý Keò @Mâie jêG ùi @û\gð MéjiÚ û gâúgâúVûKêe Ehò~êMùe _âa�ðòZ MéjiÚ Rúa^ MV^ @û\gðùe Rúa^~û_^ Keò @û\gð MéjiÚ ùjaû _ûAñ C_ù\g _â\û^ KeòQ«ò û @û\gð MéjiÚu \ßûeû icûRùe Kâcgü iêL, gû«ò I ZýûMbûa _ê^RðúaòZ Keû~ûA_ûeòa û ùi[ô_ûAñ gâúgâúVûKêe ^òRe @û\gðKê _eòaûeùe, _eòaûe @û\gð Mâûcùe, Mâûce @û\gð ù\gùe, ù\ge @û\gð cjûù\gùe eì_ûdòZ KeòaûKê KjòQ«ò û Gjò_eò Gjû aògßaýû¯ ùjûA~òa û MéjiÚ Rúa^ Êû[ðcìkK @jõKûe_ì‰ð I aòù\ßhbûaû_^Ü ùjùf iûcûRòK iêLgû«ò ^Á ùjûA @û¤ûcòôK @bòaé¡òe _[ eê¡ Keò\òG û iêZeûõ @û\gð MéjiÚ Rúa^ VòKþVòKþ bûaùe MVòZ ùjûA_ûeòùf iõNgqò _âZòÂûe @«eûd \ìeúbìZ ùjûA iõjZò bûa `êUò CVòa û Gjû\ßûeû _âûYe HKû«òK còk^ I aòùeû]e GKû« _eòjûe i¸a ùja û

10. @û[ôðK @ òdcòZZû: @[ð _ecû[ð fûbùe ù~_eò ijûdK Gjû @^[ð iéÁò Keòaûùe c¤ _êÁù_ûhKûeú û iêZeûõ iõNùe _â\� _âYûcú @[ð I _ûY×òe i\ê_ù~ûM C_~êq jòiûa elû Gaõ bqcûû @ûd I aýde ~[û~[ aòaeYú _â\û^ Gaõ iùaðû_eò gâúgâúVûKêe cjûeûRuê @aMZ KeûAaû iõNe bûe_âû¯ @]ôKûeúu ùiaû û ùKøYiò ùiaûùe Lôfû_ Kùf ùi[ôùe gâúgâúVûKêe Lêiò jê@«ò^ûjó û ù~Cñ[ôùe gâúgâúVûKêe @Lêiò ùi_eò Kcð @ûce iað\û aRð^úd û ajê icdùe ù\Lûù\AQò @û[ðôK @^òdcòZZû Keò aû KòQò iZýKê fê·AeLô @ù^K iõNùiaúue @û¤ûcòôK _Z^ NUòQò û ieêeûc Gjûe _âKéÁ C\ûjeY û iêZeûõ @[ðe @ûdaýdùe _ì‰ð ÊzZû ejòaû aòù]d û @û[ôðK @^òdcòZZû iõNgqò _âZòÂûùe @«eûd iéÁò Keò[ûG û G[ô_ûAñ iõNe Lyð @WòUeu \ßûeû ^òeúlY Keû~ûA ùKøYiò

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bêfZîUò [ôùf Zûjû iê]ûeòùâû aòù]d û ^úkûPk iûeÊZ iõNùe ùKøYiò @û[ôðK @^òdcòZZûe _âZòKûe _ûAñ iõNc¬êeú icdùe @WòU Keû~ûA[ôaû @ûdaýde ZûfòKû ùK¦âiõN ^òKUùe _â\û^ Keû~ûA[ûG û G[ô ijòZ iõNùiaú bqcûù^ òR @ûde @MâbûM I _âYûcú iõNúd aýaiÚû @^êiûùe iõNùe _â\û^ Keòaû _ûAñ @býÉ ùjaû CPòZþ û Gjûe Lôfû_ c¤ @û[ôðK @ òdcòZZû c¤ùe MYý ù~_eò ieKûeuê UòKi ^ ù\aû c¤ GK ù\ûhûaj @_eû] û

CfäòLôZ iõNgqò _âZòÂûe @«eûd I Zûjûe _âZòKûe GK iõlò¯ @ûùfûP^û Gaõ cêLýcêLý aòhdC_ùe @ûùfûK_ûZ û Gjò lê\â _âa§ùe icÉ aòhd @ûùfûP^û _âûd GK_âKûe @i¸a aýû_ûe û iõNùiaú bqMY G icÉ @aMZ ùjûA Rúa^ùe _ûk^ KeòaûKê ùPÁû^òeZ ùjùf gâúMêeêù\a Lêiò ùjùa Gaõ ^òRe @û¤ûcòôK C^ÜZò iõ_û\òZ Keò_ûeòùa û

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ù~ùa ùNeò @ûùi Rúa^@ûKûùg bû\e beû N^ QûA \ògûjeû _ûù^Ú WûKò\ò@ Zêùc ùcûj^ ùaYê aRûA û1û ewòcû @]e ùKûYê \ûcò^ú SfùK bû\e aêKê Pòeò jûi ùLkûA aûR MeRù^ WûK _eû Zêùc [ùe [ùe _âûY ùPZûA û2û ù~ùa _âkd aeRò N^ WûùK ù~ùa ù~ùa jò@û ùcûe gùu ù~ùa \ûcò^ú ejò ejò PcùK ^d^ Vûeò RûM ùj ba Zû_ jûeú !

RûM ùj - Ke _eùg Za Cù\ ^b ·¦ò^ú _âkd iò§ê PcKûA Kc ^dù^ ùLùk @ûgòh ]ûeû ~cê^û ZU CzêkûA _û_ bùe ù~ùa RM Rúa iûeû ZûeK Zêùc baiûAñ û3û _âYùc PeùY Za \ò@ ùj @ûgòh Nê�ê ba \êüL _âbê fòbê ba Zû_ GZòKò cûMêYò ù\a ceY Kûkùe cûMê@Qò Vûa \ú^û ùi eõM _dùe @«òùc ùâ ùj ùKûkûA û4û

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ddd j ddd

33

ù\ahðò ^ûe\ I \êaðûiû jò¦ê]cðe _âûd ù~ùKøYiò ùfûKu _ûLùe \êaðûiû I ù\ahðò ^ûe\u _eòPd RYûgêYû [ûG û KûeY _êeûYû\ò _ûVùe RYû~ûG :- ù~Cñ Xòuò @ûùeûjYùe ^ûe\ C_iÚòZ jê@«ò ùiVûùe ^ò½d Kkj aû aòaû\ ò½d [ôa @[aû ù~CñVûùe Kkj @agý¸ûaú ^ûe\ ùiVûùe aò^û @ûjßû^ùe C_iÚòZ û ù~_eò Kkj Zûuê ^òcªY Keò @ûYòQò û ùZYê ^ûe\u @^ý ^ûc ùKû¦k Ehò û _êYò \êaðûiûu ùlZâùe ùijò _âKûe @bòù~ûM, KûjûKê gû_ ù\A bià KeòaûKê ùja, KûjûKê eûRiòõjûiêê aòPêýZ Keò \ûŠe bòKûeú KeûAùa @[aû KûjûKê ù\a, M§að ù~û òeê cû^ùaZe _gêù~û^òùe ^òùl_ KeòaûKê ùja, ùijòVûùe {ßk« ùKâû]e _âZòcì�ðò \êaðûiû Ehò C_iÚòZ û ù~_eò Kkj aé¡ò Keò @ûùcû\ _âùcû\ C_ùbûM Keòaû aû gû_ ù\A biàúbìZ Keò @^ýKê KÁù\A ^ûe\ aû \êaðûiû Ehòue R_, Z_ I iû]^û û G RMZùe icùÉ _ee C_Kûe KeòaûKê Azû Keò[û«ò, Kò«ê Gcûû c¤ùe ùKjò _ee C_Kûe Keòaû \ìùe [ûC, _ee @^òÁ Pò«û ù~_eò Zûue @«òc Azûùe RWÿòZ û ùZYê @~ûPòZ bûaùe @icdùe G \êARYu c¤eê RYu C_iÚòZò ù\Lôùf cYòh Z cYòh, ù\aû\ò ù\aue c¤ jéZþKµ C_iÚòòZ jêG û ùicûù^ bûa«ò @ûRò Kò @gêb lYùe eûZò _ûjòQò, G_eò _eòiÚòZò @ûRò C_iÚòZ ùjûAQò û G K[û iZý ù~ ùi\ò^ KòQò^û KòQò ò½d @NUY NUòaû iê ò½òZ û ùijò KûeYeê ^ûe\ aû \êaðûiûuê ù\Lôùf icùÉ ùicûûe Pò�aòù^û\^ KeòaûKê aýÉ [û@û«ò û Kò«ê ~ûjû ùjùf aò ùicûù^ ù~Cñ CùŸgýùe @ûiò[û«ò ùi Kû~ðý iµû\^ Keò ~û@û«ò û ùKøYiò ^û ùKøYiò ZâêUò ]eò Kkj iéÁò Ke«ò Gaõ gû_ _â\û^ Keò @\égý ùjûA~û@û«ò û G \êARYue iµKðùe ùKùZûUò ù_øeûYòK NUYû CùfäL Keò aòhde C_iõjûe Keû~òa û

_âRû_Zò \l ù\aicûRùe RûcûZû gòau òKUùe Lêaþ @_cû^òZ I fû‚òZ ùjûA[ôùf û KûeY gòa RûcûZû ùjûA iaðRîclùe gòe @a^Z Kùf^ûjó Gaõ \luê ~[ûù~ûMý i¸ûhY Kùf^ûjó û @ûcôûbòcû^ú, MaðòZ \l G @_cûê _âZòùgû] ùâû _ûAñ gòajú^ ~me iìZâ_ûZ Kùf û ZòâùfûKaûiú icÉuê ^òcªY Keû~òa, Kò«ê gòauê ^òcªY Keû~òa ^ûjó û ù\ahòð ^ûe\u C_ùe òcªYe \ûdòZß [ôfû û Zûuê ùK÷kûi ~òaûKê aûe´ûe òùh] KeûMfû û ùKùZK ùfûK @Q«ò ùicûûê ù~Cñ Kûc c^û Keû~ûG ùicûù^ RûYògêYò ùiA Kûc Ke«ò û ù\ahðò ^ûe\ VòKþ RùY Gjò _âKûee aýqò û ù\ahðò ^ûe\ aúYû aRûA aRûA jeòMêY Mû^ Keò Keò ùK÷kûiùe C_iÚòZ ùjùf Gaõ gòauê \l ~me i´û\ _â\û^ Kùf û gòa ^ûe\uê \l~me i´û\ iZúu ^òKUùe RYûAaûKê ^òùh] Kùf û Kò«ê ^ûe\ ùi K[û ^ cû^ò iZúu ^òKUùe i´û\ ùKøYiò _âKûùe ù\Aù\ùf û `kùe iZúue ù\jZýûM I \l~m ^ûg Gaõ \le QûMcêŠ_âû¯ò û _ê^½ _ûeòRûZ jeYe K[ûUû cù^_KûA Pò«ûKùf:- ù\ahðò ^ûe\ Kò KûŠ NUûA^[ôùf û _ûeòRûZ _ûAñ A¦â, I Cù_¦âu c¤ùe cù^ûcûkò ý ùjûA _eòYûcùe ~ê¡ùe _âaé� ùjûA[ôùf û gKê«kû KYß cê^òue _ûkòZûK^ýû û iekû aûkòKû, KòQò aêùS^û û NUYûKâùc céMdû ^òcò� P¦âaõgúd eûRû \êhà« KYßcê òu @ûgâcùe C_iÚòZ ùjùf û gKê«kûu C_ùe @Zò[ôiZþKûe \ûdòZßù\A KYßcê^ò iÚû^û«ùe ~ûA[ôùf û gKê«kû iû¤û^êiûùe eûRûue iZþKûe Keò[ôùf û \êhà« cjûeûR gKê«kûue eì_ I MêYùe cêMÛ ùjûA Zûuê Mû§ða cZùe aòaûj Kùf û KòQò\ò ùiVûùe ejò eûRû eûR]û^úKê _âZýûa�ð^ Kùf û ùi @ûiòaûe icdùe gKê«kûuê Kjò[ôùf ù~ eûR]û^úùe _j�ôaû _ùe aògßÉ ùfûK ù_âeY Keò Zûuê eûRKúd bûaùe eûR]û^úKê ùÂ~òùa û \ò^ _ùe \ò^ MWÿòaûùe fûMòfû û Kò«ê \êhà« ùKøYiò i´û\ gKê«kûu ^òKUKê _VûAùf ^ûjó Kò´û Zûuê eûR]û^ú ùâûKê ùKøYiò ùfûK ù_âeY Kùf^ûjó û gKê«kû \êhà«u K[û Pò«û Keò \ò^ MYò·fòùf I @ûjûe ^ò\âû

34

ZýûM Keò Kâcgü Kég ùjaûùe fûMòùf û gKê«kûue ùi aûkòKûiêfb P_kZû ^ûjòñ, ùi fûaYý c¤ ^ûjó, @]ùe ùi c]êe ji c¤ ^ûjó û gKê«kû céMgògêcûûê ù~Cñ jûZùe Lû\ý Lê@ûA @û^¦ C_ùbûM Keê[ôùf a�ðcû^ Zûue ùi @û\e I ~^ô @ûC ^ûjó û ùi i\û ù~_eò @^ýc^û I aòhû\cMÜû, ùi \êhà«u Pò«ûùe iaê bêfòMùf û \òù^ ùKû_^ Êbûa \êaðûiû Ehò @Zò[ôeìù_ KYßcê^òu @ûgâcùe C_iÚòZ ùjùf û Kò«ê @Zò[ôiZþKûe aû KòG Keòa ? Zûuê KòG aû @û\e @bý[ð û Keòa? gKþê«kû a�ðcû^ KYß cê òue @ûgâòZ ^êj«ò û ùi a�ðcû^ cjûeûR \êhà«ue _^ôú Gaõ ùi _ZòPò«ûùe aòùbûe û \êaðûiû Gjû ù\Lô gKê«kûuê Gjò @bògû_ _â\û^ Kùf ù~ Zêùc ~ûjûe Pò«ûùe aòùbûe ùjûA @Zò[ôiZþKûeùe aòcêL ùjf ùi Zê¸Kê PòjÜò_ûeòa ^ûjó û gKê«kû GK[û _âZò bïùl_ Kùf^ûjó û ùi _ûhûY _eò iÚòe, \êhà«u Pò«ûùe G_eò cMÜ ù~ Gjò aRâM¸úe @bògû_ Zûue K‰ðKêjeùe _âùag Keò_ûeòfû ^ûjó û gKê«kûe iLúMY Gjû gêYò _âcû\ MYòùf û ùicûù^ cê òuê @ù^K KûKêZòcò^Zò Keòaûeê gû_aòùcûP^ ùja ùaûfò Kjò ùiVûeê cê^ò _âiÚû^ Kùf û gKê«kû gû_ _â\û^ I gû_ aòùcûP^ aòhdùe KòQò cûZâ RûYò_ûeòùf ^ûjó û

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aògßûcòZâ I jeò½¦âu ùlZâùe @ûùccûù^ c¤ Gjò gòlû _ûA@Qê û jeò½¦â I ùg÷aýûe PeòZâ RMZþaûiúuê RYûAaû _ûAñ aògßûcòZâ ZýûMú ùjûA c¤ jeò½¦âue eûRýbûe MâjY Keò ùKùZ KÁ I @iêaò]û ùbûM Keò^ûjû«ò ? GYê ù\LûMfû ù~ _ìaðKûkùe cê^ò, Ehòcûù^ K[û K[ûùe ù~Cñ ùKâû] _âKûg Ke«ò Zûjû ^òe[ðK ^êùjñ û Rúae bûaú cwk CùŸgýùe G iaê Kû~ðý iõNUòZ jêG û Rúaê @^òÁiû]^ Keòaû Zûu CùŸgý ^êùjñ û ù~Cñ bûaùe Rúae C^ÜZòaò]û^, RúaKê _âKéZ _[ùe _eò·kòZ Keòaû jó Zûue Azû aû Pò«û ^òdªòZ [ûG û cê ò, Ehò, iû]ê cjû_êeêhMY bMaûû aýZúZ ^òRe ùaûfò KòQò eL«ò ^ûjó û ùicûû Rúa^ bMaZûù[ð CiôMðúKéZ û iêZeûõ ùicûûe Kû~ðý, Azû G_eòKò Zûue ùMûUòG ^òügßûi _~ðý« RMZ jòZùe ^òùdûRòZ jêG û Rúae KfýûYûù[ð G iaê ^òdªòZ ùjûA[ûG û ùicûù^ \ìe\gðú bâû«Rúae jòùZ÷hú Rúae cwk Kûc^û jó ùicûûe GKcûZâ aâZ û ùZYê ùicûù^ Lû�ò Ròò òh _ûAùf ZûjûKê RMZþ i¹êLùe C_iÚû_^ Keòaû _ûAñ ù~ùZ KÁ ùjùf c¤, ^ò¦û icûùfûP^û, M¬^û, fû‚^û ijý Keò, @cäû^ a\^ùe ùi icÉ KÁ ijý Keò jûiýcêLùe iZý R^òh, Lû�ò Rò òh, i«û^Zêfý ùcûjû§ Rúae jûZùe ùUKòù\A Rúacûûê iZý, ^ýûd, ]cð_[ùe ·kòZ KeòaûKê AwòZ _â\û^ Keòaû ùicûûe ùjCQò iû]ûeYu i¹êLùe @_eû] bkò û ùZYê \êaðûiû, ^ûe\, aògßûcòZâ _âbéZò cê ò Ehò I iû]ê cjû_êeêhMY RMZþ i¹êLùe ^ò¦òZ û iû]ûeY Plêùe ù\Lû~ûG, _òZûcûZû i«û^Kê, gòlK QûZâuê, PòKiôK ùeûMúKê, Mêeêgòhýuê _âKéZ _ùl ^òMéjòZ Ke«ò Kò«ê Gjû VòKþ êùjñ û _òZûcûZû, gòlK, PòKòiôK I Mêeêcûûe ùKùaùjùf G_eò Azû ^ [ûG I Gcûù^ aò^û KûeYùe KûjûKê _úWÿû \ò@«ò ^ûjó û ùicûù^ @^ýûde gûÉû cûZâ û ùicûù^ ~ûjû KòQò Ke«ò Zûjû i«û^, QûZâ, ùeûMú aû gòhýe cwk CùŸgýùe jó Keò[û«ò û gâúgâúVûKêe PeYûgâòZ

gâú CùcgP¦â iûc«eûd iõ_û\K, ^úkûPk iûeÊZ iõN, _êeú

Mêjûeò ùcû Zêc _ù\ \ìe bêaêê WûKeû @ûiòQò ~òaû ùak _eû ùjfûYò \ìe Keò iaê ccZû a§^ ù^CQò Gùa cêñ ùcfûYò û0û RûYê RûYê ùKùZ Kûk aòZòMfû @KûeùY ùgûA ùgûA ùPZ^û ùèòaû ùakKê RûYòfò Zêùc ùcû Mêeê ùMûiûAñ Kò_eò ùZûhòaò ZêcKê VûKêe aê¡ò ùcû aYû ùjfûYò û1û Rúa^ ~ûKe Kec iKk

^òÀk ùjfû ùcû _ûAñ ù~Yêñ ùi Kec Zêc CùŸgýùe ùKùZùaùk ùjûA^ûjó Gùa Kò«ê c^ @ûgû aû§ò aiò _ù\ Vûa cûMòfûYò û û2û Zêùc \dûcd Rúae ijûd Mêjûeò ùcû Zêc _ù\ Rúa ~ûC[ôa ^ûc MûC[ôaò Zêc Ké_û ùjRò jéù\ @û^ bûa cù^ ^ @ûiê ùj ù\a ^ûc R_ò ùâò ùcfûYò û3û

gâúgâúVûKêe PeYûgâòZ ^ùeg P¦â _Zò

Pòù�ûk gûLû iõN

38

Female Development

(Written by Narayani Devi in Arya Darpan Ashwin 1358,

Translated by Shrutabidya Tripathy)

The great sage Manu has said about the female population:

“Prajanarthang mahabhagah pujarha grihadiptayah

Striyang sriyascha gehesu na bisesosti kaschana” (9.26)2

In the current modern world, we hear a lot of discussion concerning the above words. Manu’s views

were narrow-minded; he did not accept that women should also read the Vedas or wear the sacred

thread – these are some of the lines that arise in this context. May be due to his narrow-

mindedness, Manu was able to say that the women are worship-worthy because of their ability to

bear children. With all due respect to the great sage Manu, I am unaware whether he was broad-

minded or narrow-minded in his words as expressed in the Manu Smruti. However, the Sloka above

can also be viewed in a totally different way.

