ARADHANA Yoga of the heart - Rikhiapeeth · ARADHANA Yoga of the heart 3 Sep/Oct 2013 Pathway to...

Rikhiapeeth, Rikhia, Deoghar, Jharkhand, IndiaRikhiapeeth, Rikhia, Deoghar, Jharkhand, India

A R A D H A N AYoga of the heart

Year 2 Issue 5 Sep/Oct 2013

ARADHANA Yoga of the heart is an offering to Paramguru Swami Sivananda and our beloved Pujya Gurudev Swami Satyananda. It is compiled, composed and published by the sannyasin disciples, devotees and well-wishers of Paramahansa Satyananda.

Editor: Swami Gyantara Saraswati

Assistant Editor: Sn. Atmajyoti

Printed and Published by Swami Gyantara Saraswati, Rikhiapeeth, P.O. Rikhia, Dist. Deoghar, Jharkhand – 814113Owned by Rikhiapeeth Public Charitable SocietyPrinted at CDC Printers Pvt. Ltd. at Bengal Pottery, Kolkata

© Rikhiapeeth 2013P.O. Rikhia, Dist. Deoghar,Jharkhand – 814113, IndiaFor reply: please send a stamped, self-addressed envelope

ARADHANA Yoga of the heart is a bi-monthly journal for free distribution.

Cover photo: Swami Satyananda

Rikhiapeeth, the tapobhumi of Swami Satyananda has developed into a vibrant spiritual epicentre abundant in peace, plenty and prosperity. Aspirants, seekers, devotees, householders and sannyasins, come from all parts of the world to live and work together for the benefit of others by following the high ideals of seva, selfless service, sadhana, spiritual practice, swadhaya, self study, and satsang, association with truth, as taught by Swami Sivananda and established by Swami Satyananda. It is a place of inspiration and joy for the thousands of natives who live in the hundreds of villages that surround Rikhiapeeth, as well as for millions of spiritual aspirants and devotees who come to imbibe the spiritual vibrations that abound in this sacred place.

ARADHANA Yoga of the heart is intended to share the profound teachings and lifestyle that are being practiced and lived in this sacred place for the benefit of all.

Printed by: Swami Gyantara Saraswati, Rikhiapeeth, P.O. Rikhia, Dist. Deoghar, Jharkhand – 814113 Published by: Swami Gyantara Saraswati, Rikhiapeeth, P.O. Rikhia, Dist. Deoghar, Jharkhand – 814113 Owned by: Rikhiapeeth Public Charitable Society, P.O. Rikhia, Dist. Deoghar, Jharkhand – 814113 Printed at: CDC Printers Pvt. Ltd., Tangra Industrial Estate-II, Bengal Pottery, KolkataPublished at: Rikhiapeeth, P.O. Rikhia, Dist. Deoghar, Jharkhand – 814113Editor: Swami Gyantara Saraswati

Contents 2 Sure Steps to Spiritual Life 3 Pathway to Purity 8 PurificationofConsciousness 12 SevaandBhakti-theGreatPurifiers 17 It’s Never too Early to Detoxify 28 An Important Invitation 34 Íãìãä®‡ãŠÀ¥ã - ªìØãìÃ¥ããò ‡ãŠñ ãä¶ãÌããÀ¥ã ´ãÀã 41 ãä¶ãÓ‡ãŠã½ã ÔãñÌãã ´ãÀã Íãìãä£ª‡ãŠÀ¥ã 45 ¹ãÀ½ãã©ãÃ ‚ããõÀ ‚ãã¦½ã-Ôãì£ããÀ 50 Íãìãä® ‡ãŠã ¹ããäÀ¥ãã½ã - ØãìÁ ¦ã¦Ìã ‡ãŠã ‚ããì¼ãÌã

A R A D H A N AYoga of the heart

Year 2 Issue 5 Sep/Oct 2013

Aradhana InvocationªñÌãã¶¼ããÌã¾ã¦ãã¶ãñ¶ã ¦ãñ ªñÌãã ¼ããÌã¾ã¶¦ãì Ìã: ý ¹ãÀÔ¹ãÀâ ¼ããÌã¾ã¶¦ã: Ñãñ¾ã: ¹ãÀ½ãÌãã¹Ô¾ã©ã ýý Bhagavad Gita 3:11

Yajnas nourish, strengthen and empower the Devas, they in turn empower us. Strengtheningandnourishingeachotherinthisway,bothattainshreya,prosperity.

ARADHANA Yoga of the heart 2 Sep/Oct2013

–Sure Steps to Spiritual Life–Eighteen Ities

Serenity, regularity, absence of vanity,Sincerity, simplicity, veracity,

Equanimity, fixity, non-irritability,Adaptability, humility, tenacity,Integrity, nobility, magnanimity,

Charity, generosity, purity,Practise daily these eighteen ‘ities’,You will soon attain immortality.Brahman is the only real entity,

Mr. So and So is a false non-entity,You will abide in infinity and eternity,

You will behold unity in diversity,You cannot attain this in the university,

By the grace of Guru you can attain immortality.–Swami Sivananda Saraswati


Pathway to PuritySwami Sivananda SaraswatiPurification is the first part of yoga. The means differ in raja yoga, bhakti yoga, hatha yoga and karma yoga. In raja yoga, Patanjali Maharshi calls this kriya yoga, which he defines thus: “Tapah svadhyayeshvarapranidhanani kriya-yogah – Mortification, study and surrendering the fruits of work to God, are called kriya yoga.” The rules of yama, niyama, asana, pranayama come under mortification or tapas. In hatha yoga, there are six purificatory actions, viz., dhauti, bhasti, neti, trataka, nauli and kapalbhati. Purification is of two kinds, internal or mental, and external or physical. Mental purity is more important. Physical purity is also needed. By the establishment of internal, mental purity, cheerfulness of mind, one-pointed mind, conquest of the senses and fitness for the realisation of the Atman are obtained. The practice of kriya yoga destroys the afflictions and distractions of the mind and prepares the mind for entering into samadhi. In the Gita slokas 14 to 16 of Chapter XVII, there is a definition of tapas of the body, speech and mind.

Ethical TrainingYama and niyama are the foundation of yoga. They purify the heart, chitta and mind. They remove the cruel nature of man. Dharana, dhyana and samadhi are absolutely impossible without this primary qualification. If you are established in these, samadhi will automatically follow. “Ahimsa-satya-asteya-brahmacharya-aparigraha yamah – Yama is the practice of non-injuring, truthfulness, non-stealing, continence and non-receiving gifts


conducive to luxury.” “Saucha-santosha-tapah-svadhyaya-Ishvarapranidhanani niyamah – Niyama is the practice of internal and external purity, contentment, mortification, study and worship of God.” Among all these, ahimsa, satya and brahmacharya are very, very important. In brahmacharya, the very idea of lust should not enter the mind. A real brahmachari will not have the least difference in feeling when he touches a stone, a book, a tree or a woman. This is the sign for perfect celibacy. To attain ethical purity, concentration and meditation, you must understand the mind, destroy its evil properties, battle with it and gain victory. Love, truth and purity form the foundation of the edifice of divine life. The temple of divine life has four pillars – meditation, purity, love and righteousness. Lead the divine life and become divine. Life is a journey from impurity to purity, from hatred to cosmic love, from death to immortality, from imperfection to perfection, from slavery to freedom, from diversity to unity, from ignorance to eternal wisdom, from pain to eternal bliss, from weakness to strength. Self-purification is the passport to the glorious foreign land of Eternal Bliss. Divine life is not possible without self-control and self-purification. Self-control augments energy, vitality, vigor and mental strength. Purity of mind leads to perfection. There must be constant endeavor to keep the mind ever pure. You will have


to check the rising vrittis of the mind and keep them under your control. Service to Guru, sadhus, poor and the sick persons is a sure remedy or sovereign specific for rapid purification of oneself. Kind charitable acts with bhava are of paramount importance for the purification of heart for the evolution in the spiritual path. Purify yourself. Silence the bubbling senses. Quiet the mind. Silence the thoughts. Still the outgoing tendencies or energies of the mind. Discipline the indriyas. Keep them under perfect control. Subjugate them through viveka and vairagya. Lead the life of a sannyasi at home. Train yourself to hardships and sufferings. Reduce your wants. Do not spend much on your personal expenses. Make the mind free from egoism, desire, craving, attachment. You will attain self-purification.

Goodness, Purity and TruthfulnessConstantly remember, “Through the grace of God, I am becoming purer and purer, every day. Pleasures come but not to stay. Mortal flesh is only clay. Everything will pass away. Brahmacharya is the only way.” The noble soul who always does good to the world and entertains sublime, divine thoughts is a blessing to the world at large. A person of good deeds and good, pleasant, sweet speeches has no enemy. If you really want spiritual growth and salvation, do good to those men who attempt to poison or hurt you. Purity leads to wisdom and immortality. Purity is the best jewel of a yogi. It is the best and the greatest treasure of a sage. It is the best wealth of a devotee. Practice of compassion, charitable acts, kind services purifies and softens the heart, turns the heart-lotus upwards and prepares the aspirant for


the reception of the Divine Light. Japa, kirtan, meditation, charity, pranayama can burn all sins and purify the heart quickly. Truth is the highest wisdom. Truth stands even if there is no public support. Truth is eternal. Truth reigns Supreme. Those who are truthful and pure, do not die. Those who are untruthful and lustful are as if dead already. You must have a pure mind if you want to realise the Self. Unless the mind is set free and casts away all desires, cravings, worries, delusion, pride, lust, attachment, likes and dislikes, it cannot enter into the domain of Supreme Peace and unalloyed felicity or the Immortal Abode. Mind is compared to a garden. Just as you can cultivate good flowers and fruits in a garden by ploughing and manuring the land and removing the weeds and thorns and watering the plants and trees, so also you can cultivate the flower of devotion in the garden of your heart by removing the impurities of the mind such as lust, anger, greed, delusion, pride, and watering it with divine thoughts. Weeds and thorns grow in the rainy season, disappear in summer, but their seeds remain underneath the ground. As soon as there is a shower, the seeds again germinate and sprout out. Even so the vrittis or modifications of the mind manifest on the surface of the conscious mind, then disappear and assume a subtle seed-state, the form of samskaras again become vrittis either through internal or external stimulus. When the garden is clean, when there are no weeds and thorns you can get good fruits. So also when the heart and the mind are pure, you can have the fruit of good deep meditation. Therefore cleanse the mind of its impurities first. If you do not clean a plate daily it will lose its lustre. It is the same with the mind too. The mind becomes impure if it is not kept clean by the regular practice of meditation.


As a small bulb cannot withstand excessive electric voltage, so the nerves and the heart are not ready to receive the cosmic current when the mind is not thoroughly purified. Wait patiently. Carry on the purifying process vigorously. The heart lit up with the flame of spiritual aspiration and perfumed with the scent of devotion is the rarest acquisition of man. Therefore, endeavor hard to purify the lower self and attain supreme success.

Destroy the Impurities The six passions are termed mala, the impurities of the mind. They are – kama, krodha, lobha, moha, mada and matsarya. Removal of mala is purification of the antahkarana, chitta-shuddhi. When the mala is completely removed, the instinctive mind dies away, and the sattvic mind, higher manas remains. A pure mind is Brahman itself. Just as camphor in the presence of fire is turned into fire and absorbed in fire when burnt, so also a mind when purified becomes of the nature of Brahman. Just as water in the presence of salt, when a lump is placed in a basin of water, becomes saltish, so also mind in the presence of Brahman, when purified, becomes of the nature of Brahman. Mind, when purified by the removal of six passions, becomes your Guru. There is a voice from the mind for every doubt that occurs in your buddhi. Train yourself to hear minutely with care the subtle, silent voice. All knowledge comes from within. Purity of mind, vairagya, annihilation of ego, burning aspiration and steadfastness are essential for God-realisation. Without purity, faith, devotion, dispassion and unceasing effort, freedom or emancipation cannot be attained. If you are established in purity of heart, all defects and weaknesses will vanish by themselves. O Ram! Let thy life be a radiance of purity now and forever. Purify thy mind in the flame of devotion and wisdom. You need neither art, nor science, neither study, nor erudition for God-realisation, but faith, purity and devotion. Purity of heart is a gateway to God. With simplicity and love in your heart, with truth, fearlessness and purity, with devotion and meditation, you can reach the realm of immortal bliss and everlasting peace. Become pure; be good, humble, faithful and devoted. Then you will know what God is.


PurificationofConsciousnessSwami Satyananda Saraswati

In yoga you try to withdraw your consciousness so that the field of knowledge becomes narrower in the realm of the visible world of external knowledge. You stop seeing, hearing, feeling, acting, thinking, and for the time being, you completely disassociate the awareness from objects. When two people are standing opposite each other, the awareness is associated through the medium of the eyes and if one closes his eyes, there is disassociation. However, that is not enough to break the awareness, because one still remembers the other person. Thus, his awareness is associated with the presence of the other person through the mind, rather than the eyes. In yoga, one must withdraw the mind so that a person can be in front of you and even though you have seen him a hundred times, your awareness is completely free of any impressions of him. When you listen to someone speak, your awareness is associated with the flow of words and the sound. If you plug your ears, your consciousness or your awareness which is functioning through the

SwamiSatyananda,theembodimentofpureconsciousness


medium of your senses is disconnected. You don’t hear anymore, but you have the experience or the impressions of all those words which you have heard in your mind. If you withdraw your consciousness from the mind, then all the words you have heard in the past and all the knowledge you have gathered through your ears is also completely dislocated from the awareness. This is how the process of purification works. Please note the word ‘purification’, because it is always understood with ethical and moral background, but it should not be understood that way. Purification of consciousness is the process in which you free your consciousness from the incoming impressions, the accumulated impressions and also the possibility of the impressions that might be gathered in the future. When you close your ears, your mind becomes free from the external sound. When you close your eyes, your mind becomes free from the visual perceptions, the occular perceptions. If you withdraw your mind, your mind becomes free from thoughts. But what happens to the experiences of the past? There are thousands of experiences from the past and they are called samskaras in yoga. These impressions which lie in the subliminal body of man decide the mode of function of his awareness. Awareness functions in the form of passion, greed, memory, pain, pleasure, ignorance, understanding and m i s u n d e r s t a n d i n g , because these are the impressions. You have to scrape these impressions from the mind through involution.


Pratyahara, dharana, dhyana In yoga we first withdraw the senses, we cut off the connections, then the awareness becomes free of the senses. When your consciousness becomes free from sense association, it is known in yoga as withdrawal or pratyahara. Pratyahara is the first state in yoga in which your awareness is disassociated from the sense experiences. Yoga does not begin with asanas, nor with ethics and morality. Yoga begins when all the sense perceptions are withdrawn. This state of pratyahara is where the lower scheme of yoga begins. The second process is the control of the mind. The mind remembers through memory in the form of visions, thoughts, impressions, worries, anxieties, etc. It is easy to withdraw your awareness from the senses, but it is more difficult to control the mind. The mind is very powerful and it is through the mind that you are working on the whole scheme of spiritual evolution. Therefore, in order to consolidate the multi-phase tendencies of the mind, there is a beautiful method known as dharana. Dharana means fixing the mind on an object after the senses have been withdrawn. The object could be gross, semi-gross or

Swami Satyananda and Swami Satyasangananda, London


abstract, but the mind must have an object or a center on which to fix itself and gradually focus all of its faculties. Thus the field of the mind is made very narrow. This particular art of yoga is known as the process of negation. This is the process of involution. When the personality is completely withdrawn, it comes to a point. When you have completely withdrawn the associations and your consciousness or awareness to a point, it functions as a cross, a triangle, a flower, a circle, a sound, or exactly like a point. Then you start developing it, you start expanding it. Whereas before you were contracting your consciousness from a circle to a point of awareness, now this point is to be developed into the form of a circle. But the difference is that the first circle was the objective or finite circle and this circle is infinite. This is the process of expansion of consciousness where the sense experiences are completely absent. Therefore, in the practice of yoga, meditation does not only mean that you close your eyes and see something. I think that people do not know how to meditate and that is the whole problem. Many people feel that to sit down and close the eyes is meditation. As a matter of fact, the word meditation is not even the right word. It is not meditation we are talking about here, it is complete awareness. Therefore, when you practise either meditation or awareness, you must start with those practices which withdraw your awareness. Then fix your mind on some object so that it comes to a point and then your awareness also becomes one-pointed. Next try to expand this point to the maximum possible extent. Then the experience of meditation takes place. This is where yoga and Vedanta meet.


SevaandBhakti-theGreatPurifiersSwami Niranjanananda Saraswati

Swami Sivananda, in his practical eightfold path of yoga, has placed service on the first rung. He says that service, or connecting with those in need, helps to purify oneself. He says, do not fight your attachments because they are a part of you, they are you. He gives the example of drops of black ink put in a cup of water. Will the water turn black or will the ink turn watery? If you want to clear the water of the dark ink, add more water. Add more attachment. If your life is a cup and attachments are drops of ink, add more water. When the attachment is diluted and directed not to one but to ten, not to ten but to a hundred, not to a hundred but to a thousand, then the attachment for one is divided by a thousand. You reduce your attachments by including more people in the fold of your life.

When you include more people in the fold of your life, you experience the eternal human connection that transcends intellect, goes beyond feelings, and tells you that you are a part of that unified field known as G-O-D, the source of Generation, Organisation and Destruction. That is consciousness, because it is consciousness that creates, sustains and destroys. That is


also the concept of ishwara pranidhana, leading to purification of the heart, because you have expanded your perceptions and awareness.

Swami Sivananda went one step further when defining seva. He said the purpose of seva should be to purify one’s heart. Purification of the heart comes about when expectations and attachments become refined; they are no longer sensorial or sensual, and do not carry any idea of gain or loss. Instead, you feel for everyone as you do for yourself. There is a shift in perception; it is not a state that can be achieved by saying, “From tomorrow I will be like this.” It is a shift of ideas from self-orientated to self-expressive. Purifying the emotions through seva improves the qualities of the heart, which are further intensified with bhakti yoga. So seva is developed through karma yoga and purity of heart through bhakti yoga. Both go hand in hand.

Expressive yoga Sivananda yoga begins when Patanjali yoga stops. When you practice your yamas, niyamas, asana, pranayama, pratyahara, dharana, dhyana, they represent your attempt to come to perfection. An expression of what you have gained through these is Sivananda yoga. In Patanjali’s yoga also you work with your head: pratyahara, dharana and dhyana; in fact, samadhi is head too. However, in the yoga of Sivananda, when you are expressing the qualities that you have acquired, you use the heart, not the head. Therefore, the first teaching is service. The second teaching is to love. The third is to give, to sacrifice. Fourth is to


DistributionofprasadtothevillagersofRikhiapeeth,2012

purify. Fifth is to become good. Sixth is to do good. Seventh is to meditate, the same as the seventh teaching of Patanjali. The eighth is to realise, just as for Patanjali it is samadhi. So, the path of raja yoga as outlined by Patanjali represents the sadhana attempt of yoga and the eightfold path of Sivananda represents the expressive nature of yoga.

We have seen this take place when Paramahansaji went to Rikhia. The villagers there were total strangers to us, yet we were mandated to serve them, to fulfil their needs. Love came later, first it was service. Construct a house, help them find employment and develop skills by which they could stand on their own. Then came the component of love when Paramahansaji said that all the young girls and boys of the area would be given the best opportunities. Then came ‘give’. Those of you who have been to Rikhia have seen that. With these comes purification, of intention, emotion, spirit, ideas, thoughts, and of a connection that enables one to become good, which is the fifth stage.

Emotions are double-edged swords. Emotion, which is energy in motion, plays a double role. One role is to bind, the other role is to free. Anger can bind and anger can free.


Love can bind and love can free. Compassion can bind and compassion can free you also. Management of emotion is the subject of bhakti yoga.

Bhakti yoga is not the ritualistic devotion that one expresses to God. Rather it is the division of feeling, division of an emotion from binding the personality, the consciousness of the individual, to releasing the energy. Emotion cannot be understood logically. Intellect is a function of the head and emotion is a function of the heart. Where we try to combine both, we create confusion. Therefore, yoga has been very clear in stating that the meditative dimensions of yoga such as pratyahara, dharana, dhyana and samadhi deal with transformation of the manifestations of intellect in the realm of the mind. But once the mind is pacified, then purity of heart has to take place. That purity of heart can be achieved by enlarging one’s heart, by expanding one’s feelings, by developing atma bhava. When we are able to see ourselves in other people, then definitely the emotions become bhakti. The emotions become purified. But to see oneself in others is not an easy thing to do.

How can I see myself in others? How can I discriminate as to how much I can do to make the other person happy? This is the role of viveka, which comes when the truth, satya, is experienced with the channeling of emotions. In Rikhia we have seen the way Swami Satyananda is teaching us to live. It is a learning process. It is excellence in the expression of personality, excellence in the expression of attitudes, excellence in performance, excellence in thought, excellence in knowing what is needed. It is that excellence which one has to imbibe and that can only come with atma bhava, when you are able to see yourself in others.

Seeing oneself in others is not easy because we are so caught up in our own desires and what we wish to achieve. Therefore, to develop atma bhava is not something that you can decide to start doing today. To perfect meditation is easier than perfecting atma bhava. To manage the mind is easier than managing one’s emotions.


Just as there is pratyahara, dharana and dhyana for the mind, there is pratyahara, dharana and dhyana for the emotions as well. To stop the chatter of the mind you have to practise antar mouna. To stop the dissipated emotions you have to practise antar darshan. To be able to witness the mind you need to practise chidakasha dharana. To be able to witness the emotions you need to practise hridayakasha dharana. Yoga has stated very clearly that these are the techniques by which you can manage your mind and purify your emotions. If we maintain our effort in sadhana, then we will come to a point where we will be able to see ourselves as part of other people and that is the fulfillment of yoga.

Aradhana is onlineYou can view all past issues ofAradhana Yogaof the heart at www.biharyoga.net/rikhiapeeth/aradhana-e-magazine/ for the inspirations of Rikhiapeeth and teachings of the Gurus, plusupdates on Rikhiapeeth Courses and Events.

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It’s Never too Early to DetoxifySwami,Satyasangananda Saraswati

Are you a person who works late into the night, occasionally waking up feeling groggy and tired, wishing you could sleep some more? Or a person who has no set time or habits for eating, performing little or no exercise and simply having no outlet for relaxation either at work or at home? If you are, then read on because chances are that this lifestyle is soon going to lead you to a doctor (if it hasn’t already) with a condition that may alarm and jolt you out of your senses. For the stress and strain of this sort of living ultimately leads you to experience anyone of a whole gamut of degenerative diseases such as chronic fatigue, hypertension, arthritis, diabetes, defects in the immune system, allergy, stroke, paralysis, arteriosclerosis, along with a range of heart ailments that perhaps you never even knew existed.

You do not have to be very astute or aware to realise where you are heading, because although problems may only show up later in life, the signs and signals of their onset begin in


the early years. This happens due to several factors some of which could be physical as well as dietary, others mental and emotional as well as hereditary or genetic. These causes contribute to the secretion of hormones that are sometimes detrimental to the body on account of their tendency to leave behind toxins that accumulate and gradually being to form layers or coats around the lysosomes within the cells which constitute your flesh, blood, bone and marrow.

