1

2

3

Swami Vivekananda is a divine being, modern prophet, patriotic-saint andseer. He is an Universal Being and his Messages are also Universal. Hedeclared :

“ MY IDEAL IS TO PREACH MANKIND THEIR DIVINITYAND

HOW TO MAKE IT MANIFEST IN EVERY MOMENT OF LIFE. ”

As we celebrate the 150th Birth Anniversary of Swamiji, let us rekindle ouraspirations and renew our commitment to his enduring legacy inpromoting global peace, harmony and also serving GOD in the poor, theweak, and the diabolic.

Our best homage would be to awaken and move towards our goal–Universal Brotherhood leading to peace and harmony in all countries ofthe world. May he bless us all in achieving our goal.

4

(18 February 1836 – 16 August 1886)

Sri Ramakrishna Paramhamsa was born Gadadhar Chattopadhyay in the villageof Kamarpukur, in the Hoogly district of West Bengal, into a very poor but pious,orthodox brahmin family. His parents were Khudiram Chattopâdhyâya andChandramani Devî. Before his birth, Sri Ramakrishna’s parents had experiencedsupernatural incidents and visions. His father Khudiram had a dream in Gaya inwhich Lord Gadadhara (a form of Sri Vishnu), said that he would be born as hisson. Chandramani Devi is said to have had a vision of light entering her wombfrom the Shiva’s temple.

His religious school of thought led to the formation of the Ramakrishna Missionby his chief disciple Swami Vivekananda. Many of his disciples and devoteesbelieve him to be an “Avatar“ - an incarnation of God.

5

(22 December 1853 – 20 July 1920)

Sri Sarada Devi was born Saradamani Mukhopadhyaya in west Bengal in thevillage of Jayrambati. At the age of five she was betrothed to Sri Ramakrishna,whom she joined at Dakshineswar when she was in her late teens. Both livedlives of unbroken continence, showing the ideals of a householder and of themonastic ways of life. After Sri Ramakrishna's mahasamadhi, Sri Sarada Devistayed most of the time either at Jayrambati or at the Udbodhan office, Calcutta.The disciples of Ramakrishna regarded her as their own mother, and after theirguru's passing looked to her for advice and encouragement. The devotees regardHer as an incarnation of the Divine Mother.

Sri Sarada Devi was the wife and spiritual counterpart of Sri Ramkrishna. She isalso reverentially addressed as the Holy Mother (Sri Maa) by the followers of theRamakrishna Order. Sri Sarada Devi played an important role in the growth ofthe Ramakrishna Movement.

I am the mother of the wicked, as I am the motherof the virtuous. Never fear. Whenever you are indistress, say to yourself, “I have a mother”. I cannever refuse anyone who addresses me as Mother.

6

7

8

9

10

Advaita AshramaMessage

January 1, 2012

Swami Vivekananda's message to the West was quite different from thatto the East. In the West, he preached only life-giving and unifying principles ofVedanta and how it can become the basis for a universal religion. He spokeabout the majesty of the Atman--its infinite power, its eternal purity and freedom.But when he faced his own countrymen and women, he was far more criticaland exhortatory. He wanted not only to transform Hinduism but also people ingeneral, uplifting them from the morass of oppression, depression, ignoranceand darkness into which they had sunk. While praising his countrymen for theirinnate spiritual bent, he called upon them to get rid of their tamas (inertia),which they in their ignorance were mistaking for sattva (serenity). He sought torouse his countrymen from their age-old lethargy, telling them again and againthat their country was living, that spirituality was its soul, and that they mustshake off their self-hypnosis to realize the immortal truths of their ancient cultureand share them with the rest of the world. This dynamic aspect of the Swami'swork, perhaps, far exceeded all his other achievements. He cautioned all of us:"Remember that the nation lives in the cottage. But, alas! Nobody ever didanything for them… Can you give them back their lost individuality withoutmaking them lose their innate spiritual nature? Can you become occidental ofoccidentals in your spirit of equality, freedom, work, and energy, at the sametime a Hindu to the very backbone in religious culture and instincts? This is to bedone and we will do it. You are all born to do it. Have faith in yourselves; greatconvictions are mothers of great deeds."

On this occasion when the whole world is celebrating SwamiVivekananda's 150th birthday, let us assimilate the true spirit of his life andmessage, and see how we can translate them in our day to day life. Let us allstrive to fulfil his dream.

I wish your endeavours with great success.

Swami BodhasaranandaAdhyaksha

5, Dehi Entally Road, Kolkatta- 700 014.Phones: 033-22644000, 22640898 Website: www.advaitaashrama.org

Email: mail@advaitaashrama.org

11

Swami Vivekananda Vedanta Kendra - Nepal

;Gb]z:jfdL ljj]sfgGb j]bfGt s]Gb| g]kfnn] :jfdL ljj]sfgGbsf] !%) cf}+ hGdhoGtLsf] ;'vb cj;/dfæ;dGjoÆ k|sfzg ug{ kfpFbf xfdL cToGt xlif{t 5f}+ .

;g\ @))* b]lv g]kfndf klg :jfdL ljj]sfgGb;Fu ;alGwt larf/, / hLjgLnfO{ cfkm\gf]Ifdtfn] EofP;Dd cfWofTdk|lt cf:yf /fVg] ;Dk"0f{ d'd'Ifa[GbnfO{ of] k|sfzg k:sFb} cfPsf 5f}+.o; k|sfzgsf] z'?jft ug]{ g]zgn OG:o"/]G; sDkgLsf k|d'v sfo{sf/L clws[t 8f= hubLz3f]ifHo"n] ug'{ ePsf] lyof] .

pxfFn] g]kfn a;fO{sf s|ddf ug'{ePsf] of] dxfg sfo{nfO{ lg/Gt/tf lbg kfPsf]df ljj]sfgGbj]bfGt s]Gb| g]kfn pxfFnfO{ xflb{s wGojfb lbg rfxG5 .

o; k|sfzgsf nflu n]v pknAw u/fpg'x'g] lj4fg dxfg'efjx?, la1fkg lbP/ ;xof]u ug'{ x'g]dxfg'efjx? tyf ;Dk"0f{ z'e]R5's dxfg'efjx?k|lt xflb{s cfef/ JoQm ub{5' .

;fy} o; j]bfGt s]Gb|sf ;b:ox?n] ug'{ePsf] of]ubfgsfnflu klg ljz]if wGojfb lbg rfxG5' .

cGTodf æ;dGjoÆ df k|sflzt n]v /rgfx?af6 kf7sju{ nfeflGjt x'g'x'g]5 eGg] ck]Iff/fv]sf] 5' .

/lj /fh yfkfcWoIf

:jfdL ljj]sfgGb j]bfGt s]Gb| – g]kfn

Rabi Bhavan, Kalimati, Kathmandu, NepalEmail : info@vedantakendra.com

Website : www.vedantakendra.com

12

dlxnfx?df cfk\mgf ;d:of cfkm} ;dfwfgug{ ;Sg] Ifdtf x'g'kb{5 . of] sfd

pgLx?sf nflu s;}n] klg ug{ ;Sb}gg\/ ug'{ klg x'“b}g . cfk\mgf ;d:ofx?sf];dfwfg ug{ xfd|f dlxnfx? ;+;f/sf

s'g} klg 7fp“sf dlxnf hlQs};Ifd / ;jn 5g\ .