Nature has created and divided life-forms into two distinct categories – male and female. Similarly,

the human population is also divided into male and female parts. Either is not lesser than the other.

Both lives have equal fulfillment and even though they are moving in different directions, their aim

is one – prosperity of humanity and all the human virtues it entails. Based on this proposition, the

current belief of “Equal Rights for Men and Women” is right; however, this belief has not been used

in the appropriate way. From all of self-made or nature-provided comforts and benefits that a man

enjoys, only wanting an equal share from it seems to be reflected in the statement “Equal Rights for

Men and Women”. Though I am not aware of any other country’s female emancipation campaign,

but in our Bengal, by using the slogan “Equal Rights for Men and Women”, whatever rights are

being demanded, they will only cause more humiliation to the female kind – neither an

achievement nor adoration. I may not be completely aware of the actual reason behind the

feministic campaign of Bengal, but it feels like there is no clear purpose behind it. And still, the

handful of educated women of this country – these women from whom the country has a lot of

expectations – are running blindly in a wild-goose-chase for something that they have labeled as

“Female Emancipation”.

The great sage Manu has said in his Manu Smruti:

“Jatra narjyastu pujyante ramante tatra debata

Jatryetastu na pujyante sarbastatra phalaha kriyaha.” (3.56)3

Was Manu narrow-minded and unsympathetic towards women? However it does not seem like that

after reading the above Sloka. During these days of female development, every male should

2 English translation from The Laws of Manu (http://hinduism.about.com/library/weekly/extra/bl-lawsofmanu9.htm) - Between wives (striyah) who (are destined) to bear children, who secure many blessings, who are worthy of worship and irradiate (their) dwellings, and between the goddesses of fortune (sriyah, who reside) in the houses (of men), there is no difference whatsoever. 3 English translation from The Laws of Manu (http://hinduism.about.com/library/weekly/extra/bl-lawsofmanu3.htm) - Women must be honored and adorned by their fathers, brothers, husbands, and brothers-in-law, who desire (their own) welfare.

39

remember these famous Slokas of the great sage Manu. I do not think that in our country, the glory

and honor of women have always been protected. But mostly, it is women themselves that are

responsible for such events. Men and women are both humans – but in our country, women

sometimes forget that they are human beings. Even the educated women do not know this - if they

did, they would not have gone begging to the male population for their equal rights. They would

have realized without a doubt that the same rights and the same powers are already hidden within

themselves.

Now, let us try to understand the words of the great sage Manu. Population growth is a major part

and law of nature. A nation created by humans and society are also bound to create optimum

conditions for the growth of human population. Else, the continuity of the human race will be

broken and human civilization will not last for eternity. The major responsibility of population

growth lies with women. Nature has created women with this primary duty in mind – so is it not

womankind’s responsibility and pride to carry out this glorious task of Nature? That is why the

womankind is described as: “Prajanarthang mahabhagah pujarha grihadiptayah”. Those with a

polluted mind misinterpret these words and use it as an excuse for personal gratification. Also due

to such misinterpretation, a group of staunch orthodox “rule-followers” consider Manu to be a

narrow-minded person. Hence, this is how our current society is on a path of destruction.

Humankind started its journey to hell from the day when the various facets of human life lost their

deeper meaning and sense of duty, and went on the path of personal gain and gratification. Manu

Smruti is a holy book – the great sage Manu being a famous sage of the Arya Samaja (civilized

society). If someone misinterprets his worthy words and uses them to justify physical satisfaction

and the role of women as only baby-bearing machines, then whose fault is it? Of course not the

great sage’s!

Women are worship-worthy and the pride of the family because they can bear children. Why is it? It

is because the huge responsibility of creating a new generation rests on their shoulders. Society and

nature’s wealth and abundance has no value without an heir. The duty of making of this heir lies

with the females. What an honor that is! The day a woman becomes a mother is a glorious day for

her. Slowly and gradually, worthy sons of a nation are created by worthy mothers. Under a mother’s

holy influence, the child will become brave; will become a hero, a learned person – that is the aim of

every mother’s life. Is that a small goal? Mothers create every single human being by shedding their

own blood. All the higher idealistic institutions of the world are busy creating worthy human beings.

If every female in every society takes up this task in her own home, then who can say that their life

is futile, small and constricted? Actually, they will be worship-worthy.

Napoleon had once said “Give me a good mother and I shall give you a good nation.” Then how can

the glory of womankind be little? Society consists up the home and the outside. A woman’s part

may lie within the boundaries of the home and the prime duty rests on her shoulders, but it is the

way she carries that duty will lead all brave and learned men to bow their heads before her. There is

a rule in our country that Sannyasis do not bow to anyone. The only exceptions are mothers, before

whom everyone bows. This ritual is such a huge sign of respect for womankind! Is this glory of the

mothers so trivial? But we should know how to become a mother. This knowledge of how to

become a worthy mother is the greatest knowledge of women population. Thus, the knowledge of

becoming a worthy mother should be included in the education and teachings of the females. While

fighting for equal rights with males in all the outer spheres of life, the women have complicated the

lives of their fathers, their brothers, husband and children. Still, they are unable to find the

40

satisfaction and sense of achievement in their own lives. The home that was the abode of peace is

now a place of confusion and strife; and it is because womankind has lost its eligibility to be great,

to be the light of their homes, to be worship-worthy.

The major responsibility to address this current situation lies with today’s education system. The

great sages of the past did not believe in the necessity for academic education for females. The

transformation of a woman to mother was considered to be her greatest accomplishment; and the

optimal education necessary for this goal had already been established. Therefore, women had no

right for the study of the Vedas – this was the rule of the society. Needless to say, this rule was

applicable ordinarily. Our society did not lack great learned spiritual women at that time. It is a huge

offense to even think that such learned women were forced to the confines of the four walls of a

home and household chores. Manu Smruti clearly states that –

“Baibyahiko bidhihi strinang sanskaro baidika smrutah

Patiseba guroubas gruharthogni pariskriya.” (2.67)4

It is difficult to ascertain the exact time of creation of the human mythological scriptures. But it is

enough to say that with all these restrictions there were learned women like Ubhaya Bharati5 during

the 8th century. Also, proof is scarce that Manu Smruti was written after the 8th century. From this

we can infer that the Manu Smruti rules are applicable for almost all females. Still, in proper

context, the rights of women to education and learning was encouraged and maintained. However,

it was not the order of those days to have the exact same education for womankind, irrespective of

their respective spheres. It is extremely wrong to oppose female education. But without the strong

roots of early female education, independent India will not have “good mothers” and thus, the

creation of a “good nation” might not only become very difficult but also an impossible task.

Sri Sri Ramakrishna Paramahansadeva, Ishwarachandra Vidyasagar, Swami Vivekananda, or

Rabindranath Tagore, or Subash Chandra Bose – none of their mothers was educated in the western

education system. Again, from this we can infer that even without western and modern education,

these women had received some education and knowledge that led them to raise such great sons –

for which the nation will always feel proud of them. What is that knowledge? Such discovery is yet

another responsibility of today’s citizens. That is the knowledge and education of how to become an

ideal mother – the examples of which are Kunti, Bidula, and many other historic mothers. This

education is closely associated with the eternal Hinduism (Sanatana Dharma) – but not with the

religion full of orthodox rites and rituals. Belief in God, compassion and service towards other life-

forms, speaking the truth, bravery, vigor, and firmness in carrying out one’s duty – this eternal

knowledge was the education of every female.

Female development is obstructed and stunted today. And the responsibility for that lies with the

society and the education system. Female independence was also present on the day when the

great Vidyasagar had swum across the mighty River Damodar for his mother. The day when every

4 English translation from The Laws of Manu (http://hinduism.about.com/library/weekly/extra/bl-lawsofmanu2.htm) - The nuptial ceremony is stated to be the Vedic sacrament for women (and to be equal to the initiation), serving the husband (equivalent to) the residence in (the house of the) teacher, and the household duties (the same) as the (daily) worship of the sacred fire. 5 Wife of Mandana Mishra (later Suresvaracharya, a disciple of Adi Shankara) and also considered as the incarnation of Goddess Saraswati

41

female of the country can give birth to such great sons, will be the day when Female Development

and Female Emancipation will be complete. Female population is currently fighting against the

males to demand rights and respect. Instead, mothers should create such sons that the male

population would recognize the glory of the venerable womankind from the words and the behavior

of the mothers. Only then will the females win over the males. In every home, ideal sons will raise

their voices to sing:

“Janani janmabhumischa swargadapi gariyasi”

(That is, Mother and Motherland are more glorious than heaven).

Shri Shri Thakur Charanashritaa

Shrutabidya Tripathy

Ekamra Saraswata Sangha

ùcû c^Zke iûAZû K[û

c^ iûMeKê C\þùakòZ Keò bûa^û Zew ùMûUòKò ùMûUò c[û ùUKò CVê[ûG ^òe«e _êYò ùi còkûA~ûG ùiAVò û jRò ^ ~ûA ùi eì_ a\kûA Q_ò ejò[ûG iáZò-bŠûùe Qûdû Qaò bkò ù\Lû\òG @ûiò ùKùaùKùa c^ _e\û _ùe û Gjò_eò GK iáZòe Zew c^-ùakûbìcò C_ùe \òù^ ejòfû @UKò ù^fò cêñ iûCñUò jRòMfò Zû’e eì_ Pò«ù^ û _âûYVûKêeu Rúa^ú _XÿòY Zûu gâúPeùY ù^fò geY iõNùiaú eìù_ _eòPòZ ùjfò (Zûuê) Mêeê AÁ eìù_ Keò aeY û cû@ûcû^ue _eòPd _ùZâ [ôaû C_ù\g @cìfý aûYú gâ¡û ijKûùe ^òZý _ûV Keò cù^cù^ i\û ùjûAfò MêYò û ùijò C_ù\ùg Kjò[ôùf _âbê Zêc @«ee @«eZc _âù\ùg aêWÿòY ùLûRòa ù~ùaUò

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42

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Kû�âûkû \ûg cû’ GKûcâ iûeÊZ iõN

ddd j ddd

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@bò^dùe @û\gð

ùKøYiò @û\gð aòhdùe _Xÿòùf aû gêYòùf ù~ZòKò gòlû ^ jêG @û\gðe @bò^d ù\Lôùf aû ^òùR @bò^dùe @aZú‰ð ùjùf @]ôK gòlû còkò[ûG û ùi[ôfûMò gâúgâúVûKêe _ìaðû^êaé�ò g±Uò _âùdûM Keò @ûccûûê _âùZýKuê ùiaûe @bò^d KeòaûKê @ûù\g _â\û^ KeòQ«ò û _âZò\ò^ \êAùakû ^òdcòZ ùiaûe @bò^d KeòaûKê ùja û Êûcú ù_âcû^¦ cjûeûR Zûu fòLôZ ‘gâúgâú òMcû^¦ K[ûcéZ’ Mâ^Úe ‘Mâ^ÚKûeu aqaý’ùe ^òcÜcùZ ùfLôQ«ò -“iûeÊZ cVe @aiÚû^Kûkú^ _âùZýK Mêeêaûe \òÛò @ûccûûe ùMûUòG aòùgh @û^¦e \ò^ [ôfû û ùKøYiò ùKøYiò Mêeêaûeùe ‘ùP÷Z^ý fúkû’ I ‘^òcûAñ i^Üýûi’ @bò^d ùjC[ôfû û Gjò ùMøeûwibûe Kú�ð^ I @bò^dû\ò c¤ùe @ù^K ÊÊ bûaû^ê~ûdú ajê aòhd C_f²ò Keò_ûeê[ôùf û @bò^d Kjòùf VòKþ ewc�e @bò^d ^êùjñ û ù_ûhûK _eòz\ aòjú^, ~ûjûue ~ûjû _ûV, ùi Zûjû ajò ù\Lô _ûV Keò[û«ò cûZâ û” ‘ùP÷Z^ý fúkû’ I ‘ òcûAñ i^Üýûi’ aýZúZ _aðû\ò C_flùe gueû·~ðý, aê¡ù\a, R^àûÁcú, ^¦\êêfûf, je_ûaðZú, _âjäû\, aòfßcwk ^ûUK c¤ @bò^úZ ùjûA[ûG û _âgÜ ùjûA_ûùe ‘VûKêe’ i^Üýûiú ùjûA i^Üýûiú aâjà·eúcûûê ùÂ cVùe @bò^d Ke«ò KûjóKò? Zûjûe C�eùe aqaý ùjfû ù~ ùcøLôK C_ù\g @ù_lû @bò^d cû¤cùe C_ù\g ù\ùf Zûjû \îZ Kû~ðýKûeú ùjûA[ûG û @bò^de gqò @]ôK û gâúgâúVûKêe Gjò @bò^d c¤ ù\A @ûccûûe iê bûaKê @Zò \îZ bûaùe C\þaê¡ Keò ù\C[ôùf û ùKak ùcøLôK C_ù\g \ßûeû @bò d _eò GùZ ijRùe @ûccûûe iê¯bûa C\þaê¡ ùjC^[û«û û Gjò @bò^d c¤ ù\A mû^ú mûê ù_âeYû _ûAQ«ò I bq bûabqòe ù_âeYû _ûAQ«ò û C_ù\g @ù_lû @û\gð jó @]ôK MâjYúd ùjûA[ûG û @bò^d c¤ùe _âûYa« @û\gð ~ù[Á [ûG û @ZGa @bò^d ^ò¦^úd ^êùjñ ùKak MâjúZûe MâjYgqò @bûaeê ^ò¦^úd ùjûA[ûG û ‘\ßòZúdZü @bò de @^ýZc CùŸgý ùjCQò gue ùMøeûwue aû mû^bqòe ic ßd iû]^ û gâúgâúVûKêe Zûu ePòZ ‘ù_âcòKMêeê’ Mâ^Úùe ùKak mû^-bqò-ù_âce ic^ßd _â\gð^ Keò aòeZ ùjûA^[ôùf û Zûu _âZòÂòZ cVùe gue-ùMøeûwue @ûi^ _âZòÂû Keò @ù«aûiú i Üýûiú aâjà·eú ùiaKcûûê C_ù\g I @bò^dû\ò \ßûeû C\þaê¡ Keê[ôùf û’ _û½ûZý Kaò Shakespear Zûue Seven Ages of Man ^ûcK KaòZûùe ùfLôQ«ò - “World is like a

stage and all the men and women are merely players, At first the infant, second childishness.” @[ðûZþþ ùi KjòQ«ò Gjò _é[ôaú ùMûUòG ewc� bkò Gaõ icÉ _êeêh I ^ûeúcûù^ ùKak @bòù^Zû @bòù^Zâú bûaùe Zûue @bò^d KeêQ«ò cûZâ û @bò^de _â[c \égýùe @ûiòùa ‘Infant’ aû gògê I Gjò_eò iûZUò \égýùe c^êhýRúaê ~a^úKû _Z^ û ùgh aû i¯c \éégýUò ‘old age’ ~ûjûKê Kaò KjòQ«ò ‘second childishness’ @[ðûZþ \ßòZúd ùg÷ga û _âKéZùe ù\LôaûKê Mùf adÄ aé¡cûù^ gògêcûû _eò @SUò@û ùjûA[û«ò û gògêUòKê iûcû^ý @aùjkû Kùf Kò û Zû’e @ûagýKZû (requirement) ~[ûgúNâ _eò_ìeY ^ ùjùf Kò û Zûe cù^ûcZ Rò^òhUò ùi ^ _ûAùf Kò û Zûe cû’ Zûe @bûa _âZò iûcû^ý C\ûiú^Zû _âKûg Kùf ùi Zûe aòeqò K[ûùe _âKûg Keò ^ _ûeò ùKak Kâ¦^ùe _eò_âKûg Kùe û aûfý _ùe Kòùgûe @aiÚûùe ùi @AQYò@û ùjûA Zûe aòeqò _âKûg Kùe, @bòcû^ú jêG, ù~øa^ûaiÚûùe ùi a\þcûi jêG AZýû\ò û iaðùgh @bò^dUò ùjCQò aé¡ûaiÚû û Gjò @bò dUò VòKþ ùg÷gaûaiÚû i\ég û ùi ùQûU _òfû _eò @AQYò@û jêG, @SUò@û jêG, @bòcû^ú jêG, @aùjkòZ ùjùf Zûe Kâ¦^ùe c¦Uû aûjûeKê ^ gêbòùf c¤ @«eeûRýùe ùi Kûù¦ I Zûe ajòü_âKûg Zûe PòWPòWû Êbûaùe ù\Lûù\A[ûG û Gjò ùgh @uUò Zûe aû¡ðKýR^òZ ReûaiÚûe _eòYZò û ~ªYûUò @Zý]ôK aé¡ò ùjûA[ûG ~\ò Zûe C�e \ûdû\cûù^