Lysosomes are small structures inside cells that help to flush out its waste products, similar to the action of a toilet in you home. When traces of toxic substances block the lysosomal membrane, the function of the lysosome will be blocked too, as a result of which toxins remain in the body and begin to coat the cells layer after layer. This contributes to the development of many chronic degenerative diseases, as in the course of time the cell functions are severely impaired. If left unattended later this situation is aggravated, with disease setting in when it gets out of hand. Unfortunately this is the case with most of us who live in urban areas on account of the fast developing pace of life which leaves us with little stimulus or opportunity, if any, to correct the accumulation of toxins which develop over the years.


Free radicals Accumulation of toxins in turn activates the formation of free radicals, which are now considered to be the main cause of decay, degeneration and premature ageing. The free radical theory that has overtaken the germ theory of the last century attributes the decay and destruction of vital cells to the formation of free radicals. A free radical is a molecule that has gone berserk or haywire because it has an unpaired electron or an electron with no partner. Normally, negative electrons within a molecule pair off with positive electrons, forming a ring or circuit. But sometimes a molecule falls out of balance by acquiring an unpaired electron. It is this unbalanced molecule that turns into a free radical. In order to complete itself, it then begins to attack other molecules which hold all the electrons it needs, causing severe damage to the tissues and inner lining of cells and arteries. .

In short, a free radical is like a rogue or rascal that has entered your house either forcefully or through your negligence, and begins to devour everything in it. Once this process starts it causes havoc if it is not checked quickly as free


radicals act rapidly, wasting little or no time in satisfying their needs. What is more alarming is that once a free radical enters your system it sets off a chain reaction, giving birth to more of its kind.

In fact we will have to accept that accumulation of toxins within the body is something that we cannot escape from given the type of food we eat, the kind of life we live, the quality of air we breathe and the contaminated water that is available for us to drink, in addition to the complex emotions which we face day in and day out. Therefore, instead of focusing on how to reduce the toxins we should draw our attention on how to develop the art of eliminating these toxins as and when they accumulate within us, so that they do not become a permanent part of our constitution. In other words our emphasis should be on how to detoxify.

Detoxification is in fact the answer to all our problems, whether physical, mental or emotional. We will have to accept that thoughts and feelings also contribute to the accumulation of toxins within us. It is not food alone that does this. Therefore, whichever method we decide on to detoxify, we should first of all examine whether it has the capacity to reach the toxins created by all areas of our existence. Moreover, it should be a method that will eliminate and not suppress the toxins from showing up. In addition, it should be a process where detoxification takes place in a natural and balanced manner without causing further disturbance to the different systems of the physical body, and thereby creating a situation where other diseases may set in. And last but not least, the method chosen should be able to reach the cause of the problem and root it out so that the accumulation of excessive toxins does not get out of hand. No doubt diet and lifestyle contribute enormously towards achieving this, and there are ample instructions on these topics in all the glossies available at the news-stand, but in order to gain total control over the process of detoxification one will have to turn to the therapies which can rapidly get to the core of the problem.


Chelation therapy In this connection I recall a recent discussion I had about the different processes of detoxification with the reputed Dr. S.S. Sibia, MD (Ludhiana, Punjab), who is presently treating degenerative diseases such as those mentioned above through a therapy known as chelation. Dr. Sibia, who is a pioneer in the field of chelation in India, explains that this system involves intravenous infusion of a chelating substance known as ethylenediaminetetraacetate. This system is fast gaining popularity in other parts of the world where the clinical data available reports several astounding recoveries of patients that had been written off and left to wait for the final farewell.

Suppose it was pouring rain and you had to go outside, what would you do to protect yourself? Stop the rain? That would be impossible. So, in order to shield yourself you would either use an umbrella or simply defer your trip outside. Dr. Sibia, while comparing chelation therapy to this example, explained that chelation was a similar shield of protection against the effects of stresses and strains which one cannot and should not stop or avoid. Stress, he said, was necessary for growth and evolution and one should not avoid it or else we would become vegetables. But while undergoing stress we can shield ourselves from its ill effects on our bodies, through chelation.


The word chelation (pronounced kay-lay-shun) is derived from a Greek word chele, which means ‘claw’, and is used for a process whereby the toxins or free radicals in the system are hunted out and enclosed or grasped within a molecular structure so they are deprived of contact with other molecules. This not only prevents them from attacking other cells, but also in the course of their isolation the free radicals are corrected, and the cells damaged by their invasion repaired by the liquid which is infused into the vein. The chelated toxins, which sometimes could be composed of useful enzymes and minerals that were not assimilated, are reabsorbed through the chelating agent by those parts of the body that may require those enzymes, and elimination of waste toxins, if any, is carried out through the urinary system.

Chelation is a process of nature. If you understand it correctly you will begin to see that all of nature is chelating, and in fact this process is happening within us naturally when our bodies function normally. Tears, sneezing, mucus, sweat, menstrual blood, urine and faeces are all nature’s ways of detoxification. But sometimes this process is overwhelmed by the sheer enormity of the impurities that enter the body either through the food we eat, the thoughts we think or the environment we choose to live in and the lifestyle we subject ourselves to. Then nature’s way of detoxification fails and deterioration and degeneration take over. It is when this balance is disturbed and the accumulation of toxins is more rapid and intense than their elimination that we have to interfere


through artificial means. It is important to understand that the very basic actions

of your body such as breathing, digesting, circulation and excretion are all forms of chelation. In fact the lymphatic system or recycle bin which nature has endowed you with is the most efficient chelating system one can ever conceive. It is when these systems fail due to negligence and improper care that we have to look outside for therapies that can rectify our condition.

Hatha yoga and detoxificationThis is the role that hatha yoga fulfils through the practices of asana, pranayama, mudra and bandha. On discussing chelation therapy with Dr. Sibia, I realised that certain kriyas such as tadan kriya, pranayamas such as bhramari, kapalbhati and ujjayi, mudras such as ashwini, shambhavi and nasikagra, and the three bandhas, jalandhara, uddiyana and moola, create conditions in the body for chelation or detoxification to be enhanced in a soothing and measured way.

Let us examine the practice of tadan kriya. In this practice you are asked to sit cross-legged and, after raising your body a few inches off the grounds on both hands, to strike your buttocks on the ground forcefully. This action is repeated several times. Of course if the ground is too hard you may keep a soft cushion or rug so as to avoid injury. Try to imagine what happens in this act. First of all, through the jolt they receive, the muscles release lactic acid, which is a chelating agent. Second, this rapid movement stimulates the lymphatic system. Thirdly, there is an optimal oxygenation for the entire network of blood vessels and muscle fibres. There is a clearing up, a rearrangement, and subsequently, through continued practice, renovation takes place inside. This is why you will find that in the course of time through the practice of tadan kriya your body becomes lighter and lighter till such a time that it defies the laws of gravity and begins to levitate. In fact tadan kriya is practised just for this purpose, to assist in meditation. Detoxification is only a side effect, albeit a very valuable one!


Bhramari pranayama, when practised in slow resonance, creates a vibration in the heart, which you can feel if you hold your hand close to the chest. This vibration mobilises the movement of cells and creates the momentum to rejuvenate a sluggish metabolism. Kapalbhati pranayama forces oxygenated blood into the brain thus clearing out impurities in the nerves and arteries, and recharging the cerebral system with new life. It occurred to both of us that if yoga and chelation therapy were combined they would prove to be an extremely effective and potent method for eradicating degenerative processes that develop in man and severely afflict him, affecting his entire life. Chelation therapy cleans from the cells an accumulation of unwanted waste, which may be impairing the lysosome function. Because the liquid which is infused into the system is an amino acid, it does not just float in the bloodstream but it also profuses through the tissues, the capillary bed and in the tissue fluids, pulling out toxic metals from the trillions of cells in the body. As it is introduced directly into the bloodstream, it acts quickly and is therefore extremely useful in advanced conditions, which can then be maintained, improved, stabilised and rejuvenated through the practices of yoga. -


Increasing blood flow to the heartTo my utter surprise, another important therapy that Dr. Sibia introduced me to specifically for heart ailments, known as the external counter pulsation, also achieved through a state of the art machine exactly the same effect as padmasana, supta vajrasana and siddhasana. External counter pulsation is the new non-surgical therapy for angina patients that increases blood flow to the heart by dilating coronary blood vessels, opening dormant collaterals and creating new blood vessels. It is performed lying on a bed wearing a series of pressure cuffs around the legs which inflate and deflate electronically synchronising with the heart beat, thus moving the blood upwards from the legs to the heart at the precise moment when the heart is resting. This causes an increase in the diastolic pressure and coronary perfusion pressure as well as an increase in coronary flow, venous return and cardiac output. When he invited me to try the machine on myself I felt as if several expert masseurs were massaging my legs, and this was so relaxing that I even drifted off to sleep in fifteen minutes. It was the very same pressure that built up in the thighs during padmasana when the heels press on them and push the blood upwards to the heart.

Purifying the nadis Pushing fresh oxygenated blood up to the heart or removing accumulated toxins from the body are mechanical processes that are indeed very vital for proper functioning, but beyond that there is an electrical process which also needs to be detoxified side by side. The human body is in fact generating electricity all the time just as it is done in the power station. This electricity


then flows to all parts of the body through nadis. Nadi means flow and in this case refers to a flow of energy or electrical impulse. There are 72,000 nadis in the body, some of which are adrishya or unseen. If these nadis become toxic, the electrical impulses will cease to reach their destination and the various physical activities will be affected as the commands from the brain will not reach the organ.

Therefore, apart from physical detoxification of cells, nerves, tissues, arteries and veins, the nadis too have to be

purified. This is where yoga can greatly help chelation therapy, as it is the only natural science known to man which can detoxify impurities on all levels, including the physical and pranic or electrical dimension. Our bodies have an amazing inbuilt backup system, which has the capacity to restore and rejuvenate health within the body whenever it is disturbed. If left to itself, this system can

easily repair any damage that is done. But sometimes when the damage is too extensive, this system needs a bit of help from outside through natural therapies such as walking, diet, yoga, chelation or external counter pulsation to enhance and accentuate the detoxification process.

In this the twenty-first century, the age of information technology, as man becomes more aware, it is important that he should use all the knowledge available to play a greater role in deciding what sort of therapy he would like to adopt. This decision should not be arbitrary. This is only possible if he is well informed and has a certain trust and confidence in the natural processes of the body, which respond better to the natural therapies.

Param Guru Swami Sivananda, Rishikesh

Swami Satyananda, Tryambakeshwar

Swami Niranjanananda, Australia

Swami Satyasangananda, Yoga for the Spirit of London, 2009

Aradhana during Ashwin – October

Ashwin Navaratri5th–13th October 2013

‘During Navaratri or the nine nights the whole of India adores the Mother and worships Her with great devotion. On the first three nights, Kali or the destructive aspect of the Mother is worshipped. On the succeeding three nights, it is the creative aspect or Lakshmi that is adored. And on the last three nights, the knowledge aspect or Saraswati is invoked. The tenth day is the day of victory, when she is worshipped as Durga.

There is special significance in this arrangement. When the Devi is worshipped by a devotee in this order, as Kali she first destroys the tamasic propensities that lurk in the mind. Then, as Lakshmi, she overcomes rajas and implants therein the divine qualities conducive to spiritual unfoldment. Then as Saraswati she bestows true knowledge. The tenth day, as Durga, commemorates the victory of knowledge over nescience, goodness over evil. Worship of the Universal Mother gives not only prosperity, but liberation from all bondages.’

—Swami Sivananda Saraswati

Ashwin Navaratri Aradhana

A nine-day worship of Devi will be conducted at Rikhiapeeth from 5th to 13th October 2013. This aradhana was initiated by Swami Satyananda as a means to invoke the benevolent grace and infinite compassion of the Cosmic Mother into our lives. It is only with Her grace that transformation, preservation and manifestation occur. During this anusthan the entire Ramacharitamanas will be chanted and Devi aradhana will be performed with chanting of Durga Saptashati, havans, prayers and the most sacred Sri Vidya Puja.

To participate with this Navaratri sadhana at home you can chant the following:• Saundarya Lahari – once or divided into parts• Tantroktam Devi Suktam – once• 32 Names of Durga – 3 times• Aim Hreem Kleem Om – 108 times• Or the entire Durga Saptashati can be chanted in 9 days

ARADHANA Yoga of the heart 28 Sep/Oct 2013

An Invitation

SAT CHANDI MAHAYAJNA AND YOGA PURNIMA

Swami Satyasangananda Saraswati

In 2013 the 18th annual Sat Chandi Mahayajna and Yoga Purnima celebrations will be conducted for the second year at Patanjali Yoga Ashram. Hosting these grand scale events at this new venue next to the Annapurna Kshetram Kanya Kitchen is the fulfillment of Swami Satyananda’s vision and sankalpa. Paramahansa Satyananda, the great spiritual visionary, recognised the need of mankind and in 1995, after six years of long and arduous anusthans in total isolation at Rikhia, he commenced the Sat Chandi Mahayajna dedicated to the Cosmic Mother. For the first time, instead of completing his sadhana in seclusion, Swami Satyananda welcomed one and all to attend this powerful ritual to invoke the Cosmic Shakti.

For 16 years the Sat Chandi Mahayajna was conducted at Paramahansa Alakh Bara Tapowan Vedi as an invocation of the Divine Mother. The Cosmic Shakti is the evolutionary force in the universe and each year not only the people present but also the yajna itself has evolved. Year after year this invocation gained strength and momentum and the connection to the Divine Mother became more attuned and clear. As a result of these intense aradhanas Devi Ma decided to come to Rikhiapeeth not as a visitor but to stay. Her presence at Rikhiapeeth is always tangible and during the yajna becomes magnified as she showers her grace and blessings on all. During Sat Chandi we will worship our Divine Mother for with her blessings we can achieve all that we desire and more. We can transform our minds, our hearts and our lives.

Existence is taking place on many different planes and in many different forms in the universal and individual self from the gross physical to the subtle, divine, pure, unlimited and infinite. In the dimension in which we exist energy takes the form of physical


matter and is often accompanied by ignorance. In the higher realms existence takes the form of light, sound, vibration, illumination and love. Here the limitations that bind one on the physical plane have been removed and there is the freedom of pure consciousness and pure energy.

Since his Mahasamadhi on 5th December 2009 Paramahansa Satyananda has left the physical plane and is now dwelling at Rikhiapeeth in the subtle and divine realms. Sat Chandi Mahayajna and Yoga Purnima are his sadhanas he continues to perform in these higher realms with more intensity than ever before. Swami Satyananda is a spiritual genius who is always moving forward and constantly evolving. He is reaching unfathomable heights and just by being in his divine presence we too can evolve and transform. His presence at the yajnas has grown stronger and more defined with each passing year.

Paramahansa Satyananda knew how Sat Chandi Mahayajna and Yoga Purnima would evolve and gave clear instructions how to perform them in the years to come. We all know that anything Sri Swamiji is guiding will be full of brilliance, luminosity and inspiration and these two yajnas are no exception. The vedi that has been built at Patanjali Ashram to Sri Swamiji’s specifications is a Chaya Vedi and the sacred yajnas that we are conducting there have now become Chaya Yajnas. Performed according to the ancient tantric rites, Chaya Yajna is a sadhana rather than an invocation.

Chaya means shadow or reflection. Just as all of the beauty and joy that we see in the world is only a reflection of the unlimited beauty of the divine, so these yajnas are now the earthly reflection on the physical plane of the divine yajna that Sri Swamiji is performing in the higher dimensions. For this reason these yajnas have grown more profound and more powerful than ever before. The accumulation of this spiritual energy has created a magnetic aura of such attraction and beauty that greater and greater numbers of people flock to Rikhiapeeth each year to bask in the divine vibrations. Anyone who comes within the vicinity of these divine events will be blessed.

Five days after Sat Chandi Mahayajna devoted to the cosmic


Shakti, Yoga Purnima which is the adoration of her cosmic consort Shiva will begin. Shiva will never turn you away or close the door to you. He will never judge you and find you to be undeserving of his grace and compassion. He does not see your virtues nor does he see your faults. He does not see your strengths nor does he see your weaknesses. In each one of us he is able to see through these veils to the truth that lies within, the truth that we are all part of the one supreme reality.

In his lifetime Swami Satyananda became the embodiment of Shiva. He accepts each one of us with an open heart - no matter what creed or caste, age or race we are. For each one of us he prays for freedom from suffering and liberation from bondage. To each one of us he gives his love and his grace and asks for nothing in return. Swami Satyananda is the ideal sannyasin and the perfect Guru.

Swami Satyananda was born in Almora on the auspicious occasion of Marga Shirsha Purnima at midnight. Following the mandate of his Guru Swami Sivananda he heralded the yoga movement in the modern world. Just as the sun radiates warmth and life Swami Satyananda radiated yoga to every corner of the earth. In remembrance of this great gift of yoga that he has given to mankind the event is named Yoga Purnima.

Kriya Yoga is Paramahansa Satyananda’s gift to mankind. It has proved a boon for the modern man who is unable to relax and concentrate. It is Swami Satyananda’s vision that in the years to come yoga and yajna will together emerge as the tools for the evolution of man. So in 2009 before he took Mahasamadhi he said Kriya Yoga should be integrated with Mahamrityunjaya Yajna. Now in 2013 for the first time this dream will be fulfilled. This year the Kriya Yoga course will be conducted side by side with Yoga Purnima and participants will have the opportunity to derive maximum benefit of both yajna and yoga.

So, come one and all, to receive the divine grace that these unique events have to offer.

Jai Gurudev • Jai Mata di • Jai Bholenath


Certificate Course in Yogic Studies (Hindi)1st February–31st May 2013

The Patanjali World Yoga University at Rikhiapeeth is Swami Satyananda’s Sankalpa and this year his vision was fulfilled as the Hindi Certificate Course in Yogic Studies was conducted here for the first time. From 1st February to 31st May 2013 Patanjali Ashram became even more vibrant as the 37 participants focussed on the study of yoga. The daily classes by Swami Tyagraj and Swami Harigyanam and guided by Swami Taponidhi gave all a comprehensive understanding and experience of asana, pranayama, meditation, yoga nidra, shatkarmas and yoga philosophy. Practised in the tapobhumi of Swami Satyananda, a place abounding in divine blessings and spiritual vibrations, gave the teachings more depth, strength and potency.

Along with the classes participants also had the opportunity to expand their awareness and open their hearts by becoming fully involved in ashram life, bhakti and seva. The daily evening satsangs were a time of enjoyment for all with spirited kirtan and dancing. The Yogic Studies students were fortunate to participate in the following aradhanas: Sivaratri, Holi, Chaitra Navaratri, Akshay Tritiya, Buddha Purnima and the monthly Guru Bhakti Yoga. In the presence of Swami Satyasangananda, Peethadishwari of Rikhiapeeth, the students reaped untold benefits from her clear insight and deep understanding into spiritual as well as daily life.


ØãìÁ ‡ãñŠ -ÞãÀ¥ããò ½ãòÖñ Þãõ¦ã¶¾ã •¾ããñãä¦ã, Ôãªã ‚ããõÀ ÔãÌãÃªã •¾ããñãä¦ã¦ã ÀÖ¶ããý‡ãŠÊ¹ãã¶¦ã-ãä¶ãÍãã ½ãò ªãè¹ã ½ãããäÊã‡ãŠã ‡ãŠã ¶ãÌããè¶ã ‚ããõÀ„ÊÖãÔã¹Çãª ¦¾ããõÖãÀ Êãã¶ããý Ö½ã ¼ããè Ôãì¶ªÀ-Ôãì¶ªÀ„¹ãÖãÀ Êãñ‡ãŠÀ, ãäÌãÍÌã ‡ãŠãè Ô©ãÊããè ‡ãŠãñ ¼ãÀãè-¹ãîÀãè ÀŒãòØãñ,‚ããõÀ ãäÌãÍÌã ¹ÇãÊã¾ã ‡ãñŠ „§ãÀ ‡ãŠãÊã ½ãò •ãºã ‚ãã¹ããäª¶ã ½ããä¥ã ½ããÊããè ºã¶ã ‡ãŠÀ ¹ãîÌãÃ Ôãñ •ããØããñØãñ ¦ããñ Ö½ã ÀãäÌãÔÌã¥ãÃ ãäªÌãÔã ‡ãŠãè ¹Çã¼ãã¦ã‡ãŠãÊããè¶ã ªãè¹ã ½ããÊãã‚ããñò Ôãñ ‚ãã¹ã ‡ãŠãè‚ããÀ¦ããè „¦ããÀ¶ãñ ‡ãñŠ ãäÊã† ãäÔ¶ãØ£ã ¶ã¾ã¶ã Öãñ ƒÔããèãä¨ã¹ã©ãØãããä½ã¶ããè ‡ãñŠ ¦ããèÀ •ããØãð¦ã ÖãñÌãòØãñ, ‚ãã¹ã ‡ãŠãè •¾ããñãä¦ã ½ãò‚ã½ãÀ •¾ããñãä¦ã ªñŒãòØãñý

–ÔÌãã½ããè Ôã¦¾ãã¶ã¶ª ÔãÀÔÌã¦ããè

Sivananda Janmotsav8th September 2013

“I think I should let you know who Swami Sivananda was. Swami Sivananda was born in India in 1887. After graduating as a medical doctor he became a swami. He did great sadhana. He attained high illumination. He had no attachments yet he loved everybody. He was large hearted yet he was disciplined and his life was a constant sacrifice. Anyone who came to him for anything, he gave it. He was very powerful. He healed millions but he never claimed it.”

–Swami Satyananda Saraswati

At RikhiapeethEvery year 1st to 8th September is celebrated as the Janmotsav week of our Param Guru Swami Sivananda. To mark this occasion Srimad Bhagwad Mool Path and Katha will be held at Rikhiapeeth. To exemplify the teachings of Serve, Love and Give, an eye camp for Rikhia and the surrounding villages will be held during this period. To mark the birth of a great yogi, Kriya Yoga satra will be conducted at Rikhia from 1st to 8th September. All are welcome.

Sivananda AradhanaOn this day hold Swami Sivananda in your heart and remember him with every breath. Chant:• Deva Deva Sivananda• Sivananda Mangalam• Sivananda Gayatri x 108 Swami Sivananda’s cardinal teachings of ‘Serve, Love, Give’ can be honoured by the offering of daan to the needy and as a way to pay tribute to this great sage who has fostered the spiritual evolution of millions of people.