********wd{ eg]sf] cg'e"lt xf], of] ukm xf]Og,ljrf/ xf]Og, l;4fGt xf]Og, rfx] tL

hlt;'s} ;'Gb/ x'g\ . of] ;x cl:tTjk"0f{ 5 .To;}n] ;'lgg] jf :jLsfl/g]m ljifo dfq of]

xf]Og . of] Pp6f l;+uf]cfTdf klg xf] .

********

of] k':tsddf k|sflzt n]vx¿ n]vssf lghL ljrf/x¿ x'g\ .

;Dkfbs d08ntf/f e§/fO{

ck{0ff kf]v/]nlgd{n zdf{

k|sfzsljj]sfgGb j]bfGt s]Gb|

g]kfn

13

:jfdL ljj]sfgGbn] ;g\ !*(# ;]K6]Da/!! sf lbg cd]l/sfsf] lzsfuf]df cfof]lhtljZj wd{ dxf;efdf ug'{ePsf] ljZjk|l;4;Daf]wg ut ;g\ @)!! ;]K6]Da/ !! sf lbg!!* cf}+ aif{ k'u]sf] pknIodf :d/0ff]T;asf]?kdf ljZj eft[Tj lbj; g]kfndf klg eAotfsf;fy ;DkGg eof].

k|bz{gL dfu{l:yt g]kfn k'ln; Snadful/Psf] ;f] sfo{s|d :jfdL ljj]sfgGb j]bfGts]Gb| g]kfnn] cfof]hgf u/]sf] lyof] . pQmsfo{s|ddf c4}t cf>dsf cWoIf tyf /fs[i0fd7 sf]nsQfsf :jfdL af]w;/fgGbHo'sf] k|d'vcfltYodf ePsf] lyof] . sfo{s|ddf :jfdLaf ]w;/fgGbHo"n ] ljj]sfgGbsf] lzsfuf ];Daf]wgsf] af/]df k|sfz kfg'{ePsf] lyof] eg]csf{ cltyL jQf k|f]km];/ lzjuf]kfn l/;fnHo"n]klg cfkm\gf] dGtJo /fVg'ePsf] lyof] . ;fy}

cd]l/sfaf6 kfNg'ePsf afaf aa sfO{G8n/n]k|:t't ug'{ePsf] dL7f] ehg / uflosf ;ljgfsfsL{n] ufpg'ePsf] uLtn] sfo{s|dnfO{ yk/f]rs kf/]sf] lyof] .

sfo{s|ddf ljZjeft[Tjsf nflu ;dlk{tljz]iffÍ æ;dGjoÆ / clwjQmf eLdgfyl3ld/]4f/f g]kflndf cg'jflbt JolQmTjsf]ljsf; gfds k':ts klg :jfdL af]w;/fgGbHo"n]nf]sfk{0f ug'{ePsf] lyof] .

pQm sfo{s|ddf s]Gb|sL pkfWoIf ;h'{afaf>]i7n] pkl:yt ;a}nfO{ wGojfb 1fkg ug'{ePsf]lyof] eg] s]Gb|sf kbflwsf/LHo"x? >LdtL ck{0ffkf]v/]n, >LdtL k[ofsnf lg/f}nf, >L lgd{nzdf{, 8fS6/ hubLz 3f]if, >L k|sfz b'u8 />L /lj/fh yfkf Ho"sf] sfo{s|d ;kmn agfpgljz]if ;ls|otf lyof] .

:jfdL ljj]sfgGbsf ;Gb]zx?nfO{ hgtfdfem

!!* cf}+ eft[Tjlbj; ;DkGg

14

/ To;df klg ljz]if u/]/ o'jfx?aLr k'/\ofpg',;fF:s[lts k/Dk/ftkm{ cfslif{t u/fpg' sfo{s|dsf]d'Vo p2]Zo /x]sf] s'/f eft[Tj lbj; cfof]hs;ldltsf cWoIf >L /lj /fh yfkfn] atfpg'eof].:jfdL ljj]sfgGb j]bfGt s]Gb|sf] kl/ro

:jfdL ljj]sfgGb j]bfGt s]Gb| g]kfn @)^&>fj0f dlxgfdf lhNnf k|zfzg sfof{nosf7df8f}+df ljlwjt btf{ eO{ ;Grflnt ;F:yfxf]. o; s]Gb|n] /fds[i0f d7 / /fds[i0f ld;gsf]bz{g, d"No, dfGotf sf] efjgf cg'?k g]kfndfc;xfo, ul/a tyf ljkGg dlxnf /afnjflnsfnfO{ k/f]ksf/L bftJo ;+:yfsf] ?kdf/x]/ ;]jf / ;xof]u ug]{ 5 . :jfdL ljj]sfgGbaf6k|ltkflbt j]bfGtsf] bz{g / l;4fGt g]kfnLhgdfg;df ljz]ifu/L o'jflk+9Ldf j]bfGtsf] ?lrclej[l4 u/L Jofjxfl/s hLjgdf g}lts ;Tsd{/ ;b\rl/qsf nflu r]tgfsf] 9f]sf vf]Ng' s]Gb|sf]d"ne"t p2]Zo /x]sf] 5 .

j]bfGtsf] cWoog, cg'';Gwfg, ;flxTo /

k|sfzgsf dfWodaf6 o'jfju{df ;b\rl/qsf]lgdf{0f, JolQmTjsf] ljsf;, k|ltefsf] pTyfg /cled'lvs/0f tflndx? ;Grfng u/fpg] d'Vop2]Zo cg'?k o;n] sfd ul//x]sf] 5. ;F:yfsf]p2]Zox?nfO{ kfngf ug{ OR5's hf] sf]xLdxfg'efjx?n] ;fwf/0f ;b:otf lng ;Sg'x'g]5.;+:yfsf] sfo{;ldltsf ;b:ox?cWoIf M >L /lj/fh yfkfpkfWoIf M >L ;h'{afaf >]i7dxf;lra M >L lgd{n zdf{sf]ifWoIf M >L ck{0ff kf]v/]n;b:o M >L k|j]z nf]xgL;b:o M >L lk|ofsnf lg/f}nf;b:o M >L tf/f e§/fO{;Nnfxsf/ ;b:ox?!= 8fS6/ hubLz 3f]if@= >L k|sfz b'u9#= >L uf]kfn rGb| e§/fO{$= >L /f]lxt yfkf