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ZûKê iûcû^ý @aùjkû _â\gð Ke«ò û Gjû jó Zû’_âZò êK~ªYû i\ég KÁ\ûdK ùjûA[ûG I G_eò @aiÚûùe _Wò _Wò ùi ùgh RêAKê @ù_lû Kùe Zûe Rúaê ~a^úKû _Z^ _~ðý« û Kò«ê ù~Cñcûù^ i\þMêeêPeYûgâòZ ùicûù^ G iaêKê _âûe²ùbûMe ùgh @u bûaùe MâjY Keò ‘RdMêeê’ cjû^ûc iàeY _ìaðK ji ji a\^ùe _âûe² ùbûM Keò NeaûjêWÿû jê@«ò @[ðûZþ @û^¦ùfûKKê aûjêWÿû~ûZâû Ke«ò û i\þMêeêPeYûgâòZcûù^ c^êhýRúaê ejiý (Rúa^ I céZêýe ejiý) @aMZ ùjûA ùicûûe iõiûe @bò^dMêWÿòK òLêY bûaùe Keò @û\gð @ûPeY_eûdY ùjûA @^ýcûûê ùiA @û\gðùe @^ê_âûYòZ Keò jiji a\^ùe ùgh RêAKê ~ûZâû Ke«ò û KûeY jò¦êgûÈ cZùe ùiA gàgû^ RêAe @MÜògòLûeê jó Zûe CZþKâcY @ûe¸ ùjûA[ûG û @ûce _âû[ð^û MúZòKûUò c¤ ^òMìXÿ @[ðaý¬K - “PòjÜòQê Kò Mêeê Kò ]^ .... jiòjiò aùe ceYùe” gâúgâúVûKêe KjòQ«ò -‘Zêùccûù^ ^òZýcêq û cêñ ZêcKê @ûaeY~êq Keò ^òZý]ûceê @ûKhðY Keò @ûYòQò û RMZe cwk iû]^ ^òcù« Zêccûûe @aZeY, Zêccûûe ùKøYiò a§^ ^ûjó ùaûfò Zêccûû C_ùe cêñ GùZ Kcðe ùaûS f\òù\AQò û’ C_ùeûq ùKùZûUò aûKý ^òMìXÿ @[ðaý¬K, @ûccûûê ùi @ûaeY~êq Keò G RMZKê @ûYòQ«ò @[ðûZþ @ûcKê ùMûUòG ù_ûhûK _ò§ûA ùi @ûYòQ«ò û ùiA ù_ûhûKUò _ò§ò @ûcKê iõiûefúkûùe @bò^d KeòaûKê ùja û @bò^dKûeúe ùMûUòG @bò d @^êeì_ ù_ûhûK @ûagýK - eûRûe @bò^d KeòaûKê ùjùf eûRûe ù_ûhûK I bòKûeúe @bò^d KeòaûKê ùjùf bòKûeúe ù_ûhûK _ò§òaûKê ùja û ù_ûhûKUò _ò§òùf Zûe ùiA bûaUò Cù\âK jêG I ùi Z\^êeì_ @bò^d Kùe û bòKûeúe ù_ûhûK _ò§ò eûRûe @bò^d Keò jêG^û Kò´û eûRûe ù_ûhûK _ò§ò bòKûeúe @bò^d KeòjêG^û û ùi_eò Kùf @bò^d Murder ùjûA~ûG û ùZùa ùi @ûcKê ùiaKe ù_ûhûK _ò§ûA @ûYòQ«ò RMZþùiaûe @û\gð ù\LûAaû _ûAñ û ùZYê @ûce @ûPeY ù~_eò @^ýcûûe @û\gð ùja ùi[ô_âZò \éÁòeLô ùiaû_eûdY ùjaûKê _Wòa û ù_ûhûK @^êeì_ ùiaûUò ~\ò VòKþ VòKþ bûaùe ùja Zûùjùf @bò^d ùghùe @ûaeY Liò_Wòa I Êeì_mû^ fûb Keò Zûu ijòZ _êYò ~[ûiÚû^Kê ùèò~ûA _ûeòaû û ùi[ôfûMò gâúgâúVûKêe KjêQ«ò - “ajê @bò d @ûiòQ Keò ~ûAQ @û_Yû eì_ _ûùiûeò aòeûU G bâc bûwòaû _ûAñ @ûiòQò @céZ aû�ðû gêYûA @bò^d ùgùh Êeì_ mû^, ùcû gêb Pò«ûùe _ûAa RûY û” @bò^d _âa§ùe gâúgâúVûKêe KjòQ«ò - ‘ù\L, ùfûùK @bò^d Ke«ò û Zû’ bòZùe ùKùZ ejiý @Qò, RùY ù·e, a\þcûiþ, fµU jêGZ ^ûe\ ùagùe @ûiòfû **** ùage G_eò MêY ù~ lYKûk ^òcù« ùi ù~ ù·e a\þcûiþ, G K[û bêfòMfû û _êYò @ûCRùY bòlêK, LûAaûKê _ûC^ûjó û ùi jêGZ ù\aeûR A¦â ùagùe @ûiòfû û ùi QûZò `êfûA c� C_ùe iòõjûi^ùe aiòfû û \gðKcûû c¤ùe jêGZ ùKùZ aWÿaWÿ i¹û^òZ aýqò @Q«ò û ùi KûjûeòKê Mâûjý Kfû ^ûjó û ù~_eòKò ùi _âKéZ A¦â û ùagù_ûhûK _eò]ûê Kò cjòcû ! lYKûk _ûAñ ùjC _QùK @bòù^Zûue Êbûae _eòa�ð^ ùjûAMfû û @ûC @ûùccûù^ ùKùZ R^àeê Gjò_eò ù_ûhûK _ò§ò @ûiê@Qê Gaõ ùKùZ ù_ûhûK ù~ _ò§òQê Zûe c¤ Ad�û ^ûjó û ù~Cñ aâjài�ûeê @ûùccûù^ ÅkòZ ùjûA a�ðcû^ùe _eòYZ ùjûA@Qê @ûcKê _êYò ùiA aâjài�û fûb KeòaûKê ùjùf ù_ûhûKMêWòK Kâcgü `òUûAaûKê ùja û @ûù¸cûù^ icùÉ @bò^d Keê iZ Kò«ê ùKùZùaùk ùKCñ @bò^d I ùKCñ @bòù^Zûue ~a^úKû _Z^ ùja, Zûjû @ûùccûù^ ùKjò RûYê^ûjó Kò û ùKCñ icdùe @bò^d ùgh ùja, Zûjû c¤ RûYê^ûjó û

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iû]ûeY @bò^de ùMûUòG ^òŸòðÁ icd @Qò, @bòù^Zûcûù^ RûY«ò ù~ ùKùZ @u _ùe @bò^d ùgh ùjûA ~a^úKû _Z^ ùja û ùicûù^ iûRNeKê (Dressing room) ~ûA ^òR ^òR ùag a\kûA ù~ ~ûjû [ôùf Zûjû ùjùa û Kò«ê @ûùccûù^ ba-ewc�ùe ù~Cñ @bò^d Keê Zûjû ùKCñ icdùe ùgh ùja Zûjû RûYê^ûjó û ùKCñ icdùe ùagNeKê ~ûA ùag a\kûAaûKê ùja @[ðûZþ Êeì_ _âû¯ ùjaê Zûjû c¤ RûYê^ûjó û iû]ûeY @bò^dùe @bòù^Zûcûù^ Azû Kùf @bò^d Keò_ûe«ò aû ^ Keò_ûe«ò û G @bòù^Zûcûûe @bò^dùe Êû]ú^Zû @Qò û Kò«ê ba-ewc�ùe @ûùc G_eò @bòù^Zû ù~ ùi[ôùe @ûce ùKøYiò Êû]ú^Zû ^ûjó û @ûùccûù^ ùijò cjûKûke @]ú^ùe @bòù^Zû, Azû KfûcûùZâ @ûùccûù^ @bò^d a¦ Keò_ûeòaê^ûjó û Gjò ba-ewc�Kê @ûùccûù^ ù~Cñ @bò^d I ù~Cñ_eò @bò^d KeòaûKê @ûiòQê ùijò_eò @bò^d Keò~òaûKê ùja û @bò^de ù~Cñ bìcòKûùe @ûùc @bò^d KeòaûKê @ûiò[ûCñ @ûcKê ùiA bìcòKûùe @agý @bò^d KeòaûKê _Wòa û Gjûe ^ûc _âûe² û _âûe²e MZòùeû] Keòaûe gqò Kûjûeò ^ûjó û Gjò _âûe² ùbûM c¤ùe @bò d Keê Keê _êYò ^ìZ^ Kcð k iéÁòùjûA baòhýZ _ûAñ ^ìZ^ _âûe² iéÁòe KûeY ùjûA[ûG û Gjûe GKcûZâ KûeY c^êhýe @jõùaû] û c^êhý @jõZ�ßùe Êû]ú^ Rúa û ~\òI icÉ Kcð _âKéZò Kùe Z[û_ò cìXÿ cûâ ^òùR KeòQò ùaûfò @bòcû^ ù_ûhY Keò `kbûMú jêG û `kZü ùijò `kùbûM _ûAñ baòhýZ _âûe² iéÁòKùe û GjûKê flý Keò MúZû KjêQ«ò – ‘_âKéùZ KòâdûcûYû^ò MêùY÷ KcðûYò iaðgü @jõKûeaòcìXÿûcôû K�ðûjcòZò c^ýùZ û’ Gjò K�ðûbûa ù_ûhY Keê[ôaûeê ùi `kbûMú jêG I baòhýZ _ûAñ _âûe² iéÁòKùe û cûZâ ù~Cñcûù^ gâúMêeêPeYûgâòZ ùicûû _ûAñ MúZûe aûYú - ‘ù\÷aúùjýhû MêYcdú cccûdû \ìeZýdû cûùca ù~ _â_\ýù« cûdûùcZûõ Ze«ò ùZ û’ @[ðûZþ ù~Cñcûù^ gâúMêeêPeYûgâòZ ùicûù^ _âKéZòe Gjò \êÉe cûdûeê ^òRKê C�ú‰ð Keò_ûe«ò û gâúgâúVûKêe KjòQ«ò – “ùjkûùe ùLkûùe ùfûùK icÉ \ò^ @ZòaûjòZ KeêQ«ò û Zêùccûù^ ùicûûe Plê C^àúk^ Keòù\a û Zêùccûù^ jó Rúaê @û\gðKê cì�ð Keòa û KcðRMZeê @aie ù^ùf ùijò @û\gð ùKùaùjùf _âZòÂòZ Keò_ûeòa^ûjó û G K[ûUò iað\û iàeY eLôa û” gâúgâúVûKêe Zûue gêb R^à\ò^ùe @ûccûûê ^òcÜcùZ @ûù\g _â\û^ KeòQ«ò - “Zêùccûù^ ùcûùZ _ìRû aû @ûeZò Keòaû _ìaðeê Kò_eò aò]û^ùe ùi iaê KeòaûKê jêG Zûjû _â[ùc gòlû Ke û ~\ò ùKjò aûjûùe @bò^d aû aqéZû KeòaûKê Azû Kùe, ùZùa ùi _ìaðeê @býÉ ùjûA _ùe @bò^d aû aqéZû Keò[ûG û GjûKê _ìaðû^êaé�ò Kj«ò û Gjò _ìaðû^êaé�ò ^òcò� Zêùc ù~ùZ bûA GVûùe @Q, _âùZýKu Nùe gâúMêeêu _âZòcì�òð eLô Zêc ù\ge eúZò @^ê~ûdú _ìRû Ke, ùÉûZâa¦^û _ûV Ke I ùiMêWÿòKe @[ð aêSòaûKê ùPÁû Ke û i¯ûjKùe [ùe ùMûUòG òŸòðÁ \ò^ùe icÉ MêeêbûAcûù^ GKZâ còkòZ ùjûA ~[û aò]û^ùe @ûeZò, ùÉûZâa¦^û Ke I ‘@û~ðý\_ðY’ _ûV Ke Gaõ icùÉ cògò ùcû bûaMêWÿòK @ûùfûP^û Ke û GjûQWÿû _âùZýK bûAuê KòQòKòQò cûiòK ·¦û c¤ ù\aûKê _Wòa û Gjò ·¦ûùe ùMûUòG _ûY×ò MV^ Keò \eò\â^ûeûdYue ùiaû Keò_ûeòa û” eõMc�ùe _âKéZ @bò^d Keòaû _ìaðeê _â[ùc _â[ùc _ìaðû^êaé�ò Keò ùi[ôùe @býÉ ùjaûKê _Wòa I \gðKcŠkú @ûMùe c�ùe @bò^d Keòaû _ìaðeê c¤ [ùe \êA[e stage rehearsal KeòaûKê _ùW û ùiA stage

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Kùe û gâúgâúVûKêe Zûue C_ùeûq @ûù\g cû¤cùe ùi @ûcKê Zòù^ûUò Éeùe ùMûUòG Lû�ò @bòù^Zû ùjaûKê KjòQ«ò û Zûue Gjò ZòâÉeúd ùiaûUòKê ^òcÜcùZ aòùgähY Keû~ûA_ûùe û Méjûi^ùe 6 \ò^ _ìaðû êaé�ò _ùe 7c \ò^ iõNùe stage rehearsal Keò bêfbâû«òMêWòK iõùgû]^ Keû~ûA_ûùe û (iõNe ibû_Zò I @^ý aeòÂ I @bòm MêeêbûAcûû iõùgû]^ _âKòâdû cû¤cùe) Gaõ ahðùghùe 4\ò^ (@]ôaûiKê cògûA) bq i¹òk^úùe ^òLêY @bò^d Keò icMâ bqicûRKê @û^¦ aòZeY Keû~ûA[ûG û Gjò_eò bûaùe Rúa^ beò @bò^d Keò Keò ^òŸðòÁ _ecûdê ùghùe ùiaKiûR LiûA @[ðûZþ Êeì_mû^ _ûA) ^òZý ùiaK bûaùe Pò àd geúeùe VûKêeu ùiaû Keò_ûeòaû û G[ôfûMò ùi KjòQ«ò- ‘ajê @bò d @ûiòQ Keò ~ûAQ @û_Yû eì_ _ûùiûeò aòeûU G bâc bûwòaû _ûAñ, @ûiòQò @céZ aû�ðû gêYûA @bò^d ùgùh Êeì_ mû^, ùcû gêb Pò«ûùe _ûAa RûY û’ ‘Zêc ù\ge eúZò @ ê~ûdú _ìRû Ke’ Kjòaû \ßûeû ùi gâúRM^Üû[ue ùiaû_ìRû \òMUòKê flý KeòQ«ò û KûeY ùi _êeúùe 12 ahð Kûk @aiÚû^ icdùe gâúRM^Üû[u ùiaû_ìRû eúZòUòKê ^òLêY bûaùe flý Keò[ôùf I GVûùe ùiaû_ìRû ù~ iµì‰ð @K�ðû bûaùe iµ Ü jêG Gjû c¤ @^êba Keò[ôùf û ùi[ôfûMò @ûùccûù^ ^úkûPk iûeÊZ iõNe bqcûù^ Méjûi^ùe Zûuê Méje K�ðû bûaùe ùiaû_ìRû Keê[ûAñ I ^òRKê Zûue ùiaK bûaùe @ êba Keò Zûue @ûù\g C_ù\g @^êiûùe Méjùe Méje icÉ ùiaû iµû\^ Keê[ûAñ û iÚ ìk aòùghùe Zûuê RYûA ùiaûMêWÿòK iµû\^ Keòaû iõùMiõùM \ò^ ùghùe ùiaû ic_ðY c¤ Keê[ûAñ û G_eò Keòaû \ßûeû @ûce @jõUò Zûu ^òKUùe ic_ðY jêG I icÉ Kcð`kMêWòK Zûu gâúPeYùe ic_ðY Keû~ûG û @ûce _âû[ð^ûUò c¤ VòKþ GA bûaû^ê~ûdú Keû~ûG- ‘Zêùc _âbê cêjó béZý Gjò @jõKûe GKcûZâ @eRòa _âak iõÄûe.....’ \ò^ ùghùe icÉ Kcð ic_ðY icdùe @ûùccûù^ \ò ~ûKe icÉ Kcðe ZîUò òcò� Zûu gâú_\_âû«ùe lcû _âû[ð^û iõùMiõùM baòhýZùe ù~_eò G_eò ZîUò @ûC ^ ùja ùi_ûAñ Zûue @ûgúaðû\ bòlû Keò[ûCñ û ‘Gùa \òaû @aiûù^ KeòQò ù~ùZK ZâêUò RYûG PeùY ùjûAQò @ûRò K�ðùaý ù~Cñ ZâêUòcû^ baòhýùZ ù^ûjê Zûe _êêûa�ð^ Kcðùgùh G _âû[ð^û gâú_\ Kcùk ^û[ ùjC aûùe ùN^û û’ Gjò _âû[ð^ûMêWòK @ûcKê iêiÚ c^ I @^êbaú _âûY ùÂ Zûu gâú_\Kckùe òùa\^ Kùf Zûue Ké_û @ûùc @agý C_f²ò Keòaû I baòhýZùe icÉ Kcð ^òÃkêh bûaùe iµ Ü KòeaûKê @ûùccûù^ ^òRKê ù~ûMý Keò_ûeòaû û Gjû jó ùjCQò RMZþùiaûe @û\gð û

gâúgâúVûKêe PeYûgâòZ gýûciê¦e cjû«ò

GKûcâ iûeÊZ iõN, bêaù^gße

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Dance of shadows

According to Advaita school of thought this huge universe and all that exists within it is Brahman

alone. It is difficult to conceive but it is true, so the scriptures say. It is the single existence that is

manifested variously. The objects such as the sun, the moon, oceans, creatures, plants are not

eternal but the source of their origin or Brahman exists eternally. One may ask how can the source

is different from the resulting product. The answer is that it happens due to Adhyas or the

superimposition by Maya, the cosmic energy. Thus the original Self gets hidden and what we

visualize though seems to be real but it is not real at all. Mundaka Upanishad presents in Second

Mundaka Second Khanda Sloka 11, “Brahmayee...Baristham” – “All this in front is Brahman; the

immortal Brahman is on the right, left, above and below. This world is nothing but Brahma.” But

Maya through Vikshepa or activation of its energy projects the unreal as real and by Abarani it veils

the truth within the folds of untruth. By projecting light Maya creates shadows and makes them

dance to her tune.

Whatever we visualize when awake is accepted as real. But Mandukya Upanishad warn against it. It

says in the Second Chapter Vaitathya Prakaran Sloka 10, “Jagratbrutapapi… Vatatghyametoya”

which means “Even in the waking state whatever is imagined by our inner consciousness is false and

whatever is perceived by our outer consciousness is true. It is reasonable that both these are

unreal.” It needs a little elaboration. Anything imagined by our minds and activating the inner

consciousness is not true because the capabilities of our minds are definitely limited. The mind’s

power of imagination is limited to its acquired knowledge and previous experiences only. Whatever

the mind has not experienced before cannot become the basis of imagination. Though ‘imagination’

has a broader circumference, it is true that the mind with its limitation cannot present facts about

the unlimited or infinity. Now whatever is perceived through activation of outer consciousness is

based on visualizing the outer surface of an object. Like visualizing a coconut for the first time no

one can say that it contains fluid like substance inside, because the vision can only speak about the

outer surface and cannot penetrate into the inside of an object. So the knowledge acquired and

presented about the object is not complete, hence it is invalid knowledge, in other words it is not

true.

Based on these presentations we can be certain that whatever existence we visualize,

performances, movement we experience during our waking state and dreaming state are just the

“dance of shadows” only. If there is a shadow it must have some object which creates the shadow.

Yes, there is something which is unreachable, indescribable, unrelated, all pervading, beyond

origination and decay. This something is Brahman who is beyond any deviation and whose existence

is eternal. And if Brahman is unreachable, unrelated, then how can one be sure that it really exists?

The answer is, when day breaks, when sunshine is showered on earth, one without looking at the

sun becomes sure that the sun with its full glow is present in the sky. Here the sun is the cause and

the brightness or its rays are the effect. So after visualizing, analyzing and experiencing the effect

one becomes knowledgeable about the cause. Similarly analyzing the Nature or Creation, which is

the effect; one can become certain about the existence of the cause, the cause behind the Creation.

The “cause” is Brahman and nothing else. When facts pertaining to the cause are established one

must acquire complete knowledge about it or in scriptural terms one must realize it. And Mundaka

Upanishad explains the method to realize it in Second Mundaka Second Khanda Sloka 4, which says

“Dhanurgruhitapanisad…Vidyuyee”. It says ”‘Holding the bow in its place the great weapon of

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Upanishads, one should point the arrow that is sharpened with meditation, towards the target.

Pulling the string one must hit the target, which is imperishable.” In the next sloka it further

elaborates, sloka 5 “Pranavadhanu bhavet.” It says “Om is the bow, Soul is the arrow and Brahman

is the target. It is to be hit by unerring man. One hitting it should become one with it.” According to

Upanishad, Brahman is the Absolute Reality. And whatever we visualize are the shadows only, not

the real object. Brahman is one and without any second but Maya creates the illusion of Duality that

gives birth to multitudes of creation. Maya forces the mind to differentiate and accord separate

identities to the multiple variety of existences. When mind ceases to be the mind, in other words

when mind remains stabilized and without functioning one is able to realize the Absolute Reality,

which is Brahman.

Vaisnav scriptures though accept existence of Brahman do not agree that the world is not real or a

conception only. According to their view Brahman is real, so also whatever comes out of it is real.