Íãìãä®‡ãŠÀ¥ã - ªìØãìÃ¥ããò ‡ãŠñ ãä¶ãÌããÀ¥ã ´ãÀãÔÌãã½ããè ãäÍãÌãã¶ã¶ª ÔãÀÔÌã¦ããè

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ƒÔã‡ãŠã ½ãîÊã ‡ãŠãÀ¥ã Œããñ•ã¶ãñ ¹ãÀ ¦ãÖ ½ãò ‡ãñŠÌãÊã ‚ã—ãã¶ã ‚ããõÀ ‚ãÖâ‡ãŠãÀ Öãè ãä½ãÊãñØããý àã½ãã, ¹Çãñ½ã, Íããâãä¦ã, ‡ãŠÁ¥ãã ‚ããõÀ ãä½ã¨ã-¼ããÌã Ôãñ ‰ãŠãñ£ã ‡ãŠã ª½ã¶ã ãä‡ãŠ¾ãã •ãã Ôã‡ãŠ¦ãã Öõý ƒ¶ã‡ãŠã ¹Çã¾ããñØã ‡ãŠÀ¦ãñ Öãè ‰ãŠãñ£ã ‡ãŠã ÌãñØã ‡ãŠ½ã Öãñ¶ãñ ÊãØã¦ãã Öõý ‰ãŠãñ£ã ¹ãÀ ãäÌã•ã¾ã ¹ãã¶ãñ ‡ãŠã ‚ã©ãÃ Öõ- ‡ãŠã½ã ¹ãÀ ãäÌã•ã¾ã ¹ãã¶ããý ‰ãŠãñ£ã ¹ãÀ ãäÌã•ã¾ã ¹ãã¶ãñ Ôãñ ½ã¶ã ¹ãÀ ãäÌã•ã¾ã ÖìƒÃ ½ãã¶ããè •ãã¦ããè Öõý ½ã¶ãìÓ¾ã ‡ãŠºã ‰ãŠãñ£ã ‡ãñŠ ‚ããÌãñÍã ½ãò ‚ãã •ãã¾ãñØãã, ¾ãÖ ‡ãŠÖ Ôã‡ãŠ¶ãã ‡ãŠãäŸ¶ã Öõý Ôãã£ããÀ¥ã-Ôããè ºãã¦ã ‡ãñŠ ãäÊã† ½ã¶ãìÓ¾ã ‰ãŠãñ£ã ‡ãñŠ ªìªÃ½¾ã ‚ããÌãñÍã ½ãò ‚ãã •ãã¦ãã Öõý •ãºã ‰ãŠãñ£ã Øãâ¼ããèÀ Â¹ã £ããÀ¥ã ‡ãŠÀ¦ãã Öõ, ¦ããñ „Ôã‡ãŠã ª½ã¶ã ªì:Ôãã£¾ã Öãñ •ãã¦ãã Öõ ý ƒÔããäÊã† Ö½ãò ÞãããäÖ¾ãñ ãä‡ãŠ ‚ããÀâ¼ã ½ãò Öãè, •ãºã ‰ãŠãñ£ã ãäÞã§ã ½ãò ºããè•ã ‡ãñŠ Â¹ã ½ãò Öãñ, „Ôã‡ãŠã ª½ã¶ã ‡ãŠÀ ãäª¾ãã •ãã¾ãñ ý ºãü¡ãè ÔãÌã£ãã¶ããè Ôãñ ½ã¶ã ¹ãÀ ãä¶ã¾ãâ¨ã¥ã ãä‡ãŠ¾ãã •ãã¶ãã ÞãããäÖ†ý •¾ããò Öãè ½ã¶ã ½ãò ‰ãŠãñ£ã ‡ãñŠ Fire, the element of purification


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•ãºã †‡ãŠ ãä½ã¨ã ãä‡ãŠÔããè ‚ã¶¾ã ãä½ã¨ã Ôãñ ãä½ãÊã¦ãã Öõ ¦ããñ ÌãÖ ‘•ã¾ã Ñããè‡ãðŠÓ¥ã’, ‘•ã¾ã ÑããèÀã½ã’ ‡ãŠÖ ‡ãŠÀ „Ôãñ ‚ããä¼ãÌããª¶ã ¶ãÖãé ‡ãŠÀ¦ãã ÌãÀ¶ã ãäÔãØãÀñ› ‡ãŠãè ãä¡ººããè ‚ããõÀ ÍãÀãºã ‡ãñŠ ¹¾ããÊããò Ôãñ ‚ããä¼ãÌããª¶ã ‡ãŠÀ¦ãã Öõý ÌãÖ ‡ãŠÖ¦ãã Öõ, “‚ããƒ†, ãä½ãÔ›À ¶ãã¾ã¡î! ãäÔãØãÀñ› ¹ããèãä•ã†ý ÍãÀãºã ¹ããèãä•ã†ý” ½ããäªÀã ƒ¦ã¶ãã ºãÊãÌãã¶ã ªìÌ¾ãÃÔã¶ã Öõ ãä‡ãŠ ¾ããäª †‡ãŠ ºããÀ ¼ããè ¾ãÖ ½ã¶ãìÓ¾ã ‡ãñŠ ‡ãŠ¥Ÿ Ôãñ ¶ããèÞãñ „¦ãÀ •ãã¾ãñ ¦ããñ „Ôãñ ¹ã‡ã‹‡ãŠã ÍãÀãºããè ºã¶ãã¾ãñ ãäºã¶ãã ¶ãÖãé œãñü¡¦ããèý ‡ãìŠœ ¹Çããä¦ããäÓŸ¦ã ‚ããõÀ …âÞãñ ÜãÀã¶ãñ ‡ãŠãè ‚ãã£ãìãä¶ã‡ãŠ ¼ããÀ¦ããè¾ã ½ããäÖÊãã‚ããò ¶ãñ ¼ããè ãäÔãØãÀñ› ‚ããõÀ ½ã²ã¹ãã¶ã ÔããèŒã ãäÊã¾ãã Öõý ‚ããÀ½¼ã ½ãò Ìãñ ©ããñü¡ãè ½ãã¨ãã ½ãò ‚ã¹ã¶ããè ÌããÔã¶ãã‚ããò ‡ãŠãè ¦ãðãä¹¦ã ‡ãñŠ ãäÊã† ¹ããè¦ããè Öö ‚ããõÀ ÍããèÜÇã Öãè ¾ãÖ ¦ãâ¦ãì‚ããñò ‚ããõÀ ãäÍãÀã‚ããñ ‡ãŠãñ ¶ãÓ› ‡ãŠÀ ªñ¦ãã Öõý ƒÔã‡ãñŠ ‡ãŠãÀ¥ã ‚ã¶ãñ‡ãŠ Ô¶ãã¾ããäÌã‡ãŠ ÀãñØã „¦¹ã¸ã Öãñ¦ãñ Ööý ‚ã¦ã: ¹ããè¶ãñ ÌããÊããò ‡ãŠãè ÔãâØããä¦ã Ôãñ Öãè ºãÞã¶ãã ÞãããäÖ†ý

ãäÔãØãÀñ› ¹ããè¶ãñ ÌããÊãñ ‚ã¹ã¶ãñ ‚ããÞãÀ¥ã ‡ãñŠ ¹ãàã ½ãò ‡ãìŠœ ¡ãù‡ã‹›À ªÊããèÊãò ªñ¦ãñ Öö, “ƒÔãÔãñ ¹ãñ› Ôãã¹ãŠ ÀÖ¦ãã Öõý ãäÔãØãÀñ› ¹ãñŠû¹ãŠ¡ãò ‚ããõÀ ½ããäÔ¦ãÓ‡ãŠ ‡ãŠãñ ¹ÇãÔã¸ã ‡ãŠÀ ªñ¦ããè Öõý” Ìãñ ‚ã¹ã¶ãñ ªìÌ¾ãÃÔã¶ã ‡ãñŠ ¹ãàã ½ãò ºãÖì¦ã ‡ãìŠÍãÊã ¦ã‡ãÃŠ „¹ããäÔ©ã¦ã ‡ãŠÀ¦ãñ Ööý ¾ãÖ ºãìÀãè ‚ããª¦ã ãäÌã²ãã©ããê-•ããèÌã¶ã Ôãñ Öãè ‚ããÀ½¼ã Öãñ •ãã¦ããè Öõý £ãî½ãÆ¹ãã¶ã ‡ãŠÀ¶ãñ Ôãñ ¹ãñŠû¹ãŠ¡ãò ‡ãŠãñ Öããä¶ã ‚ããõÀ ¶ãñ¨ããò ‡ãŠãè •¾ããñãä¦ã àããè¥ã Öãñ¦ããè Öõý ãä¶ã‡ãŠãñ›ãè¶ã ÔããÀãè ÍãÀãèÀ-¹Çã¥ããÊããè ‡ãŠãñ ãäÌãÓãã§ãŠ ºã¶ãã ¡ãÊã¦ããè Öõý

¹ãã¶ã Œãã¶ãã †‡ãŠ ªîÔãÀãè ºãìÀãè ‚ããª¦ã Öõý ƒÔãÔãñ ãä•ãÌÖã ½ããñ›ãè Öãñ •ãã¦ããè Öõý ¹ãã¶ã Œãã¶ãñ ÌããÊãñ Íãºªãò ‡ãŠã „ÞÞããÀ¥ã Ÿãè‡ãŠ-Ÿãè‡ãŠ ¶ãÖãé ‡ãŠÀ Ôã‡ãŠ¦ãñý „¶Öò ©ãî‡ãŠ¶ãñ ‡ãñŠ ãäÊã† †‡ãŠ ¹ããè‡ãŠªã¶ã ÞãããäÖ†ý ãäÔãØãÀñ› ¹ããè¶ãã, ÍãÀãºã ¹ããè¶ãã, ¹ãã¶ã Œãã¶ãã, ¶ãÔ¾ã Êãñ¶ãã - ¾ãñ Ôãºã ºãìÀãè ‚ããª¦ãò Ööý Øããâ•ãã, ‚ã¹ãŠãè½ã, ÞãÀÔã ¼ããè ‚ã¶¾ã ¶ãÍãñ Ööý ÊããñØã ‚ã¹ã¶ãã ãäÞã§ã ¹ÇãÔã¸ã ÀŒã¶ãñ ‡ãñŠ ãäÊã† ‚ã¹ãŠãè½ã Œãã¦ãñ Ööý ¾ãñ ÔããÀñ ¶ãÍãñ ÍãÀãèÀ ½ãò ãäÌãÓã ¼ãÀ ªñ¦ãñ Öö ‚ããõÀ ½ã¶ãìÓ¾ã ‡ãŠãñ ãä‡ãŠÔããè ¹Çã‡ãŠãÀ ‡ãŠã ‡ãŠã¾ãÃ ‡ãŠÀ¶ãñ ‡ãñŠ ¾ããñØ¾ã ¶ãÖãé œãñü¡¦ãñý ƒ¶ã ºãìÀãè ‚ããª¦ããò ‡ãñŠ ‡ãŠãÀ¥ã ½ã¶ãìÓ¾ã ãä‡ãŠ¦ã¶ãã ºãÊãÖãè¶ã Öãñ Øã¾ãã Öõ !

•ããñ ÊããñØã ãäª¶ã ½ãò ‡ãŠƒÃ ºããÀ ‡ãŠü¡‡ãŠ Þãã¾ã ‚ããõÀ ‡ãŠã¹ãŠãè ¹ããè¦ãñ Öö, „¶Öò ¼ããè ºãìÀãè ‚ããª¦ã ¹ãü¡ •ãã¦ããè Öõý Øãâªñ „¹ã¶¾ããÔã ¹ãü¤¶ãã ¼ããè †‡ãŠ ºãìÀãè ‚ããª¦ã Öõý ƒÔãÔãñ ½ã¶ã ½ãò ãä¶ã‡ãðŠÓ› ¦ã©ãã ‡ãŠã½ãì‡ãŠ ãäÌãÞããÀ ¼ãÀ •ãã¦ãñ Ööý ãäª¶ã ½ãò Ôããñ¶ãã ¼ããè ºãìÀã Öõý ƒÔãÔãñ •ããèÌã¶ã ‡ãŠãè ‚ãÌããä£ã Üã›¦ããè Öõ ‚ããõÀ ‚ããÊãÔ¾ã ¦ã©ãã ¦ãã½ããäÔã‡ãŠ¦ãã ‡ãŠã ‚ãããäÌã¼ããÃÌã Öãñ¦ãã Öõý ¾ããäª ‚ãã¹ã ÍããèÜÇã „¸ããä¦ã ‡ãŠÀ¶ãã ÞããÖ¦ãñ Öö, ¦ããñ ƒ¶ã ‚ããª¦ããò ‡ãŠãñ ãäºãÊ‡ãìŠÊã ¦¾ããØã ªãñý ÌãÖ Ì¾ããä§ãŠ ãä‡ãŠ¦ã¶ãã ÔãìŒããè Öõ, ãä•ãÔã½ãò †‡ãŠ ¼ããè ªìÌ¾ãÃÔã¶ã ¶ãÖãé Öõý ÌãÖ •ããèÌã¶ã ‡ãñŠ ¹Çã¦¾ãñ‡ãŠ àãñ¨ã ½ãò Ôã¹ãŠÊã¦ãã ¹Çãã¹¦ã ‡ãŠÀ Ôã‡ãŠ¦ãã Öõý

ºãÖì¦ã Ôãñ ÊããñØããò ‡ãŠãñ ‚ã¹ã¶ããè ºãã¦ãÞããè¦ã ½ãò ¹Çã¦¾ãñ‡ãŠ ¹ãÊã ‚ãÔãã½ãããä•ã‡ãŠ ‚ããõÀ ‚ãÍÊããèÊã Íãºªãò ‡ãñŠ ¹Çã¾ããñØã ‡ãŠÀ¶ãñ ‡ãŠãè ºãìÀãè ‚ããª¦ã Öãñ¦ããè Öõý •ãºã Ìãñ ‰ãŠãñ£ã ‚ããõÀ ‚ããÌãñÍã ½ãò Öãñ¦ãñ Öö, ¦ããñ „¶ã‡ãñŠ ½ãìâÖ Ôãñ ÊãØãã¦ããÀ ØãããäÊã¾ããò ‡ãŠãè ºããõœãÀ ºãÀÔã¶ããè ‚ããÀ½¼ã Öãñ •ãã¦ããè Öõý àã¥ã-àã¥ã ½ãò “ÔããÊãã ‡ãŠÖãé ‡ãŠã” Íãºª „¶ã‡ãñŠ ½ãìâÖ Ôãñ ãä¶ã‡ãŠÊãã ‡ãŠÀ¦ãã Öõý ‘Íãã¾ãª’ Íãºª ‡ãŠãè ¼ãâããä¦ã ¾ãÖ „¶ã‡ãŠã ¦ããä‡ãŠ¾ãã ‡ãŠÊãã½ã ºã¶ã Øã¾ãã Öõý Ôã¼¾ã, ãäÍãÓ› ¦ã©ãã ÔãìÔãâÔ‡ãðŠ¦ã Ì¾ããä§ãŠ ‡ãŠ¼ããè ¼ããè †ñÔãñ Íãºª ¶ãÖãé ºããñÊã¦ããý ‚ãÔã¼¾ã Ì¾ããä§ãŠ ãäºã¶ãã ‚ã¹ãÍãºª ‡ãñŠ ºãã¦ã Öãè ¶ãÖãé ‡ãŠÀ Ôã‡ãŠ¦ãñý ¾ãÖ ºãÖì¦ã ºãìÀãè ‚ããª¦ã Öãñ¦ããè Öõý •ãºã ºããÊã‡ãŠ †ñÔãñ ‚ã¹ãÍãºª ºããñÊãò, ¦ããñ ½ãã¦ãã-ãä¹ã¦ãã ‡ãŠãñ ÞãããäÖ† ãä‡ãŠ „¶Öò ½ã¶ãã ‡ãŠÀ ªòý „¶ã‡ãŠãñ ÔÌã¾ãâ ¼ããè †ñÔããè ºãã¦ãò ¶ãÖãé ‡ãŠÀ¶ããè ÞãããäÖ†ý


‚ããâŒã, ‡ãŠã¶ã, •ããè¼ã, ¶ãã‡ãŠ ¦ã©ãã ¦ÌãÞãã, ¾ãñ ¹ããâÞã —ãã¶ãòãä³¾ããâ Ööý Ìãã¥ããè, Öã©ã, ¹ããâÌã, •ã¶ã¶ãòãä³¾ã ¦ã©ãã Øãìªã, ¾ãñ ¹ããâÞã ‡ãŠ½ãôãä³¾ããâ Ööý ãä•ãÌÖã ¦ã©ãã „¹ãÔ©ã ƒâãä³¾ã ºãÖì¦ã Öãè „¹ã³Ìããè Ööý ª½ã ¦ã©ãã ¹Çã¦¾ããÖãÀ ‡ãŠã ‚ã¼¾ããÔã ƒâãä³¾ã-ª½ã¶ã ½ãò ãäÌãÍãñÓã ÔãÖã¾ã‡ãŠ Öãñ¦ãã Öõý „¹ãÌããÔã, Ôãããä§Ìã‡ãŠ ‚ããÖãÀ Ôãñ ¦ã©ãã ¶ã½ã‡ãŠ, Þããè¶ããè, ãä½ãÞãÃ, ƒ½ãÊããè, ÊãÖÔãì¶ã, ¹¾ãã•ã, ½ããâÔã, ½ãœÊããè ƒ¦¾ãããäª ‡ãñŠ ¦¾ããØã Ôãñ ãä•ãÌÖã ¹ãÀ ãä¶ã¾ãâ¨ã¥ã Öãñ¦ãã Öõý ºãÆ½ÖÞã¾ãÃ „¹ãÔ©ã ƒâãä³¾ã ‡ãŠãñ ‚ããõÀ ½ããõ¶ã Ìãã‡ãáŠ ƒâãä³¾ã ‡ãŠãñ ÌãÍã ½ãò ‡ãŠÀ¦ãã Öõý

ØããäÊã¾ããò ½ãò ¼Çã½ã¥ã ‡ãŠÀ¦ãñ Ôã½ã¾ã ºãâªÀ ‡ãŠãè ¼ããâãä¦ã ƒ£ãÀ-„£ãÀ ½ã¦ã ªñŒããñý ¹ããâÌã ‡ãñŠ ‚ãâØãîŸñ ‡ãŠãè ‚ããñÀ ªñŒããñ ¦ã©ãã Ôããè£ãñ ÞãÊããñý ãäÔã¶ãñ½ããÜãÀãò, ¶ããÞãÜãÀãò ¦ã©ãã †ñÔãñ Ô©ãã¶ããò ¹ãÀ ¶ã •ãã‚ããñ •ãÖãâ ‚ãÍÊããèÊã Øããè¦ã ¾ãã ¶ãð¦¾ã Öãñ¦ãã Öãñ, ‡ãŠŸãñÀ Íãõ¾¾ãã ¹ãÀ Ôããñ‚ããñý ¶ãÀ½ã Øãªáªãò ¹ãÀ Ôããñ¶ãã ¦¾ããØã ªãñý ƒ¨ã ¦ã©ãã ¹ãîŠÊã ‡ãŠã „¹ã¾ããñØã ¶ã ‡ãŠÀãñý ‚ã¹ã¶ããè ƒâãä³¾ããò ¹ãÀ ‡ãŠŸãñÀ ãä¶ãØãÀã¶ããè ÀŒããñ ‚ããõÀ „¶ã‡ãŠãñ ÌãÖãé Àãñ‡ãŠ ªãñý ãä•ãÔã¶ãñ ‚ã¹ã¶ããè ƒâãä³¾ããò ‡ãŠãñ ‚ã¶ãìÍãããäÔã¦ã ‡ãŠÀ ãäÊã¾ãã Öõ, „Ôã‡ãŠã Ôãâ‡ãŠÊ¹ã ºãÊãÌãã¶ã ¦ã©ãã ½ã¶ã Íãâã¦ã ÖãñØããý ÌãÖ ‚ãÞœãè ¦ãÀÖ £¾ãã¶ã ‡ãŠÀ Ôã‡ãŠ¦ãã Öõý „Ôã½ãò ‚ã¹ããÀ ‚ããâ¦ããäÀ‡ãŠ ºãÊã Öãñ¦ãã Öõý „Ôãñ •ããèÌã¶ã ½ãò Ôã¹ãŠÊã¦ãã ãä½ãÊã¦ããè Öõý ƒâãä³¾ã-ª½ã¶ã Ôãñ ‚ãã¹ã‡ãŠãñ ÔãªáØãì¥ããò ‡ãñŠ ãäÌã‡ãŠãÔã ¦ã©ãã ªìØãìÃ¥ããò ‡ãñŠ „¶½ãîÊã¶ã ½ãò ºãÖì¦ã ÔãÖã¾ã¦ãã ¹Çãã¹¦ã ÖãñØããèý

ºãìÀãè ‚ããª¦ããò ‡ãŠã ãä¶ãÌããÀ¥ã ºãü¡ã Öãè ÔãÀÊã Öõý †‡ãŠ Ìã‡ãŠãèÊã •ããñ ¹ãâ³Ö ÌãÓããñÄ Ôãñ £Çãî½ã¹ãã¶ã ‡ãŠÀ¦ãñ ©ãñ, †‡ãŠ Öãè ãäª¶ã ½ãò „Ôãñ œãñü¡¶ãñ ½ãò ‡ãðŠ¦ã‡ãŠã¾ãÃ Öãñ Ôã‡ãñŠý ¼ããÌã¶ãã ‡ãŠÀãñ ãä‡ãŠ ‚ãã¹ã‡ãñŠ ‚ãâªÀ ‡ãŠãñƒÃ ºãìÀãè ‚ããª¦ã Öõ ‚ããõÀ ãä¶ãÏÞã¾ã¹ãîÌãÃ‡ãŠ ‚ã¶ãì¼ãÌã ‡ãŠÀãñ ãä‡ãŠ ‚ãã¹ã‡ãŠãñ „Ôãñ ¦ãìÀâ¦ã Öãè œãñü¡ ªñ¶ãã ÞãããäÖ†ý ºãìÀãè ‚ããª¦ã ‡ãŠãñ †‡ãŠ Öãè ¢ããò‡ãñŠ ‡ãñŠ Ôãã©ã œãñü¡ ªñ¶ãã ÞãããäÖ†ý £ããèÀñ-£ããèÀñ ‡ãŠ½ã ‡ãŠÀ‡ãñŠ œãñü¡¶ãñ ‡ãŠã ãäÌãÞããÀ ¹Çãã¾ã: Ôã¹ãŠÊã ¶ãÖãé Öì‚ãã ‡ãŠÀ¦ããý •ãºã ¹ãìÀã¶ããè ‚ããª¦ã •ããñÀ ‡ãŠÀñ, ¦ããñ ÔããÌã£ãã¶ã Öãñ •ãã‚ããñý •ãºã ‡ãŠ¼ããè ¦ããä¶ã‡ãŠ-Ôãã ¼ããè ¹ÇãÊããñ¼ã¶ã „¹ããäÔ©ã¦ã Öãñ, ¦ããñ Òü¤¦ãã Ôãñ ‚ã¹ã¶ãã ½ãìŒã ¹ãñŠÀ Êããñý ½ã¶ã ‡ãŠãñ ãä‡ãŠÔããè ‡ãŠã¾ãÃ ½ãò ¹ãî¥ãÃ¦ã¾ãã Ì¾ãÔ¦ã ‡ãŠÀ ªãñý Òü¤ Ôãâ‡ãŠÊ¹ã ‡ãŠÀãñ ãä‡ãŠ ½ãö †‡ãŠ ½ãÖã¶ã ¹ãìÁÓã ‚ãÌãÍ¾ã ºã¶ãîâØããý ÔããÀãè ºãìÀãè ‚ããª¦ã àã¥ã-¼ãÀ ½ãò „ü¡ •ãã¾ãòØããèý •ãºã ãä‡ãŠÔããè ªìÌ¾ãÃÔã¶ã ‡ãŠã ¹ããäÀ¦¾ããØã ‡ãŠÀ¶ãã Öãñ ¦ããñ ‚ã£ãÃÞãñ¦ã¶ã ½ã¶ã ‡ãŠãè ÔãÖã¾ã¦ãã ¼ããè ¹Çãã¹¦ã ‡ãŠÀãñý ¶ã¾ããè ÔÌãÔ©ã ‚ããª¦ãò ¡ãÊããñý ‚ã¹ã¶ããè Ôãâ‡ãŠÊ¹ã-Íããä§ãŠ ‡ãŠã ¼ããè ãäÌã‡ãŠãÔã ‡ãŠÀãñý ‡ãìŠÔãâØããä¦ã ‡ãŠã ¦¾ããØã ‡ãŠÀãñý ƒÔã ÔãâÔããÀ ½ãò ‡ãŠãñƒÃ ºãã¦ã ‚ãÔã½¼ãÌã ¶ãÖãé Öõý ‡ãŠÖãÌã¦ã Öõ ãä‡ãŠ ‘•ãÖãú ÞããÖ Öõ, ÌãÖãú ÀãÖ Öõý’


Yoga Teacher Training Course (Hindi)20th June–10th July 2013

Yoga Teacher Training is always a popular course at Rikhiapeeth, and this was no exception, as 90 participants came from 14 states of India, and as far as Nepal and Singapore, to become immersed in the fundamental practices of Satyananda Yoga. Swami Goraknath and Swami Tyagraj exposed the participants to a range of asana, pranayama, meditation, yoga nidra and shatkarmas, and elucidated the principles involved in the transition from yoga practitioner to yoga teacher. They were ably assisted by the batuks of Rikhiapeeth as demonstrators in the early morning classes, and the kanyas who confidently led the early morning chanting and evening programs.