15

sdhf]/ dflg; g t o; nf]ssf nfluof]Uo x'G5 g s'g} k/nf]ssf nflu . b'a{ntfsf]sf/0f g} dflg; u'nfd aG5 . b'j{ntfåf/f g};a} k|sf/sf zf/Ll/s Pj+ dfgl;s b'MvcfOnfU5 . b'a{ntf g} d[To' xf] . nfvf}F s/f8f}FsL6f0f' xfd|f] j/k/ x'G5g\ t/ ha;Dd xfdLb'a{n x'Fb}gf}F, ha;Dd z/L/ pgLx?sf nflupko'Qm x'Fb}g ta;Dd xfd|f j/k/ 3'Dg ltgLx?n]xfdLnfO{ s'g} xfgL k'¥ofpg ;Sb}gg\ . o:tfs/f]8f}F b'Mv?kL sL6f0f' xfd|f jl/kl/ lsg gd8fl/o"g\, s'g} lrGtf gug'{xf];\ . ha ;Dd xfd|f]dg sdhf]/ x'Fb}g ta ;Dd ltgLx?sf] lxDdtx'Fb}g g t xdnf ug]{ zlQm g} pgLx?;Fux'G5 . of] Pp6f dxfg ;To xf] ls an g} hLjgxf] / b'a{ntf d/0f . an g} cgGt ;'v tyfcd/ zfZjt hLjg xf] / b'a{ntf g} d[To' xf] .

x]g'{xf];\, xfdL ;a} s;/L lzsf/Låf/fnv]l6Psf] v/fof] em}F efU5f}F, To;s} em}F 6fpsf]n'sfP/ vt/f/lxt ePsf] cg'ej u5f}F{ . To;/Lg} h:n] of] ;+;f/nfO{ 8/nfUbf] b]Vb5, x]g'{xf];\Tof] s;/L To;af6 efUg] ljrf/ ub{5 . Psk6s d sfzLsf] Pp6f 7fpF eP/ hfFb} lyPF .ToxfF Psflt/ Pp6f ljzfn tnfp / csf]{tkm{

Pp6f cUnf] kvf{n lyof] . ToxfF afFb/ g}afFb/ /xGy] . sfzLsf afFb/x? 7"nf7"nf x'G5g\/ slxn]sfFxL clt b'i6 klg . pgLx?n] dnfO{To; af6f]af6 hfg glbg] kSsf u/] . pgLx?8/nfUbf] cfjfhdf s/fpg yfn] / cfP/ d]/f]uf]8f jl/kl/ em'l08g yfn] .

pgLx?nfO{ b]v]/ d efUg yfn]F . d hltl56f] bf}8g vf]H5' plt pgLx? Tolt g} l56f]bf}8]/ cfO{ dnfO{ 6f]Sg yfn] .

pgLx?sf xftaf6 pDsg c;Dej h:tf]nfUg yfNof] . 7Ls To;}a]nf Pshgf ckl/lrtJolQmn] dnfO{ af]nfof]–…afFb/x?l;t n8 eL8Ú/ ha d kms]{/ pgLx?sf] cufl8 v8f ePF,ltgLx? kl5 x6]/ efu] . hLjgdf xfdLn] oxLlzIff lng'k5{–h'g s'/f eofgs 5– p;sf];fdgf ug}{k5{ –;fx; a6'n]/ To;sf]

cufl8 pleg} k5{ . h;/L aFfb/x?sf]cufl8af6 gx6]/ ;fdgf ubf{ pgLx? g} efu] To;/Lg} xfdLx?sf hLjgdf cfOkg{] h] hlt si6bfoss'/f 5g\ ltgsf] ;fdgf u¥of] eg] g} ltgLx? x6\b}hfG5g\ . olb xfdLn] :jfwLgtf lng' 5 eg] k|s[ltnfO{lht]/ dfq Tof] k|fKt ug{ ;lsG5 To;af6 efu]/xfOg . sfFt/ JolQm slxNo} ljhoL x'g ;Sb}g .xfdLn] eo, si6 tyf c1fg;Fu n8fOF ug'{k5{ tadfq ltgLx? xfdL b]lv efu]/ k/ x6\5g\ .

zlQm, zlQm g} o:tf] rLh xf] h;sf]xfdLnfO{ hLjgdf olt w]/} cfjZostf kb{5 .lsgls xfdL h'g s'/fnfO{ kfk of b'Mv dfg]/a;]sf 5f}F To;sf] d"nsf/0f xfdLdf /x]sf] b'a{ntfg} xf] . b'a{ntfn] c1fg k}bf u/fpF5 / c1fg g}b'Mvsf] pTkfbs xf] . pkf;gfn] xfdLnfO{ zlQmlbG5 , kmn:j?k b'Mv xfd|f nflu 7§fsf] kfqx'G5 . lx+;|sx?sf] lx+;fn] xfd|f] xfF;L p8fpnfv"Fvf/ lrt'jf cfˆgf] lx+;|s k|j[lQleq d]/f] cfˆgf]cfTdfsf] g} cleJolQm ug{ yfNg] 5 .

x] d]/f o'jf ldqx?, tkfOFx? anjfg

b'a{ntf g} d[To' xf] :jfdL ljj]sfgGb

16

aGg'xf];\me:–tkfOFx?sf nflu d]/f oxL pkb]z5 . uLtf kf7 u/]/ eGbf km'6jn v]n]/ tkfOF:ju{sf] w]/} w]/} glhs k'Ug' x'g]5 . d}n] a8f];fx;k"j{s of] s'/f eg]sf] x'F / of] eGg cfjZosklg 5 . o;sf/0f ls d tkfOFx?nfO{ dfof u5{' .dnfO{ yfxf 5 ls sxfF 7]; nfU5 . d}n] s]xLcg'ej k|fKt u/]sf] 5' . anjfg z/L/ tyf dhj"tcf;gåf/f tkfOFn] uLtfsf] cy{ /fd|f];Fu a'em\g;Sg' x'g]5 . z/L/df tfhf /ut ePdf g} tkfOFn]s[i0f eujfgsf] dxfg\ k|ltef tyf dxfgt]h:jLtfnfO{ /fd|f];Fu a'em\g ;Sg'x'g]5 . hlta]nftkfOFsf] z/L/ v'§fsf] an k|fKt u/]/ alnof];FupeLg ;Snf, ha tkfOFn] cfkm"nfO{ dflg; x'FeGg] a'em\g' x'g]5 ta dfq tkfOFn] pklgifb\ tyfcfTdfsf] dlxdf /fd|f];Fu a'em\g ;Sg' x'g]5 .