They argue that how can a lion give birth to a horse? According to them Brahman is real and

unchangeable, the creation is real but changeable at the same time. Hence it can be said that the

creation is corporeal. According to cyclic order of creation, sustenance and dissolution, this Creation

and Soul are all eternal, “Pravahamate.” They say that if Soul or Jiva becomes one with Brahman

then in absence of separateness and without the observer status it can never enjoy the eternal bliss.

As an explanation this can be said that one jumping into the river of honey will become one with the

flow of honey but ultimately one will die suffocated with honey. Then without life and separate

existence how can one enjoy the sweetness of honey? It is far better to enjoy honey than to

become one with honey.

Like Jnanpanthees Vaisnavas that do not consider Maya as the wicked one, who moves away Jiva

from Ista or Brahman. They argue that Maya serving the Lord, fulfilling His desire cannot be

accepted as the wicked one or villain of the cosmic play. They opine that Maya is the Creative and

sustaining power of the beloved Lord. Maya helps the child to grow up in this mundane, perishable

world. It hides the reality by activating its two powers Vikshepa - the power of illusion and Abarani -

the veiling power. Maya projects shadows with the sole purpose, that the grown up when moving

through shadows will seek reality and find it. So how can Maya be termed as wicked?

Vaisnava scriptures say that Lord has two components, one is Aishwarjya and the other is

Madhurjya. One knows God by reaching the Aishwarjya part of the Lord but once that is done, when

one is able to know or comprehend God one must move beyond the Aishwarjya part and reach or

enjoy the Madhurjya part of the Lord. There are two major streams that have formed the river of

devotion - one is Alamban and the other is Udipan. Alamban has two divisions, and these are

Ashraya and Visaya. The other stream, Udipan, has thirty two divisions. Ashraya Tattwa activates its

energy through the devotion of devotees and Visaya Tattwa is the Lord. Udipan is activated through

divine sport or Lila of the Lord. As God remains beyond the influence of three gunas, Sattwa, Raja

and Tama, and as God has no attribute, it is virtually impossible for Him to get engaged in any

action. When God takes an incarnation on earth in a wonderful human form, He needs to perform

in this world with the sole purpose to set an example for the human race. Here, Yogamaya taking

the help of one out of thirty two divisions of Udipan, plans and helps the Lord execute the divine

performances while on this earth.

Upanishad means nearer to Absolute Reality or God; Brahman. The devotee also wants to move

nearer to God. Not only to move nearer to God but also to become dearer to God.

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This is all about knowledge, devotion about seeker of Truth and devotee. What about God, what

about His desire, liking and disliking? Let us have a look.

With regard to devotion and worship, the Lord says to Arjuna in the Srimat Bhagavat Gita Bhakti

Yoga Chapter Sloka 2, “Majyaresa Matah” which means “According to my opinion one who

worships Me with love, faith and concentration of mind is the greatest yogi on earth.” Again, the

Lord explains to Arjuna about whom He considers closer and dearer vide Sloka 20 of the same

chapter “Ye to Priyah” which means “Those who adopt the path of pure devotion and accept Me as

their objective of life, those who have complete faith in Me and offer their love to Me such

devotees are dearer to Me.” Here the Lord admits that true desireless devotees become very dear

to Him. Lord willingly and gladly accepts responsibility of such devotees. But who can become

successful in Bhakti Yoga and become dearer to Lord? Again the Lord states vide Sloka 14 “Those

who are completely nonviolent, those who love all the creatures and human beings and serve them

with compassion and love, those who do not ever boast of their quality and achievement, those

who remain calm in happiness and sorrow, those who adopt Bhakti Yoga with firm resolve, those

who utilize their intelligence to serve Me and those whose minds are preoccupied with My thought

become dearer to Me.” Now it is clear that path of devotion leads straight to Him and those who

adopt Bhakti Yoga become very dear to Him.

Desireless, pure devotion towards Lord is best. But is it possible to love God so intensely? Can we

cite any example regarding such type of love? Debarshi Narada, the great Yogi and devotee of

Narayana says through Narada Bhaktisutra vide Sloka 21 “Yatha Brajgopikanam” – “As per example

like Gopis of Braja”. Gopis were yogis and knowledgeable persons. They subdued their knowledge in

order to love Sri Krishna with Madhura Bhabha. For such type of desireless, pure and unfathomable

love, the Lord remains indebted to Gopis of Braja.

They loved Sri Krishna adopting Sahaja Bhabha of Madhurjya category. It is called “loving for the

sake of love only.” No reason can be assigned for their love to Sri Krishna. They loved Sri Krishna

without expecting any return from Him. Sri Krishna could not pay back the dues of love by fulfilling

their desire as they had no desire of their own. Their sole objective of life was to fulfill desires of Sri

Krishna and make Him happy. Sri Krishna was well aware that their love towards Him remains

beyond the parameters of nature and all natural laws. Minds of Gopis roamed the supernatural

plain of extreme love and pure devotion unceasingly; “Aprakrut Bhumi”. Knowing their sensitiveness

Sri Krishna never tried to help them materially in fear of hurting their feeling. For that Sri Krishna

remains indebted to Gopis forever. Being indebted He had told Gopis that whoever wants Him

through Sahaja Bhabha of Supreme Divine Love has to follow the footsteps of Braja Gopis. For

Premasavotara Gati the devotee has no option but to accept anyone of the eight Sakhis as ideal and

engage in spiritual practice following her footsteps.

Udhaba, the knowledgeable devotee of Sri Krishna who spent much of his time with Him was unable

to comprehend such type of Divine Love which Gopis harbored for Lord Krishna. After coming to

Braja and observing their pang of separation from the Lord, he could not dare to ask them for a

speck of dust off their feet. He became ashamed of his knowledge and love for Sri Krishna which

was no match to love of those simpleminded, cleanhearted, illiterate Gopis. He aspired to become a

lump of grass or a creeper on the shores of the Yamuna River, so that the Gopis going for a bath in

the river would tread upon him and he would thus avail the dust of their feet. Sri Vyasa has

described the plight of Udhaba in Srimat Bhagavatam vide 16.X.47.61.62.

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Our beloved Thakur desires a little amount of such type of love from us. Can we dare to say we love

Thakur because He is our Thakur? If we can say this and love Him as intensely as Gopis did, then our

lives will become absolutely successful. With all our limitations, poor intelligence and with

fluctuating minds we know we cannot love Him like Gopis did. Oh Thakur! we have disappointed

you. Travelling through this mundane world filled with responsibilities, woos and worries our minds

have become barren like desert. No spiritual performance is capable to raise desireless love for you

in our mind. You are our only hope; you are the oasis in the desert of our lives. In the past, your

grace and compassion for Sailabala have done miracles. We pray for your grace and blessing for

Supreme Devotion; Prema Bhakti to get raised in our minds. Oh Thakur, we certainly have

disappointed you but we are certain that, you as Sarbabhouma Guru and as our beloved Thakur, will

never disappoint us.

We pay our deep respect to Sri Parasara, Sri Sanat Kumar, Debarshi Narada, Sri Sukadeba Goswami

and Sri Gouri Maa.

This article is placed at the lotus feet of Sri Sri Thakur Maharaj as Sevasamarpan.

Shri Shri Thakurcharanasrita

Santosh Mohanty

Ekamra Saraswata Sangha

_âbê! Gjò Mêjûeò ùcû ^ò@

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gâúgâúVûKêe PeYûgâòZû gâúcZú _âcòkû ùPø]êeú aâjà_êe gûLû cjòkû iõN

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‘RdMêeê’ ^ûc ù~_eò Zûu ZêŠùe i\û iað\û ejò[ûG û _âZò\ò^ iõ¤ûùe iaê _òfûuê ùÂ _ìRûùe ai«ò û ^û^û bûaùe _òfûcûûê VûKêeu ùiaû_ìRû KeòaûKê ù_âeYû \ò@«ò û gûi^ Ke«ò û ù~ùZ ùLkaêf Kùf c¤ i§ýû _ìRûùe ù~ûM ^ ù\ùf ùi _òfûu ijòZ K[ûaû�ðû a¦ Keò\ò@«ò û ùcûe ù\ûh ùjûAQò @cêK ùcûùZ @UKûA ù\fû, Kjòùf ajêKÁùe Kj«ò cû’ùe ùZûe ~\ò VûKêeu _ûLùe c^ [ôa ZùZ ùKjò @UKûA _ûeòùa ^ûjó û ~òG VûKêeue ^êjñ ùi _òfû ùcûe \eKûe ^ûjó û G_eò c]êe KùVûe gûi^ùe eLô Zûue Sò@cûûê ùeûùhA, ]û^KêUû, ùMûùiaû, _òZéùfûKu _ìRû, PCeû_ìRû iaê gòLû«ò û Z[û_ò ~ûjû aûKò ejòMfû ^òùR Ke«ò Gaõ Kj«ò ùjùf cêñ Keòaò ù~ Zêùc gòLôa Kò_eò? Zêkiú VûKêeu aWÿ bq û Zûuê ùiaû Kùf bqò RûZ jêG Kjò aêSû«ò û \òù^ aWÿ Sò@Kê _òVû KeòaûKê ù\A Kjòùf Zê _òVû Ke, icùÉ cògò LûAa û ùi _òfûùfûK, _òVû Keê[ûG û @^ý bCYúcûûê LùŠLùŠ ù\C[ûG I aûñ jûZùe ^òùR LùŠLùŠ _ûUòKò _KûC[ûG û cû’ ù\Lê[û«ò Kò«ê KòQò Kjê ^ [û«ò û ùZYê ùi ^òbðdùe ùi_eò Keò ·fò[ûG û _òVû ieòfû, LûAaû ieòfû, cêjñ jûZ ù]ûA iûeòùf, Zû’_ùe cû’ aWÿ \êüLùe Kjòùf Pêfòùe @MÜòù\aZû @Q«ò û eû§òaû ùaùk K@Y GcòZò @AñVû Keò Lû@û«ò û GcòZò Kùf Z iaê cûeû ùja û @ûC \òù^ ùbûM e§ûùja ùKcòZò? @ûRò ùQûU @Qê Kûfò aWÿ ùjaê û G @býûi Z ùZûe ejò~òa û @MÜòù\aZûuê cûeû Kfê û Pêfú cûeû Kfê û bûZ @ûC \òù^ eû§ò_ûeòaê^ûjó û ^òùR ~ûjû eû§òa ùbûM eû§òfû _eò eû§òa û eû§òaû Rò òh _âZò eû§êYúe ùfûb ejòùf VûKêe ùbûM Kò_eò ùja? ùZûe G @ûPeY ù\Lô iû^cûù^ c¤ GA@û gòLôùa û Zê aWÿ ùjûA iû^cûûê G_eò Kêgòlû ù\aê ? ùi[ô_ûAñ ùcû c^ \êüL ùjfû û @ûjûe cêjñùe _ûjûe ù\aò ^ûjó ùaûfò ZùZ ùiùZùaùk KòQò Kjò ûjó û Zêceò LûAaû _ûAñ Z ùjCQò û Keòiûeò @ûYò LûAùf K’Y ùja ^ûjó? @ûC G_eò Keòaò ^ûjó ùaûfò aWÿSò@ lcû cûMò[ôfû û (Kâcgü)

gâúgâúVûKêe PeYûgâòZû a^fZû cjû«ò cû’


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Spirituality in West

Will spirituality survive in western world? Not an easy question, so answer may not be that easy as

well. Readers can take a stand "Do I care?" as long as am doing my everyday rites, joining weekly

conference puja and attending sameelani once a year and likewise. Well its not about you or me its

keeping the light kindled for Jagadguru's arrival. Lets give an honest thinking, are we on right track

or where is the gap, after spending quite some time in west its undeniable west has lot of positives

people from east can learn from. Respect to individual is definitely better than what we have seen

back home. There are probably more churches than number of temples compared to population

and more importantly involvement is there. People donate significant amount to charity than back

home. There are some deeply religious persons we meet in our surroundings from different faith.

Few religious person never misses their church hours. People try to be self reliant as early as in the

life they can be.

Let’s draw some parallels here. Some practices like begging is a crime, don't know whether it's good

thing or bad if I recall Thakur’s days during discipleship of Swami Satchinananda Saraswati, Thakur

was almost hesitant to do begging and preferred to go hungry instead. Thakur did say begging is like

a disgrace. However he did advise householders to treat with love and respect to those who do beg

as a religious practice.

In public places in US we see people from various strata sharing same facility in perfectly organized

manner and no special queues for millionaires. Some really rich folks in western world are more

practical than we usually see back home. Even that attitude is reflected in some "babu" culture who

are more exposed to spirituality back home. For even small to small work we hire people back

home, However in west people do many things by hand and feel great about doing so. Back home in

some places two brothers may be staying together though emotionally disconnected. We seldom

see that trouble in west. In the context people are more self centric however need something good

to keep mind occupied "Is spiritual practice is an option?" to an answer to "what are you going to do

this weekend?".

Some religious practices do not approve others practices and deeply criticize others. However

Thakur has maintained silence in those circumstances which otherwise would have been a perfect

candidate of criticism. Some eastern masters have tried some of the practices in west to just found

themselves in trouble with law which otherwise would have been a perfectly acceptable in the

context of practice. Our guru has advised householders to proceed in the path of "bhakti" which is

perfect for western world which do not leave any scope of conflict with law. The fundamental

reason for antagonism between faiths is keenness of some missionaries to seek conversions to their

faiths. The usual method employed by them is to find fault with the current faith of the target

person. Nilachala Saraswata sangha does not have a PR department and neither pursues any one to

join instead has one year probation to observe true commitments. This can very well be understood

by the west that true disciples will look for what they want.

We have been taught guest is embodiment of God, when for the first time I moved out of Odisha to

Mumbai for job first thing got my attraction is "No visitors parking" I thought to myself hey how

rude these people are may be they don’t read the same thing what we read. So when you are from

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completely different culture and venturing out to a cosmopolitan area strange things do come to

notice. Now a days even another ghost every year during annual appraisal "Expectation Setting".

Hey whats' that? are not we been not taught to throw the word "expectation" out of dictionary? All

these questions are answered in lot of Thakur’s books. Would like to highlight the book ‘Jatismara

Kahani’ where life of few practioner's of law are depicted as example. Some professions are very

difficult where wealth is the center of profession and most of work revolves around it. Key thing is

to don’t get indulge in something which is directly violating Thakur's code of conduct. In scenarios

when you can't decide whether this action is acceptable there is no harm in checking with

Parichalaka. However, in most scenarios if you ask yourself the queston would Thakur have granted

permission to do this if you would have asked? Fundamentally nothing has changed from the

context of profession with respect to Thakur's advice. So regardless of the profession, its possible to

gradually progress in the path of salvation.

Here is another example, Some thing we take it for granted now a days. In earlier days of Sameelani

there was no Mahila sabha, when it was brought to notice Thakur pleasantly appreciated and said

women should know their right and immediately introduced the concept which has only improved

time over time. Coincidentally not too long after 19th Amendment to the U.S. Constitution:

women's Right to Vote. In addition Thakur said women should be self conscious about their rights.

Anything pressed against them goes into vain.

In west almost one thing is undeniably worse is lack of marital commitments which now a days has

been inflicting eastern world like a wild fire. I am not able to comprehend where is the problem? Is

institution of marriage is just another matter of convenience or something more. I am not saying

entire west are uncommitted however there is some degree of improvement possible. Easier said

than done we can attempt to be example where neighbors see and take us like an example of ideal

marriage. In the time we live where marriage is almost an affair of profit and loss it requires lot of

work and patience for any correction to happen and America Saraswata Sangha is the beginning of a

very long journey in its purpose.

If we think about westerners to give up toilet paper usage thats not going to happen soon. As per

Thakur’s teaching any person from any religion can get an upliftment without changing their

method of practicing their religion. They don't even have to switch their divine as long as they

follow the path of detachment. Renunciation of desire and wealth. Money should be a secondary

aspect of life and should not be pursued at the cost of morality. We all know the story of King

Janaka and Sukadeva. So its not impossible to get people with lot of wealth to get aligned with

Thakur's teaching. When we have materialism around every thing stay focused on the lord as

Sukadeva remained focused on the full cup of milk in his journey through festivities in Videha.

Thakur unlike other contemporary masters were wearing silk cloths and riding elephant. Acts which

did attract criticism from some circles however to understand right essence of it did not take long.

Definitely a notable informational artifact for west where driving a Mercedes to temple/church is

common. No one is expecting you to walk down to temple without shoes in winter of December.

Thakur did not advise everyone to go inhabitable places to perform rites instead advised to leave

desires behind.

Path of renunciation need to be introduced from the days of school, where caring and sharing can

be easily taught. As we have seen highly educated people now a days are being indulged in white

collar crime. Its all due to being carried away in the stream of never ending desire, ephemeral

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pleasure in the surroundings of fake appreciation. Thakur in his days mortal body had attracted lot

of disciples from a very wide range of social strata I don’t have the statistics whether that spectrum

has widened or narrowed however our goal is to keep that increasing over time. Thakur has

accepted warmheartedly all personalities including very lowly professions in his lotus feet. Everyone

has only one identity in front of him.

Thakur did reserve his feelings on the eating habits and did not advise anyone to become strictly

vegetarian which shows his great compassion towards people from all geographies. Its not easy to

become Jagadguru leaving one continent all together where sea food is possibly the only source of

food.

Thakur did not erect any idol in the temple of Gurudham or Saraswata Math which is another

notable fact. There are some religions which consider idol worship as taboo. By eliminating that

Thakur cleared the ways to become universally accepted guru. People from some religion do not

understand why Hindus worship idols and why there are so many of them. Not having any does

address the first problem now try to understand Guru-Bramha.

On a finishing note Thakur did not return to mortal earth to reiterate the contemporary spiritual

practices instead simplify existing practices and take mankind to path of spiritual upliftment. From

his saying instead of one leap jump attaining spiritual high ground is possible by small day today

actions and activities.