Bhoj was held for kanyas and batuks on 28th June, and the group contributed wholeheartedly in the preparations and serving, many of them having a glimpse for the first time of Sri Swamiji’s mandate to serve a wholesome meal daily to the 2000 children of Rikhia panchayat. The group was fortunate to participate in the Guru Bhakti Yoga aradhana, in remembrance of Sri Swamiji, on the 5th and 6th of July. Many participants also took the opportunity to receive diksha during their stay.

The Yoga Teacher Training Course was conducted under the guidance of Swami Satyasangananda, whose illuminating satsangs inspired one and all.


ãä¶ãÓ‡ãŠã½ã ÔãñÌãã ´ãÀã Íãìãä£ª‡ãŠÀ¥ãÔÌãã½ããè Ôã¦¾ãã¶ã¶ª ÔãÀÔÌã¦ããè

ãä¶ãÓ‡ãŠã½ã ÔãñÌãã ‡ãŠãè ‚ããä¶ãÌãã¾ãÃ¦ãã ¦ãì½ã •ããñ ¼ããè ãä¶ã:ÍãìÊ‡ãŠ ‡ãŠã¾ãÃ ‡ãŠÀ¦ãñ Öãñ, „Ôãñ ãä¶ãÓ‡ãŠã½ã ÔãñÌãã ‡ãŠÖ¦ãñ Ööý ãä¶ãÓ‡ãŠã½ã ÔãñÌãã ‚ããÌãÍ¾ã‡ãŠ ‡ã‹¾ããò Öõ? ¾ãÖ ‚ãã¦½ãã¶¦ãÀ¥ã ‡ãñŠ ãäÊã† ‚ããÌãÍ¾ã‡ãŠ Öõý ¾ãÖ ½ã¶ã ‡ãñŠ À•ãÔã †Ìãâ ¦ãã½ããäÔã‡ãŠ Øãì¥ããò ‡ãñŠ ¹ããäÀÓ‡ãŠãÀ ‡ãñŠ ãäÊã† ‚ããÌãÍ¾ã‡ãŠ Öõý ãä¶ãÓ‡ãŠã½ã ÔãñÌãã £ãìÊããƒÃ ‡ãñŠ ¹ãã„¡À •ãõÔããè Öõý ãä¶ãÓ‡ãŠã½ã ÔãñÌãã ‡ãŠã ‚ã©ãÃ ½ãã¨ã ‡ãŠãñƒÃ ‡ãŠã½ã ‡ãŠÀ ªñ¶ãã ¶ãÖãé Öõ, ‚ããä¹ã¦ãì ¦ãì½ÖãÀñ ×ª¾ã ½ãò ƒÔã‡ãñŠ ¹Çããä¦ã ¼ããÌã¶ãã Öãñ¶ããè ÞãããäÖ†ý ¦ãì½ã ¼ããÀ¦ã ½ãò ÌããÔã ‡ãŠÀ¦ãñ Öãñý ¾ããäª ¦ãì½ã ÞããÊããèÔã-†‡ãŠ ÜãÀãò ½ãò •ãã‚ããñ, ¦ããñ ÌãÖãú ‡ã‹¾ãã ¹ãã‚ããñØãñ-‚ã¼ããÌã, ¹ããèü¡ã, ½ãð¦¾ãì, ãäÌã¹ã¸ã¦ãã, ‚ãâ£ã‡ãŠãÀ ‚ããõÀ ãä¶ãÀãÍããý ÌãÖãú ‚ããõÀ ‡ãìŠœ ¼ããè ¶ãÖãé ãä½ãÊãñØããý ‚ã¹ãÌããªÔÌãÂ¹ã Öãè ¦ãì½ã ãä‡ãŠÔããè †‡ãŠ ÜãÀ ½ãò ãäÔ©ããä¦ã ‡ãìŠœ ãä¼ã¸ã ¹ãã‚ããñØãñ, ¹ãÀ ‡ãŠÀãñü¡ãò ÊããñØããò ‡ãñŠ ãäÊã† ¦ããñ ãäÔ©ããä¦ã ‚ãØãã£ã Öãè Öõý „¶ã‡ãñŠ ¹ããÔã ¶ã ¦ããñ ãäÔãÀ œì¹ãã¶ãñ ‡ãñŠ ãäÊã† œ¦ã Öõ, ¶ã Œãã¶ãñ ‡ãŠãñ Àãñ›ãè, ¶ã ¹ã‡ãŠã¶ãñ ‡ãŠã Ô©ãã¶ã Öõ ‚ããõÀ ¶ã ÍããõÞããÊã¾ãý ¾ãÖãú ¦ã‡ãŠ ãä‡ãŠ ¹ããè¶ãñ ‡ãŠã ¹ãã¶ããè ¼ããè „¹ãÊãº£ã ¶ãÖãé Öõý

¦ãì½ã¶ãñ †ñÔãñ ÊããñØããò ‡ãñŠ ãäÊã† ‡ã‹¾ãã ãä‡ãŠ¾ãã Öõ? ¾ããäª ¦ãì½ã ÞããõºããèÔã Üã¥›ñ ‚ã¹ã¶ãñ ½ããäÔ¦ãÓ‡ãŠ ‡ãñŠ Ôãã©ã Öãè Öã©ãã¹ãã¾ããè ‚ããõÀ ‡ãìŠÍ¦ããè ‡ãŠÀ¦ãñ ÀÖãñ ¦ããñ ¦ãì½ã ‚ã¹ã¶ãñ Ôã½ã¾ã ‡ãŠãñ ¶ãÓ› ‡ãŠÀ ÀÖñ Öãñý ¦ãì½ã „Ôã‡ãñŠ Ôãã©ã ½ãì‡ã‹‡ãñŠºãã•ããè ‡ãŠÀ¦ãñ Öãñ, Êãì‡ãŠã-ãäœ¹ããè ‡ãŠÀ¦ãñ Öãñ ‚ããõÀ ƒÔã ÔãâÜãÓãÃ ½ãò ‡ãŠ¼ããè ¦ãì½ã £ãÀãÍãã¾ããè Öãñ¦ãñ Öãñ, ‡ãŠ¼ããè ½ã¶ã, ãä‡ãŠÔããè ‡ãŠãè ãä¶ã¥ããÃ¾ã‡ãŠ ãäÌã•ã¾ã ¶ãÖãé Öãñ¦ããèý ‡ãŠ¼ããè •ããè¦ã ¦ãì½ÖãÀãè Öãñ¦ããè Öõ, ‡ãŠ¼ããè ½ã¶ã ‡ãŠãèý ‚ãØãÊãñ ‚ããõÀ ãä¹ãœÊãñ ªãñ¶ããò ‡ãŠãè ºãÀãºãÀ ãäÌã•ã¾ã Öãñ¦ããè Öõ, ‚ãã£ããè-‚ãã£ããè ‚ããõÀ ÔãâÜãÓãÃ ‡ãŠãè Ôã½ãããä¹¦ã ºãÀãºãÀãè ¹ãÀ Öãñ¦ããè Öõý Ôãâ£¾ãã Ôã½ã¾ã ¦ãì½ã ãä¶ã¤ãÊã ¹ãü¡ •ãã¦ãñ Öãñý ãäÔãÀªªÃ ‡ãŠãè ¹ããèü¡ã Ôãñ ¦ãì½ã ‡ãŠÀãÖ¦ãñ Öãñ ‚ããõÀ ¾ãã ¦ããñ ‡ãŠãñƒÃ ªÌãã ‡ãŠãè ØããñÊããè Êãñ¦ãñ Öãñ ¾ãã ºããñ¦ãÊã ŒããñÊã¦ãñ Öãñý †ñÔãñ Ôã½ã¾ã ½ãò Íãããä¶¦ã ‡ãñŠ ãäÊã† ‡ãìŠœ ÊããñØã ½ãâãäªÀãò ½ãò ÞãÊãñ •ãã¦ãñ Öö, ‡ãìŠœ ÊããñØã ‚ã¹ã¶ãñ ‡ãŠãñ ¦ãÀãñ¦ãã•ãã ‡ãŠÀ¶ãñ ‡ã‹Êãºããò ½ãò ÞãÊãñ •ãã¦ãñ Ööý ‡ãìŠœ ÊããñØã ¾ããñØããä¶ã³ã ‡ãŠã ‚ã¼¾ããÔã ‡ãŠÀ¶ãñ Öñ¦ãì ›ñ¹ã ÞããÊãî ‡ãŠÀ Êãñ¦ãñ Ööý

‡ãŠãñƒÃ †‡ãŠ ãä¶ã£ãÃ¶ã Ì¾ããä§ãŠ ‡ãñŠ ÜãÀ •ãã‡ãŠÀ ÌãÖãú ªãè¹ã •ãÊãã¶ãñ ‡ãŠãè ¶ãÖãé ÔããñÞã¦ããý †‡ãŠ ãä¶ã:ÔãÖã¾ã ‡ãñŠ ¾ãÖãú •ãã¶ãñ ‡ãŠãè ºãã¦ã ãä‡ãŠÔããè ‡ãñŠ ½ã¶ã ½ãò ¶ãÖãè ‚ãã¦ããèý ãä‡ãŠÔããè ãä¶ã£ãÃ¶ã ¹ããäÀÌããÀ ½ãò ¾ããäª ãä‡ãŠÔããè ãäÍãÍãì ‡ãŠã •ã¶½ã Öãñ¦ãã Öõ, ¦ããñ ‡ãŠ½ã-Ôãñ-‡ãŠ½ã ÌãÖãú •ãã‡ãŠÀ „Ôã ãäÍãÍãì ‡ãŠãñ †‡ãŠ Œã›ãñÊãã ªñ ªãñý ¦ãì½ÖãÀñ ¹ããäÀÌããÀ ½ãò •ãºã †‡ãŠ ãäÍãÍãì ‡ãŠã •ã¶½ã Öãñ¦ãã Öõ ¦ããñ ¦ãì½Öò ¦ã¦‡ãŠãÊã ¹ããÊã¶ãñ ‡ãŠãè ¾ããª ‚ãã¦ããè Öõ ‚ããõÀ „Ôã‡ãŠãè ¹Çã¦¾ããÍãã ½ãò ¦ãÀÖ-¦ãÀÖ

Swami Satyananda, Sat Chandi 2000


‡ãŠãè ¦ãõ¾¾ãããäÀ¾ããú ‡ãŠÀ¦ãñ Öãñ ãä‡ãŠ¶¦ãì ÌãÖãú •ãºã †‡ãŠ ‚ã¶¾ã ¹ããäÀÌããÀ ½ãò ãäÍãÍãì ‡ãŠã ‚ããØã½ã¶ã Öãñ¦ãã Öõ ¦ããñ „¶Öòò ½ãã¨ã ºã£ããƒÃÃ ªñ‡ãŠÀ Ôãâ¦ãìÓ› Öãñ •ãã¦ãñ Öãñý ¾ããäª ‚ãã•ã •ã¶½ãò ãä‡ãŠÔããè ãäÍãÍãì ‡ãŠãñ Íãì¼ã‡ãŠã½ã¶ãã¾ãò ªñ¦ãñ Öãñ, ¦ããñ „Ôã‡ãŠãñ ¹ããÊã¶ãã ¶ãÖãé ¹Çãã¹¦ã Öãñ •ãã†Øããý „Ôãñ ¦ãì½ã †‡ãŠ Øã½ãÃ ÔÌãñ›À ªãñ, ½ããú ‡ãñŠ ãäÊã† ‡ãìŠœ Íããä§ãŠÌã£ãÃ‡ãŠ ªÌãã¾ãò ªãñ, ‡ãìŠœ ¹ãõÔãñ ªãñý „Ôã‡ãñŠ ÜãÀ •ãã‚ããñý ¾ãÖãè ÌããÔ¦ããäÌã‡ãŠ Ôãã£ã¶ãã Öõ, •ããñ ½ãö ¦ãì½Öò ªñ ÀÖã Öîúý

Ö½ããÀã ¾ãÖ ½ã¶ã „Ôã ‚ãÔããè½ã ºãÆÚã ‡ãŠã †‡ãŠ ‚ãâÍã ½ãã¨ã Öõý ãä‡ãŠÔããè ‡ãŠãñ ƒÔã‡ãñŠ Ôãã©ã ªìÌ¾ãÃÌãÖãÀ ¶ãÖãé ‡ãŠÀ¶ãã ÞãããäÖ†ý „Ôã‡ãŠãè ‚ã¹ã¶ããè ‡ãŠãñ½ãÊã¦ãã Öõ, ¶ãû•ãã‡ãŠ¦ã Öõ, ‡ãŠ½ã•ããñÀãè Öõý ¾ããäª ¦ãì½ã ªîÔãÀãò ‡ãñŠ ‡ãŠÓ› ‚ããõÀ ªì¼ããÃØ¾ã ¹ãÀ £¾ãã¶ã ªãñØãñ ¦ããñ ¾ãÖ ½ã¶ã ãä¹ãÜãÊã •ãã¦ãã Öõ, ‚ã¹ã¶ãñ ‡ãŠŸãñÀ ¹ã›Êã ‡ãŠãè ‡ãòŠÞãìÊããè ‡ãŠãñ „¦ããÀ ¹ãòŠ‡ãŠ¦ãã Öõý ‡ãŠÊ¹ã¶ãã ‡ãŠÀãñ ãä‡ãŠ ¦ãì½ÖãÀñ ¹ããÔã 20,000 Á¹ã¾ãñ Öö ‚ããõÀ ¦ãì½ÖãÀñ ½ã¶ã ½ãò ãäÌãÞããÀ ‚ãã¦ãã Öõ ãä‡ãŠ ÞãÊããñ ƒÔã £ã¶ã Ôãñ ãä‡ãŠÔããè ãä¶ã£ãÃ¶ã ‡ãŠãè ÔãÖã¾ã¦ãã ‡ãŠÀòý ¾ããäª ÌããÔ¦ãÌã ½ãò ¦ãì½ã ãä‡ãŠÔããè ãä¶ã£ãÃ¶ã ‡ãŠãè ÔãÖã¾ã¦ãã ‡ãŠÀ¶ãñ Öñ¦ãì ‡ãìŠœ ‡ãŠÀ¦ãñ Öãñ ¦ããñ „Ôã ãäª¶ã ¦ãì½ÖãÀã ½ã¶ã ‚ããä¦ã ¹ÇãÔã¸ã ÖãñØãã, Íãããä¶¦ã½ã¾ã ÖãñØããý ¦ãì½ã ƒ¦ã¶ãñ ‚ããä£ã‡ãŠ ¹Çã¹ãìŠãäÊÊã¦ã Öãñ‚ããñØãñ ãä‡ãŠ „Ôãñ ¦ãì½ã Íãºªãò ½ãò Ì¾ã§ãŠ ¶ãÖãé ‡ãŠÀ Ôã‡ãŠãñØãñý ¾ããäª ¦ãì½ã ‚ã¹ã¶ãñ ½ã¶ã ‡ãñŠ Ôãã©ã ãä½ã¨ã¦ãã ‡ãŠÀ¶ãã ÞããÖ¦ãñ Öãñ ¦ããñ ½ãñÀãè ºãã¦ã ¹ãÀ £¾ãã¶ã ªãñý Ôã½ãÔ¦ã ãäÌãÍÌã ‡ãŠãñ ‚ã¹ã¶ãã ¹ããäÀÌããÀ Ôã½ã¢ããñ ‚ããõÀ ãä•ã¦ã¶ãã ‚ããä£ã‡ãŠ Ôãñ ‚ããä£ã‡ãŠ Ôã½¼ãÌã Öãñ, ÊããñØããò ¦ã‡ãŠ ‚ã¹ã¶ãã Öã©ã ºãü¤ã‚ããñýªîÔãÀãò ‡ãñŠ ãäÊã† •ããè¾ããñ½ãö ‚ã¹ã¶ãñ ‡ãŠã¾ããñÄ ‡ãŠã, ‚ã¹ã¶ããè ãä¶ã¾ããä¦ã ‡ãŠã ¹ããÊã¶ã ‡ãŠÀ Þãì‡ãŠã Öîúîâý ½ãö ‚ã¹ã¶ããè àã½ã¦ãã ‡ãñŠ ‚ã¶ãìÔããÀ Ôãºã ‡ãìŠœ ‡ãŠÀ Þãì‡ãŠã Öîúîâîâ, •ããñ ½ãì¢ãñ ‡ãŠÀ¶ãã ©ããý ‚ãºã ½ãñÀñ ãäÊã† ‡ãìŠœ ‚ããõÀ ‡ãŠÀ¶ãã ÍãñÓã ¶ãÖãé ÀÖ Øã¾ãã Öõý ãä•ãÔã ãä›¶ã ½ãò 20 ãä‡ãŠÊããñ Üããè ‚ãã¦ãã Öõ, „Ôã½ãò ½ãã¨ã 20 ãä‡ãŠÊããñ Üããè Öãè ‚ãã¾ãñØãã, ‚ããä£ã‡ãŠ ¶ãÖãéý ¾ããäª ¦ãì½ã ƒÔã½ãò ‚ããõÀ ‚ããä£ã‡ãŠ Üããè ¼ãÀ¶ãã ÞããÖãñØãñ ¦ããñ ÌãÖ ºããÖÀ ºãÖ •ãã¾ãñØããý ½ãö ‚ãºã „Ôããè ãäÔ©ããä¦ã ½ãò Öîúîâý ¦ãì½ã ÔÌã¾ãâ ‚ã¹ã¶ãñ Ì¾ããä§ãŠ¦Ìã ‡ãñŠ ‚ã¶ãìÂ¹ã ãäÌã‡ãŠãäÔã¦ã Öãñ¦ãñ Öãñ ¦ã©ãããä¹ã ‚ã¹ã¶ãñ ãäÌã‡ãŠãÔã ‰ãŠ½ã ‡ãñŠ ªãõÀã¶ã Ôãªã Ô½ãÀ¥ã ÀŒããñ ãä‡ãŠ †‡ãŠ ½ã¶ãìÓ¾ã ‡ãŠã •ããèÌã¶ã ªîÔãÀãò ‡ãñŠ ãäÊã† Öõý •ããñ ½ã¶ãìÓ¾ã ½ãã¨ã ‚ã¹ã¶ãñ ãäÊã† •ããè¦ãã Öõ, ÌãÖ ½ãã¶ãÌã ¶ãÖãé, ¹ãÍãì ¼ããè ¶ãÖãéý ‡ã‹¾ãã ¦ãì½ã¶ãñ ‡ãŠ¼ããè †‡ãŠ ½ãìØãó ‡ãŠãñ ªîÔãÀñ ½ãìØãó ‡ãŠãñ Œãã¦ãñ ªñŒãã Öõý ¦ãì½ã ‚ã¹ã¶ãñ ãäÊã† •ããè¦ãñ Öãñ, ‚ã¹ã¶ãñ ãäÊã† £ã¶ãã•ãÃ¶ã ‡ãŠÀ¦ãñ Öãñ, „Ôã‡ãŠã „¹ã¾ããñØã ÔÌã¾ãâ ‡ãŠÀ¦ãñ Öãñý ¾ãÖ ¦ããñ ½ãã¶ãÌã •ãããä¦ã ‡ãŠã Êãàã¥ã ¶ãÖãé Öõý

½ã¶ãìÓ¾ã ¶ãñ ‚ã¹ã¶ãñ ‚ãã¹ã‡ãŠãñ ÔÌãã©ãÃ ‡ãñŠ ¹ããÍã ½ãò ºããú£ã ÀŒãã Öõý ¦ãì½ã ƒÔã Ôã½ºã¶£ã ½ãò ‡ãìŠœ ‡ãŠÀ Ôã‡ãŠ¦ãñ Öãñ ¾ãã ¶ãÖãé, ¾ãÖ ãä¼ã¸ã ºãã¦ã Öõý ½ãö ¦ãì½ÖãÀãè Ôããè½ãã‚ããòñ Ôãñ ‚ãÌãØã¦ã Öîúîâîâ, ãä‡ãâŠ¦ãì ƒÔã ¹ãÀ


ãäÌãÞããÀ ‡ãŠÀãñ ãä‡ãŠ •ãºã ¼ãØãÌãã¶ãá Àã½ã ‡ãŠãè Ôãñ¶ãã ‡ãñŠ Êãâ‡ãŠã •ãã¶ãñ Öñ¦ãì Ôã½ãì³ ¹ãÀ ¹ãìÊã ‡ãŠã ãä¶ã½ããÃ¥ã Öãñ ÀÖã ©ãã, ¦ããñ „Ôã Ôã½ã¾ã ‡ã‹¾ãã †‡ãŠ ãäØãÊãÖÀãè ¶ãñ ¼ããè ‚ã¹ã¶ãã ãäÌã¶ã½ãÆ ¾ããñØãªã¶ã ¶ãÖãé ãäª¾ãã ©ãã? ÌãÖ ©ããñü¡ã-Ôãã ºããÊãî ‚ã¹ã¶ãñ ºããÊããò ½ãò ÊãØãã Êãñ¦ããè ©ããè ‚ããõÀ ãä¶ã½ããÃ¥ãã£ããè¶ã ¹ãìÊã ¹ãÀ Êãñ •ãã „Ôãñ ãäØãÀã ªñ¦ããè ©ããè? ãä•ã¦ã¶ãã ºããÊãî ÌãÖ Êãã¦ããè ©ããè, „ÔãÔãñ ¦ããñ ¹ãìÊã ‡ãŠã ãä¶ã½ããÃ¥ã ¶ãÖãé Öãñ Ôã‡ãŠ¦ãã ©ãã, ¹ãÀ¶¦ãì £¾ãã¶ã ªãñ „Ôã‡ãŠãè ¼ããä§ãŠ ¹ãÀ, „Ôã‡ãŠãè Ñã®ã ¹ãÀ ‚ããõÀ ¼ãØãÌãã¶ãá ‡ãñŠ ‡ãŠã¾ãÃ ‡ãñŠ ¹Çããä¦ã „Ôã‡ãñŠ Ôã½ã¹ãÃ¥ã ¹ãÀ? ÌãÖãè ºãã¦ã ÔãºãÔãñ ½ãÖ§Ìã¹ãî¥ãÃ Öõ?