;+;f/sf] kfk–cTofrf/ cflb h:tf s'/fx?dgdf gNofpg'xf];\ – a? tkfOF v]b ug'{xf];–ls;+;f/df cem} klg kfk b]vf kb}{5 . olb tkfOFhutsf] enf] ug{ rfxg'x'G5 eg] To;pk/ bf]iff/f]k0fug]{ sfo{ 5f]l8lbg'xf];\ . To;nfO{ cem} b'a{n agfpg]sfd gug'{xf];\ . cflv/ oL ;a} kfk, b'Mv cflb s]x'g\ < oL ;a} b'j{ntfs} kmn x'g\ . dflg;x?n]afns}b]lv lzIff kfO/x]sf 5g\ pgLx? b'j{n 5g\,kfkL 5g\ . o:tf] lzIffn] ;+;f/ lbgfg'lbg b'a{nx'Fb} hfFb}5 . pgLx?nfO{ eGg'xf];\ pgLx? ;a} pxLcd[t s} ;Gtfg x'g\–c? t c? –h;df cfTdfsf]k|sfz cToGtIfL0f 5 p;nfO{ klg oxL lzIfflbg'xf];\ . afnssfn b]lv g} dlitisdf o:tf]ljrf/n] k|j]z kfcf];\ h;åf/f p;nfO{ ;Rrf;xfotf k|fKt x'g ;sf];\ –h;n] p;nfO{ ;anagfcf];\ h;åf/f p;nfO{ s]xL jf:tljs sNof0fxf];\ . ;lRrbfgGbsf] ;f|]tdf g} z/L/nfO{aufOlbg'xf];\, dgn] ;w}F eGg] ug'{xf];\–…d g} Tof] x"F,d g} Tof] x"FÚ. …tkfOFsf] dgdf lbg /ft oxL s'/f;+uLtsf] ?kdf em+s[t eO/xf];\ / d[To'sf] jvtklg tkfOFsf] cf]7df …;f]̃ x+ ;f]̃ xdÚ v]ln/xf];\ .oxL ;To xf]–;+;f/sf] cgGt zlQm tkfOF leq g}5 . hf] cGwljZjf;n] tkfOFsf] dg 9fls/x]sf] 5To;nfO{ x6fpg'xf];\ . ;fx;L aGg'xf];\ . ;TonfO{

lrGg'xf];\ clg To;nfO{ hLjgdf kl/0ft ug'{xf];\ /r/d nIf–rfx] Tof] w]/} w]/} 6f9f /xf];\ t/ p7\g'xf];\,hfUg'xf];\ / ha;Dd Wo]o ;Dd k'Ug ;Sg' x'Gg,Tolta]/ ;Dd g/f]lsg'xf];\ .

lga{n JolQm ha ;Dk"0f{ yf]s u'dfP/cfkm"nfO{ sdhf]/ dxz'; u5{ ta k};f sdfpg6fpsf] g k'R5/sf] tl/sf ckgfpF5 / Hof]ltifcflbsf] ;xf/f lnG5 . ;+:s[tdf Pp6f egfO{ 5–hf] 8/5]?jf tyf d"v{ 5, p eG5 oxL g} efUodfn]lvPsf] 5 . t/ jnjfg\ k'?if Tof] xf], hf] v8fx'G5 / eGg yfN5– d cfˆgf] efUosf] lgdf{0fu5'{ . ;fdfGotof pd/]bf/ dflg; Hofltifsf];xf/f lnFb}g . xfdLdf u|xsf] k|efj kg{ ;S5 t/o;sf] plt w]/} dxTj xfdLnfO{ x'Fb}g .

gIfqx?nfO{ cfpg lbg'xf];\, To;af6 s]xfgL 5 / < olb s'g} gIfqn] xfd|f] hLjgdf pynk'yn NofpF5 eg] p;sf] d"No Ps sf}8L klgx'Fb}g . tkfOFnfO{ cg'ej x'g]5 ls Hof]ltif Pj+ oL/x:odo j:t'x? w]/} h;f] b'a{n dfgl;stfsfBf]ts x'G5g\ . To;}n] ha oL s'/f xfd|f dgdfcfpF5g\ ta xfdLn] s'g} 8fS6/ sxfF hfg' cfjZosx'G5, pQd ef]hg / lj>fd ug]{ ug'{k5{ .

d h] hlt lzIff lbG5' To;sf nflu d]/f]klxnf] clgjfo{ zt{ x'g]5– h'g j:t'af6cfWoflTds, dfgl;s, of zf/Ll/s b'a{ntf k}bfx'G5 To;nfO{ v'§fsf] a'9L cfF}nfn] klg g5g'xf];\ .dflg;df hf] :jfefljs an x'G5–To;sf]cleJolQm wd{ xf] . c;Ld zlQm ePsf] l:k|+u of];fgf] z/L/df kmGsf] df/]/ ljBdfg /x]sf] 5 /l:k|+un] cfkm"nfO{ km}nfO/x]5 . / hlt hlt of]km}nG5, Tolt Tolt Ps kl5 csf{] z/L/ ckof{Ktx'Fb} hfG5 . To;n] p;nfO{ 5f8]/ pRrt/ z/L/wf/0f ub{5 . oxL g} xf]–dg'iosf] wd{, ;Eotf ofk|ultsf] Oltxf; . Tof] eLdsfd, a4kfzk|f]ldlyo; cfkm}nfO{ jGwg–d'Qm ul//x]sf] 5 .of] hlxn] klg ansf] cleJolQm xf] / kmlntHof]ltif h:tf ;a} sNkgfx? oBlk ltgdf ;Tosf]Ps s0f x'g ;S5 – nfO{ 6f9} /fVg'k5{ .

cg'jfb M >L eLdgfy l3ld/]

17

æo'jfÆ zJbn] phf{jfg, ;fdYo{jfg,pBdzLn tyf dxTjfsf+IfL hgzlQmnfO{ hgfpF5/ p;sf] pd]/ klg ;fy;fy} hf]l8P/ cfpF5.ljleGg b]zdf dflg;x?sf] cf};t cfo',;fdflhs,cfly{s / ef}uf]lns cj:yf cg';f/o'jf pd]/sf] dfkb08 klg lgwf{/0f ul/Psf] x'G5.g]kfndf !^ b]lv $) aif{ pd]/ ;d"xsfnfO{ o'jfelgg] ul/Psf] 5. o'jf zJbn] dlxnf, k'?if /t];|f] ln+uLnfO{ ;d]6]sf] 5. g]kfn ;/sf/sf] tYofFscg';f/ of] ;d"xsf] hg;FVof s"n hg;FVofsf]#*=* k|ltzt /x]sf] 5 . t/ Jojxfl/s ?kdfx]g]{ xf] eg] dflg;df ;s[otf, hfFul/nf] / sfdk|lt nufa 5 eg] pd]/ afws x'Fb}g .

plrt lzIff, Ifdtf / ;Lksf] clej[l4,cj;/ k|fKt ug]{ h:tf dxTjk"0f{ s'/fx?sf] hua;fNg] ;do o'jf cj:yf g} xf]. ljleGg ljrf/tyf cfbz{x?n] k|efj kfg]{ klg of] cj:yfdfg} xf] . o'jf zJb ;'Gg] ljlQs} xfdL phf{jfg,

Ifdtfjfg dflg; egL kl/sNkgf ul/xfN5f}+.o'jf pd]/df phf{ aflxl/g vf]H5 . t/ s] dfs;/L k|of]u ug]{ / 7Ls dfu{ s;/L ks8g]eGg] s'/f klg TolQs} dxTjk"0f{ x'G5. o:tf]cj:yfdf ;sf/fTds ;f]rfO{sf] cfjZoStf kb{5.