Shri Shri Thakur Charanasrita

Biswaranjan Das


GZòKò _ù\ RYûY

@ûi @ûi ùcûe _eûY ù\aZû jé\d @ûiù^ ai iRûA eLôQò Kêiêc @¬kò iêM§ P¦^ aûi ûû0ûû ^ RûYA cêñ Z ¤û^ ]ô@û^ Lûfò \ò@ Zêc _ù\ geY _âûYe VûKêe _âûùY beò\ò@ @céZ ùiÜj Czßûi ûû1ûû @«~ðûcú ^û[ ùaûfò Zêùc _eû ùNûh«ò RMZ R^ Zêùc ~\ò _âbê ^òÂêe ùjûAa ùK Keòa (Za) MêYMû^ ûû2ûû

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gâúgâúVûKêe PeYûgâòZû gâúcZú Kû^^aûkû _…^ûdK

GKûcâ iûeÊZ iõN, bêaù^gße

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Mêeê]ûeû I Mêeêu cjZß

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ùijò icde K[û - ~cê^û·~ðýu Mêeê eûR_êùeûjòZuê Ke ù\A ^ _ûeòaûeê eûR_êùeûjòZu gòhýcûù^ Zûuê @_cû^ ù\ùf û ~cê^û·~ðý Mêeêue @_cû^ ijý Keò^_ûeò eûR_êùeûjòZu gòhýuê Kjòùf, ‘Zêùccûù^ _ŠòZ ^û cìLð ? Mêeêu gòhý @ûMùe Mûkò ù\CQ û’ eûR_êùeûjòZ gòhýcûûVûeê Gjû gêYò ~cê^û·~ðýuê WKûAùf û Kò«ê ~cê^û·~ðý Kjòùf Zûuê ii¹û^ùe ù^ùf ùi ~òùa û ùZYê ~cê^û·~ðýuê ii¹û^ùe jûù¦ûkûùe eûR]û^úKê ^ò@ûMfû û eûYú Gjò MêeêMZ_âûY \é¯aûkK ~cê^û·~ðýuê \ìeeê ù\Lô aêSò_ûeòùf ù~ G ò½d RòZòùa û eûRû @ù] eûRý aûRò fMûAùf û ~cê^û·~ðý Mêeêuê _âYûc Kùf û Zû’_ùe aùdûùRýÂ eûR_êùeûjòZ, eûRû I eûYúuê _âYûc Keò @ûgúaðû\ fûb Kùf û eûR_êùeûjòZue iû]ûeY aýûKeY g± _âgÜe C�e ~cê^û·~ðý gúNâ ù\A_ûeò[ôùf û cûZâ MaðòZ eûR_êùeûjòZ ~cê û·~ðýu _âgÜe C�e ù\A_ûeòùf^ûjó û Gjò aû\ùe [ôfû ù~Cñ _l _âgÜ Keòa, @^ý _l C�e ù\A^_ûeòùf ùi Zû’e C�e ù\a û ~cê^û·~ðýu _âgÜ [ôfû:-

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@ie«ò KeêYûe bŠûe @ûce VûKêe û ùfLôùf aò ieòa^ò G bûae ]ûeû û _eòùghùe gâúPeY Zùk GZòKò cûMêYò, ‘ùj jé\dù\aZû ! G Rúaê ùWûeò cêñ ic_ðY KeòQò Zêceò jûZùe û ùcûe ^òRÊ Azû KòQò ^ ejê û Zêceò Azû jó G Rúa^ùe _âZò kòZ ùjC û Rúaê ]âêaZûeû, _âûYe VûKêe ! Zêc ij cêñ ù~_eò òZý~êq eùj û G bûa @ûRúa^ @lê‰ð ejê û’ cê Gjò bûaKê _\ý @ûKûeùe _âKûg KeêQò -

Zêùc jó ÊMð ùcûe, Zêùc ù\aZû ùcûe Zêùc jó c^, _âûYe VûKêe

Zêceò _ûAñ ~ûC ùMû aòZò GA Rúa^ ùcûe ûû gâúgâúVûKêe PeYûgâòZû

gâúcZú _âaúYû cjû_ûZâ ^òdêRiòð, @ûùceòKû

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iõN_ìRûùe @ûùc icùaZ _âû[ð^û Keê[ûAñ, ‘@ûùc ù~_eò @û_Yue RMZþjòZKe Kcðùe ijûdK ùjûA_ûeòaê Ké_û Keò Zjóe aýaiÚû Keò @ûce _âû[ð^û _ìeY Keò\ò@«ê û’ Gjû ù~_eò @ûce _âùZýK @ûùceòKûaûiú iõNùiaúue _âûYe bûhû I @«ee @bòaýqò jêG û _û½ûZý ù\g ùbûMe ù\g, ZýûMe cjû^þ aûYú \ßûeû GVûùe @^ýcûûê C\þaê¡ KeòaûKê _Wÿòa û ùicûû ùbûùMzê c^ùe _ûeZâòK Azû RûMâZ KeûAaûKê ùja û GjûKê Kû~ðýùe _eòYZ Keòaû ijRiû¤ êùjñ û Kò«ê @ûùc ~\ò Zûu Kcð Keòaû _ûAñ @û«eòKZûe ijòZ @ûMbe ùjaû, Zûu Ké_û fûb Keò @ûùc ^ò½d Kcðùe i`kZû fûb Keòaû Gjû ^òüiù¦j û

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gâúgâúVûKêe PeYûgâòZû a^fZû cjû«ò cû’


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gâúgâúVûKêe PeYûgâòZ PKâ]e cjû«ò

GKûcâ iûeÊZ iõN

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Daily Worship (Nitya puja) of Sri Sri Thakur – A Reflection

on His Philosophy and My Personal Experience The divine words of Sri Sri Thakur can be broadly divided into three categories - orders

(adesha), advices (upadesha) and blessings (aashirbaada). These precious words have appeared in

His books and letters, in various Aryadarpan articles and also collected by his followers. One of the

primary aims of Thakur's philosophy is establishing an ideal household, which will eventually lead to

an ideal society. He has given various advice on how to build a good life and in that Thakur has put a

strong emphasis on daily worship (nitya puja). When Thakur founded our Nilachala Saraswata

Sangha, He advised the bhaktas to keep His bigraha in their house and perform nitya puja and

follow the way it is carried out in your state.

Sri Sri Thakur wanted all of us to have an image (bigraha) of Him in our homes and regard

Him as the head of the family. We are expected to devote the primary part of all our material

belongings including our time for Thakur. We are also supposed to perform Puja at least twice a

day; in the morning and in the evening. The exact ways and means of this have already been

described in various published books and texts of our Sangha. I do not intend to repeat them again

but would like to share my own experience with the readers.

I know Sri Sri Thakur from my parents and maternal grandparents. I do not even remember

any other deity being worshipped at our home other than Sri Sri Thakur and it would be very

unusual for me to imagine such a situation. My earliest memory is from my maternal grandfather's

home in the village. My grandfather (Aja) would perform the elaborate steps of Thakur’s nitya puja

and sing the prayers with sincere devotion. Similarly I have also seen my father perform daily seba

of Sri Sri Thakur in spite of a busy worklife. My mother would always be at my father's side helping

him as needed.

As learnt from my seniors and elders in the family I have maintained a Gruhaasana of Sri Sri

Thakur at my home. I try my best to follow the Nilachala Saraswata Sangha’s rules and regulations in

carrying out nitya puja. My morning puja consists of Thakur’s nitya kriyaa, bhoga nibedan, short

arati followed by prarthana and reading of the parichaya patra, Nirajana, Upadesha and Guru Gita.

As a working mother, sometimes I become hard pressed for time due to conflicts with other

responsibilities, but I try to maintain the puja time as best as I can. Again in the evening I sit with my

family to perform the evening puja, arati, prayers and book reading. The evening puja session is

relatively relaxed and we spend time to read books to learn more about Thakur’s teachings and

discuss Thakur's words in my family, especially with our daughter, who is growing up fast.

There are times when I face challenges in fitting in my duties towards my family and Thakur

within the tight time schedules. For example, in winter days the morning puja becomes slightly

more difficult. However I try my best to perform the puja at a fixed time every morning and evening.

When I deviate I beg for forgiveness from Thakur and promise not to repeat it again.

I have tried to follow Sri Sri Thakur all my life, more so after I left my parents’ home since my

marriage twenty years ago. I have always realized how kind Thakur has been in protecting me from

dangers, guiding me in difficult times and teaching me the important lessons of life. I have gained a

lot from my nitya puja, mainly keeping a continuous string of thoughts about Thakur through the

workweek till I get the opportunity to join the weekly Sunday sangha puja. Nitya Puja also gives me

a chance to reflect on my mistakes through the day and a chance to rectify it. Moreover, the time

spent doing the nitya puja diverts me from other worldly work and hence perhaps reduces my

worldly karma in a way!

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The primary aim of my life is to fit in my daily life around Sri Sri Thakur. Having to perform

puja twice a day is surely a big drive to stay on Thakur's path. It gives me an opportunity to learn

about Thakur's advice and blessings that helps us to lead a better householder’s life. There is still a

lot to learn and do. I am not sure whether I can pass on everything to my child and next

generations. On the other hand, I am confident that Sri Sri Thakur will bless us to spread the light of

knowledge and devotion among others. Hence I pray Thakur to give me that inner strength and

attitude to become his sebikaa. Sri Sri Thakurcharanashritaa,

Lipsita Patnaik


Bolton, England, UK

The Nitty Gritty of my Life

Shri Shri Thakur came into my life as an inheritance rather than earning. My parents,

maternal grandparents and great-grandparents are devotees and they bequeathed the legacy of

Shri Shri Thakur unto me. Since my childhood, I have learnt to do every activity in my life integrated

with Thakur. For me, Thakur has been the head of my family, living, interacting and guiding us in a

subtle way. I have never seen Him as the Lord of the Universe living far away in Nitya Loka or

residing in a temple, rather I have felt Him as my own being, living with me, around me and talking

to me silently.

My father was in a transferable job and thus I had the privilege of visiting many Sanghas. I

was lucky enough to join the Kumari Sangha Puja in the Angul, Rourkela, Sambalpur and

Bhubaneswar Asan mandirs. It was quite a learning experience for me. The belief that we are Shri

Shri Thakur's children, and therefore it is imperative on our part as being His children to model

ourselves in the way He wishes us to be. Off all His books, Sati Charita Mala and Nigama Upadesh

are the ones that I make it a point to read every day. The teachings of Thakur guide me in the right

path and run the machinery of my soul in the right path. Shri Shri Thakur has made things easy for

us by explaining the nitty gritty of life in a simple and practical way. I have experimented and found

many a times that Shri Shri Thakur's teachings are timeless and ageless. We just need to have

undetered faith in Him and do as He wishes us to.

We were asked to write 'Dina Lipi'. I feel if the instruction is followed and written with

sincerity we are all set for life not only spiritually but also socially. His umpteen love for me has

always put me at awe. I always wonder how He can love such a petty being like me! In spite of my

countless mistakes, He forgives and still loves me. That very thought makes me teary-eyed and

haunts me with questions like “how much do I love Thakur?”, “if I really love Him then what am I

doing to make Him happy?”, “how will I be able to face Him by not doing what He wishes?'.

Therefore I keep trying to live up to His expectations.

All my knowledge, learning and trying was put to a reality check when I entered a new phase

of life after my marriage. Obviously, the apprehension that I will not being able to continue my

worship of Shri Shri Thakur sprung in my mind. Though there was no opposition but there was not

any acceptance either. Prior to my marriage I was told that we may or may not get physical space to

worship God but nobody can take away the space in our heart to worship God from us. So, I did

worship Shri Shri Thakur every day the same way. There were situations when Shri Shri Thakur was

compared with any other Guru that was in the news and was caught red handed by the police for

wrong deeds. Such comparisons of our Shri Shri Thakur with other frauds would always bruise my

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heart and torment my soul to the core. Shri Shri Thakur has mentioned in his books that we can

change people with deeds and not by words. So I promised myself to be patient and change this

perception with time and my behavior and attitude.

I am reminded of lines from Shri Shri Thakur's book,

"Manile jibane, tumaku jagate nahin sakti rodha kariba,

Heba agrasara biswa raja pathe kiye badha dei pariba,

batsa tuma age sina hariba"

The above lines are so true. Shri Shri Thakur has always been by my side like a shining star.

Now things have changed and I get all the support and cooperation for worshiping Shri Shri Thakur.

Now, my husband and I have moved to Phoenix, Arizona for work. My husband has helped me join

the America Saraswata Sangha. This has all been possible because of Shri Shri Thakur's

unfathomable grace and love. I pray at His lotus feet to be the way He wishes me to be and to be

able to worship Him always.


Srutirupa Samal

Phoenix, Arizona

Shri Shri Thakur in my life

It’s a blessing to be a part of Shri Shri Thakur's family. I came to know about Shri Shri Thakur

after my marriage. Our "Ghara bhai" helped me to know Shri Shri Thakur and after joining the

Sangha I could know more about him.

After being introduced to Shri Shri Thakur, I felt I have got a new perspective towards life.

What is right and what is wrong is much clearer to me now. If I do something wrong then I started

to feel guilty about it and if I do something right then surprisingly I started to feel very happy about

it. These small feelings were never so important or noticeable to me before.

By joining the Sangha and listening to what Shri Shri Thakur has said and also by listening to

the feelings that other Bhai and Maa share in their “Bhaba Binimaya”, my belief in Shri Shri Thakur

and my willingness to lead life with Shri Shri Thakur’s inspirations has become much stronger.

Shri Shri Thakur has always asked us to be a good human being and has always shown us the

path for our spiritual progress. Sometimes the path seems to be difficult to follow, but I have felt

that if at that time we completely surrender ourselves at his lotus feet then it becomes easier.

I sometimes wonder how the word “Jayaguru” has so much of power and meaning in itself.

Whenever I remember "Jayaguru" during difficult times, I get relief from those problems or pain and

at the time of happiness my joy becomes double. I have felt that people who believe in Shri Shri

Thakur and follow his path are so different from others; they seem to be very calm and happy all the

time; their attitude towards others seems to be very friendly and welcoming. When I went to the

Ashram for the first time, I felt as if I knew everyone before I got there. I got the feeling of being the

child of Shri Shri Thakur.

Shri Shri Thakur’s ideologies make us realize that happiness comes from peace and discipline

in our lives. Before knowing Shri Shri Thakur my worship was mostly for fulfillment of some want or

some kind of materialistic success. But now I worship Shri Shri Thakur to seek his blessings and I

pray him to guide me, to be with me and to help me to be a good human being.

78

I believe that in order to understand Shri Shri Thakur and follow the path that he has shown

us, we should first give up our self-ego, we should believe that everything that we see or feel is an

expression of Shri Shri Thakur and we all are part of him.

Shri Shri Thakur has said many things to us and out of that one of the greatest things that he

has advised us is to form "Sangha". As he has mentioned, a Sangha is formed when three or more

disciples come together with the purpose of worshipping Shri Shri Thakur and to discuss about his

ideologies. When the disciples come together, worship Shri Shri Thakur and try to follow his

ideologies, then the path becomes much clear and easier to follow. The people in the Sangha have a

feeling of brotherhood for each other; they help each other to understand and follow the path that

Shri Shri Thakur has shown. If someone has a doubt or trouble in understanding any “Vaani” of Shri

Shri Thakur then another Bhai or Maa helps to explain that. By meeting every Sunday and discussing

about Shri Shri Thakur and his sayings again and again, it strengthens our faith on Shri Shri Thakur

and reminds us to stick to our beliefs.

Shri Shri Thakur has spent his entire life in showing us the path and telling us how to lead a

spiritual and pure life. Becoming an ideal member of his family and to follow his path is difficult, but

it’s not impossible. If we completely surrender ourselves at his feet, then he will hold our hands and

will lift us towards him. We just need to surrender ourselves then no other thing can distract us

from progressing towards him.

At the end, I place my soul at his lotus feet and seek his forgiveness for any mistakes that I

might have committed unknowingly. And I pray him to guide me, to be with me and bless me so

that I can follow his principles and also be able to inspire others to follow his path. I wish Shri Shri

Thakur's glory spreads throughout the world.

Shri Shri Thakur Charanasritaa

Sasmita Sahoo


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gâúgâúVûKêe PeYûgâòZû c¬êeûYú _â]û^

RM^Üû[_êe gûLû iõN

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*********

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adie @^ý GK NUYûö RùY iõ_Kðúd aò]aûö icûRùe ùi _ZòZû ùjûAiûeò[û’«òö Zûuê cû’ ùaûfò iù´û]^ Keò Zûu ij còkûcògû Keò Zûuê iZþ_[ ù\LûA iZþcûMðùe Pûfòaûe ù_âeK ùjùfö

cû’ ù~ûùM¦âùcûjò^ú G ]eûeê aò\ûd ù^fûùaùk Kjò[ôùf – “^kò úKê Kjòa cêñ Zûuê RMZþcûZûu ùKûkùe QûWÿòù\A ~ûCQòö” ^kò^úKû«uê ù~ùZùaùk cûZâ 21 ahð ùjûA[ôfû Zûue jiùLke cûZâ 4ahðe iõiûe bûwò ~ûA[ôfû– VûKêeûYú iê]ûõgêaûkû @Kûkùe cûZâ 17 ahð adiùe Ajfúkû iéY Kùfö aòej Rúaê @û\ý, c¤ Gaõ @«ü [ôfû iû]KùgâÂue @_ìað Q¦cd fúkûcd Rúa^ Z[û MêeêMòeòe ^ò\gð^ö iû]^ @ûe¸ ùjfû Zªùe, cSòùe mû^ Gaõ ù~ûM ùgh ùjfû ù_âce @ òaðûPý @^òaðûYùeö Zª Gaõ mû^ iû]^ûùe C�e_êeêh ejòùf – ZûªòKMêeê aûcûùl_û Gaõ RMZþMêeê bMaû^ gueûPû~ðýu _âZòÂòZ géùweúcVû«MðZ mûîò¡ i\þMêeê _ecjõi iyò\û^¦ _ecjõiö Kò«ê ù~ûMiû]^ûùe ù~ûMúMêeê iêùceê \ûiu _âZýl AwòZùe Êdõ bMaZú jó cûâú ieRê ù\aúu c¤ùe [ûA _êZâaZþ ùiÜj ùWûeùe ^òMcû^¦u jûZ ]eò iû]ê Peciúcûùe _j�ûAùfö Gjû jó [ôfû iû]KûMâYý ^òMcû^¦ ù\au Rúa^ùe GK aòiàdKe @¤ûdö ù~Cñ icdùe ^ûeúcêL \gð^, Ægð^ iõ_ì‰ð ^òhò¡, ùi icdùe gâúgâúVûKêe Zûueò iûjû~ýùe ù~ûMiò¡òe Pec iúcûùe _j�ô[ôùfö ùa\û« cZùe iaòKÌ, òaòðKÌ Gaõ ù~ûMiû]^ûùe iµââmûZ Gaõ @iµâmûZ icû]ô Zûue @^ûdûif² ùjûACVòfûö _ùe Kûgúe @]ôÂûZâú ù\aú cû’ @^Ü_ì‰ðûu _âZýl AwòZùe jòcûkdùe ejê[ôaû ùMøeúcû’uVûeê bûa iû]^û gòlû Keò icMâ iéÁò, iâÁûu ij ù~ ^òaòWÿ ù_âca§^ùe aû§ò ùjûA ejòQò Zû’e @^êbìZòùe c^ _âûY iað\û _ì‰ð Keò eLôùfö iû]^û ùgh ùjfûö RMZþcûZûu @^êùeû] Z[û Mêeêu @ûù\gùe MêeêMòeò KeòaûKê ùfûKûkdKê @ûiòùfö Kò«ê ùi Pûjêñ[ôùf ùKak ^òZýùfûKe ùijò @^òaðûY @û^¦ûùfûKùe ^òRKê iaê\ò _ûAñ aêWÿûA eLôaûKêö cû’ue ^òùŸðg ùjfû _ZòZ ù\ge, aòKûeMâÉ cûâRûZòKê, iZý, ]cð, ù_âce cûMð \gðûAaû _ûAñö cû’ Kjòùf RîcûRùe _âùZýK iZú iû]ßú ^ûeúu c¤ùe ùijò cû’ jó gâúgâúVûKêeuê ~[û[ðùe bf_ûAùa Gaõ Zûu ^òùŸðgùe ^òRe Z[û _eòaûee Rúa^Kê _eòPûkòZ Keòùa bqcûù^ö

Zûue MêeêMòeò Rúa^ùe ù~Cñ _âûZüiàeYúdû cû’cûù^ @ûce c^Kê Ægð KeêQ«ò ùicûù^ ùjùf ieRêù\aú, ù~ûMcûdû ù\aú, iù«ûhú cû’, ^éù_ þ \û’u Ne cû’, iaRRþ @gßò ú bûAu Ne cû’, \òNfKû¦úe aù¦û_û¤ûd _eòaûee cû’cûù^ö Gcûù^ icùÉ gâúgâúVûKêe @Zò ^òRe Keò _êZâaZþ bf _ûC[ôùfö

gâúgâúVûKêe [ôùf aò_æaú aòek i\þMêeêö ùi Zûu iÚìk RúaŸgûùe ùKùZK @]_ZòZ icûRPêýZ cjòkûcûûê iZþ_[ ù\LûAQ«ò, Zûue Mêeê ùjûAQ«ò Gaõ ùicûûê C¡ûe c¤ KeòQ«òö ùijò_eò ^òeleû cû’cûûê c¤ @ûcôZ�ß, iéÁòejiý aêSûAù\A ùgâd_[ ù\LûAQ«òö ùKùZK cû’ue @§aògßûi jeY KeòQ«ò Z KûjûKê KûjûKê @Zò ijR iek bûhûùe ÊZü_âaéZ bûùa \ú^\eò\âuê gòlû\úlû ù\A C^ÜZòe Pec iúcûùe _j�ûA ù\AQ«òö”

Gjû_ùe aòRd bûA iûõ¤ @]ôùag^ I Young Aspirants’ session _ûAñ 6.00 NUòKû ùakKê gâúgâúVûKêe cjûeûR I bqcûûê ^òcªY Keò[ôùf û Z\^«e _âYûc Mû^ _ùe @_eûjÜ @]ôùag^ ùgh Keû~ûA @ûi^ a¦ Keû~ûA[ôfû û

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@MÁ 3, 2012 gêKâaûe, _â[c \òai, i§ýû @]ôùag^

iõ¤û 6.00NUòKû icdùe _âZúlû iõMúZcû^ Mû^ _ùe (]ì_ I \ú_) iõ¤ûeZò, Mêeêa¦^û I ùÉûZâa¦^û _ùe iû§ý @]ôùag^ @^êÂòZ ùjûA[ôfû û _òfûcû^u òcò� ^òŸðòÁ Gjò @]ôùag^ aû ‘Young Aspirants’ session’

ùe ibû_Zò aòRd bûA I _âùcû\ bûA @ûi^ MâjY Keò[ôùf û aòRd bûA Kjò[ôùf – Gjò ‘ òMc iáZòc¦òe’Uò VòKþ icdùe ^òcðûY ùjûA_ûeò[ôaûeê @ûùc VûKêeu _âZò KéZm û We are so happy and grateful to Shri Shri Thakur

for listening to our prayers and making this wish of Sangha come true by giving us this Asana

Mandira that is now called the “Nigama Smruti Mandira”. It is wonderful to know that the adults

kept thinking and planning but the first concrete action to make it possible was in terms of

gathering resources was from the Young Aspirants. Young Aspirants first raised fund for the Asana

Mandira and now Shri Shri Thakur is seating at His own place.