½ãÖ§Ìã ƒÔã ºãã¦ã ‡ãŠã Öõ ãä‡ãŠ ¦ãì½ÖãÀñ ‚ã¶¦ãÀ¦ã½ã ‡ãŠãè ¼ããÌã¶ãã‚ããñò ‡ãŠãè ¦ããèÌÇã¦ãã ãä‡ãŠ¦ã¶ããè Öõý Öãñ Ôã‡ãŠ¦ãã Öõ ¦ãì½ã ÊãŒã¹ããä¦ã ¾ãã ‡ãŠÀãñü¡¹ããä¦ã ¶ãÖãé Öãñ, ãä¹ãŠÀ ¼ããè ¦ãì½ã Á¹ã¾ãñ-¹ãõÔãñ ‡ãŠãñ œãñü¡‡ãŠÀ ‚ã¶¾ã ½ãã£¾ã½ããò Ôãñ ÔãñÌãã ‡ãŠÀ Ôã‡ãŠ¦ãñ Öãñý ¦ãì½ã ÍããÀãèãäÀ‡ãŠ Ñã½ã Ôãñ, ¼ããä§ãŠ Ôãñ, ÔãÞÞãñ ½ã¶ããñ¼ããÌã Ôãñ ¾ãã ‡ãŠÁ¥ãã Ôãñ ‚ã¹ã¶ãã ¾ããñØãªã¶ã ‡ãŠÀ Ôã‡ãŠ¦ãñ Öãñý ‡ãŠÊ¹ã¶ãã ‡ãŠÀãñ ãä‡ãŠ ¦ãì½ã †‡ãŠ ‡ãŠãäÌã Öãñ, †‡ãŠ ‡ãŠÖã¶ããè‡ãŠãÀ Öãñ ¾ãã ÔãâÞããÀ ½ãã£¾ã½ããò ½ãò ‡ãŠã¾ãÃÀ¦ã †‡ãŠ ‡ãŠÊãã‡ãŠãÀý ¦ãì½ã •ã¶ã½ãã¶ãÔã ‡ãŠãñ ¹ÇãñÀ¥ãã ªñ Ôã‡ãŠ¦ãñ Öãñ, ¦ãì½ã „Ôãñ ¹ãÀãñ¹ã‡ãŠããäÀ¦ãã ¹ãÀ ãäÞãâ¦ã¶ã ‡ãŠÀ¶ãñ ‡ãñŠ ãäÊã† ºãã£¾ã ‡ãŠÀ Ôã‡ãŠ¦ãñ Öãñý ½ãã¶ãÊããñ ãä‡ãŠ ¦ãì½ã †‡ãŠ ¶ãñ¦ãã Öãñ, ãä‡ãŠÔããè ¹ãâÞãã¾ã¦ã ‡ãñŠ ½ãìãäŒã¾ãã Öãñý ¦ãì½ã ØããúÌããò ‡ãñŠ ãäÊã† ãä¶ã¾ã½ã ºã¶ãã¦ãñ Öãñ, ¦ããñ „¶ãÔãñ ‡ãŠÖãñ ãä‡ãŠ ½ãã¨ã ‚ã¹ã¶ãñ ãäÊã† ¶ãÖãé, ºããäÊ‡ãŠ ªîÔãÀãò ‡ãñŠ ãäÊã† •ããè¶ãã ÞãããäÖ†ý

ØãñÖîúîâîâîâ †Ìãâ Œãã²ãã¸ã ‡ãñŠ ºããè•ã ªîÔãÀãò ‡ãñŠ ãäÊã† ¹ÇãÔ¹ãìŠãä›¦ã Öãñ¦ãñ Ööý ‚ã¹ã¶ããè ÞããÀãò ãäªÍãã‚ããñò ½ãò ¦ãì½ã ¹ãã‚ããñØãñ ãä‡ãŠ Ôã¼ããè Þããè•ãò ªîÔãÀãò ‡ãñŠ ãäÊã† •ããèãäÌã¦ã ÀÖ¦ããè Öö, ¹ãŠÊã¦ããè-¹ãîŠÊã¦ããè ‚ããõÀ ãäÌã‡ãŠãäÔã¦ã Öãñ¦ããè Ööý ¾ãÖ ¦ããñ ½ã¶ãìÓ¾ã Öãè Öõ •ããñ ½ãã¨ã ‚ã¹ã¶ãñ ãäÊã†, ÔÌãã©ãÃ¹ãÀ¦ãã ‡ãŠã •ããèÌã¶ã •ããè¦ãã Öõý ÌãÖ ½ãã¨ã ‚ã¹ã¶ãñ ºãÞÞããò ‡ãñŠ ãäÊã† £ã¶ããñ¹ãã•ãÃ¶ã ‡ãŠÀ¦ãã Öõ ‚ããõÀ ÔÌãã©ããê ‡ãñŠ Â¹ã ½ãò „ÔãÔãñ ãäÞã¹ã‡ãŠã ÀÖ¦ãã Öõý ‡ã‹¾ãã †‡ãŠ ‡ãŠ ªáªì ‡ãŠ¼ããè ‡ãŠÖ¦ãã Öõ ãä‡ãŠ ½ãö ãäÔã¹ãÃŠ ½ããñÞããè ‡ãñŠ ãäÊã† Öîúîâîâîâ, ºãÆãÚã¥ããò ‡ãñŠ ãäÊã† ¶ãÖãé, ‡ã‹¾ãã ‡ãŠ¼ããè ‡ãŠÖ¦ãã Öõ ãä‡ãŠ ½ãö ºãÆãÚã¥ããò ¾ãã ãä‡ãŠ ‡ãŠãñƒÃ ½ãìãäÔÊã½ã Öãè ½ãñÀñ ›ì‡ãŠü¡ñ ‡ãŠÀ Ôã‡ãŠ¦ãã Öõ ? ¶ãÖãé, •ããñ ‡ãŠãñƒÃ ªîÔãÀãò ‡ãñŠ ãä¶ããä½ã§ã •ããè¦ãã Öõ, ÌãÖ ªîÔãÀãò ‡ãñŠ ¹Çããä¦ã Öãè Ôã½ããä¹ãÃ¦ã Öãñ¦ãã Öõý •ããñ ãä¶ã:ÔÌãã©ããê Öõ, ÌãÖ Ôã¼ããè ‡ãñŠ ¹Çããä¦ã ãä¶ã:ÔÌãã©ããê Öõý •ããñ ªã¶ãÍããèÊã Öõ, ¹ãÀãñ¹ã‡ãŠãÀãè Öõ, ÌãÖ Ôãºã‡ãñŠ ¹Çããä¦ã ªã¶ãÍããèÊã ÖãñØãã, ¹ãÀãñ¹ã‡ãŠãÀãè ÖãñØããý •ããñ Íãì¼ããäÞã¶¦ã‡ãŠ Öãñ¦ãã Öõ, ÌãÖ Ôã¼ããè ‡ãñŠ ãäÊã† Íãì¼ããäÞã¶¦ã‡ãŠ Öãñ¦ãã Öõ, ãäÔã¹ãÃŠ ½ãìÔãÊã½ãã¶ããò, ºãÆãÚã¥ããò, Íãî³ãò, àããä¨ã¾ããò, ÌãõÍ¾ããò ¾ãã ãäÌã£ãÌãã‚ããñò ‡ãñŠ ãäÊã† ¶ãÖãé ‚ããä¹ã¦ãì ãäºã¶ãã ‚ã¹ãÌããª ‡ãñŠ Ôã¼ããè ‡ãñŠ ãäÊã†ý

ÔãÌãó ¼ãÌã¶¦ãì ÔãìãäŒã¶ã: ÔãÌãó Ôã¶¦ãì ãä¶ãÀã½ã¾ã: ÔãÌãó ¼ã³ããä¥ã ¹ãÍ¾ã¶¦ãì ½ãã ‡ãŠãäÏÞãªá ªì:Œã ¼ããØ¼ãÌãñ¦ãáýªîÔãÀñ ‡ãñŠ ‡ãŠÓ› ‡ãñŠ ¹Çããä¦ã ÔãâÌãñª¶ãÍããèÊã ºã¶ãòý ½ãñÀñ ØãìÁ ‡ãŠãñ ãäÌãÍÌããÔã ©ãã ãä‡ãŠ •ããñ ªîÔãÀñ ‡ãñŠ ¼ãÊãñ ‡ãŠãè ÔããñÞã¦ãã Öõ, „Ôã‡ãŠã ×ª¾ã ‡ãŠãñ½ãÊã Öãñ¦ãã Öõý •ããñ ªîÔãÀãò ‡ãñŠ ‚ããä¶ãÓ› ‡ãŠãè ÔããñÞã¦ãã Öõ, ÌãÖ ¶ãÀ½ã ãäªÊã ¶ãÖãé Öãñ Ôã‡ãŠ¦ããý ªîÔãÀñ ‡ãñŠ ºãìÀñ ‡ãŠãè ‡ãŠã½ã¶ãã ‡ãŠÀ¶ãñ ÌããÊãñ ‡ãŠã ×ª¾ã ‡ãŠŸãñÀ Öãñ¦ãã Öõ ãä•ãÔãñ ¹ÇãÖãÀ ‡ãŠãè ‚ããÌãÍ¾ã‡ãŠ¦ãã Öãñ¦ããè Öõý †ñÔãñ ÖŸ£ã½ããê ×ª¾ããò ‡ãŠãñ ¹Çã‡ãðŠãä¦ã Öãè ÞãîÀ ‡ãŠÀ ªñ¦ããè Öõý ¦ãìì½ÖãÀñ ×ª¾ã ‡ãŠãñ ƒ¦ã¶ãã ¶ãÀ½ã, ƒ¦ã¶ãã ‡ãŠãñ½ãÊã, ƒ¦ã¶ãã ÔãâÌãñª¶ãÍããèÊã Öãñ¶ãã ÞãããäÖ† ãä•ãÔãÔãñ ãä‡ãŠ ÌãÖ ªîÔãÀãò ‡ãñŠ ªì:Œã ‚ããõÀ ¹ããèü¡ã ‡ãŠãè ¹ãì‡ãŠãÀ ¹ãÀ ‚ããäÌãÊã½ºã ãä‰ãŠ¾ããÍããèÊã Öãñý ¦ãì½Öò ªîÔãÀñ ÊããñØããò ‡ãŠãè ¹ããèü¡ã ‡ãŠã ‚ã¶ãì¼ãÌã ‡ãŠÀ¶ãñ, ªîÔãÀñ ‡ãŠãè ãäÌã¹ããä§ã ‡ãŠã ‚ã¶ãì¼ãÌã ‡ãŠÀ¶ãñ ¾ããñØ¾ã ºã¶ã¶ãã ÞãããäÖ†ý ¹ãÀºãÆÚã ‡ãñŠ ªÍãÃ¶ã, ¹Çã‡ãŠãÍã ¹ãìâ•ã ‡ãñŠ ªÍãÃ¶ã ‚ã©ãÌãã —ãã¶ããñª¾ã ‡ãŠãè ‚ã¶ãì¼ãîãä¦ã ‡ãñŠ ¾ããñØ¾ã ºã¶ã¶ãñ ‡ãñŠ ¹ãîÌãÃ ªîÔãÀãò ‡ãñŠ ‡ãŠÓ›, „¶ã‡ãŠãè ¹ããèü¡ã ‡ãŠã ‚ã¶ãì¼ãÌã ‡ãŠÀ¶ãñ ‡ãŠãè ¾ããñØ¾ã¦ãã ‚ããÌãÍ¾ã‡ãŠ Öõý ¾ããäª ªîÔãÀñ ‡ãŠãè ¹ããèü¡ã ¹ãÀ ¦ãì½ÖãÀãè ¹Çããä¦ããä‰ãŠ¾ãã ½ã¶ã Ôãñ ¶ãÖãé Öãñ¦ããè ¦ããñ ƒÔã‡ãŠã ‚ã©ãÃ Öõ ãä‡ãŠ ¦ãì½Öò Íãããä¶¦ã ¶ãÖãé ãä½ãÊã Ôã‡ãŠ¦ããèý ¦ãì½ã ¹Çã‡ãŠãÍã ‡ãŠã ªÍãÃ¶ã ¶ãÖãé ‡ãŠÀ Ôã‡ãŠ¦ãñý †ñÔãã ª¾ããÊãì ‚ããõÀ


ÔãâÌãñª¶ãÍããèÊã ×ª¾ã, •ããñ ªîÔãÀãò ‡ãñŠ ‡ãŠÓ› ‡ãŠã ‚ã¶ãì¼ãÌã ‡ãŠÀ¦ãã Öõ ‚ããõÀ ãä‰ãŠ¾ããÍããèÊã Öãñ¦ãã Öõ, „Ôãñ ÔãÖ•ã Öãè —ãã¶ã ‡ãŠãè ¹Çãããä¹¦ã Öãñ¦ããè Öõý ¦ãì½ã ªîÔãÀãò ‡ãŠãè Ì¾ã©ãã ‚ããõÀ Ìãñª¶ãã Ôãñ ãä•ã¦ã¶ãã Öãè ªîÀ ‚ããõÀ ‚ã¹Çã¼ãããäÌã¦ã ÀÖãñØãñ, ¹ãÀ½ãã¦½ãã ¦ãì½ãÔãñ „¦ã¶ãã ªîÀ ÀÖñØããý ƒÃÍÌãÀ, ãäÍãÌã, Àã½ã, ªñÌããè, Ôã¼ããè ¦ãì½ÖãÀãè ¹ãÖìúÞã ‡ãñŠ ¹ãÀñ ÖãòØãñý

¦ãì½Öò ªîÔãÀãò ‡ãñŠ ‡ãŠÓ› ‡ãñŠ ¹Çããä¦ã ¶ãÀ½ã †Ìãâ ÔãâÌãñª¶ãÍããèÊã Öãñ¶ãã ÞãããäÖ†ý ¦ãì½ÖãÀñ ×ª¾ã ½ãò ƒÔã ¹ãÀ ¦ã¦‡ãŠãÊã ¹Çããä¦ããä‰ãŠ¾ãã Öãñ¶ããè ÞãããäÖ†, ‚ã¶ãì‡ãŠ½¹ãã ‡ãŠã †‡ãŠ ¹ÇãÌããÖ Öãñ¶ãã ÞãããäÖ†ý Ôã¼ããè Ì¾ããä©ã¦ã ×ª¾ããò ‡ãñŠ Ôãã©ã ¦ãì½ÖãÀã ×ª¾ã †‡ãŠ Öãñ¶ãã ÞãããäÖ†ý ÊããñØããò ‡ãñŠ ãäÌãÓããª †Ìãâ ¹ããèü¡ã ‡ãŠã ‚ã¶ãì¼ãÌã ¦ãì½Öò ‚ã¹ã¶ããè ÔÌã¾ãâ ‡ãŠãè ¹ããèü¡ã ‡ãñŠ Ôã½ãã¶ã Öãñ¶ãã ÞãããäÖ†ý †ñÔãñ ¶ãÀ½ã ×ª¾ã ‡ãŠãñ Öãè ¹ãÀ½ãã¦½ãã ‡ãŠã ¼ããÌã †Ìãâ ‚ã¶ãì¼ãîãä¦ã Öãñ Ôã‡ãŠ¦ããè Öõý •ããñ ªîÔãÀãò ‡ãŠãè ¼ããÌã¶ãã‚ããñò Ôãñ ‚ã¹Çã¼ãããäÌã¦ã ÀÖ¦ãñ Öö, ‚ãÔãâÌãñª¶ãÍããèÊã Öãñ¦ãñ Öö, Ìãñ ½ã¶ãìÓ¾ã ‡ãŠÖÊãã¶ãñ ¾ããñØ¾ã ¶ãÖãé Ööý Ìãñ ¹ãÍãì Ööý Ìãñ ¹ãÍãì‚ããñòñ ‡ãñŠ Ôã½ãã¶ã ‚ããÖãÀ, ãä¶ã³ã, ½ãõ©ãì¶ã ‚ããõÀ ¼ã¾ã, ƒ¶Öãé ÞããÀãò ½ãîÊã ¹ÇãÌãðãä§ã¾ããò ½ãò ãäÊã¹¦ã ÀÖ¦ãñ Öö ‚ããõÀ „¶ã‡ãŠã Ôã½ãÔ¦ã •ããèÌã¶ã ƒ¶Öãéè ¹ÇãÌãðãä§ã¾ããò ‡ãŠãè ¹ããäÀ‰ãŠ½ãã ‡ãŠÀ¦ãã ÀÖ¦ãã Öõý ½ã¶ãìÓ¾ã Œãã¦ãñ Öö ‚ããõÀ Ôããñ¦ãñ Öö, ¹ãÍãì ¼ããè Œãã¦ãñ ‚ããõÀ Ôããñ¦ãñ Ööý ½ã¶ãìÓ¾ã ¹Çã•ã¶ã¶ã ‡ãŠÀ¦ãñ Öö, ¹ãÍãì ¼ããè †ñÔãã ‡ãŠÀ¦ãñ Öö, Ìãñ ¼ã¾ãØãÆÔ¦ã Öãñ¦ãñ Öö, ¹ãÍãì ¼ããè ¼ã¾ãØãÆÔ¦ã Öãñ¦ãñ Ööý ãä¹ãŠÀ ½ã¶ãìÓ¾ã ‚ããõÀ ¹ãÍãì‚ããñò ½ãò ‚ãâ¦ãÀ ‡ã‹¾ãã Öõ ?ÔãÌããñÃÃ§ã½ã ªÍãÃ¶ãÖ½ã ½ã¶ãìÓ¾ãØã¥ã ‚ã¹ã¶ããè ¼ããÌã¶ãã‚ããñò ‡ãŠãñ ‚ã¹ã¶ãñ ¹ãããäÀÌãããäÀ‡ãŠ ÜãñÀñ ¦ã‡ãŠ Öãè Ôããèãä½ã¦ã ÀŒã¦ãñ Ööý ‘½ãñÀã’ ‚ããõÀ ‘¦ãì½ÖãÀã’ •ãõÔãñ ¼ãñª ¼ããÌã ‡ãŠãè ¦ããèÌÇã ¼ããÌã¶ãã Ö½ã½ãò ÀÖ¦ããè Öõý ‘¾ãÖ ½ãñÀã Öõ’, ‘ÌãÖ ¦ãì½ÖãÀã Öõ’, •ãõÔãñ ãäÌãÞããÀ ‡ãŠãè ¹ÇãŒãÀ¦ãã Ö½ã½ãò ÀÖ¦ããè Öõý Ìãñªã¶¦ã ‡ãŠã ÔãÌããñÃÃ§ã½ã „¹ãªñÍã - ‚ãã¦½ã¼ããÌã - Öãè ‚ãã£¾ãããä¦½ã‡ãŠ •ããèÌã¶ã ‡ãŠã ÔããÀ ¦ã§Ìã Öõý ‚ãã¦½ã¼ããÌã ‡ãŠã ‚ã©ãÃ Öõ, ‚ã¹ã¶ãñ Ôã½ãã¶ã ªîÔãÀãò ‡ãñŠ ãäÊã† ¼ããè ÔãâÌãñª¶ããý ¦ãã¦¹ã¾ãÃ ¾ãÖ Öõ ãä‡ãŠ ªîÔãÀãò ‡ãŠãè ¹ããèü¡ã ‚ããõÀ ãäÌã¹ããä§ã ‡ãŠãè ‚ã¶ãì¼ãîãä¦ã ¦ãì½Öò ÌãõÔããè Öãè Öãñ •ãõÔãñ ãä‡ãŠ ÌãÖ ¦ãì½ÖãÀãè Öãè Öãñ, ªîÔãÀãò ‡ãŠãè ªãäÀ³¦ãã, ÀãñØã †Ìãâ ‚ãã¹ãªã ‡ãŠãè ‚ã¶ãì¼ãîãä¦ã ÌãõÔããè Öãè Öãñ •ãõÔãñ ÌãÖ ¦ãì½ÖãÀãè Öãè Öõý Ìãñªã¶¦ã ‡ãŠã ¾ãÖãè ÔãÌããñÃ§ã½ã ªÍãÃ¶ã Öõý


¹ãÀ½ãã©ãÃ ‚ããõÀ ‚ãã¦½ã-Ôãì£ããÀÔÌãã½ããè ãä¶ãÀâ•ã¶ãã¶ã¶ª ÔãÀÔÌã¦ããè

‚ããª½ããè ‡ãõŠÔãã ¼ããè ÀÖñ, ÞããÖñ ÌãÖ ¹ãî•ãã ‡ãŠÀñ, ÞããÖñ ¶ãã½ã Ôãâ‡ãŠãè¦ãÃ¶ã ‡ãŠÀñ, ÞããÖñ £¾ãã¶ã ‡ãŠÀñ, ÞããÖñ ‚ã¶¾ã ãäÌããäÌã£ã „¹ãã¾ã ‡ãŠÀñ, Ôã¼ããè „¹ãã¾ããò ½ãò ãäªÊã ¼ãØãÌãã¶ãá Ôãñ Öãè •ãìü¡¦ãã Öõý ÞããÖñ ÌãÖ ¹ãî•ãã ‡ãŠÀñ ÞããÖñ ÌãÖ ½ã¶¨ã •ã¹ã ‡ãŠÀñ, ‚ããúŒã ºã¶ª ‡ãŠÀ‡ãñŠ ½ããÊãã ‡ãñŠ Ôãã©ã ¾ãã ‚ããúŒã ŒããñÊã‡ãŠÀ ¦ããÊããè ºã•ãã ‡ãŠÀ ‡ãŠãè¦ãÃ¶ã ‡ãŠÀñý ½ãìŒ¾ã ¦ããñ Öõ ¼ãÌã¶ããý ãäÌããä£ã ‡ãìŠœ ¼ããè Öãñ Ôã‡ãŠ¦ããè Öõ, ãä•ãÔãÔãñ ‚ãã¹ã ‚ã¹ã¶ãñ ‚ãã¹ã ‡ãŠãñ ¼ãØãÌãã¶ãá Ôãñ •ããñü¡ ªò, ÌãÖ ¹Çã½ãìŒã ºãã¦ã Öõý

Ö½ããÀãè ¼ããÀ¦ããè¾ã ¹ãÀ½¹ãÀã ½ãò ãä•ã¦ã¶ãñ „¹ãã¾ã Öö, ‚ã£¾ãã¦½ã ‡ãŠãè ¹ãÀ½¹ãÀã†ú Öö, ¾ãã ªÍãÃ¶ã Öö, •ããèÌã¶ã ¹ã®ãä¦ã¾ããú Öö Ôã¼ããè ½ãò ‡ãŠÖã Øã¾ãã Öõ ãä‡ãŠ ºããÛã ‚ããÞãÀ¥ã Ôãñ ¼ããÌã¶ãã ½ãì§ãŠ ÀÖñ, ¼ããÌã¶ãã Íãì® ÀÖñý ‚ãºã ‡ã‹¾ãã ‡ãŠãñƒ ÍãÀãºã ¹ããè¦ãã Öõ ‚ããõÀ ‡ãŠãè¦ãÃ¶ã ‡ãŠÀ¦ãã Öõ ¦ããñ „Ôã‡ãŠãñ ¼ãØãÌãã¶ãá ãä½ãÊãòØãñ? ¶ãÖãéý •ããñ •ãâØãÊã ½ãò ÀÖ¦ãã Öõ ‚ããõÀ Øããâ•ãã ¹ããè¦ãã Öõ „Ôã‡ãŠãñ ¼ãØãÌãã¶ãá ãä½ãÊãòØãñ ¾ãã ¶ãÖãé?