ljleGg OR5f cfsfFIffx? af]s]sf xfdLg]kfnL o'jfju{x?n] hLjgdf lgSs} hl6ntfx?ef]lu/x]sf 5f}+. cfly{s, ;fdflhs, ef}lts ;'v;'ljwfsf] vf]hLdf xfdL ef}tfl//x]sf x'G5f} /s}+of}+ x08/x? vfP/ eg]h:tf] geP/ slxn]sfFlx lg/fz eO{/x]sf x'G5f}+ eg] slxn] sflx+hfgL ghfgLsg v/fa dfu{df klg lx+8g afWoeO{/x]sf x'G5f}+ . o:t} hLljsf]kfh{gsf] vf]hLdfb}lgs !@)) o'jfx? ef/tjfx]s cGo d'n'sx?dfuO{/x]sf 5g\ . pgLx?n] s]xL /sd art u/Lcfkm\gf] d'n'sdf k7fPtfklg ljleGg k|sf/sfdfgl;s tyf dgf]j }1flgs ljsf/ tyfljs[ltx?sf] lzsf/ eO{/x]sf x'G5g\ .

xfdLn] To:tf] ljs/fn l:yltdf klg Pp6f;Rrf ky k|bz{s klg kfO{/x]sf x'Fb}gf}+. xfdLo'jfx?nfO{ ljleGg JolQm tyf ;+3 ;Fu7gx?n]k|of]u ul//x]sf x'G5g\ . u/LaL / clzIffsf] kmfO{bfp7fO{/x]sf x'G5g\ . h:t}, /fhgLlt1n] cfkm\gfcfGbf]ngdf s'bfpg], xTof lx+;fdf ;fd]n u/fpg],cfZjfzgdf hLpg nufpg], wd{sf] cf8dfb'ef{jfgf km}nfpg], pBf]ux?n] >dsf] zf]if0f ug]{h:tf cf cfkm\gf p2]Zo k|flKt tyf ar{:jsfnflu xfdL k|of]u eO{/x]sf x'G5f}+ . xfdL slx+ gslx+ s'g} g s'g} ?kdf k|of]u eO{g} /x]sf x'G5f}+t/ xfdL Tof] yfxf kfO{/x]sf x'Fb}gf}+ tyf o;b'irs|af6 aflxl/g klg ;Sb}gf}+ .

o:tf] cj:yfdf u'lh|/x]sf xfdL o'jfx?sfnflu Pp6f cfbz{ JolQmTj aGg' ePsf] 5 :jfdLljj]sfgGb . ;g\ !*^# hghj/L !@ df hGd]/;g\ !()@ df pxfFsf] d[To' ePsf] xf] . pxfF

:jfdL ljj]sfgGb / o'jfx?sf] bfloTj– tf/f e§/fO{

18

cfhLjg a|Dxrfo{df /x]/ ;dfhdf cfWoflTdsr]tgf km}nfpg / ;dfh pTyfg ug{ nfUg'eof] .s]jn #( aif{sf] o'jf pd]/df g} ;+;f/af6ljbf lng'eof]]. cfh pxfFn] ;F;f/af6 ljbflng'ePsf] !%) aif{ k'lu;s]sf] 5 . t/ klgpxfFsf] tLI0f a'l4, g]t[Tj Ifdtf,;fdflhshl6ntf;Fu h'Wg;Sg] Ifdtf, g]t[TjbfoL Ifdtf,;Dk"0f{ dfgahfltk|ltsf] k|]d, u/La b'MvLx? tyfslyt tNnf] hfltx? k|ltsf] s?0ff , c;Lldtbof / k|]d, cfWoflTds 1fgsf vfgL tyfcfsif{s zf/Ll/s agf]6 nufot ;Dk"0f{?kdf g}pxfF Ps cfbz{ o'uk'?if x'g'x'GYof] .

:jfdL ljj]sfgGb lxGb' bz{gsf dxfglrGts / cfWoflTds k|s[ltsf JolQm x'g'x'GYof].pxfFdf j]bfGt, af}4 bz{g, aDx;dfh / uLtfsf]lg:jfy{ sd{of]usf] ulx/f] k|efj k/]sf] lyof].pxfFbz{g ;flxTo / O{ltxf;sf lj4fg x'g'x'GYof].O{Zj/;Fu ;fIffTsf/ ug{ ;lsG5 jf ;ls+b}geg]/ ;f]lr/xg' x'GYof] . ;fdflhs s';F:sf/,hftLo lje]b, ;tLk|yf, afnljjfx, gf/L / k'?ifdflje]bsf] 3f]/ ?kdf lj/f]w ug'{x'GYof] . u/La,c;xfo, lgd'vf / clzlIft dflg;x?k|lt ljz]if;xfg'e"lt /fVg' x'GYof] .

:jfdL ljj]sfgGbn] eGg'ePsf] 5 æPsdfqhLjg 5, Psdfq hut 5, Psdfq ;t\ 5.;a s'/f pxL Ps ;Qf dfq xf], e]b s]jnkl/df0fsf] xf], k|sf/sf] x}g .Æ

:jfdL ljj]sfgGbsf k|To]s ljrf/x?x/]s JolQm ;dfh tyf /fi6|sfnflu dxfg5g\ . pxfFn] eGg'ePsf] 5 dfgasf] ;]jf g};fFrf] O{Zj/sf] pkf;gf xf] . olb l5d]sL ef]s}5 eg] eujfgnfO{ k|;fb r9fpg' k'0o xf]O{g,kfk xf]. ltdL eujfg vf]Hg sxfF hfG5f}< s]lgw{g, lgj{n / bLglxg eujfg xf]Ogg\ <lsg klxnf tLgsf] k"hf ub}{gf}< tLgsf] Wofgu/,tLgsf] enfO{sf] r]i6f u/ . k|]d g} eujfgxf] eg]/ pxfFn] k|i6 efiffdf eGg' ePsf] 5 .

kl/jf/, ;dfh, /fi6| / ljZj lgdf{0f;Ddsf] lhDd]jf/L xfdLdfly ePsf] ;Gb]z:jfdLhLn] cfheGbf !%) aif{ klxn] lbP/hfg'ePsf] 5. b]zeQm aGg] lbzfdf klxnf]kfO{nf] ef]sn] kLl8t s/f]8f } + JolQmk|lt;dj]bgfsf] cg'ej ug'{ xf]. k|To]s JolQm Pj+k|To]s /fi6 |nfO{ dxfg\ agfpgsf nflucljZjfz / O{iof{af6 d'lQm x'g' cfjZos 5eg]/ :jfdLhLn] eGg' ePsf] 5.