Gjû_ùe ùgâdû cû’ _âû[ð^û iõMúZ ‘G aògß iõiûe ~û’e PeùY @ûgâòZ’ Mû^ Keòaû_ùe gâú geZ P¦â iòõjù\I bûA Young Aspirants’ uê _VûA[ôaû PòVò _ûV Keû~ûA[ôfû û Barada Bhai _òfûcû^u @ûùfûP^ûùe Kjò[ôùf - In

a question to the Young Aspirants during the puja session, “What do you want from Shri Shri

Thakur?”, to which the children answered, “they want a very peaceful happy life.” Happiness in

one’s life gets distorted when responsibilities increase. He suggested to the children that they

follow four different techniques or yogas to remain happy. Do it by:

a) “Feeling” Do prayer everyday. By doing so, you will notice a lot of turbulence in life

sometimes goes away. You reaffirm and find out that there is someone to whom you can

express yourself.

b) “Thinking” - Through analysis and acquiring knowledge. Always question every situation you

face, ask yourself, ask your parents or others and find answer. Anytime you feel low like

depression or stress, ask what is happening and why is it happening? You correct them then

happiness will return. So, engage in proper thinking.

c) “Doing” - Start doing something good for others. Doing volunteer work such as feeding poor

people, helping in a hospital, etc.

d) “Being” - Through meditation or contemplation. Sit calmly for 15 minutes everyday and do

nothing, and just watch your thoughts.

These four techniques are interconnected and will bring your life to the center.

Gjû_ùe (ùiøcýûgâú) bqò cû’ _âû[ð^û iõMúZ ‘jiùe jiùe cêKêZû Sùe ~û ew @]eê’ Mû^ Keò[ôùf û bûaaò òcdùe Brij Gopal Bhai on how Shri Shri Thakur saved him from a serious health issue in 2010

and then from a car accident in 2011, said- “I was driving back to my apartment. As I was making a

left turn, a car came from the opposite direction at a speed of 40 miles per hour and hit my car. Air

bags from my car dashboard popped out and I called 911 for emergency help. My car was

completely destroyed. Police figured out that it was not my fault. When I got out of the car, I first

thought that my car insurance premium will go up. I was extremely lucky to be survived by Shri Shri

Thakur’s blessings. My observation was that Thakur is there with me at every moment of my life.”

Then Swati Dwibedy Maa said in Bhaba Binimaya: “This past year, I took a world religions course. I

was the only Hindu in the class, and the first unit in our class was Hinduism. So almost every day, I

talked in the class about Hinduism and applied the things I learned from Young Aspirants’ session.

After the Hinduism unit ended, I still found myself talking about Hinduism because every time we

got into a new religion, we compared religions to each other. The entire time we were on Eastern

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religions I had to explain all the religions because they had similar concepts with different names

and different interpretations. Throughout it, I found myself explaining how God is one and how

everybody is a part of that one God. I spent a lot of time defending that viewpoint. I was glad I had

Young Aspirants’ session to prepare for questions like that. Whenever we were learning about a

concept in Young Aspirants’ session, it would come out in that class. Other classmates of mine had

different viewpoints than me on the same concepts because of our mindsets. When I was looking at

how other people viewed religion, I started doubting my beliefs. Up until a few weeks ago, I was

thinking that I did not believe in anything. A few weeks ago, it was at night and I was about to go to

sleep when one of my friends called me and asked me to choose between him and another friend.

Since I chose the “wrong answer”, he spent an hour telling me how I was a horrible person. I was

really upset after the phone call ended. After a moment, my first thought was to go sit in front of

Thakur’s room. I sat there and said ‘Jayaguru’ a few times. I just told Thakur and went to sleep

peacefully. Whenever I felt bad about the incident, I thought of Thakur and felt better. Thinking

now, I know I still have doubts, but I still believe. I hope that no matter what happens, I will be able

to keep Shri Shri Thakur in my life.”

In Bhaba Binimaya, Alok Tripathy Bhai said- “I would like to first express my sincere gratitude for

having the opportunity to have Bhaba Binimaya seba in Bhakta Sammilani at Nigama Smruti

Mandira. During my school year, there was a small robbery. Four things were stolen from me: a

violin worth $1000, pants, an iPhone and a graphing calculator. Out of these things, I was most

concerned about the violin, as the other items were easily replaceable. The violin was not insured,

but I needed it badly. I have orchestra at school, a regional orchestra I am part of, and lessons. A

week later, it magically turns up with my pants. The phone and the calculator did not come back,

but miraculously the violin came back. I have to thank Shri Shri Thakur for that. Now I will talk about

how I feel about Sangha in general. I have been in this Sangha since its early stages; so I have seen

how it has grown. The Sammilani first started in Gyan Bhai’s house in Minnesota and now it has its

own permanent place in North Carolina. It has grown from a few families to 89 people. There is no

indication of it slowing down. We are getting more devotees. There are some in America who are

unaware of us and there are those emigrating from India. Maybe one day we will need a larger

Asana Mandir. This Sangha has been a huge part of me. I learned a lot through this Sangha and the

NJ Pathachakra. I have learned not just about religion, but also about how I should live my life

morally and ethically. This is how Sangha has affected my life in general.”

Asmita Nayak (Jemu) sent a letter from India since she missed Sammilani this year due to her

grandfather being sick. Bijoy Bhai read the letter:

Jayaguru Everyone,

We are still in India because my mom’s dad is sick. That is why I cannot come to this year’s

Sammilani puja. I will miss this year’s Sammilani but Thakur always says that taking care of your

family members and being nice and kind is what he wants us to do. When Sammilani puja will be

over, me and my family will join puja. I will be with all my friends. I miss my dad, who serves

delicious food and sits in the puja. Also, I will miss his acting. I will also miss pizza, pasta, cookies and

bhoga. My mom and me and my naughty brother are missing the puja. I love Thakur Baba. Jayaguru.

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Gjû_ùe iò¡û[ð bûA ‘Mêeê ûc Mû@ cjû^ù¦ bûA’ _âû[ð û iõwúZ Mû^ Keò[ôùf û Gjû_ùe \ßòZúd \òaie iKûk @]ôùag^ _ûAñ gâúgâúVûKêeuê ^òcªY Keû~ûA ‘RdMêeê’ ^ûc Kú�ð^ Keû~òaû _ùe Gjò @]ôùag^ ij _â[c \òê Kû~ðýiìPú icû¯ ùjûA[ôfû û i§ýû]ôùag^ _ùe @ûùceòKû iûeÊZ iõNe General Body Meeting @^êÂòZ ùjûA[ôfû û Cq ibûùe @ûi^ c¦òeùe Kò_eò ùiaû ùjûA_ûeòa I Gjûe elYûùalY aòhdùe @ûùfûP^û Keû~ûA[ôfû û gâúgâúVûKêeuê eûZâò ùbûM ^òùa\^ Keû~ûA aògâûc \ò@û~ûA[ôfû û Z_ôùe bqcûù^ _âiû\ùia^ Keò aògâûc ùÂ[ôùf û

@MÁ 4,2012 g òaûe, \ßòZúd \òai- _âûZü @]ôùag^ @\ý _âbûZùe RûMeY, _âZúlû, @ûaûj^ iõMúZcû^ Mû^ _ùe _âbûZú @ûeZò I ‘aù¦ gâúMêeê’ a¦^û Mû^ Keû~ûA icùaZ bûùa ùÉûZâa¦^û Keû~ûA[ôfû û ùK¦â _âZò^ò]ô _âùcû\ bûA @ûi^ MâjY Keòaû _ùe _eòPd _Zâ _ûV KeûA[ôùf û ‘^úeûR^û’ eê ùa÷\òK _âû[ð^û 22 @ûaé�ò Keû~òaû _ùe _âùcû\ bûA @ûùfûP^û Keò[ôùf û Gjû_ùe _e_ìRû ^òcªY Keû~ûA ‘RdMêeê’ ^ûcKú�ð ij _âYûc I @ûi^ a¦ Keû~ûA[ôfû û gâúgâúVûKêeuê aûfýùbûM ^òùa\^ Keû~òaû _ùe bqcûù^ _âiû\ùia^ Keò[ôùf û

@MÁ 4, 2012 g òaûe, \ßòZúd \òai - _ìaðûjÜ @]ôùag^ @ûaûj^ iwúZcû^ Mû^ Keû~òaû _ùe ‘ba a§^ ùcûP^’ Mû^ Keò iKûk 9 NUòKû icdùe

gâúgâúVûKêeu @ûi^ _e\û Cù^àûP^ Keû~ûA[ôfû û a¦^û ‘@ûjû Kò iê¦e cìeZò @ûRò @ûLô ù\Lôfû’ Mû^ Keû~òaû _ùe ibû_Zò I ùK¦â _âZò ò]ô _âùcû\ bûA @ûi^ MâjY Keò[ôùf û _âùcû\ bûA ‘iõNgqòe _âZòÂû’ aòhdùe @ûùfûP^û Keò Kjò[ôùf - gâúgâúVûKêeue iû]^û _¡Zò ùjCQò iõNiû]^û û gâúgâúVûKêe KjòQ«ò “Zêùccûù^ iõNa¡ jê@, Gjû ùcûe ùMûUòG Azû” û GKûVò ùjûA iõNùe ejòaû GK Kézâ iû]^û û iaêùaùk iRûM ùjûA ^òRe K[ûaû�ðû, aýajûe, ·fòPk^, iaê@ûùWÿ ^Re eLô, @^ýe c^ùÂ @ûcKê PkòaûKê ùja û eì_ ùMûÊûcú ^òZýùfûKe fúkû ù\Lô jiê[ôùf c¤ ùi[ôùe Zûue @mû^KéZ ùa÷¾a @_eû] ùjûA[ôfû û ùQûUû iû]ê bûaòùÂ[ôùf ù~ ùcûùZ ù\Lô jiêQ«ò û ùZYê @ûùc G[ô_âZò iZKð ùjaû û @ûùc ù\Lôaû ù~_eò @^ýe c^ùe KÁ ^ jêG û iõNgqò _âZòÂû \òMùe G[ô_âZò @ûcKê \éÁòù\aûKê ùja û ùi aûdûaûaûu aûYú C¡ûe Keò Kjò[ôùf - “gâ¡û I aògßûi @ûiòMùf G÷ýKû«òK bqò ^ @ûiò ejò _ûeòa ^ûjó û” MêeêbûAuê ù\Lôùf gâ¡û Keòa, jhð _âKûg Keòa, “RdMêeê” i¸ûhY Keòa, Zûue Kêgk Ròmûiû Keòa û iû]êiwùe jeòK[û _KûAa û

Gjû_ùe iê\ò¯ Lê�ò@û bûA “iõNùiaúu _âZò”eê “iõNgqò” _ûV Keò[ôùf û “@ûùc Z ibòGñ ^û^û RûZò `êf” _âû[ð û iõMúZ Mû^ _ùe _êeûZ^ ‘@û~ðý\_ðY’eê iZýû^¦ ieÊZú cjûeûRu fòLôZ “iõNgqò” aòhd mû^bûA _ûV Keò[ôùf û KUK gûLûiõNe MM^ Kêcûe \ûi bûA ‘gâúgâúVûKêeu ùa÷gòÁý’ aòhdùe @ûùfûP^û Keò[ôùf û

ùK¦â ùiaK iõNe iµû\K RM^Üû[ \ûg bûA ‘^úkûPk iûeÊZ iõNe ùa÷gòÁý’ i´§ùe @ûùfûP^û Keò Kjò[ôùf- gâúgâúVûKêe ÊjÉùe Zûue R^àZò[ôùe MéjiÚ bqcûû _ûAñ ^úkûPk iûeÊZ iõN _âZòÂû KeòQ«ò û gâúgâúVûKêe _eò_Kß @aiÚûùe IWÿò@û bqcûû _ûAñ Gjò iõN _âZòÂû Keò[ôùf û _ìaðeê i^Üýûiú I aâjà·eúcûûê ùÂ ‘iûeÊZ cV’ _âZòÂû Keò[ôùf û iûeÊZ cV _âZòÂûe CùŸgý [ôfû i^ûZ^ ]cðe _â·e, iZþgòlûe aòÉûe I gòamû^ùe Rúaùiaû û ùi ^úkûPk iûeÊZ iõNùe Méjûi^, iõNûi^ I i¹òk^ú @ûi^ _âPk^ KeòQ«ò û aýÁò

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iû]^ûùe KcðKê ùiaûùe _eòYZ Keòaû _ûAñ KjòQ«ò û iõNgqò aû mû^ cû¤cùe icÁòiû]^ûe _ì‰ðZû @ûùi û Méjûi^ iZþ (aògßûi) e @ûi^, iõNûi^ PòZþ (mû^) e @ûi^, i¹òk^ú (@û^¦ aû ù_âce) @ûi^ û aýÁòiû]^ûùe gqòe @_Pd jêG û gqòKê RMZþùiaûùe òùdûRòZ Kùf gqòe C_Pd jêG û iõNe ]ûeû ùjCQò ic_ðYe iû]^û aû ùMû_úbûae iû]^û û gâúgâúVûKêe ùjCQ«ò gâúKé¾, bqcûù^ ùjCQ«ò eû]û û ùiaKcûù^ aû _eò·kK ùjCQ«ò ùMû_ú û ùiaKcûù^ bqcûûê aû eû]ûuê iûjû~ý Ke«ò û gâúgâúVûKêe cû’cûûê CyiÚû^ ù\AQ«ò û cû’cûù^ I Sò@cûù^ @bò^d KeòaûKê c^û Keû~ûAQò û iõN\ßûeû _âa�òðZ ‘iõN^úZò’ ùjCQò iõNe i´ò]û^ û iÚìkRMZùe i¹òk^ú ùjCQò òZýùfûKe _âZòQaò û iõN ùjCQò icÁòbûa iû]^ûe GK ùlZâ û @ûùc icÉu c¤ùe gâúgâúVûKêeuê ù\Lôaû û

aâùR¦â ^û[ _Šû bûA ‘aâRbûa, iõN I iõNû]úg’ aòhdùe @ûùfûP^û Keò Kjò[ôùf - gâúgâúVûKêe @ûcKê Zûu ù_âcùe aû§ò eLôQ«ò û @ûce Liòaûe C_ûd ^ûjó, ùi @ûcKê ~ûaêWÿò ]eòQ«ò û gâúgâúVûKêe KjòQ«ò, cêñ @MÜò, Zêccûû c¤ùe @MÜò Çêfòw Êeì_ aúR @_ðY KeòQò û Zêccûûê c¤ @MÜòcd Keòù\aò û cêñ ~ûjû ZêcKê c¤ ùi_eò Keòù\aò û ùi _ì‰ð @ûcKê c¤ _ì‰ð Keòù\ùa û ùi @û^¦Êeì_ @û^¦N^ aòMâj @ûcKê c¤ @û^¦ Êeì_ùe _j�ôaûKê cù^ _KûA ù\CQ«ò bq i¹òk^úùe û bq _âû[ð^û KeêQò ‘Iñ _ì‰ðc\ü _ì‰ðcò\õ _ì‰ðûZþ _ì‰ðcê\PýùZ û’ @MÜò Çêfòw ùjfû Pòe«^ iZý, Zû’e \ûjòKû gqò @_âZòjZ û A§^ gêÃ [ôùf \_þ Keò ]eòa @[ðûZþ bf bûaùe ]eò _ûeòa û icÉuê @ûgúaðû\ Keò gâúgâúVûKêe Kjòùf Zêùc ù~ùZ ^úP, jú^ ùjùf c¤ \òù^ ^û \òù^ @MÜòcd ùjûA~òa û

ùMû_úcûûe c¤ “cjûbûa” ùjC[ôfû û ù~ùZùaùk Ké¾ MûB PeûAaûKê ~ûAQ«ò I aYeê ùèêQ«ò \òîûeû ùMû_úcûù^ Ké¾uê ù\Lô^ûjñû«ò û ù~ùZùaùk Ké¾uê ù\LôQ«ò @ûLô_Zû _WÿòaûKê ùMû_úcûù^ ·jó ^ûjñû«ò û ù~ùZùaùk Cbdue iõù~ûM ùjûAQò ùicûûê KÌ ^òcòh _eò fûMêQò I aòùdûMùe ùMûUòG ^òcòh KÌ _eò fûMêQò û” _âYûc Mû^ûù« Gjò ibû ùgh Keû~ûA gâúgâúVûKêeuê ùbûM ^òùa\^ I aògâûc \ò@û~òaû _ùe bqcûù^ _âiû\ ùia^ Keò[ôùf û

@MÁ 4, 2012 g òaûe, \ßòZúd \òai- iû]ûeY ibû i¹òk^úe iû]ûeY ibû @_eûjÜ N 2.30 cò. icdùe @^êÂòZ ùjûA[ôfû û G ibûùe ibû_ZòZß Keò[ôùf iÚû^úd Durham Technical Community College e @¤û_K Wü aòRd Kêcûe _…^ûdK I aqû bûùa ù~ûM ù\A[ôùf bû^ê \ûi, North Carolina State University e @¤û_K Wÿü ùK÷kûg cògâ I b\âLeê @ûùceòKû bâcYùe @ûiò[ôaû eûRù^÷ZòK aòmûê @¤û_òKû iùeûRò^ú cjû_ûZâ û @ûi^ c¦òe @�kùe ejê[ôaû @^ý ùKùZRY IWÿò@û _eòaûeuê c¤ ^òcªY Keû~ûA[ôfû û gv]ß^ò I cwkûPeY _ùe @Zò[ôcûûê cûfý, P¦^ @_ðY Keû~ûA[ôfû û iõlò¯ ùÉûZâa¦^û _ùe “ùj RMZMêeê, ùj cjòcûùceê” _âû[ð^û iõMúZ Mû^ Keû~ûA[ôfû û _â[ùc ‘@ûùceòKû iûeÊZ iõN’e ibû_Zò aòRd iûjê bûA @Zò[ôcûûe _eòPd _â\û^ Keòaû _ùe aògßRòZþ iê¦eeûd bûA iû]ûeY ibûe CùŸgý i´§ùe Kjò[ôùf - “iû]ûeY ibû i¹òk^úe GK CùfäLù~ûMý @õg û gâúgâúVûKêe KjòQ«ò, Zêùccûù^ @û·e_eûdY jê@ û ùcû bûa]ûeûKê @ûPeYùe _eòÇêU Keò_ûeòùf iû]ûeY ùfûùK Zûjû MâjY Keòùa û ùcûe _â·e Keòa ^ûjó û Zêùccûù^ Mêeêue \fûf ùja ^ûjó û Zêùccûù^ @ûPeY cû¤cùe ùcûe _â·e KeòaûKê ùPÂû Keòa û ùZYê @ûce _â·e ^ [ûG û