¾ãÖ ‡ãŠÖ¶ãñ ‡ãŠãè ºãã¦ã Öõ, ‡ã‹¾ããòãä‡ãŠ •ãÖãú ¦ã‡ãŠ ½ã¶ã ‚ããõÀ ½ã¶ã ‡ãŠãè ƒÞœã ‡ãŠã ¹ÇãÏ¶ã „Ÿ¦ãã Öõ, ½ã¶ã ‡ãŠãñ ¦ããñ ãä¶ã¾ãâ¨ã¥ã ½ãò ‡ãŠãñƒÃ ¶ãÖãé ‡ãŠÀ ¹ãã¾ãã Öõý ¾ããñØããè ¶ãÖãé ‡ãŠÀ ¹ãã¾ãñ Öö, ØãðÖÔ©ã ¶ãÖãé ‡ãŠÀ ¹ãã¾ãñ Öö, Ôã½ãã•ã ‡ãŠã ‡ãŠãñƒÃ Ì¾ããä§ãŠ ‚ã¹ã¶ãñ ½ã¶ã ‡ãŠãñ ãä¶ã¾ãâãä¨ã¦ã ¶ãÖãé ‡ãŠÀ ¹ãã¾ãã Öõý ¼ãØãÌã¦ãá Øããè¦ãã ½ãò ¼ããè ‚ã•ãìÃ¶ã ‡ãŠÖ¦ãã Öõ ‡ãðŠÓ¥ã •ããè Ôãñ ãä‡ãŠ ½ã¶ã ‡ãŠãñ ãä¶ã¾ãâ¨ã¥ã ½ãò ‡ãõŠÔãñ ãä‡ãŠ¾ãã •ãã†, ‡ã‹¾ããòãä‡ãŠ ½ã¶ã ‡ãŠãñ ‚ã¹ã¶ãñ ãä¶ã¾ãâ¨ã¥ã ½ãò ÀŒã¶ãã ÌãõÔãñ Öãè ‡ãŠãäŸ¶ã Öõ •ãõÔãñ ÖÌãã ‡ãŠãñ ½ãì›áŸãè ½ãò ºããú£ã‡ãŠÀ ÀŒã¶ãã ‡ãŠãäŸ¶ã Öõý ƒÔã‡ãñŠ „§ãÀ ½ãò ¼ãØãÌãã¶ãá ‡ãðŠÓ¥ã ¼ããè ‡ãŠÖ¦ãñ Öö - ‘‚ãÔãâÍã¾ã½ãá’ ãä‡ãŠ ‚ã•ãìÃ¶ã •ããñ ¦ãì½ã ºããñÊã ÀÖñ Öãñ „Ôã½ãò ‡ãŠãñƒÃ ÔãâÍã¾ã ¶ãÖãé Öõ, ãä¶ããäÏÞã¦ã Â¹ã Ôãñ ½ã¶ã ‡ãŠãñ ãäÔ©ãÀ ‡ãŠÀ¶ãã ‡ãŠãäŸ¶ã Öõý ÖÌãã ‡ãŠãñ ½ãì›áŸãè ½ãò ‡ãõŠÔãñ ºããú£ããñØãñ? •ãÖãú ¹ãÀ ¼ããè „Ôã‡ãŠãñ Öã©ã ½ãò œñª ãä½ãÊãñØãã, ÌãÖãú Ôãñ ãä¶ã‡ãŠÊã •ãã†Øããèý


‚ããõÀ ½ã•ãñªãÀ ºãã¦ã ¦ããñ ¾ãÖ Öõ ãä‡ãŠ Ôã¼ããè ½ã¶ã ‡ãŠãñ Öãè ºã¶£ã¶ã ½ãò ¡ãÊã¶ãñ ‡ãŠã ¹Çã¾ããÔã ‡ãŠÀ¦ãñ Ööý ‡ãŠãñƒÃ ‚ããª½ããè •ã¹ã ‡ãŠÀ¦ãã Öõ ¦ããñ ‡ãŠÖ¦ãã Öõ ãä‡ãŠ ½ã¶ã ¼ããØã¦ãã Öõ, £¾ãã¶ã ‡ãñŠãä¶³¦ã ¶ãÖãé Öãñ¦ããý ‡ãŠãñƒÃ ‚ããª½ããè ‡ãŠã½ã ‡ãŠÀ¦ãã Öõ ¦ããñ ‡ãŠÖ¦ãã Öõ ãä‡ãŠ ½ã¶ã ¼ããØã¦ãã Öõý ºãÞÞãã ¼ããè ‡ãŠÖ¦ãã Öõ, ºãîü¤ã ¼ããè ‡ãŠÖ¦ãã Öõ, ‚ãã¹ã ‡ãŠÖ¦ãñ Öö, ‚ãã¹ã‡ãñŠ ãä¹ã¦ãã•ããè ¶ãñ ‡ãŠÖã, ‚ãã¹ã‡ãñŠ ªãªã •ããè ¶ãñ ‡ãŠÖã, ‚ãã¹ã‡ãñŠ ¹ãÀªãªã ¶ãñ ‡ãŠÖã, ‚ãã¹ã‡ãŠã ºãñ›ã ¼ããè ‡ãŠÖñØãã, „Ôã‡ãŠã ºãñ›ã ¼ããè ‡ãŠÖñØãã, ‡ã‹¾ããòãä‡ãŠ •ãÖãú ¹ãÀ ½ã¶ã Ôãñ Ö½ã ÊããñØã ‚ã¹ã¶ãñ ‚ãã¹ã ‡ãŠãñ •ããñü¡¶ãã ÞããÖòØãñ, ÌãÖãú Ôã½ãÔ¾ãã ‡ãŠã Ôãã½ã¶ãã ‡ãŠÀ¶ãã Öãè ¹ãü¡ñØãã ‚ããõÀ ƒÔããèãäÊã¾ãñ ãäÌãÍãñÓã‡ãŠÀ £ã½ãÃ-ØãÆ¶©ããò ½ãò ¾ãÖ ºãã¦ã ‡ãŠÖãè •ãã¦ããè Öõ ãä‡ãŠ ƒÔã ¾ãìØã ½ãò ÔãºãÔãñ „§ã½ã „¹ãã¾ã Öõ ¶ãã½ã Ôãâ‡ãŠãè¦ãÃ¶ãý ¼ããØãÌã¦ãá ½ãò ‡ãŠÖã Øã¾ãã Öõ, ‚ã¶¾ã ÍããÔ¨ããò ½ãò ¼ããè ‡ãŠÖã Øã¾ãã Öõý

¶ãã½ã Ôãâ‡ãŠãè¦ãÃ¶ã ‡ãŠã „ÊÊãñŒã ‡ã‹¾ããò ‡ãŠÀ¦ãñ Öö? ¼ãØãÌãã¶ãá ‡ãŠã ¶ãã½ã ¼ã•ã¶ãã, ‡ãŠãè¦ãÃ¶ã ‡ãŠÀ¶ãã †ñÔããè ãä‰ãŠ¾ãã Öõ, ãä•ãÔã½ãò ½ã¶ã •ãìü¡ •ãã¦ãã Öõ, ¼ããØã¦ãã ¶ãÖãé Öõý ‚ãºã ‡ãŠãè¦ãÃ¶ã ‡ãŠÀ ÀÖñ Öö, ¦ããñ „Ôã½ãò ‚ããª½ããè Ìãã¥ããè Ôãñ ¼ããè ÔãâÊãØ¶ã Öõ, ÍãÀãèÀ Ôãñ ¼ããè ÔãâÊãØ¶ã Öõ, ¼ããÌã¶ãã‚ããò Ôãñ ¼ããè •ãìü¡ã Öì‚ãã Öõý ¾ãÖãè Íãã¾ãª †‡ãŠ ‡ãŠãÀ¥ã Öõ ãä‡ãŠ ½ã¶ããèãäÓã¾ããò ¶ãñ ‡ãŠÖã ãä‡ãŠ ƒÔã ¾ãìØã ½ãò ¶ãã½ã Ôãâ‡ãŠãè¦ãÃ¶ã Öãè Ì¾ããä§ãŠ ‡ãŠãñ ƒÃÍÌãÀ ‡ãñŠ ¹ããÔã Êãñ •ãã Ôã‡ãŠ¦ãã Öõ, ‡ã‹¾ããòãä‡ãŠ „Ôã½ãò ¼ããÌã¶ãã¦½ã‡ãŠ ¦ã¶½ã¾ã¦ãã ¹ãÀ •ããñÀ ãäª¾ãã Øã¾ãã Öõý ½ã¶ã:Íãããä¶¦ã ¹ãÀ ¶ãÖãé, ¼ããÌã¶ãã¦½ã‡ãŠ ¦ã¶½ã¾ã¦ããý

½ã¶ã ‡ãŠãè Íãããä¶¦ã ‡ãŠã ¦ããñ ‡ãŠãñƒÃ „¹ãã¾ã ¦ããñ Öõ Öãè ¶ãÖãé ‚ããõÀ ¾ãÖãè †‡ãŠ ¹ÇãÏ¶ã Öõ •ããñ ÖÀ Ì¾ããä§ãŠ ‡ãŠÀ¦ãã Öõ ãä‡ãŠ ½ã¶ã ‡ãŠãñ ‡ãõŠÔãñ Íãã¶¦ã ‡ãŠÀò, ãäÔ©ãÀ ‡ãŠÀò? ½ã¶ã ‡ãŠãñ Íãã¶¦ã ‚ããõÀ ãäÔ©ãÀ ‡ãŠÀ¶ãñ ‡ãñŠ ãäÊã¾ãñ ãä‡ãŠÔããè ‡ãŠãñ ¹ãã¦ãâ•ããäÊã ºã¶ã¶ãã ¹ãü¡ñØãã, •ããñ ÍãìÂ Ôãñ Öãè ¾ãñ ÜããñÓã¥ãã ‡ãŠÀ ªñ - ¾ããñØã: ãäÞã§ãÌãðãä§ã ãä¶ãÀãñ£ã:ý Êãñãä‡ãŠ¶ã ƒÔã½ãòñ ½ãìŒ¾ã ãäºã¶ªì Öõ ‚ã¹ã¶ãñ ãäÊã¾ãñ ‡ãŠãñƒÃ †‡ãŠ †ñÔãã ÔãÖ•ã „¹ãã¾ã ¤îú¤ Êãñ¶ãã, ãä•ãÔã‡ãñŠ ½ãã£¾ã½ã Ôãñ Ö½ã ‚ã¹ã¶ããè ¼ããÌã¶ãã ‡ãŠãñ ƒÃÍÌãÀ ‡ãñŠ Ôãã©ã, ¾ãã •ããñ ¼ããè Ö½ããÀãè ‚ãã¦½ããñ¦©ãã¶ã ‡ãŠãè ¹Çããä‰ãŠ¾ãã Öãñ, „Ôã‡ãñŠ Ôãã©ã •ããñü¡

Êãòý ¼ããÌã¶ãã ‡ãñŠ •ãìü¡¶ãñ Ôãñ ãä¹ãŠÀ ÔãìŒã ‡ãŠã ‚ã¶ãì¼ãÌã Öãñ¦ãã Öõ, Íãããä¶¦ã ‡ãŠã ‚ã¶ãì¼ãÌã Öãñ¦ãã Öõý Êãñãä‡ãŠ¶ã ¾ãÖ Íãããä¶¦ã ½ã¶ã ‡ãŠãè Íãããä¶¦ã ¶ãÖãé Öõý ƒÔã Íãããä¶¦ã ‡ãŠã ÔÌãÂ¹ã Öãñ¦ãã Öõ ¦ãðãä¹¦ãý

Íãããä¶¦ã ‡ãñŠ ¼ããè ‚ã¶ãñ‡ãŠ ÔÌãÂ¹ã Öãñ¦ãñ Ööý Íãããä¶¦ã ‡ãŠã †‡ãŠ ÔÌãÂ¹ã Öõ ¦ãðãä¹¦ãý Ö½ã ¦ãð¹¦ã Öö, Íãã¾ãª ¾ãÖãè ÔÌãÂ¹ã ƒÔã‡ãŠã ÌããÔ¦ããäÌã‡ãŠ ÔÌãÂ¹ã ¼ããè ÖãñØãã, ‡ã‹¾ããòãä‡ãŠ •ãÖãú ¦ã‡ãŠ ½ã¶ã ‡ãŠã ¹ÇãÏ¶ã „Ÿ¦ãã Öõ, ½ã¶ã ‡ãŠãñ Ôã½ã¢ãã¶ãã ºãÖì¦ã Öãè ½ãìãäÍ‡ãŠÊã ‡ãŠã½ã Öõý ãäÖ¶ªãè ½ãò ªãñ Íãºªãò ‡ãŠã ¹Çã¾ããñØã Öãñ¦ãã Öõ - Ô¹ãðÖã ‚ããõÀ ¦ãðÓ¥ããý ¦ãðÓ¥ãã ‡ãŠã ½ã¦ãÊãºã ‚ããØãñ ‡ãŠãè ‡ãŠã½ã¶ãã ‡ãŠÀ¶ãã, ƒÞœã ‡ãŠÀ¶ãã, ‚ããõÀ Ô¹ãðÖã ‡ãŠã ½ã¦ãÊãºã ¼ãî¦ã ½ãò •ããñ ©ãã, „Ôã‡ãŠãñ ¾ããª ‡ãŠÀ¶ããý Ô¹ãðÖã ‚ããõÀ ¦ãðÓ¥ãã, ƒ¶ã ªãñ¶ããò ‡ãŠãñ ‡ãŠ½ã ‡ãŠÀ¶ãñ Ôãñ ãä¹ãŠÀ ½ã¶ã


Poorna sannyasa initiation with Ganga jal, 2012

Íãã¶¦ã ÖãñØãã, ‚ã¶¾ã©ãã ¶ãÖãéý†‡ãŠ „½ãÀ ½ãò Ô¹ãðÖã ‡ãŠãñ œãñü¡¶ãã ¹ãü¡¦ãã Öõ ‚ããõÀ ¦ãðÓ¥ãã ‡ãŠãñ ¼ããè œãñü¡¶ãã ¹ãü¡¦ãã Öõ, ‚ããª½ããè ºãîü¤ã

Öãñ Øã¾ãã, „Ôã‡ãŠãñ ªî£ã ¹ããè¶ãñ Ôãñ ØãõÔã Öãñ •ãã¦ããè Öõ, ÖÊãÌãã Œãã¶ãñ Ôãñ ‡ãŠãäº•ã¾ã¦ã, ¹ãîü¡ãè Œãã¶ãñ Ôãñ ØãõÔã, ¦ãºã „Ôã Ôã½ã¾ã ‡ã‹¾ãã ‡ãŠÀ¶ãã ¹ãü¡ñØãã? ¦ãðÓ¥ãã œãñü¡¶ããè ¹ãü¡ñØããèý Êãñãä‡ãŠ¶ã Ìããñ •ãÌãã¶ã ÊããñØã Öö, Ìãñ ÞããÖòØãñ ãä‡ãŠ Ö½ãò ‡ãŠãñƒÃ ‚ãÞœã ‡ãŠã½ã ãä½ãÊã •ãã†, Ö½ãò †‡ãŠ †ñÔãã ‡ãŠã½ã ãä½ãÊãñ •ãÖãú ¹ãÀ Ö½ããÀã Ôã½½ãã¶ã Öãñ, ½ã¦ãÊãºã †‡ãŠ „ÞÞãã‡ãŠãâàãã ÀÖñØããèý „¶ã‡ãñŠ ãä‡ãŠ¾ãñ „¹ã¾ãì§ãŠ Öõ †ñÔãã ÔããñÞã¶ãã, ‡ã‹¾ããòãä‡ãŠ „Ôããè Ôãñ „¶ã‡ãŠãñ ½ã¶ããñºãÊã ãä½ãÊãñØãã, Ô¹ã£ããÃ ‡ãŠãè ¼ããÌã¶ãã ‚ãã¾ãñØããèý ¦ãðÓ¥ãã „¶ã‡ãñŠ ãäÊã† Ÿãè‡ãŠ Öõ, ¼ããäÌãÓ¾ã ‡ãñŠ ãäÊã† †‡ãŠ ‡ãŠã½ã¶ãã ‡ãŠÀ¶ãã „¶ã‡ãñŠ ãäÊã† Ÿãè‡ãŠ Öõý Êãñãä‡ãŠ¶ã ºãîü¤ñ ‡ãñŠ ãäÊã† ¦ãðÓ¥ãã „¹ã¾ãì§ãŠ ¶ãÖãé Öõý •ãÌãã¶ã ‡ãñŠ ãäÊã† Ô¹ãðÖã ‡ãŠã ‡ãŠãñƒÃ ½ã¦ãÊãºã ¶ãÖãé ‚ããõÀ ºãîü¤ñ ‡ãñŠ ãäÊã† Ô¹ãðÖã Öãè „Ôãñ ¦ãðÓ¥ãã ‡ãñŠ ½ããØãÃ ½ãò Êãñ •ãã¦ããè Öõ ãä‡ãŠ ¹ãÖÊãñ †ñÔãã Öãñ¦ãã ©ãã, ‚ãºã ‡ã‹¾ããò ¶ãÖãé Öãñ¦ãã Öõý

Ô¹ãðÖã ‚ããõÀ ¦ãðÓ¥ãã, ¾ãñ ½ã¶ã ‡ãŠãè ºããè½ãããäÀ¾ããú Öö, ªãñ ¹ããä¦¶ã¾ããú Öö ½ã¶ã ‡ãŠãè ‚ããõÀ •ãºã ¦ã‡ãŠ Ô¹ãðÖã ‚ããõÀ ¦ãðÓ¥ãã ‡ãŠãñ Íãã¶¦ã ¶ãÖãé ãä‡ãŠ¾ãã •ãã†Øãã, ½ã¶ã Íãã¶¦ã ¶ãÖãé ÖãñØããý ÊããñØã ¹Çã¾ããÔã ‡ãŠÀ¦ãñ Öö ½ã¶ã ‡ãŠãñ Íãã¶¦ã ‡ãŠÀ¶ãñ ‡ãŠã, Êãñãä‡ãŠ¶ã ½ã¶ã ‡ãŠã •ããñ ‡ãŠãÀ¥ã Öõ, ¾ãã ½ã¶ã ‡ãŠãñ Þããºããè ªñ¶ãñ ÌããÊããè •ããñ ªãñ ºããèãäºã¾ããú Öö, „¶ã‡ãŠãñ ‡ãŠãñƒÃ Íãã¶¦ã ¶ãÖãé ‡ãŠÀ ¹ãã¾ãã Öõ ‚ãºã ¦ã‡ãŠý ‚ãã¹ã ‡ãŠã¾ããÃÊã¾ã Ôãñ ÜãÀ ‚ãã¦ãñ Öö, ‡ãìŠÔããê ¹ãÀ ºãõŸ¦ãñ Öö, ‚ãã¹ã‡ãŠãè ªãñ ºããèãäºã¾ããú Öö, ‡ãŠÖ¦ããè Öö, ‡ã‹¾ããò ºãõŸñ Öãñ, „Ÿãñ, ½ãñÀãè ºãã¦ã Ôãì¶ããñ ‚ããõÀ ‚ã¹ã¶ããè ºãã¦ã ¹ãîÀãè ‡ãŠÖ¦ããè Öö ‚ããõÀ „¶ã ºãã¦ããò Ôãñ ‚ãã¹ã ¹Çã¼ãããäÌã¦ã Öãñ‡ãŠÀ „Ÿ Œãü¡ññ Öãñ¦ãñ Ööý ƒÔã‡ãŠãñ ‡ãŠÖ¦ãñ Öö, ¼ãî¦ã-Ô½ãðãä¦ã ‚ããõÀ ¼ããäÌãÓ¾ã ‡ãŠãè ‡ãŠã½ã¶ãã, Ô¹ãðÖã ‚ããõÀ ¦ãðÓ¥ããý ƒÔããèãäÊã† ãä‡ãŠÔããè ‡ãŠã ½ã¶ã Íãã¶¦ã ¶ãÖãé Öãñ¦ãã, ÞããÖñ ÌãÖ ¾ããñØããè Öãè ‡ã‹¾ããò ¶ã Öãñ, ãäÌãÍÌãããä½ã¨ã ‡ãŠã ½ã¶ã Íãã¶¦ã ¶ãÖãé Öì‚ããý ªìÌããÃÔãã ‡ãŠã ½ã¶ã Íãã¶¦ã ¶ãÖãé Öì‚ããý Ìãñ ¦ããñ Ôãºã‡ãŠãñ ‚ã¹ã¶ãã ‚ã½ããñÜã ‚ããÍããèÌããÃª ªñ¦ãñ ÞãÊã¦ãñ ©ãñ ãä‡ãŠ ºãñ›ã, ¦ãì½ã ÞãîÖã ºã¶ã •ãã‚ããñ, ¦ããñ ¦ãì½ã ãäœ¹ã‡ãŠÊããè ¦ããñ ¦ãì½ã ‡ãŠãñü¤ãè ºã¶ã •ãã‚ããñ, ¦ããñ ¦ãì½ã ¾ãÖ ºã¶ã •ãã‚ããñ, ¦ãì½ã ÌãÖ ºã¶ã •ãã‚ããñý Êãñãä‡ãŠ¶ã ƒ¦ã¶ãã Öãñ¶ãñ ‡ãñŠ ºããÌã•ãîª Ìãñ —ãã¶ããè ¹ãìÁÓã


©ãñý ãäÌãÍÌãããä½ã¨ã ‚ã¹ã¶ãñ ½ã¶ã ‡ãŠãñ ¶ãÖãé Ôã½ÖãÊã ¹ãã¾ãñý ½ãñ¶ã‡ãŠã ‚ããõÀ Íã‡ãìâŠ¦ãÊãã ‡ãŠã ¹ÇãÔãâØãý ƒ¦ã¶ãñ Öãñ¶ãñ ‡ãñŠ ºããÌã•ãîª Ìãñ ãäÔã® ¹ãìÁÓã ©ãñý