X'gt ljZjdf w]/} jfbx? cfPsf 5g\ h:t}dfS;{jfb, n]lggjfb, gflhjfb, kmfl;jfb,dfcf]jfb,cltlxGb'jfb, cltOZnfdjfb nufotsfy'k|} bz{g / ljrf/wf/fx?sf] k|To'Tkfbg eO{k|of]u klg eO{;s]sf 5g\ . csf{lt/ ;+;f/dfPsy/L dflg;x? 5g h;n] wd{sf cleJolQmx?lbP/ dflg;sf dl:tisx?df :ju{sf /x:ox?dfcNdNofpg] sfd u/]sf] 5 . t/ :jfdLhL ef}lts/ cWoflTds b'j} pGglt rfxfg' x'GYof] / ;]jf g}wd{ xf] eg]/ wd{sf] ul/dfnfO{ a9fpg] sfdug'{ePsf] 5 . wd{sf] /x:onfO{ klg ;+;f/;fd'5n{Ë kfg'{ePsf] 5 . pxfF eGg'x'G5 æwd{dg'ioleq lglxt b]jTjsf] ljsf; xf] .Æ

oltdfq geP/ :jfdLhLn] rl/q lgdf{0ftyf JolQmTj ljsf; s;/L ug]{ , wgL / ul/asf]vf8n s;/L k'g]{, b]z ljsf;df o'jfx?sf] s:tf]e"ldsf x'g'k5{ / gf/LnfO{ s:tf] ;Ddfg lbg'k5{h:tf o'u o'u ;Dd pkof]uL x'g] ljleGg s[ltx?klg lbg' ePsf] 5. xfdL h:tf o'jfx?n] pxfFsfljrf/ / s[ltx? Wofgk"j{s k9]/ dgg u/]dfhLjgnfO{ ;xL lbzftkm{ nfg ;lhnf] k'U5 .:jfdLhLn] 5f]6f] ;do afFr]/ ;Dk"0f{ ;+;f/nfO{/ vf;u/L ljZje/sf o'jf hutnfO{ gofF phf{,pRr cfbz{ / ;dfg cj;/sf] cfjZoStfcf}+NofP/ ;f]xL cg'?k cjnDag ug]{ ;Gb]zvf;u/L ljZje/sf o'jf ju{dfem k|jfxug'{ePsf] 5 . ljZj pxfFnfO{ lg/Gt/ ;+em]/;t\dfu{df nfUg clek|]l/t x'g] 5 .

19

xfd|f k|To]s sfo{, c+ux?sf] ;~rfng /k|To]s ljrf/n] xfd|f] lrQdf Ps k|sf/sf];+:sf/ a;fO{ lbPsf] x'G5 . of] ;+:sf/ aflx/af6x]bf{ :ki6 gb]lvPnf t/ yfx} gkfO{sg leqleq}sfd ug{ of] kof{o ;dy{ eO/x]sf] x'G5 .If0fIf0fdf xfdL h] eO/x]sf x''G5fF} To;sf]lgwf{/0f ToxL ;+:sf/sf ;d'bfox?åf/f eO/x]sf]x'G5 . jf:tjdf rl/q eGg' g} oxL xf] / x/]sdflg;sf] rl/q oxL ;+:sf/åf/f g} lgoldteO/x]sf] x'G5 . olb c;n ;+:sf/x?sf]afx'Notf 5 eg] dflg;sf] rl/q klg c;nx'G5 / v/fa ;+:sf/x?sf] afx'Notf 5 eg]rl/q klg v/fa g} x'g hfG5 . olb s'g}dflg; ;w}F g/fd|f zAbx? Dffq ;'lg/xG5,dgdf g/fd|f s'/fx? kfln/xG5, sfd klgg/fd|f ul//xG5 eg] p;sf] dg klg ltg}g/fd|f ;+:sf/n] el/Psf] x'G5 / tL v/fa;+:sf/x?n] p;sf] ljrf/ / sfddf klg k|efjkf5{g\ . tL v/fa ;+:sf/n] lg/Gt/ cfkm\gfsfo{x? ul//x]sf x'G5g\ . o; k|sf/sf v/fasfo{ åf/f pm el/e/fp x'g hfgfsf] sf/0fp;n] h] sfd u5{ Tof] klg :jefj}n] v/fax'g] 5g\ . pm Pp6f v/fa dflg;df bl/gk'U5 . o;af6 aRg p;nfO{ d'lZsn k5{ .oL ;a} ;+:sf/x?sf] Ps u7 ePkl5 ltgn]p;nfO{ v/fa sd{ ug{ kl§ k|j[lQ u/fpF5g\ .oL ;+:sf/x?sf cufl8 pm Pp6f oGq h:tf]aGg k'U5 / ltgn] c?nfO{ v/fa sd{ u/fpgafWo t'NofpF5g\ . ;f]xL cg';f/ olb s'g} dflg;c;n ljrf/ /fV5, c;n} sd{ u5{ eg] p;sfoL ;+:sf/x?sf] k|efj klg /fd|} x'G5g\ . grfxFb}grfxFbf anjtL ;+:sf/n] ubf{ pm c;n sfo{ug{ afWo g} x'G5 . ha dflg; olt w]/} ;Tsfo{Pj+ ;lRrGtg ul/;s]sf] cj:yfdf k'U5 p;n]

OR5f gubf{ gub{} klg p;df ;Tsfo{ ug{] Pslsl;dsf] k|jn k|j[lQ k}bf x'g hfG5 h;n]ubf{ p;n] v/fa ug{ rfx]/ klg oL ;+:sf/x?sfPsd'i6 ann] ubf{ p;nfO{ To;f] ug{af6/f]S5g\ . olt dfq sxfF xf] / p;nfO{ tL;+:sf/x?n] v/fa sd{sf dfu{af6 b]lv lkmtf{k7fOlbG5g\ / c;n sd{x?sf] xftdf k/]/pm ltgLx?s} Pp6f v]nf}gf aGg k'Ub5 . hao:tf] cj:yf k}bf x'G5, To; dflg;sf] rl/ql:y/ aGg k'Ub5 .

olb tkfOF{ ;fRr} g} s'g} dflg;sf]rl/q hfFRg rfxg' x'G5 eg] p;n] u/]sf 7"nf

rl/qdf s;/L kl/jt{g Nofpg]:jfdL ljj]sfgGb

20

sfo{x?nfO{ x]/]/ hfFr gug'{ xf];\ . k|To]s d"v{dflg; s'g} ljz]if df}sfdf axfb'/ klg aGg;S5 . dflg;sf clt ;fwf/0f sd{x?sf] tkfOF{hfFr ug'{xf];\, jf:tjdf To;}af6 tkfOF{n] s'g}dxfg\ k'?ifsf] jf:tljs rl/q kQf nufpg;Sg' x'G5 . cfslids ?kdf kl/cfpg] df}sfn]t If'b| dg'ionfO{ klg slxnsfFxL dxfg h:tf]agfOlbg ;S5 . t/ jf:tjdf dxfg Tof] xf]h;sf] rl/q ;w}F / ;a} cj:yfx?df dxfg\Pj+ Psgfz eO/xG5 .