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gâúgâúVûKêe Zûu _âa�ðòZ bq i¹òk^úe ùgh \ò ùe iû]ûeY ibû _âa�ð^ Keò i¹òk^ú ùjC[ôaû @�kùe Rîû]ûeYu c¤ùe Zûu K[û _â·ee aýaiÚû Keò[ôùf û _â[ùc 1915 ciòjû Wÿòùié cûi 26 ZûeòLùe i¹òk^ú @ûiûce ùKûKòkûcêLùe @^êÂòZ ùjûA[ôfû û 1947 ciòjûùe _âûù\gòK bq i¹òk^ú M¬ûc Ròfäûe @ûùuûfòVûùe _â[ùc @^êÂòZ ùjûA[ôfû û ùiVûe aW ùLcêŠòe eûRû ibû_Zò bûaùe iû]ûeY ibûùe ù~ûMù\A[ôùf û Gjò_eò _âZòahð bq i¹òk^úùe iû]ûeY ibûcûûùe aògòÂ @Zò[ôcûù^ ù~ûM\û^ Keò@ûiêQ«ò û iû]ûeY ibûùe @Zò[ôcûù^, aògòÁ ù^Zû, ]cð i´§úd aýqòcûù^ ù~ûM\û^ Keò[û«ò û Gjò iû]ûeY ibû cû¤cùe gâúgâúVûKêeu bûa]ûeû _â·e jêG û Gjò iû]ûeY ibû cû¤cùe gâúgâúVûKêeu Rúa^ú, bûa]ûeû, ùa÷gòÁý, MêeêZ�ß AZýû\ò @ûùfûPòZ ùjaû iùwiùw ^òcªòZ iû]êcŠkúuVûeê @û¤ûcòôK RMZe @ù^K C_ûù\d aòhdaÉê I Z�ßicìj MâjY Keòaûe iêù~ûM fûb ùjûA[ûG û @Zò[ôcûûê c¤ @ûc @^êÂû^ I gâúgâúVûKêeu aòhdùe KòQò RYûAaû ùjCQò Gjò iû]ûeY ibûe iêcjû^ CùŸgý û”

mû^ \ßòùa\ú bûA ‘gâúgâúVûKêeu Rúa^ú, bûa]ûeû I aòùghZß’ aòhdùe @ûùfûP^û Keò[ôùf û Z_ôùe _âû[ð^û iõMúZ ‘]^ý ]^ý Mêeêù\a gâú^òMcû^¦’ Mû^ Keû~ûA[ôfû û aòRd iûjê bûA ‘gâúgâúVûKêeu @ûù\g _ûk^ùe _û½ûZýicûRe iciýûMêWÿòKe icû]û^’ aòhdùe @ûùfûP^û Keò Kjò[ôùf- “gâúgâúVûKêeu \gð^ aògßaýû_K I icÉu _ûAñ _â~êRý û Gjû ùKak bûeZù\g _ûAñ iúcòZ ^êùjñ, ùi _âûPý I _û½ûZý Cbdue I iaê ùgâYúe ùfûKu _ûAñ C^ÜZò ·jòñQ«ò û _ìùað bûeZe gòlû_âYûkú ùfûKcûûê @û[ðôK I _ecû[ðôK \òMùe C^ÜZò _ûAñ ijûdZû Keê[ôfû Kò«ê Gùa Professional education aû specialized skillùe C^ÜZò KeòaûKê ùRûeþ \ò@û~ûCQò KûeY ·Kòeú _ûAaûKê ijR û _ìað _eò gòlû_âYûkúùe @û[ôðK I _ecû[ðôK C^ÜZò Kò_eò ùjûA_ûeòa ùi[ô_âZò ùRûeþ \ò@û~ûC ^ûjòñ û

_û½ûZýùe Liberal education C_ùe ùRûeþ \ò@û~ûCQò û ~ûjû Äêfùe _Xÿû~ûCQò _òfûcûù^ KùfR _XÿòaûùakKê bêfò~ûCQ«ò û cêñ ùcûe management ·Kòeúùe gâúgâúVûKêeu ^úZò I iõNeê ~ûjû gòlûfûb KeòQò ùcûe ù\÷^¦ò _âgûi^ ·Kòeúùe _âùdûM Keò_ûeòQò û _û½ûZýicûR @ûcVûeê ajêZ \òMùe gòlûfûb Keò _âùdûM Keò_ûeòa û GVûùe c¤ _ûV_Xÿûùaùk ]cðe gòlû \ò@ûMùf ùfûKcûù^ ^ò½d C_KéZ ùjùa û”

On “World Peace and Shri Shri Thakur's Philosophy” Barada Nayak bhai gave an evolutionary

perceptive of human species from hunter-gatherer to modern times. He said, while we have been

evolving as a species for over millions of years now, we still have that survival instincts (fight or

flight response), when we were surrounded by predatory animals, so much ingrained in us.

Although historically we see that some human beings such as Budha, Jesus, and the Rishis of the

Upanishads, and many great sages of modern times have reached the highest states of

consciousness, and expressed all the platonic values we aspire for; however, society as a whole has

not changed. We're still a very violent species terrorizing the entire eco system. Therefore, Shri Shri

Thakur didn't emphasize only on individual transformation, rather his whole emphasis was on

collective transformation - transformation of the entire human race. Towards that goal he

established Sangha as the vehicle for that collective transformation. Barada bhai gave a scientific

perspective of how this collective transformation happens, all the time in nature, taking a specific

example of the process of "metamorphosis" of caterpillar turning into a butterfly at the cellular

level. And finally he correlated that transformational process with the formation of America

Saraswata Sangha in a very elegant way.

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@ûùceòKû iûeÊZ iõNe âc aûhðòK aòaeYú gâúgâúVûKêe cjûeûRu @_ûe KeêYûeê Zû 27 Rû êdûeú 2013 \ò^ ‘@ûùceòKû iûeÊZ iõN’e @Ác aûhðòK Ciôa _ûkòZ ùjûA~ûAQò û 2001 ciòjû @MÁ 4 ZûeòL \ò^ gâúgâúVûKêeu gêb R^à\ò^ùe cûZâ iûZùMûUò bq _eòaûeKê ùÂ @ûe¸ ùjûA[ôaû @ûùceòKû iûeÊZ _ûVPKâUò ^úkûPk iûeÊZ iõNe ibû_Zò I ZZþKûkú^ _eòPûkK gâú~êq gýûc iê¦e \ûg bûAu \ßûeû @ êcZò _âû¯ ùjûA 2003 ciòjûùe iõNùe _eòYZ ùjûA[ôfû û 2001 ciòjûVûeê _âùZýK cûie _â[c eaòaûe \ò^ ùUfòù`û^þ cû¤cùe Gjò _ûVPKâe @]ôùag^MêWÿòK @^êÂòZ ùjûA@ûiê[ôfû û 2004 ciòjû Rû^êdûeú 7 ZûeòL ù_øh _ì‰òðcû i§ýûùe ‘@ûùceòKû iûeÊZ iõN’ aò]ôa¡ bûaùe _âZòÂû ùjûA[ôfû û ùijòahðVûeê _âZòahð ù_øh _ì‰ðòcû icdùe iõNe aûhðòK Ciôa _ûkòZ ùjûA @ûiê@Qò û @ûùceòKû iûeÊZ iõNe _âZòÂû _eVûeê iõNùiaú bûA I cû’cûù^ ^òdcòZ bûaùe iõN_ìRû @]ôùag^ùe ù~ûM\û^ Keò gâúgâúVûKêeu bûa]ûeûùe @^ê_âûYòZ ùjaû_ûAñ ùPÁû KeêQ«ò û _âùZýK eaòaûe \ò iõN_ìRû @]ôùag^ @^êÂòZ ùjûA@ûiêQò û _âZòcûie ùgh eaòaûe \ò^ ^úkûPk iûeÊZ iõN _eòPûkKu \ßûe cù^û^úZ RùY ùK¦â _âZò^ò]ô bûaùe ù`û^þ cû¤cùe ù~ûM\û^ Keò gâúgâúVûKêeu bûa]ûeû aòhdùe @ûùfûP^û Keò[û«ò û ^òdcòZ iõN @]ôùag^ aýZúZ cûie _â[c eaòaûe \ò^ cjòkû iõN @]ôùag^ @^êÂòZ ùjûA @ûiê@Qò û aòMZ ahðe iõN @]ôùag^MêWÿòKùe _âûd 59 RY iõNùiaú I 8 RY \gðK bq ù~ûM\û^ KeòQ«òò û ‘@ûùceòKû iûeÊZ iõN’e _eòPd _Zâ]ûeú bqu iõLýû 52 û 2004 ciòjû Rû^êdûeú cûieê @ûe¸ ùjûA _âùZýK cûie ùgh eaòaûe \ò^ _òfûcûûe @]ôùag^ ùjûA @ûiê[ôfû û 2005 ciòjû Wòùié cûieê Gjò cûiòK @]ôùag^ _òfûcûûe @ûMâj Kâùc cûiùe \êA[e @ êÂòZ ùjC@Qò û Gjò @]ôùag^ùe aòbò^Ü _êÉKeê iõMéjúZ gâúgâúVûKêeu fúkû I ^úkûPk iûeÊZ iõN \ßûeû _âKûgòZ Mâ^Úûakúeê C¡éZ aòbò Ü Z�ß i´§úd ùfLûe AõeûRú @^êaû\ Keû~ûA _òfûcûû \ßûeû _ûV Keû~ûC@Qò û GZ\þ aýZúZ MZahð _òfûcûûe @ûMâj Kâùc gâúgâúVûKêeu _âYúZ ‘mû^úMêeê’ _êÉKeê i^ûZ^ ]cð Gaõ aòbò Ü _êÉKeê gâúgâúVûKêeu fúkûKûjûYú aòhdùe @ûùfûP^û ùjûA@ûiê@Qò û aòMZ ahðùe _òfûcûû @]ôùag^MêWÿòKùe 17 RY _òfû ^òdcòZ bûaùe ù~ûM\û^ KeòQ«ò û ùicûû c]ýùe 4 RY _eòPd_Zâ]ûeú û \úNð @ûV ahð ]eò aòbò Ü NûZ_âZòNûZ c¤ ù\A MZò Keò gâúgâúVûKêeu @ûi^ c¦òe ^òcðûY ^òcù« iÚû^ ^òeì_ûY _ûAñ aòbò^Ü RûMû _eò\gð^ Keò ùghùe 2010 ciòjû @MÁ cûiùe North Carolina eûRýe Efland ijeùe GK Rcò KòYû ~ûA[ôfû û gâúgâúVûKêeu @iúc Ké_ûeê 2012 ciòjû cûyð cûiùe ^òcðûY Kûc @ûe¸ ùjûA RêfûA cûiùe ùgh ùjûA[ôfû û RêfûA 28, 2012 eòL \ò^ North Carolina eûRýe Efland ijeùe gâúgâúVûKêe cjûeûRu cjû^ Azû I @Zêk^úd Ké_ûeê bûeZ aûjûùe gâúgâúVûKêe cjûeûRue _â[c @ûi^ c¦òe “^òMc iáZòc¦òe” _âZòÂû Keû~ûA[ôfû û Gjò _âZòÂû CiôaUò ^úkûPk iûeÊZ iõNe _eòPûk^û cŠkú i\iý gâú~êq _âùcû\ Kêcûe cjû«ò bûAu _âZò ò]ôZßùe I gqò^Me (eûCeùKfû) gûLû iõNe ibû_Zò gâú~êq ù\ûkùMûaò¦ \ßòùa\ú bûAu ù_øùeûjòZßùe @^êÂòZ ùjûA[ôfû û Gjò Ciôaùe ùK¦â ùiaK iõNe iõ_û\K gâú~êq RM^Üû[ \ûg bûAu iùcZ _âûd 45 RY bûA, cû’ I _òfûcûù^ ù~ûMù\A[ôùf û Méj_âZòÂû _ùe, gâúgâúVûKêe cjûeûR @ûùceòKû gûLû iõNe ibû_Zò aòRd iûjê bûAu Méjûiêê gûLû iõN @ûi^ c¦òeKê aòùR ùjûA[ôùf û gâúgâúVûKêe cjûeûR aòùRùjaû icdùe jVûZþ ùcNcêq ^úk @ûKûgùe KkûjûŠò@û ùcN ùNûUò @ûiò[ôfû û gâúgâúVûKêe cjûeûR @ûi^

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iûeÊZ iõNe bqcûù^ aòMZ ahðe flý ijòZ @^ý ùKùZûUò @Zòeòq flý ò¡ðûeY KeòQ«ò û Gjò icÉ flý MêWÿòK ùjfû :- 1. _òfûcûûe @]ôùag^ùe _ûV Keû~ûC[ôaû AõeûRú MÌicìj ^úkûPk iûeÊZ iõN \ßûeû _âKûg Keòaê û 2. gâúgâúVûKêeu bûa]ûeûùe _âKûgòZ AõeûRú _êÉKcûûê @ûùceòKûe fûAùaâeúMêWÿòKê \û^ Keòaê û 3. gâúgâúVûKêeu PòVò AõeûRú @^êaû\ iõ_ì‰ð Keòaê û 4. iûeÊZ cû]êeú _âKûg^ Keû~òa û 5. ^òMc iáZòc¦òeùe iõN_ìRû ^òdcòZ bûùa iõ_^Ü Keò_ûeòaê û 6. “^òMc iáZò c¦òe”ùe aMò· Keò aòbò Ü _âKûee `êf I `kMQ fMûA Gaõ Lawn _âÉêZ Keò c¦òee _eò_ûgßð ùiø¦~ðý aé¡ò Keòaû û @ûùceòKû iûeÊZ iõN _âZòÂû ùjaûe ^@ahð @ZúZ ùjfûYò û Gjò ^@ ahð c¤ùe @ûce iõNùiaúu iõLýû 20eê aé¡ò_âû¯ ùjûA Gùa 59 ùe _j�ôQò û gâúgâúVûKêeu _ûLùe GZòKò _âû[ð^û ù~ - Gjò _âaûiú iõNUò Zêceò bûa]ûeûùe MXÿòCVê Gaõ Zêceò cjû^þ @û\gðe aògßaýû_ú _â·eùe ijûdK ùjC û icÉ iõNùiaú Zêceò bûaùe @^ê_âûYòZ ùjûA iõNa¡ ùjûA GKc^ GK_âûYùe Zêceò ùiaû Ke«ê I Zêce RMZþjòZKe Kû~ðýùe Rúa^ CiôMð Ke«ê û

gâúgâúVûKêe PeYûgâòZ mûê¬^ \ßòùa\ú

iõ_û\K, @ûùceòKû iûeÊZ iõN ��

Young Aspirants’ Section

Inspiration and Recollection of the Past Year

Jayaguru! It is now close to the first anniversary of the Nigama Smruti Mandira. Recollecting

my thoughts on the Asan Mandir, I realize how important it has been to me since its completion. I

think that the most important thing about this Asan Mandir is that it has “established” Thakur’s

presence here in America. What I mean by this is we finally have a temple for Thakur, a place that

can be considered his home completely. I believe this is a huge step in the growth of AMSAS. Having

a Mandira for Thakur where his devoties can congregate, makes me very proud, as I am sure you all

can relate to. I remember when my friends would ask me before “Is there a temple in which your

Guru resides?” I can now proudly tell them that there is indeed a beautiful temple for Thakur. I hope

that we can soon build more temples in the U.S. I like spending a few weekends each month at the

Mandira. It has become almost like a second home to me. There is something special that makes me

want to be there every week. May be it is the serenity and peacefulness or maybe it is just being

able to meet other bhaktas there. Needless to say, I feel very blessed that we were able to

successfully complete the construction of the Mandira.

Not too long ago, I was writing a research paper on Mother Teresa. I found a very

inspirational quote by her. It perfectly embodies Thakur’s teachings, so much so that it has

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influenced me to look at obstacles and certain occurrences in a different way. I try to remember this

quote whenever I am facing difficulties and I would like to share with you all as well. Hopefully, you

will find the same inspiration that I do from it.

“People are often unreasonable, irrational, and self-centered.

Forgive them anyway.

If you are kind, people may accuse you of selfish, ulterior motives.

Be kind anyway.

If you are successful, you will win some false friends and some true enemies.

Succeed anyway.

If you are honest and frank people may deceive you.

Be honest and frank anyway.

What you spend years building, someone could destroy overnight.

Build anyway.

If you find serenity and happiness, they may be jealous.

Be happy anyway.

The good you do today, people will often forget tomorrow.

Do good anyway.

Give the world the best you have, and it may never be enough.

Give the world the best you’ve got anyway.

You see in the final analysis, it is between you and God.

It was never between you and them anyway.”

–Mother Teresa

Shri Shri Thakur Charanashritaa,

Shreya Prabhakar

My Experience

I like joining my parents and sister for Thakur’s puja. Attending the puja makes me feel spiritual.

During every young aspirant’s session we read stories that Shri Shri Thakur has told. That helps me

learn more about Thakur, his teachings, and to be an ideal person. I enjoy going to our Asana

Mandira. We go to our Asana Mandira on Saturdays and come back home Sunday afternoon. I am

looking forward to the time when we have a playground for us to have more fun at the Asana

Mandira. The Bhakta Sammilani was held in Odisha in February. I am excited for us to have our next

Sammilani in July. My favorite part of the Sammilani is Ananda Sabha.

Shri Shri Thakur Charanashrita,

Shashwat Prabhakar

My Feelings My feelings about Thakur are sometimes very strong.I usually do pranama to Thakur after

bath. I start my school tests praying him and most of the time I got it right. I also know that he

brought us to this world to do his work.

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I do Thakur prayers are sing his songs. Sometimes I just know exactly what to do other times

it's between. Thakur also saves me from big trouble like one time my bully was annoying me a lot

and I told Thakur about it and it didn't happen again.

I always wish I could meet him, so he could tell me some advice and about my future. I want

to learn Odia , so that I can read more of his books to know more about him.

Shri Shri Thakur Charanashrita

Aryaan Jena

Nigam Smruti Mandir

In a different country

In a different place

Is a beacon for Sanatan Dharma

Situated in Efland, North Carolina

Is Nigam Smruti Mandir

After the construction

After Smruti Mandir was ready

Many bhaktas from all around America

Arrive for the annual gathering: Sammilani

Delicious prasad can be smelled

‘Jayaguru’ is heard

Sitting in the grand puja hall

Praying, discussing, laughing

On early Sunday mornings

On the days of Sangha puja

Prayers are heard

Sounds from the melodious songs

And the noisy instruments

Resonate throughout during arati

At Nigam Smruti Mandir

In the gardens

Flowers bloom throughout the year

Azaleas, roses, and camellias

Marigolds, gardenias, and fruits

So beautifully arranged with pathways and trees

Now Nigam Smruti Mandir is one year old

Devotees gather for Pathachakras, special pujas, and Sammilanis

With the divine aura and blessings of Shri Shri Thakur


Saumyashree Ray (Bhakti)

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The following is an example story translated for and read in one of the Young Aspirants’ sessions.