†ñÔãñ ‚ã¶ãñ‡ãŠ „ªãÖÀ¥ã Öõ ãä‡ãŠ •ããñ Ì¾ããä§ãŠ ‚ã¹ã¶ããè ¼ããÌã¶ãã ãä‡ãŠÔããè ‡ãñŠ Ôãã©ã •ããñü¡ ªñ¦ãã Öõ, „Ôã‡ãŠãñ ãä¹ãŠÀ ½ã¶ã Ôãñ ‡ãìŠœ Êãñ¶ãã-ªñ¶ãã ¶ãÖãé ÀÖ¦ããý ½ã¶ã Ôãñ ºãÖì¦ã ºããÀ Ôãã½ã¶ãã Öãñ¦ãã Öõ, ½ã¶ã Ôãñ ¹ãœãü¡ ¼ããè Œãã¦ãñ Öö, Êãñãä‡ãŠ¶ã ¼ããÌã¶ãã ‡ãñŠ Íãì® ÀÖ¶ãñ Ôãñ ãä¹ãŠÀ ½ã¶ã ‡ãŠã ‡ãŠãñƒÃ ‚ããäÔ¦ã¦Ìã ¶ãÖãé ÀÖ¦ããý ƒÔããäÊã¾ãñ ãä‡ãŠÔããè ¼ããè Ì¾ããä§ãŠ ‡ãŠãñ ªãñ ¹Çã¾ããÔã ‡ãŠÀ¶ãñ Öãñ¦ãñ Öö, ãäÌãÍãñÓã‡ãŠÀ •ããñ ÊããñØã ƒÔã Ôã½ãã•ã ½ãò ‡ãìŠœ ‚ãÞœã ‡ãŠã½ã ‡ãŠÀ¶ãã ÞããÖ¦ãñ Öö, ÞããÖñ ‚ã¹ã¶ãñ ãäÊã† Öãñ ¾ãã ªîÔãÀãò ‡ãñŠ ãäÊã† Öãñ - †‡ãŠ ¹Çã¾ããÔã ¼ããÌã¶ãã ‡ãŠãñ •ããñü¡¶ãñ ‡ãŠã ‚ããõÀ †‡ãŠ ¹Çã¾ããÔã Ô¹ãðÖã ‚ããõÀ ¦ãðÓ¥ãã ‡ãŠãñ ‡ãŠ½ã ‡ãŠÀ¶ãñ ‡ãŠãý ƒÔããè ‡ãŠãñ Ôãî¨ã Â¹ã ½ãò ‡ãŠÖã Øã¾ãã Öõ ãäÞã§ã Ìãðãä§ã ãä¶ãÀãñ£ãý ãäÌãÀãñ£ã ¶ãÖãé ‡ãŠÖã, ¾ãÖ ¶ãÖãé ‡ãŠÖã ãä‡ãŠ ãäÞã§ã Ìãðãä§ã ‡ãŠã ãäÌãÀãñ£ã ‡ãŠÀãñ, ãä¶ãÀãñ£ã Íãºª ‡ãŠã ¹Çã¾ããñØã ãä‡ãŠ¾ãã Øã¾ããý Ô¹ãðÖã ‚ããõÀ ¦ãðÓ¥ãã Öãè ½ãìŒ¾ã Â¹ã Ôãñ ãäÞã§ã Ìãðãä§ã ‡ãñŠ Üã›‡ãŠ ½ãã¶ãñ •ãã¦ãñ Ööý ¼ããÌã ÀÖñ ¦ããñ ãä¹ãŠÀ ¹Çãñ½ã ÀÖ¦ãã Öõ, ‚ããõÀ ¹Çãñ½ã Öãè ½ã¶ãìÓ¾ã ‡ãŠãñ ŒããéÞã ‡ãŠÀ Êãã¦ãã Öõ, ½ã¶ãìÓ¾ã ‡ãŠãñ ‡ãŠãñƒÃ ‚ããªÍãÃ ¶ãÖãé ŒããéÞã¦ãã, ‡ãŠãñƒÃ ªÍãÃ¶ã ¼ããè ½ã¶ãìÓ¾ã ‡ãŠãñ ¶ãÖãé ŒããéÞã¦ãã, ‡ãŠãñƒÃ •ããèÌã¶ã ¹ã®ãä¦ã ¼ããè ½ã¶ãìÓ¾ã ‡ãŠãñ ¶ãÖãé ŒããéÞã¦ããè Öõý

¹ãÀ½ãã©ãÃ ‡ãŠã ‡ãŠã¾ãÃ ¼ããè ½ã¶ãìÓ¾ã ‡ãŠãñ ‡ãŠÀ¶ãã ÞãããäÖ†ý ¹ãÀ½ãã©ãÃ ‡ãŠã ‡ãŠã¾ãÃ Öãñ¦ãã Öõ £ã½ãÃ ‡ãŠã ‡ãŠã¾ãÃý ‚ã£ã½ãÃ ‡ãŠã ‡ãŠã½ã ãä‡ãŠÔã‡ãŠãñ ‡ãŠÖ¦ãñ Öö? ãä•ãÔãÔãñ ªîÔãÀãò ‡ãŠãñ Öããä¶ã ¹ãÖìúÞãñ, ãä•ãÔãÔãñ ½ã¶ãìÓ¾ã ‡ãŠã Ôãããä¦Ìã‡ãŠ ‚ããä¼ãÌ¾ããä§ãŠ ¶ã Öãñ, ¦ãã½ããäÔã‡ãŠ Öãñ- •ãõÔãñ ãäÖâÔãã, ¢ãîŸ, œÊã, ‡ãŠ¹ã›, ´ñÓã ‚ãããäª ‚ããõÀ £ã½ãÃ ‡ãŠã ‡ãŠã¾ãÃ Öõ ªîÔãÀãò ‡ãñŠ ¹Çããä¦ã Ôã°ãÌã, Ôã½½ãã¶ã, ªîÔãÀãò ‡ãŠãè ÔãñÌãã, ªîÔãÀãò ‡ãñŠ ¹Çããä¦ã Ñã®ã, ªîÔãÀãò ‡ãñŠ ¹Çããä¦ã ¹Çãñ½ã, ª¾ãã, ‡ãŠÁ¥ããý £ã½ãÃ ‡ãŠã ‡ãŠã¾ãÃ ¼ããè ¼ããÌã¶ãã ‡ãŠãñ Íãì® ºã¶ãã¦ãã Öõý ¼ããÌã¶ãã ‡ãŠãñ Íãì® ºã¶ãã¦ãã Öõ ¹ãÀ ½ã¶ã ‡ãŠãñ Íãã¶¦ã ¶ãÖãé ‡ãŠÀ¦ãã, •ããñ ƒÞœã Öõ, ÌãÖ ¦ããñ ‚ãã¾ãñØããè Öãèý ‚ãÞœã ‡ãŠã½ã ¼ããè ½ã¶ã ‡ãŠãñ ãäÔ©ãÀ ¶ãÖãé ºã¶ãã¾ãñØãã, Êãñãä‡ãŠ¶ã ¼ããÌã¶ãã ‡ãŠãñ Íãì® ºã¶ãã¾ãñØããý •ããñ £ã½ãÃ ‡ãŠã ‡ãŠã¾ãÃ ¼ããÌã¶ãã ‡ãŠãñ Íãì® ºã¶ãã Ôã‡ãñŠ, „Ôã‡ãŠãñ ‡ãŠÖ¦ãñ Öö ¹ãÀ½ãã©ãÃ ‡ãŠã ‡ãŠã¾ãÃ, ‚ããõÀ •ããñ ‡ãŠã¾ãÃ ¼ããÌã¶ãã ‡ãŠãñ ‚ããõÀ ¼ããè ›ñü¤ñ ÀãÔ¦ãñ ¹ãÀ Êãñ •ãã†, „Ôã‡ãŠãñ ‡ãŠÖ¦ãñ Öö ÔÌãã©ãÃ ‡ãŠã ‡ãŠã¾ãÃý ÔÌãã©ãÃ-¹ãÀ½ãã©ãÃ, £ã½ãÃ-‚ã£ã½ãÃ, ¾ãñ Ôãºã œãñ›ãè-œãñ›ãè ºãã¦ãò Öö ãä•ãÔã‡ãŠãñ Ö½ã ÊããñØã ÔããñÞã¦ãñ Öö ºãÖì¦ã


Ôãì¶ã Þãì‡ãñŠ Öö, ãä‡ãŠ¶¦ãì ÌããÔ¦ãÌã ½ãò ªñŒãã •ãã† ¦ããñ ‚ãã•ã ¦ã‡ãŠ Ö½ã ÊããñØã ƒÔã ¹ãÀ ‚ã½ãÊã ¶ãÖãé ‡ãŠÀ ¹ãã¾ãñ Ööý Ôãì¶ã¦ãñ •ãÂÀ Öö, ‡ãŠÖ¦ãñ ¼ããè Öö, ‚ãÞœãè ºãã¦ã Öõ, Êãñãä‡ãŠ¶ã Œãìª „Ôã ¹ãÀ ÞãÊãñ ¶ãÖãé Ööý

†‡ãŠ „ªãÖÀ¥ã ªò, ‚ãã¹ã £ã¶ã ‡ãŠ½ãã¦ãñ Öö, ‡ãŠÀãñü¡ãò ‡ãŠ½ãã¾ãò, ‚ãÀºããò ‡ãŠ½ãã¾ãò Êãñãä‡ãŠ¶ã ‡ã‹¾ãã ÌãÖ ‚ãÀºã ¾ãã ÌãÖ ‡ãŠÀãñü¡ ‚ãã¹ã‡ãŠãè ãä¶ã•ããè ‚ããÌãÍ¾ã‡ãŠ¦ãã ‡ãñŠ ãäÊã† ‡ãŠ½ã Öõ ¾ãã ¹ã¾ããÃ¹¦ã Öõý ãä¶ã•ããè ‚ããÌãÍ¾ã‡ãŠ¦ãã ¦ããñ Ö•ããÀ ½ãò Öõ, ½ã‡ãŠã¶ã ‡ãŠã ãä‡ãŠÀã¾ãã ªñ¶ãã Öõ, ãäºã•ãÊããè ‡ãŠã ãäºãÊã ªñ¶ãã Öõ, ›ñÊããè¹ãŠãñ¶ã ‡ãŠã ãäºãÊã Þãì‡ãŠã¶ãã Öõ ¾ãã ¶¾ãã¾ã¹ãããäÊã‡ãŠã ‡ãŠã ›õ‡ã‹Ôã ªñ¶ãã Öõ, ãä‡ãŠ¦ã¶ãã ÖãñØãã †‡ãŠ ¹ããäÀÌããÀ ½ãò? ÌãÖãú ¦ããñ ‚ãÀºã ‚ããõÀ ‡ãŠÀãñü¡ ÀŒãã Öì‚ãã Öõ, „Ôã‡ãŠã ãä¹ãŠÀ ‡ã‹¾ãã ¹ãŠã¾ãªã? ÌãÖ ¦ããñ ¹ãü¡ã Öì‚ãã Öõ, Ì¾ã©ãÃ •ãã ÀÖã Öõ, ‡ãñŠÌãÊã ‚ã¹ã¶ãñ Üã½ã¥¡ ‡ãŠãè ¹ãîãä¦ãÃ Öãñ ÀÖãè Öõ ãä‡ãŠ ½ãö ‚ãÀºã¹ããä¦ã, ÊãŒã¹ããä¦ã ºã¶ã Øã¾ãã Öúîý Ö½ããÀãè ‚ããÌãÍ¾ã‡ãŠ¦ãã ¦ããñ Ö•ããÀ ½ãò ¹ãîÀãè Öãñ •ãã¦ããè Öõ, ºãÞÞããò ‡ãŠãè ¼ããè Ö•ããÀ ½ãò ¹ãîÀãè Öãñ •ãã¦ããè Öõ, •ããñ ‚ãÀºã-‡ãŠÀãñü¡ ÀŒãã Öì‚ãã Öõ, „Ôã‡ãŠã Ôãªì¹ã¾ããñØã ‡ãõŠÔãñ Öãñ?

¹ÇããÞããè¶ã ‡ãŠÖãÌã¦ã Öõ, ÍããÔ¨ããò ½ãò ‡ãŠÖã Øã¾ãã Öõ - Ôã½¹ããä§ã, ¹ããä¦¶ã, ÍããÔ¨ã ‚ããõÀ Àã•ãã, ƒ¶ã ¹ãÀ ºãÀãºãÀ ¶ãû•ãÀ ÀŒã¶ããè ÞãããäÖ†ý ÍããÔ¨ã ‡ãŠã ãäÌãÍÊãñÓã¥ã Ôã½ã¾ã Ôã½ã¾ã ¹ãÀ ‡ãŠÀ¦ãñ ÀÖ¶ãã ÞãããäÖ†ý ¶ãÖãé ¦ããñ †‡ãŠ ÍããÔ¨ã ‡ãŠãè ¹ããäÀ¼ããÓãã ½ãò, Ì¾ããŒ¾ãã ½ãò •ãü¡¦ãã ‚ãã •ãã¦ããè Öõ ‚ããõÀ ºãªÊã¦ããè ÖìƒÃ ½ãã¶ããäÔã‡ãŠ¦ãã ½ãñâ ‡ãŠãñƒÃ „Ôã‡ãŠãñ ÔÌããè‡ãŠãÀ ¶ãÖãé ‡ãŠÀ¦ãã, ƒÔããäÊã† „Ôã‡ãŠãè Ö½ãñÍãã ¶ã¾ããè Ì¾ããŒ¾ãã Öãñ¦ããè ÀÖ¶ããè ÞãããäÖ†ý Ôã½¹ããä§ã ¹ãÀ ¶ãû•ãÀ ÀŒã¶ããè Öõý ØããúÌã ½ãò ‚ãã¹ã‡ãŠãè 100 ºããèÜãã •ã½ããè¶ã Öõ, 10 ÔããÊã Ôãñ ¶ãÖãé Øã¾ãñ Öö, ‡ã‹¾ãã Ôããõ ºããèÜãã ÌãõÔããè ‡ãŠãè ÌãõÔããè ÔãìÀãäàã¦ã ÀÖñØããè? Ôãã©ã Öãè Àã•ãã ¹ãÀ ¶ãû•ãÀ ÀŒã¶ããè ÞãããäÖ†ý ¹Çã•ãã¦ãâ¨ã ‡ãŠã ¦ããñ ¾ãÖãè †‡ãŠ ‚ãã£ããÀ Öõ ãä‡ãŠ Àã•ãã ‡ã‹¾ãã ‡ãŠÀ ÀÖã Öõ, ‡ãŠÖãú ¹ãÀ „Ôã¶ãñ ¹Çã•ãããäÖ¦ã ½ãò ãä¶ã¥ãÃ¾ã ãäÊã¾ãã, ‡ãŠÖãú ¹ãÀ „Ôã‡ãñŠ ãä¶ã¥ãÃ¾ã ØãÊã¦ã Öì†, ‚ãããäŒãÀ ƒÔã‡ãŠãè •ãã¶ã‡ãŠãÀãè ¼ããè ¦ããñ ¹Çã•ãã ‡ãŠãñ Öãñ¶ããè ÞãããäÖ† ‚ããõÀ Þããõ©ãã, ½ãö ¶ãÖãé ºããñÊã¦ããý ¹ã¦¶ããè ØãðÖÊãà½ããè Öõ ‚ããõÀ ‚ãØãÀ ¹ã¦¶ããè ‡ãŠã Œ¾ããÊã ¶ãÖãé ÀŒãã •ãã† ¦ããñ ÜãÀ Þããõ¹ã› Öãñ¦ãã Öõý ¹ãããäÀÌãããäÀ‡ãŠ Íãããä¶¦ã ‚ããõÀ Ôã½ãðãä® ‡ãŠãñ ºã¶ãã¾ãñ ÀŒã¶ãñ ‡ãñŠ ãäÊã†, ¹ãããäÀÌãããäÀ‡ãŠ Þãõ¶ã ‚ããõÀ Ôãã½ãâ•ãÔ¾ã ‡ãŠãñ ºã¶ãã¾ãñ ÀŒã¶ãñ ‡ãñŠ ãäÊã† ¹ããä¦ã ‚ããõÀ ¹ã¦¶ããè ‡ãñŠ ºããèÞã Ô¹ãÓ› Ìãã¦ããÃÊãã¹ã ‡ãŠãè ‚ããÌãÍ¾ã‡ãŠ¦ãã Öõý ÍããÔ¨ã ‡ãñŠ ÔãÖãè ãäÌãÍÊãñÓã¥ã ‡ãñŠ ãäÊã† Ôã½ã¾ã-Ôã½ã¾ã ¹ãÀ Ö½ãñÍãã ½ãâ©ã¶ã ‡ãŠãè ‚ããÌãÍ¾ã‡ãŠ¦ãã ÀÖ¦ããè Öõý Àã•ãã ‡ãŠãñ ÔãÖãè ½ããØãÃ ½ãò Êãñ •ãã¶ãñ ‡ãñŠ ãäÊã†, ¹Çã•ãã ‡ãŠãñ Àã•ãã ‡ãñŠ ‡ãŠ½ããñÄ ‡ãŠãè •ãã¶ã‡ãŠãÀãè ÀÖ¶ããè ÞãããäÖ†ý ¦ãããä‡ãŠ Ö½ã „Ôã‡ãŠã Ôãã©ã ªñ Ôã‡ãòŠ ¾ãã ãä¹ãŠÀ ãäÌãÀãñ£ã ‡ãŠÀ Ôã‡ãòŠý Ôã½¹ããä§ã ‡ãŠãñ ÔãìÀãäàã¦ã ÀŒã¶ãñ ‡ãñŠ ãäÊã† ÖÀ àã¥ã „Ôã ¹ãÀ ¶ãû•ãÀ ÀŒã¶ããè ÞãããäÖ†ý

Êãñãä‡ãŠ¶ã ¹ãÀ½ãã©ãÃ ‡ãŠã ‡ãŠã½ã ¦ããñ Öãñ¶ãã Öãè ÞãããäÖ†, ÞããÖñ ÊããñØã ‡ãŠìœ ¼ããè ‡ãŠÖñâ ‚ããõÀ ƒ¶ã Ôãºã ãäºã¶ªì‚ããñâ ¹ãÀ ½ã¶ãìÓ¾ã ‡ãŠãñ ãäÌãÞããÀ ¼ããè ‡ãŠÀ¦ãñ ÀÖ¶ãã ÞãããäÖ†ý ½ãö ‡ãõŠÔãñ ªîÔãÀãò ‡ãñŠ ãäÊã† „¹ã¾ããñØããè Öãñ Ôã‡ãŠ¦ãã Öúî ‚ããõÀ ‚ãã¦½ãÔãì£ããÀ ‡ãñŠ ãäÊã† ½ãö ‡ã‹¾ãã Ôãì£ããÀ ‡ãŠÀ Ôã‡ãŠ¦ãã Öîúý ¾ãñ ªãñ ãäÌãÞããÀ ÖÀ ½ã¶ãìÓ¾ã ‡ãñŠ ½ã¶ã ½ãò ¹Çã½ãìŒã ÀÖ¶ãñ ÞãããäÖ†ý ½ãö ‚ã¹ã¶ããè ÔãÖã¾ã¦ãã ãä‡ãŠÔã ¹Çã‡ãŠãÀ ‡ãŠÂú, ¦ãããä‡ãŠ ½ãì¢ãñ ÔÌããÔ©¾ã ãä½ãÊãñ, ÔãìŒã ãä½ãÊãñ, Íãããä¶¦ã ãä½ãÊãñý ½ãö ‡ãŠãõ¶ãÔãã „¹ãã¾ã ‡ãŠÂú „Ôã‡ãŠãñ ¹Çãã¹¦ã ‡ãŠÀ¶ãñ ‡ãñŠ ãäÊã† ‚ããõÀ ªîÔãÀãò ‡ãñŠ „¦©ãã¶ã ‡ãñŠ ãäÊã† ½ãö ‡ã‹¾ãã ‡ãŠÀ Ôã‡ãŠ¦ãã Öúî - ƒ¶ã ªãñ ãäÌãÞããÀãò ‡ãŠãñ ½ãã¶ãÌã ½ããäÔ¦ãÓ‡ãŠ ½ãò ¹Çã©ã½ã Ô©ãã¶ã Öãñ¶ãã ÞãããäÖ†ý

Íãìãä® ‡ãŠã ¹ããäÀ¥ãã½ã - ØãìÁ ¦ã¦Ìã ‡ãŠã ‚ã¶ãì¼ãÌãÔÌãã½ããè Ôã¦¾ãÔãâØãã¶ã¶ª ÔãÀÔÌã¦ããè

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ØãìÁ ¦ã¦Ìã ‚ãã¹ã‡ãñŠ ‚ã¶ªÀ ãäÔ©ã¦ã †‡ãŠ „ÞÞã¦ã½ã †Ìãâ ¹ããäÌã¨ã¦ã½ã ¦ã¦Ìã Öõý ¾ãÖ ‚ãã¾ãì, Ô©ãã¶ã †Ìãâ ‡ãŠãÊã ‡ãŠãè Ôããè½ãã Ôãñ ¹ãÀñ ¦ã©ãã ‚ããäÌã¶ããÍããè Öõý ½ãð¦¾ãì ‡ãñŠ Ôãã©ã ƒÔã‡ãŠã ‚ã¶¦ã ¶ãÖãé Öãñ¦ãã; ¾ãÖ •ã¶½ã-•ã¶½ãã¶¦ãÀ ¦ã‡ãŠ Ôãã©ã-Ôãã©ã ÞãÊã¦ãã Öõý ¾ãÖ †‡ãŠ ‚ã½ãî¦ãÃ ¦ã©¾ã Öõ; ƒÔã‡ãŠã ‡ãŠãñƒÃ Â¹ã, ÀâØã ¾ãã £Ìããä¶ã ¶ãÖãé Öãñ¦ããý ãäÌã‡ãŠãäÔã¦ã ‚ã¶¦ãÒÃãäÓ› Ôãñ ¾ãì§ãŠ Ì¾ããä§ãŠ Öãè ƒÔã‡ãŠã ‚ã¶ãì¼ãÌã ‡ãŠÀ Ôã‡ãŠ¦ãã Öõý ƒãä¶³¾ã •ãØã¦ã ½ãò ãäÌãÞãÀ¥ã ‡ãŠÀ¶ãñ ÌããÊãñ ÊããñØããò ‡ãñŠ ãäÊã† ¾ãÖ ‚ãã¶¦ããäÀ‡ãŠ ØãìÁ †‡ãŠ ÀÖÔ¾ã Öãè ºã¶ãã ÀÖ¦ãã Öõý