;+;f/df xfdL h] hlt lqmofsnfkeO/x]sf b]V5f}F– dfgj ;dfhdf h] hltrxnkxn eO/x]sf] x'G5, tL ;a} xfd|} dgsf]cleJolQm xf] / dflg;s} OR5f zlQmsf]k|bz{g xf] . snsf/vfgf, oGq, gu/,hxfh,o'4kf]t OToflb ;a} dflg;s} OR5fzlQmsf] ljsf;dfq xf] . dflg;sf] of]OR5fzlQm p;sf] rl/qaf6 pTkGg x'G5 /Tof] rl/q p;sf sd{åf/f ag]sf] x'G5 .o;sf/0f h:tf] sd{ x'G5 OR5fzlQmsf]cleJolQm klg To:t} k|sf/sf] x'G5 . ;+;f/dfk|jn OR5fzlQm ePsf hlt klg dxfk'?ifeP pgLx? ;a} g} cToGt sld{i7 lbUuhcfTdfx? lyP . pgLx?sf] OR5fzlQm oltanjfg lyof] ls pgLx?n] ;+;f/nfO{ g} pn6k'n6 kfl/lbg ;Sy] . / pgLx?df of] zlQms}ofF} o'ux? b]lv c6"6 ?kdf sfo{ ugf{n]k|fKt ePsf] lyof] .

clxn] xfdL h] 5f}F Tof] ;a} xfd|} lrGtgsf]g} kl/0ffd xf] . o;sf/0f tkfOF{ h] lrGtgug'{ x'G5 To;nfO{ ljz]if Wofg lbg'xf];\ . zAbh'g 5 Tof] t s]jn uf}0f j:t' dfq xf] . w]/}sfn ko{Gt :yfoL /xg] lrGtg g} xf] / To;sf]ult klg cToGt} 6f9f 6f9f ;Dd 9fSg ;Sg]vfnsf] x'G5 . xfdL h] hlt ;f]rljrf/ u5f}F{To;df xfd|f] rl/q k|ltlglwTj eO/x]sf] x'G5 .o;sf/0f ;fw' hgx?sf] xfF;f] 7§f jf ufnLunf}hdf klg pgLx?sf x[bodf k|]d tyfkljqtf /xgfn] To;af6 xfd|f nflu sNof0f

dËn g} x'g hfG5 .7"nf] sfo{ ubf{ w]/} ;do nufP/

lg/Gt/ k|of; ul//xg'sf] h?/t kb{5 . xf],sfd ubf{ slxn] slxF c;kmn klg eOg;S5 t/ To;tkm{ lrGtf ug'{ xfd|f] st{Joxf]Og . ;+;f/sf] lgod g} of] 5 ls sofF}dflg;x? ktg x'Fb} hfG5g\, s}ofF} k|sf/sfb ' Mvx? cfO/xG5g \ , s }of } F 8/nfUbfsl7gfO{x?sf ;fdgf ug'{ kg]{ l:ylt cfpFF5 .:jfy{ lnK;f jf c? v/faLx? aLr dflg;sfx[bodf 3f]/ ;+3if{ rln/xG5 . clg To;}j]nfcfWoflTdstfsf] clUg Hjfnfåf/f oL ;a}nfO{gi6 ul/lbg] cj:yf l;h{gf x'g cfpF5 .o; ;+;f/df k/f]ksf/sf] dfu{ g} ;a} eGbfb'u{d / r§fgo'Qm x'g] ub{5 . cfZro{sf]s'/f s] 5 eg] s}of}F dflg;n] ;kmntf k|fKtu5{g\ eg] sltkon] c;kmntf klg . t/To;df cfZro{ dfGg'kg]{ s'/} s]xL 5}g lsglsxhf/f}F 7Ss/ vfPkl5 dfq Ps l9Ssf rl/qlgdf{0f x'g hfG5 .

o; k|sf/sf] j}/fUo k|fKt ug{sf nfluPp6f ljz]if s'/fsf] cfjZostf kb{5 Tof]xf] dgsf] lgd{ntf, ;Totf Pj+ ljj]szLntf .cEof; ug'{ kg]{ cfjZostf g} s] 5 / <k|To]s sfo{af6 lrQ?kL tnfp dfly Pp6ft/+u k}bf x'g hfG5 . of] :kGbg s]xL ;dokl5 x/fP/ hfG5 . ca afFsL s] /xG5 <–s]jn ;+:sf/x?sf] ;d"x . dgdf o:tf w]/};+:sf/x? hd]kl5 tL ;a} hDdf eP/cfbtsf ?kdf kl/0ft x'g hfG5g\ . egfO5 ls cfbtsf] bf;|f] ?k :jefj xf] . s]jnlåtLo :jefj dfq x}g k|yd :jefj g} klgxf] Tof] dflg;sf ;Dk"0f{ :jefj oxL cfbtdfg} lge{/ /xG5g\ . clxn] xfd|f] h] :jefj 5Tof] o; cl3sf] cEof;sf] kmn xf] . ;a}s'/f cEof;s} kmn xf] eGg] yfxf ePkl5dgdf zflGt k|fKt x'G5 lsgls olb xfd|f]jt{dfg :jefj s]jn cEof;åf/f g} ag]sf]xf] eg] To;nfO{ xfdL h'g;'s} avt klg

21

/f]sg ;S5f}F . xfdLx?sf dgdf h] hltljrf/wf/fx? axG5g\ tL ;j}n] Ps Psj6flrXg jf ;+:sf/ 5f8]/ hfG5g\ . xfd|f] rl/qklg oL ;a} ;+:sf/x?sf] ;dli6 ?k xf] .ha s'g} a]nf ljz]if k|sf/sf] j[lQ jnjfgx'G5 ta dflg; klg ToxL k|sf/sf] x'ghfG5 . ha ;b\u'0fsf] k|jntf /xG5 To;j]nfdflg; ;t\ x'g hfG5 . olb v/fa efj k|jnx'g k'U5 t dflg; klg v/fa} aGg hfG5 .olb cfgGbsf] efj k|an ePsf] 5 eg] dflg;To;j]nf ;'vL aGb5 . v/fa cEof;nfO{lhTg] Pp6} pkfo 5 –To;sf] ljk/Lt cEof;ug'{ . xfdLx?sf] lrQdf hlt klg v/facEof; ;+:sf/j4 x'g uPsf 5g\ ––ltgnfO{c;n s'/fsf] cEof;åf/f gi6 ug'{ kb{5 .To;}n] ;w}F ;Tsfo{ dfq ul//xg'xf];\ , kljqlrGtg u/L/xg'xf];\– o;}af6 v/fa lrQsf]lg/;g x'Fb} hfg]5 . o:tf] slxNo} g;f]Rg'xf];\ls p;nfO{ p4f/ ug{ ;lsg] pkfo g} 5}g .lsg < o; sf/0f ls Tof] JolQm ha s]jnPp6} ljlzi7 k|sf/sf] rl/qsf] –– s]xLcEof;sf] ;dli6sf] k|lt?k dfq xf] / o;nfO{s'g} gjLg tyf ;t\ cEof;sf] dfWodaf6

x6fpg ;lsG5 . rl/q eGg' g} af/Djf/sf]cEof;sf] ;dli6 dfq x'gfn] o; k|sf/sf]af/Daf/ ul/g] cEof;n] g} p;sf] rl/qdf;'wf/ Nofpg ;lsG5 .