– Editorial Board, America Saraswata Sangha

Helping another Saint’s Disciple with Japa

Khagendra Narayan Singh of Phulbari Saraswata Sangha had described another incident as

follows:

This event occurred on the day Sitanath bhai and I took initiation from Sri Sri Thakur at

Sarbabhouma Bhakta Sammilani held at Jorpokhri Saraswata Ashram in Jalpaiguri. Kamalakanta

Dalai, Cooch Behar district representative (in Sri Sri Thakur’s established Saraswata Matha

administration hierarchy), had made a list of devotees who were going to take initiation. The

person, whose name was next to my name in the list, was from Pabna district. He was well-dressed.

After my interview with Sri Sri Thakur, this gentleman came in and stood next to Thakur. Looking at

him, Sri Sri Thakur said in an angry voice, “What do you want?”

The gentleman replied that he also had come to take initiation. Hearing that Sri Sri Thakur

became furious and said, “Didn’t you find any other place to play your game? You have taken

initiation for Bhola Giri Maharaj. After taking initiation from a siddha saint like him you still have

come to me for mantra! You know that we both belong to Shankar’s lineage. Go away; I will not

give you initiation.”

All of us present there were stunned. How did Thakur know that the person was a disciple of

Bhola Giri Maharaj? The gentleman cried out and said that he was not getting any result from the

mantra given to him by Giri Maharaj. Then with a smile Sri Sri Thakur replied, “You should have said

that. Come when the initiation of all these people is over. I will bring chaitanya (life) to your

mantra.”

That afternoon, Sitanath bhai and I bumped into the same gentleman again and asked,

“What did Thakur do about your situation?”

He answered, “When I sat down with Thakur and tried performing japa of the mantra as per

his instructions, it started working.”

Then I asked him, “Had you ever met Thakur before and discussed it with him?”

He replied, “I had never seen Thakur before. Just by hearing his name, I came to this

sammilani to meet with him.”

We were surprised to hear that. How did Thakur know that this person is a disciple of Bhola

Giri Maharaj? With astonishment and admiration, the gentleman told us, “You have taken shelter

of an incredibly powerful saint. From today, I too became your brother.”

We three hugged each other with joy and kept on shouting “jayaguru” “jayaguru”.

(Source: Sri Sri Thakur Nigamanander Loukika Vidya o Aloukika Shakti)

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Asana Mandira Pratistha and 2012 Sammilani Photos

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2012 Fiscal Report

Income * Sammilani Expense Annual Pranami from Sangha Members $1,725.00 Accommodation (Holiday Inn) $686.30 Pali Pranami $1,122.00 Food* $1,931.69 Sammilani Delegate Fee $5,975.00 Decoration $483.75 Sammilani Padasana Pranami $392.37 Travel - NSS Representative $1,460.68 Janmostaba Padasana Pranami $118.00 Miscellaneous $156.21 Magazine Sale $540.00 Total $4,718.63 Pledge for Aasana Mandira Construction $104,554.79 2012 Sammilani Aabahaka Pranami $1,734.00 * Food exp during Sammilani, Janmotsaba and Class Puja

Parichaya Patra Application Pranami $9,707.95 Pradeshika Sammilani Webcast Pranami $1,401.00 Mailing Cost Reimbursement $37.25 SJSSM Annual Pranami for NSS $720.00 SJSSM Class Puja Delegate Fee $1,300.00 SJSSM Class Puja Padasana Pranami $95.00 Pathachakra Padasana Pranami $796.00 Matching Fund from Motorola Foundation $12,100.00 Interest from CD Account $197.73 Gruhasan Pranami for NSS $700.00 Pranami for Begunia Sangha $4,000.00 Pranami for Sangha Sebak Subscription $20.00 Misc Pranami $2,386.09 Total $149,622.18 Expense Aasana Mandira - Construction $523,333.04 Aasana Mandira - Electric Bill $953.50 Aasana Mandira - Insurance $971.25 Aasana Mandira - Internet Bill $171.02 Aasana Mandira - Security System $1,320.00 Aasana Mandira - Water Bill $270.07 Aasana Mandira - Misc Expenses $22,015.75 Property Tax - Orange County $1,413.37 Mortgage Interest $3,978.16 Sammilani Expense $4,718.63 Magazine Production $450.00 Mailing Expense - Magazines $57.60 Pranami to NSS with Parichaya Patra $9,707.95 Sangha Approval Pranami to NSS $21.00 Pradeshika Samm. Webcast Pranami to NSS $1,401.00 SJSSM Annual Pranami to NSS $720.00 Padasan Pranami to NSS $305.00 Gruhasan Pranami to NSS $700.00 Pranami for Begunia Sangha $4,000.00 Pranami for Sangha Sebak Subscription $20.00 Misc Pranami $134.63 Total $576,661.97

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Directory of Bhaktas in ‘America Saraswata Sangha’ and their Family Members

Sl

No

Name

Introduction

1 Aditya Narayan Tripathy

Sasmita Mishra

Child:

Arushi

I came to know Shri Shri Thakur through my parents Late Gobinda Ch. Tripathy and

Mrs. Urmila Tripathy of Sunabeda Sangha.

-Aditya bhai

2 Amitav Dash

Padmini Dash

Child:

Saraswat

With HIS blessings, both of us were born in Thakur's families. We know and worship

Shri Shri Thakur Maharaj as our GOD (Sadguru) since childhood through the

influence, direction and inspiration of Shrimat Swami Trigunananda Saraswatijee.

- Amitav Bhai

3 Anup Kalia I came to know Thakur from my childhood through my parents Shiba Prasad Kalia

and Late Kakali Kalia members of Rourkela Saraswata Sangha.I was also a member of

Rourkela Saraswata Sangha. In fact my entire paternal side is associated with

Thakur.

4 Ashwini Kumar Nayak

Sanghmitra Nayak

Children:

Ashmita

Ansh

I came to know Shri Shri Thakur from my parents. They are the members of

Balasore Saraswata Sangha. – Ashwini bhai

5 Arindam Swain

Srutirupa Samal

By God's grace I was born to a family where my parents Srichanran Samal and

Soubhaginee Samal, and maternal Grand parents Niranjan Bhuyan and Sarat Kumari

Bhuyan and most of the other members in family are devotees of Sri Sri Thakur. So

my knowing of Sri Sri Thakur was through them. – Srutirupa maa

6 Barada Kanta Nayak

Sonia Mohanty

Child:

Simran

I started accompanying my parents, Rasa Bihari Nayak and Meena Kumari Nayak to

Puri Smruti Mandir from my early childhood. I am a member of America Saraswata

Sangha.

-Barada bhai

7 Bibhuti Kumar Sahoo

Sangeeta Sahu

I came to know Shri Shri Thakur from my parents Bairagi Charan Sahoo and

Shantilata Sahoo of Nayagarh Sangha. - Bibhuti bhai

8 Bijoy Kumar Sahoo

Ratna Jena

Children:

Mohit

Lara

Through my mother Ketaki Maa. I started accompanying my mother as a child to the

Cuttack Jobra Sangha. – Bijoy bhai

9 Binaya Kumar Sahoo

Shibani Sahu ( Aru )

Children:

Arush

Aron

I came to know Shri Shri Thakur from my parents Bairagi Charan Sahoo and

Shantilata Sahoo of Nayagarh Sangha. – Binaya bhai

10 Biswajit Sundar Ray

Smitarani Sundar Ray

Children:

Saumyashree (Bhakti)

Bedaprakash (Gyan)

I knew Shri Shri Thakur from my grandfather Late Balabhadra Sundar Ray and

parents Basanta Kumar Sundar Ray and Minita Manjari Sundar Ray of Begunia

Saraswata Sangha.

– Biswajit bhai

11 Biswaranjan Das

Lipika Das

Child:

Yukta

I came to know Shri Shri Thakur from my parents, specifically from my father as he

is the first to explore Thakur. I used to go to Cuttack Jobra asan mandir.

– Biswaranjan bhai

103

12 Brajendra Panda

Rashmi Rekha Panda

Child:

Brij Gopal

I know Shri Shri Thakur Maharaj since childhood; my grandfather, late Biswanath

Panda was a member of Kendupatna Shakha Sangha. – Braja bhai

13 Brundaban Sahoo

Padmagandha Sahoo

Children:

Aditi

Arnab

I came to know Shri Shri Thakur from my mother Sobharani Sahoo (Gelha maa) of

Cuttack Saraswata Sangha. – Padma maa

14 Chinmayee Dash

Satyabrata Sahu

Child:

Satvi Sachita

I knew Shri Shri Thakur from my father Rabindra Nath Dash, uncle Late Baishana

Charan Dash of Kaduapada Sangh, Jagatsinghpur. – Chinmayee maa

15 Debashis Dash

Prachi Shrivastava

I was born in Thakur’s family and came to know about Him from my parents Dr.

Jagannath Dash and Mrs. Sudhanjali Dash, and my maternal and paternal

grandparents. My paternal grandfather Mr. Manmohan Dash and late grandmother

Mrs. Kamala Dash wereare regular members of Balasore Sangha. My maternal

grandparents late Mr. Satyabadi Rath and Mrs. Sasikala Rath areare regular

members of Rourkela Sangha. I have attended Sangha puja in Bhubaneswar and

Rourkela since I can remember. I was a member of the Kendra Sebaka Sangha

before coming to US.

- Debashis bhai

16 Debi Prasad Das I came to know about Shri Shri Thakur Maharaj through my mother Mrs. Bina Das

involvement with Ekamra Saraswata Sangha and Biranchi Bhai ( Biranchi Kumar

Rath). I started accompanying them to go ashram from my early childhood days.

17 Devi Prasad Samal

Snigdha Sahu

Children:

Devangi

Siddharth

I came to know more about and got influenced with Shri Shri Thakur through my

mother Mrs. Abanti Samal’s involvement with Saraswata Sangha, though my Father

Mr. Krishna Chandra Samal followed her later. – Devi bhai

18 Debaranjan Swain

Suchitra Swain (Leena)

Children:

Abhishek

Ankit

I knew Shri Shri Thakur from my father Late Basanta Kumar Nayak of Asureswar

Sangh, Asureswar, Cuttack. – Leena maa

19 Diptish Kumar Aruk

Anjana Aruk

Children:

Adyasha Priyadarshini

Dibyam Darsheet

My parents are devotees of Sri Sri Thakur and they are from Balasore Sakha Sangha.

I worship Gurudev since my childhood. – Anjana Maa

20 Gyan Ranjan Dwibedy

Sibani Dwibedy

Children:

Swati

Shreya

We know Shri Shri Thakur from our parents, Dola Govinda and Malati Dwibedy, and

Nrushinha and Bidyabati Panda from Rourkela Saraswata Sangha.

– Gyan bhai

21 Iswar Chandra Biswal

Pranjya Paramita Nayak

Child:

Prashid

We came to know Shri Shri Thakur through my parents Mr Sridhar Biswal and Mrs

Manasi Biswal who are member of Sambalpur and Pattamundia Sangha respectively.

– Iswar bhai

22 Jnaneendra Nanda

Anuradha Nanda

Children:

Abheepsa

Abhijnan

We came to know Shri Shri Thakur from my parents Late Raghunath Pati and

Bishnupriya Pati of Ekamra Saraswata Sangha.

– Anuradha maa

104

23 Mahesh Prasad

Choudhury

Rasmi Nayak

Child:

Avipsa

I came to know Shri Shri Thakur from my father Sisir Kumar Choudhury of

Berhampur Sangha. – Mahesh bhai

24 Mahesh Vallamsetty

Chinmayee Patnaik

Child:

Tanvi

I know Thakur from my parents, Dr. Samiran Patnaik and Dr. Surekha Devi, who are

members of Cuttack Saraswata Sangha at Cuttack. – Chinmayee maa

25 Monalisa Jena

Soumya Ranjan

Mohapatra

I came to know Sri Sri Thakur Maharaj through my parents, Bhagaban Chandra Jena

and Manorama Jena, and my maternal grandparents, Balaram Bhadra and Bhanu

Prava Bhadra. My parents belong to Kendra Sangha, Satsikhya Mandir,

Bhubaneswar.

– Monalisa maa

26 Nihar Ranjan Nayak I came to know Shri Shri Thakur from my parents (Naba Kishore Nayak, Bhagabati

Nayak) and grandparents. My parents are member of Jharsuguda sangha and I used

to go with them to the sangha. Throughout my childhood I attended Jharsuguda

then Rourkela Saktinagar Sangha, Bhadrak and Hyderabad Sangha. For last 3 years, I

did my Parichaya Patra from Kolkata Saraswata Sangha.

27 Prabhakar Bai

Smitarani Bai

Children:

Shreya

Shashwat

I’m grateful to know about Shri Shri Thakur from my parents Shri Shyamabandhu

Pagada and Smt. Bijaylaxmi Pagada of Nayagarh Sangha.

– Smita maa

28 Pradyumna Mishra

Prabina Mohapatra

Child:

Manish

I came to know my beloved Shri Shri Thakur from my father’s elder brother

Umakanta Mohapatra and my mother Basanti Devi of Sukarpada Sakha Sangha.

- Prabina maa

29 Pruthwiraj Sahoo

Ipseeta Sahoo

Children:

Rishabh

Nikhil

I came to know Shri Shri Thakur from my mother Sobharani Sahoo (Gelha maa) of

Cuttack Saraswata Sangha. – Pruthwiraj bhai

30 Rabi Narayan Tripathy

Geeta Dash

Children:

Alok

Anshul

I came to know Shri Shri Thakur through my parents Late Gobinda Ch. Tripathy and

Mrs. Urmila Tripathy of Sunabeda Sangh.

– Rabi bhai

31 Rabin Mohanty

Lipsita Patnaik

Child:

Ragini

I know Thakur from my parents, Dr. Samiran Patnaik and Dr. Surekha Devi, who are

members of Cuttack Saraswata Sangha at Cuttack. – Lipsita maa

32 Rambollabha Mohapatra

Kalpana Dash

Children:

Ashutosh

Sweta

I came to know Shri Shri Thakur Maharaj from my parents-in-law. My mother-in-law

and late father-in-law belong to Ekamra Sangha, Bhubaneswar.

– Rambollabha bhai

33 Ranjit Mohanty I came to know Shri Shri Thakur through my parents Ramakant Mohanty and

Manorama Mohanty from Tata Sangha.

34 Sandip Mohapatra

Dipti Mohapatra

Children:

Sarthak

Sanat

I came to know Shri Shri Thakur from my mother Ketaki maa.

– Dipti maa

105

35 Sanujit Senapati

Annalisa Senapati

Children :

Udayan

Ariana

Maya

Sumitra

I came to know Shri Shri Thakur briefly in my childhood and youth years from Nrupal

Ji Bhai, who was like a grandfather to me. In my adult life, I came in close touch with

Shri Shri Thakur through Pallabita Maa. However, my true introduction to Shri Shri

Thakur was through my participation and membership of America Saraswata

Sangha. – Sanujit bhai

36 Sarthak Das

Pallavi Mohanty

With the grace of Shri Shri Thakur I was born to his family. I have known him through

my grandfather, mother and my father. I am unable to express my happiness that I

am getting this opportunity to attain Sangha Puja in America Saraswata Sangha.

– Pallavi maa

37 Satya Mohanty

Sonali Mohanty

Children :

Shilpi

Suhani

I came to know Sri Sri Thakur from my parents, Kailash Chandra Pattanaik and

Kananbala Pattanaik of Ekamra Sangha, Bhunbaneswar. – Sonali maa

38 Saumendra Das I am lucky enough to be born in Thakur Ashrita’s Family. My parents (Mr. Krushna

Chandra Das and Nirmala Das) are member of Balikuda Sangha. I attended Kolkata

Shakha Sangh before caming to USA.

39 Shiba Prasad Jena

Sudhansubala Jena

Children:

Aryaan

Anhik

I came to know Shri Shri Thakur from my grandmother late Srimati Sachhi Devi of

Asureswara Sakha Sangha. – Sudhansubala maa

40 Simanchal Sahu

Swarup Kanti Sahoo

I came to know Shri Shri Thakur Maharaj by birth. My father late Sri Basant Kumar

Sahu, my mother Jayanti Sahu and our family are member of Balangir Town Sangha.

– Simanchal bhai

41 Sisir Panda

Abhiruchi Sharma

Child:

Sneha

I came to know Thakur through Bapa & Bau from Shakti Nagar Sangha, Rourkela. I

was also associated with Chennai Saraswata Sangha during my intermittent stay in

Chennai. – Sisir bhai

42 Sushil Behera

Anita Behera

I came to know about Sri Sri Thakur Maharaj from my parents. We were first going

to Cuttack Sangha and now Dhenkanal Sangha. I was also staying in Satsikhya

Mandir when I was doing my engineering. – Sushil bhai

43 Soumya Mohanty

Priyambada Mohanty

Child:

Yogita

I came to know Shri Shri Thakur from my parents Bata Krushna Mohanty and Mrs.

Kamini Bala Mohanty of Jaraka Sakha Sangha.

- Soumya bhai

44 Soumya Parida I came to know Shri Shri Thakur from my parents Sudhansu Kumar Parida and

Gitanjali Parida of Jagannathpur Sakha Sangha.

45 Sitakanta Mohanty

Sibani Mohanty

Banalata maa

Child:

Sarthak

I knew Shri Shri Thakur from my uncle Sudhanshu Sekhar Das and aunt Manorama

Das of Ekamra Saraswata Sangha, Bhubaneswar. – Sibani maa

46 Subrat Kumar Nayak

Sushri Sangita Subudhiray

Children:

Shriyans

Divyans

I came to know about Shri Shri Thakur, while I was roaming in book stalls at Cuttack

Book Fair during year 1992. Then I joined Cuttack Saraswata Sangha as a visitor for 1

Year, after that I am continuing as a Member of Nilachala Saraswata Sangha.

– Subrat Bhai

106

47 Sudeepta Khuntia (Pinku)

Sasmita Sahoo

Child:

Siya

I came to know Shri Shri Thakur from my parents Late Kshirod Ch Khuntia and Mrs.

Santilata Khuntia of Jaraka Sakha Sangha.

- Sudeepta bhai

48 Trinath Patri

Priyambada Nayak

I came to know Thakur from my parents Mr Sudarshana Patri (Soro Sangha) and Mrs

Minati Patri (Balasore Sangha). – Trinath bhai

49 Usha Agarwal I came to Shri Thakur through my mausi Shakuntala Maa and her family. Her house

was a second home to me as I was very close to her children, my cousins. During my

vacations I literally lived there. I attended the Sangha Puja at Ekamra Sangha and the

Morning and Evening Puja sessions at Aasan Mandir at her home. Later, I requested

Pati Bhai to accept me as a Sangha member.

50 Vedamati Upadhyay

Subhasish Nanda

Children:

Shreyasee

Aishee

I came to know about Shri Shri Thakur from my parents Santanu Kumar Upadhyay

and Tapasi Upadhyay.They are the members of Baripada Sakha Sangha, Orissa. I am

also the member of the same. – Vedamati maa

��

America Saraswata Sangha (AMSAS) Office bearers’ Contact Information

Bijoy Kumar Sahoo, President

101 Sundance Place

Chapel Hill, NC 27514, USA

Home: (919) 768-0403

Cell: (919) 819-6998


Gyan Ranjan Dwibedy, Secretary

4909 Austin Healey Pl

Glen Allen, VA 23059, USA

Home: (804) 360-4109

Cell: (612) 219-0396


Brajendra Panda, Treasurer

2531 N. Norwich Lane

Fayetteville, AR 72703, USA

Home: (479) 443-8024

Cell: (479) 409-7288

Office: (479) 575-2067


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