‚ã¦ã: ‚ã¹ã¶ãñ ‚ã¶ªÀ ãäÔ©ã¦ã ƒÔã ¦ã¦Ìã Ôãñ Üããä¶ãÓŸ¦ãã Ô©ãããä¹ã¦ã ‡ãŠÀ¶ãñ Öñ¦ãì Ö½ãò „Ôã Ì¾ããä§ãŠ ‡ãŠãè Œããñ•ã ‡ãŠÀ¶ããè ÖãñØããè •ããñ Ö½ããÀñ ‚ãã¶¦ããäÀ‡ãŠ ØãìÁ ‡ãŠã ¹Çã¦¾ãàã ¹Çããä¦ããä¶ããä£ã ¾ãã ¹Çããä¦ãÂ¹ã Öãñý ƒÔããè „ªáªñÍ¾ã Ôãñ ØãìÁ-ãäÍãÓ¾ã Ôã½ºã¶£ã ‡ãŠãñ ¾ãìØã-¾ãìØã Ôãñ ÔãìÀãäàã¦ã ÀŒãã Øã¾ãã Öõý •ããèÌã¶¦ã ØãìÁ ãäÍãÓ¾ã ‡ãñŠ ‚ã¶ªÀ ãäÔ©ã¦ã ØãìÁ ¦ã¦Ìã ‡ãŠã Öãè ¹Çã¦ããè‡ãŠ Öõý ãäÍãÓ¾ã ÔÌã¾ãâ ‡ãŠãñ ØãìÁ-ÞãÀ¥ããò ½ãò Ôã½ããä¹ãÃ¦ã ‡ãŠÀ¦ãã Öõ ¦ã©ãã „¶ã‡ãŠãè ƒÞœã ‡ãñŠ ‚ã¶ãìÔããÀ „¶ã‡ãŠãè ÔãñÌãã ‡ãŠÀ¦ãã Öõý „Ôãñ ¾ãÖ ½ããÊãì½ã Öõ ãä‡ãŠ ØãìÁ ‡ãñŠ ¹Çããä¦ã ãäÌã¶ã½ãÆ ¼ããä§ãŠ ´ãÀã Öãè ÌãÖ ‚ã¹ã¶ãñ


ØãìÁ ¦ã¦Ìã ‡ãŠãè ‚ã¶ãì¼ãîãä¦ã ¹Çãã¹¦ã ‡ãŠÀ Ôã‡ãŠ¦ãã Öõý‚ãã£ãìãä¶ã‡ãŠ ãäÍãàã¥ã ¹ã®ãä¦ã ‡ãŠãè ¦ãìÊã¶ãã ØãìÁ-ãäÍãÓ¾ã Ôã½ºã¶£ã Ôãñ ¶ãÖãé ‡ãŠãè •ãã Ôã‡ãŠ¦ããè ‡ã‹¾ããòãä‡ãŠ ƒÔã½ãò

ØãìÁ ¦ã¦Ìã ‡ãŠã ¹ãî¥ãÃ ‚ã¼ããÌã Öãñ¦ãã Öõý ¼ããÀ¦ã ½ãò ØãìÁ ‡ãŠã Ô©ãã¶ã ãäÍãàã‡ãŠ Ôãñ ºãÖì¦ã ‚ããä£ã‡ãŠ …úÞãã ½ãã¶ãã •ãã¦ãã Öõý •ãºã ¼ããè ‡ãŠãñƒÃ ¼ããÀ¦ããè¾ã ØãìÁ ‡ãñŠ Ôã½¹ã‡ãÃŠ ½ãò ‚ãã¦ãã Öõ, ÌãÖ „¶ã‡ãñŠ ¹Çããä¦ã Ôã½½ãã¶ã ‚ããõÀ ¼ããä§ãŠ ‡ãñŠ ¼ããÌã Ôãñ ¼ãÀ •ãã¦ãã Öõý ÌãÖ ØãìÁ ‡ãñŠ ¼ããõãä¦ã‡ãŠ ÔÌãÂ¹ã ‡ãŠãñ ÔÌããè‡ãŠãÀ ‡ãŠÀ¦ãã Öõý ÌãÖ „¶ã‡ãñŠ ¼ããõãä¦ã‡ãŠ ÍãÀãèÀ ‡ãŠãñ †‡ãŠ ‚ãã¶¦ããäÀ‡ãŠ ¹Çãºãì® Þãñ¦ã¶ãã ‡ãŠã ºããÛã ‚ããÌãÀ¥ã ½ãã¶ã¦ãã Öõý

‚ã¹ã¶ãñ ‚ãã¶¦ããäÀ‡ãŠ ØãìÁ Ôãñ Ôã½¹ã‡ãÃŠ Ô©ãããä¹ã¦ã ‡ãŠÀ¶ãã ‚ãã¹ã‡ãñŠ ãäÊã† ºãÖì¦ã Öãè ½ãÖ¦Ìã¹ãî¥ãÃ Öõý ¾ãÖãè ÌãÖ ‡ãòŠ³ Öõ ãä•ãÔã‡ãŠãè Œããñ•ã ‚ãã¹ã ¾ãìØããò Ôãñ ‡ãŠÀ¦ãñ ‚ãã ÀÖñ Öõý ºããÛã •ãØã¦ã ½ãò ãä•ã¶ã ÔãìŒããò ‡ãñŠ ¹ããèœñ ‚ãã¹ã ªãõü¡¦ãñ ÀÖñ Öö Ìãñ ¼Çã½ã ‡ãñŠ ‚ãÊããÌãã ‚ããõÀ ‡ãìŠœ ¶ãÖãèâ Öõý ƒ¶ã‡ãñŠ ãäÌã¹ãÀãè¦ã ‚ãã¹ã‡ãŠã ‚ãã¶¦ããäÀ‡ãŠ ØãìÁ ¹ãÀ½ãã¶ãâª ‡ãŠã ‚ã¶ã¶¦ã Õããñ¦ã Öõý ÌããÔ¦ãÌã ½ãò „Ôã‡ãŠãè ‚ãÞãñ¦ã¶ã Œããñ•ã ‡ãñŠ ‰ãŠ½ã ½ãò Öãè ‚ãã¹ã ¼ããõãä¦ã‡ãŠ •ããèÌã¶ã Ôãñ ÔãìŒã ‡ãŠãè ‚ã¹ãñàãã ‡ãŠÀ¶ãñ ÊãØã¦ãñ Ööý „Ôã‡ãñŠ Ôã½¹ã‡ãÃŠ Ôãñ Öãñ¶ãñ ÌããÊããè ‚ã¶ãì¼ãîãä¦ã ‡ãñŠ ¹Çããä¦ã ‚ãã¹ã ‚ãÌãÞãñ¦ã¶ã Â¹ã Ôãñ Ôã•ãØã Ööý ãä‡ãŠ¶¦ãì ‚ãã¹ã‡ãŠãè ‚ã—ãã¶ã¦ãã ‚ããõÀ ½ãã¾ãã ¾ãã ¼Çã½ã ‡ãñŠ ¹ãªó ‡ãñŠ ‡ãŠãÀ¥ã ‚ãã¹ã ‚ã¶¾ã¨ã, ºããÛã •ãØã¦ã ½ãò „Ôãñ Œããñ•ã¶ãñ ‡ãŠã ¹Çã¾ããÔã ‡ãŠÀ¦ãñ Ööý

•ãºã ‚ãã¹ã ãä‡ãŠÔããè ¹ãîŠÊã, ÀâØã, ãäÞã¨ã ¾ãã Ôãì¶ªÀ Ì¾ããä§ãŠ ‡ãŠãñ ªñŒã¦ãñ Öö ¦ããñ †‡ãŠ ¹Çã‡ãŠãÀ ‡ãñŠ ÔãìŒã ‡ãŠã ‚ã¶ãì¼ãÌã ‡ãŠÀ¦ãñ Öõý ‚ãã¹ã ÔããñÞã¦ãñ Öö ãä‡ãŠ ÌãÖ ãäÌãÍãñÓã ÌãÔ¦ãì ¾ãã Ì¾ããä§ãŠ ‚ãã¹ã‡ãñŠ ÔãìŒã ‡ãŠã Õããñ¦ã Öõý ãä‡ãŠ¶¦ãì ÌããÔ¦ãÌã ½ãò ¾ãÖ ‚ã¶ãì¼ãÌã ‚ãã¹ã‡ãñŠ ‚ã¶ªÀ Üããä›¦ã Öãñ ÀÖã Öõý ÌãÔ¦ãì ¾ãã Ì¾ããä§ãŠ ÔãìŒã ‡ãŠã Õããñ¦ã ¶ãÖãé Öõý ‚ãã¹ã‡ãŠãè Ôã•ãØã¦ãã ¾ãã ºããñ£ã ‡ãñŠ Ô¦ãÀ ‡ãñŠ ‚ãã£ããÀ ¹ãÀ ‚ãã¹ã‡ãñŠ ´ãÀã ‚ã¶ãì¼ãÌã ‡ãŠãè ØãƒÃ ÔãìŒã ‡ãŠãè ½ãã¨ãã ‡ãŠã ãä¶ã£ããÃÀ¥ã Öãñ¦ãã Öõý

ƒÔã ºããñ£ã ‡ãŠã „¬½ã ºããÛã •ãØã¦ã ½ãò ¶ãÖãéè ºããäÊ‡ãŠ ‚ãã¹ã‡ãñŠ ‚ã¶ªÀ Öõý „Ôã Ôã½ã¾ã ‚ãã¹ã‡ãŠãñ ‚ã¹ã¶ãñ ‚ã¶ªÀ ãäÔ©ã¦ã ‚ã¶ã¶¦ã Õããñ¦ã ‡ãŠã àããä¥ã‡ãŠ ªÍãÃ¶ã Öãñ¦ãã Öõ ‚ããõÀ ¾ãÖãè ‚ãã¹ã‡ãñŠ ‚ãã¶ã¶ª ‡ãŠã ‡ãŠãÀ¥ã Öõý ãä‡ãŠ¶¦ãì ‚ãã¹ã ‚ã¹ã¶ãñ ƒÔã ‚ã¶ãì¼ãÌã ‡ãŠãñ ¼ããõãä¦ã‡ãŠ ÌãÔ¦ãì ãäÌãÍãñÓã Ôãñ Ôã½ºã® ‡ãŠÀ¦ãñ Öö ‚ããõÀ ƒÔããèãäÊã† „Ôã ‚ã¶ãì¼ãÌã ‡ãŠãñ ¹ãì¶ã: ¹Çãã¹¦ã ‡ãŠÀ¶ãñ ‡ãñŠ ãäÊã† „Ôã ÌãÔ¦ãì ‡ãŠã ¹ããèœã ‡ãŠÀ¦ãñ Ööý ƒÔã ºããÀ ‚ãã¹ã †‡ãŠ ‚ã¹ãñàãã ¾ãã ‡ãŠã½ã¶ãã Ôãñ ¹ÇãñãäÀ¦ã Öãñ¦ãñ Ööý ƒÔã ‡ãŠãÀ¥ã ‚ãã¹ã‡ãŠã ºããñ£ã ¹Çããä¦ãºããä¶£ã¦ã Öãñ •ãã¦ãã Öõ ‚ããõÀ „Ôã‡ãŠãè ‚ã¶ãì¼ãîãä¦ã ¹ãÖÊãñ •ãõÔããè ØãÖÀãè †Ìãâ ‚ãã¶ã¶ªªã¾ããè ¶ãÖãé Öãñ¦ããèý ‚ã¦ã: ‚ãã¹ã ãä¶ãÀãÍã Öãñ •ãã¦ãñ Öö ‚ããõÀ ¹ãì¶ã: ¼ããõãä¦ã‡ãŠ ÌãÔ¦ãì‚ããò ½ãò ‚ãã¶ã¶ª ‡ãŠãè Œããñ•ã ‡ãŠÀ¶ãñ ÊãØã¦ãñ Öõý

ØãìÁ Ôãñ ãä½ãÊã¶ãñ ¹ãÀ ‚ãã¹ã‡ãñŠ ‚ã¶ªÀ ƒÔããè ¹Çã‡ãŠãÀ ‡ãŠãè ¹Çããä‰ãŠ¾ãã ÍãìÁ Öãñ¦ããè Öõ ¦ã©ãããä¹ã Þãîâãä‡ãŠ ØãìÁ ‚ãã¹ã‡ãñŠ ‚ãã¶¦ããäÀ‡ãŠ ØãìÁ ‡ãŠã Öãè ¹Çããä¦ãÂ¹ã Öãñ¦ãã Öõ, ‚ã¦ã: ¾ãÖ ‚ã¶ãì¼ãÌã ‚ããä£ã‡ãŠ Ô©ãã¾ããè Öãñ¦ãã Öõý ØãìÁ ‡ãñŠ ¹Çããä¦ã ‚ãã¹ã‡ãŠã ºããÛã ‚ãÌãºããñ£ã¶ã ‚ãã¶¦ããäÀ‡ãŠ


ØãìÁ ‡ãñŠ ¹Çããä¦ã ‚ãã¹ã‡ãñŠ ºããñ£ã Ôãñ ¹Çã¦¾ãàã Â¹ã Ôãñ Ôã½ºããä¶£ã¦ã Öãñ¦ãã Öõý ¾ããäª ØãìÁ Ôãñ ‚ãã¹ã‡ãŠã Ôã½ºã¶£ã …úÞãã ‚ããõÀ ¹ãî¥ãÃ Öõ ¦ããñ ƒÔã‡ãñŠ Ôãã©ã Öãè ‚ãã¹ã ‚ã¹ã¶ãñ ØãìÁ ¦ã¦Ìã Ôãñ Ôã½¹ã‡ãÃŠ ãäÌã‡ãŠãäÔã¦ã ‡ãŠÀ¶ãñ ½ãò ¼ããè Ôãàã½ã Öãñ¦ãñ Ööý ªãñ¶ããò ‚ã¶ãì¼ãÌã Ôã½ãã¶ãã¶¦ãÀ ÞãÊã¦ãñ Öö ‚ããõÀ „¶ã½ãò ÔãÖ ‚ããäÔ¦ã¦Ìã Öãñ¦ãã Öõý •ããèÌã¶¦ã ØãìÁ Ôãñ Ôã½ºã¶£ã ãäÌã‡ãŠãäÔã¦ã Öãñ¶ãñ ‡ãñŠ Ôãã©ã-Öãè-Ôãã©ã ‚ããâ¦ããäÀ‡ãŠ ØãìÁ Ôãñ ‚ãã¹ã‡ãŠã Ôã½¹ã‡ãÃŠ Ôã•ããèÌã, Ôãã‡ãŠãÀ ‚ããõÀ ÔãìÔ¹ãÓ› Öãñ¶ãñ ÊãØã¦ãã Öõ, ‚ããõÀ ƒÔã ¹Çã‡ãŠãÀ ØãìÁ ¦ã¦Ìã ¹Çã‡ãŠ› Öãñ¶ãñ ÊãØã¦ãã Öõý

Ö½ããÀñ ¼ããõãä¦ã‡ãŠ ÍãÀãèÀ ½ãò ‚ãã—ãã Þã‰ãŠ ¾ãã ¼Çãî½ã£¾ã ØãìÁ ¦ã¦Ìã ‡ãŠã ¹Çããä¦ããä¶ããä£ã¦Ìã ‡ãŠÀ¦ãã Öõý ƒÔããè ãäºã¶ªì ¹ãÀ ‚ãã¹ã ‚ã¹ã¶ãñ ‚ãã¶¦ããäÀ‡ãŠ ØãìÁ ‡ãŠã ãä¶ãªóÍã ¹Çãã¹¦ã ‡ãŠÀ¦ãñ Ööý ¾ãÖãè ÌãÖ ãäºã¶ªì Öõ ãä•ãÔã Ôãñ Öãñ‡ãŠÀ ‚ãã¹ã‡ãñŠ ºããÛã ØãìÁ ‚ãã¹ã‡ãŠãñ ‚ããªñÍã ªñ¦ãñ Öö ¦ã©ãã ‚ã¹ã¶ããè ¹Çã—ãã ‡ãŠã ÔãâÞããÀ ‡ãŠÀ¦ãñ Ööý ‚ãã—ãã Þã‰ãŠ ¹ãÀ ‚ã¹ã¶ãñ ºããÛã ØãìÁ ‡ãŠãè ‚ããÌãã•ã Ôãì¶ã¶ãñ ½ãò ‚ãã¹ã‡ãŠãè ãä¶ã¹ãì¥ã¦ãã •¾ããò-•¾ããò ºãü¤ñØããè, ‚ã¹ã¶ãñ ‚ãã¶¦ããäÀ‡ãŠ ØãìÁ ¾ãã ØãìÁ ¦ã¦Ìã ‡ãñŠ Ôãîà½ã ‚ããõÀ ‡ãŠãÀ¥ã ÔÌãÂ¹ã ‡ãŠãñ ¹ãÖÞãã¶ã¶ãñ ½ãò ‚ãã¹ã ‚ããä£ã‡ãŠããä£ã‡ãŠ Ôãàã½ã ÖãòØãñ ‚ããõÀ †‡ãŠ Ôã½ã¾ã ‚ãã¶ãñ ¹ãÀ ¾ãÖ •ããèÌã¶¦ã ¾ã©ãã©ãÃ ºã¶ã •ãã¦ãã Öõý ¦ãºã ‚ãã¹ã‡ãñŠ •ããèÌã¶ã ½ãò ÌããÔ¦ããäÌã‡ãŠ ‚ã¶ãì¼ãîãä¦ã ‡ãŠã „ª¾ã Öãñ¦ãã Öõý


Aradhana to connect with Guru tattwa

½ãªìÀõ ½ãò ‚ããÀã£ã¶ããÑããè ÔÌãã½ããè Ôã¦¾ãã¶ã¶ª •ããè ‡ãñŠ Ôãâ‡ãŠÊ¹ã ¹ãîãä¦ãÃ Öñ¦ãì ¹ããèŸã£ããèÍÌãÀãè ÔÌãã½ããè Ôã¦¾ãÔãâØãã¶ã¶ª ÔãÀÔÌã¦ããè ¶ãñ ¦ããä½ãÊã¶ãã¡ì ‡ãñŠ ½ããè¶ããàããè ½ãâãäªÀ ½ãò 30 •ãîÊããƒÃ Ôãñ 2 ‚ãØãÔ¦ã 2013 ¦ã‡ãŠ ãä¨ããäªÌãÔããè¾ã ‚ã¶ãìÓŸã¶ã Ôã½¹ã¸ã ãä‡ãŠ¾ããý

¾ãÖ ãä¨ããäªÌãÔããè¾ã ‚ã¶ãìÓŸã¶ã 3000 ÌãÓãÃ ¹ÇããÞããè¶ã ªñÌããè ½ããè¶ããàããè •ããè ‡ãñŠ ¼ãÌ¾ã ½ãâãäªÀ ½ãò Ôã½¹ã¸ã ãä‡ãŠ¾ãã Øã¾ããý

‚ãâãä¦ã½ã ãäª¶ã ‚ã¶ãìÓŸã¶ã ‡ãŠãè ¹ãî¥ããÃÖìãä¦ã ªñÌããè ½ããè¶ããàããè ‡ãñŠ ÔãÖÔ¨ããÞãÃ¶ã †Ìãâ ãäÍãÌã•ããè ‡ãñŠ ‚ããä¼ãÓãñ‡ãŠ ´ãÀã Ôã½¹ã¸ã Öì‚ããý

Rikhiapeeth blog: www.rikhiapeeth.netThe Rikhiapeeth blog is a sanctuary for all spiritual seekers. Inspiring satsangs of Paramahansa Satyananda are posted daily which address universal questions relating to the entire gamut of birth, life, death, reincarnation and karma. These satsangs uplift spiritual seekers from around the globe, known and unknown, in their pursuit to live a divine life.

Sri Saundarya Lahari – The DescentSwami Satyasangananda SaraswatiThis exceptional commentary expounds the essence of Tantric philosophy and sadhana making it universally accessible and applicable. The eloquent interpretation features prayogas, or techniques, of how to utilise the powerful mantras of Adi Shankaracharya to alleviate and overcome the difficulties and obstacles we face in life and to experience the limitless power and benevolent grace of the cosmic mother in our daily lives.

Events at Rikhiapeeth Sep/OctSrimad Bhagwad & Swami Sivananda Janmotsav: 1st–8th September The illuminating stories of Srimad Bhagwad, narrated by renowned storytellers and complemented by bhajans and kirtans which uplift all into new heights of devotion. This auspicious event will culminate on 8th September with the birth celebrations of Param Guru Swami Sivananda.Ashwin Navaratri Aradhana and Diksha: 5th–13th October Ashwin Navaratri is an important time to undertake sadhana to achieve profound personal insight and transformation. By performing this anusthan our prayers can be heard and we can invoke the grace of the Cosmic Mother in all aspects of material and spiritual life. Diksha will be conducted on ashtami.

Courses at Rikhiapeeth Sep/OctKriya Yoga & Tattwa Shuddhi course (Hindi): 1st–8th SeptemberThis course will initiate sincere participants into the kriya yoga practices as compiled by Paramahansa Satyananda. They are taught along with the ancient tantric practice of tattwa shuddhi, or inner purification, which prepares the practitioner for higher esoteric practices and discovery of one’s highest potential.Chakra Sadhana course (English): 11th–20th OctoberSince the beginning of time tantrics and yogis have realised the immense potential force available within the human body known as kundalini and now this ancient wisdom is accessible to all. This course introduces practitioners of all levels to tantric and yogic theory and practices to purify and awaken the chakras and the associated physical, pranic, mental, intuitive and higher faculties. Prana Vidya course (English): 30th October–5th November This advanced course reveals the techniques of prana vidya which bring awareness of the vast stores of energy within the human body. Systematically guides adept participants through ancient practices for the conscious manipulation of these energy stores for immense physical, psychological and spiritual benefits.

Those planning to attend any of the specified events and courses should contact Rikhiapeeth by phone, email or post in advance (for reply within India, please enclose a stamped self-addressed envelope).Rikhiapeeth, P.O. Rikhia, Dist. Deoghar, Jharkhand, India, 814113.Tel: 06432-290870/ 09304-488889/ 09204-080006, email: [email protected]

Rikhiapeeth Events 2013–2014

Sep 1st–8th Srimad Bhagwad Katha & Sivananda JanmotsavOct 5th–13th Ashwin Navaratri AradhanaNov 3rd DiwaliDec 3rd–7th Sat Chandi Mahayajna / Sita KalyanamDec 13th–17th Yoga PurnimaDec 31st–Jan 1st New YearJan 14th Makar SankrantiFeb 4th Basant PanchamiFeb 26th – 27th Shivaratri Yoga AradhanaMar 17th HoliMarch 31st – April 8th Chaitra Navaratri AradhanaApril 30th – May 2nd Akshay Tritiya: Sri Vidya PujaJul 9th – 12th Guru Purnima5th & 6th each month Guru Bhakti Yoga

Rikhiapeeth Courses 2013–2014

Sep 1st–8th Kriya Yoga course (Hindi)Oct 11th–20th Chakra Sadhana course (English)Oct 30th–Nov 5th Prana Vidya course (English)Dec 10th–16th Kriya Yoga & Tattwa Shuddhi course (English)Jan 1st – 15th Yoga Sadhana and Ashram Life courseFeb 5th – March 19th Yoga Teacher Training course (English)April 25th – 27th Saundarya Lahari retreat (English) May 12th – Jun 1st Yoga Teacher Training course (Hindi)May 12th – May 14th Buddha Purnima retreatJul 16th – Jul 18th Havan and Swara YogaJan – Oct Introduction to Ashram LifeJan – Dec Sannyasa & Yoga Lifestyle (ongoing for 1 or 2 years from date of joining)

ARADHANA Yoga of the heart - Rikhiapeeth · ARADHANA Yoga of the heart 3 Sep/Oct 2013 Pathway to...

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