;+;f/nfO{ Tofu ug'{xf];\ . clxn] xfdLdfgf}F s's'/ ;dfg 5f}F vfBfGg e08f/df k|j]zu/]sf 5fF} –df;'sf] Ps 6'qmf vfO/x]sf 5f}F –/8/sf] sf/0f otfptf klg x]b}{ 5f}F ls sf]xLxfd|f] k5fl8af6 cfP/ st} xfdLnfO{ lk6\gz'? ul//x]sf] t 5}g < To:tf] gag]/ /fhfh:t} aGg'xf];\ –– /fd|/L a'em\g'xf];\ ls ;Dk"0f{;+;f/ tkfOF{s} xf] . o:tf] Tolta]nf ;Dd x'g;Sb}g, ha ;Dd tkfOF{ ;+;f/ Tofu ug{' x'Gg/ o:n] tkfOF{nfO{ afFWg kfO/x]sf] 5}g . olbaflx/af6 Tofu ug{ ;Sg' x'Gg eg] dgdg}To;nfO{ Tofu ul/lbg'xf];\ . cfˆgf] leqLx[boaf6} ;a}yf]s Toflulbgf];\ . j}/fUoo'Qmx'g'xf];\ . oxL g} jf:tjdf cfTdf Tofu xf] /To;sf] ljgf wd{ klg k|fKt x'g ;Sb}g . s'g}k|sf/sf] OR5f g/fVgf];\ lsgls h] OR5fug'{x'G5 ToxL kfpg' x'G5 . ToxLF g} km]l/ tkfOFsflgldQ 8/nfUbf] aGwgsf] sf/0f aGg hfg]5 .

cg'jfb M >L eLdgfy l3ld/]

d]/f] af/Daf/ hGd eO/xf];\ / ;+;fl/s b'Mv Eff]lu/xg kfpFm=== tfls d cfFvfcufl8sf] b]jtfdfq / d]/f] ljZjf; c8]sf] b]jtf dfq k'Hg] xf]pFm .of] ;Dk"0f{ cfTdfsf] ;dli7===/ ;a}eGbf dgfl;j s'/f d]/f] O{Zj/ b[i6, d]/f] b'Mv ;a} hflt k|hfltsf]b'Mv / ;a}eGbf u/La g} d]/f k"hfsf dxTjk"0f{ tyf ljlzi7 k"hf;fdf xf]pmg\ .Æ

–:jfdL ljj]sfgGb

22

;a} ljZj of] ?k xf] O{Zj/}sf]u/f}“ lgTo ;]jf ;a}n] ;a}sf]Toxf“ :jfy{sf] sfdgf /fVg' x'Ggs'g} xif{ jf b'Mvdf k“m:g' x'Gg .

s'g} d"lt{ jf lrqdf O{z x'Ggs'g} gfd jf ¿k p;\sf] x'“b}ghxf“ h];'s} gfdn] k|fy{gf xf];\p;}df ;a} k'U5 of] ;Demgf xf];\ .

d stf{ x'“ of] sd{ eGg] u'g]/u/]sf] s'g} sd{ hf“b}g v]/5/] aLh pd|G5 /fd|f]–g/fd|f]ToxL ef]Ug'sf] afWotf x'G5 xfd|f] .

hxf“ sd{df sfdgf g} x'“b}gToxf“ ef]Ug'sf] afWotf cfp“b}goxL sfd k}n] gdf/L x'“b}ge'6] aLh of] pd|“b} pd|“b}g .

/yL xf] z/L/L pxLleq cfTdf;“uL ;f/yL dfu{bzL{ k/fTdfp;}dfly ljZjf; ;Rrf u/]/rn] kf/ kfOG5 afwf t/]/ .

;a}n] ;w}“ dfq cfgGb vf]H5g\5 cfgGb s]df sd} dfq a'e\m5g\otf Ps lemNsf ptf Ps lemNsfl6Kof] l;l4g] cGt ;Dk"0f{ l9Ssf .

;a}df pxL O{Z/}sf] 5 jf;p;}sf] ;bf k}mln/fVg] k|sfzoxf“ af“Rgsf nflu vfP/ af“roxL vfgsf lgODt dfq} gaf“r .

:jod\ af“r ;fy} c¿ af"Rg b]pms;}df s'g} /L; 8fxf gn]pmenf] sd{ ub}{ ;of}“ jif{ af"rg tf ln† xf]pm g tf sd{ ;f"r .

;a} hLjn] ug'{ g} k5{ sd{lagfsd{n] hLj af“Rg} ;lsGgd s]xL gug]{ egL 9f]“u ug'{dxfd"v{tf xf] e|d}df gkg"{ .

hxf“ ;fd' h] k5{ ;f] sfo{ ug"{lg/fzf / cfzf b'j} Tofu ug"{;s];Dd /fd|f] enf] sfd ug"{g/fd|f] x'g] sd{ ub}{ gug"{ .

p7fpm :jod\n] ltdL cfk'mnfO{prfNb}g sf]xL c¿ JolQm cfO{s'g} zq' cfk\mgf] 5 eGbf :jod\ xf];xL dfu{ rNbf oxL ldq cfk\mgf] .

ldnL j0f{n] zAb cf} jfSo aG5g\log} zAbn] leqsf] efj eG5g\rdTsf/sf] zOSt af]sL a;]sf]x'g] u5{ of] j0f{ hfb" e/]sf] .

c8u8ofqf– /d]z vs'/]n

23

;a} hfGb5f}“ gfbdf sDk x'G5To;}n] ;a} j0f{df sDk x'G5;a} sDksf] d"ndf zlQm x'G5oxL tTj xf] j0f{df zlQm x'G5 .

gbLleq kfgL 5 aUg] :jefjs;}n] a'e]mb]lv o;\sf] k|efjo;}af6 ljB't\ lgsfn]/ lnG5g hfGof] eg] Joy{ kfgL axG5 .

h;} Zf;k|Zjf;sf] rN5 wf/To;};fy rfn" x'g] xf] ljrf// o:t} u/L /f]lsPdf ljrf/;“u} /f]lsg] Zjf;k|Zjf; wf/ .

tk:jLx¿n] oxL tTj hfgLtk:of u/] sfn s]xL g7fgLh;} ;f; /f]lsG5 ;fy} ljrf/g tf rN5 gf8L g tf /Stwf/ .

w/f 3'Dbl5g\ sOdf rfn x'G5r/f p8\b5g\ nIodf rfn x'G5u|x} rNb5g\ cOdf rfn x'G5d'6" w8\ls“bf jOdf rfn x'G5 .

dvd\ gfd xf] o1sf] eG5 efifft/L hfOg] d[To'sf] sfnkfzhxf“ d[To' 5}g Toxf“ hGd 5}ghxf“ hGd 5}g Toxf“ sfi6 5}g .

d d]/f] dnfO{ / d}n] ;d:thxf“ h'g\ s'gfdf k'uL x'G5 c:tToxL“ O{zsf] k|flKtsf] ljGb' x'G5d cfs}{ lnO{ ¿k ;fDg] pleG5 .

d vf]Hb} lyP“ aflx/} b[li6nfO{d ;f]Wb} lx“8]“ s] egL lj1nfO{d k9\b} a;]“ u|Gydf lrQ nfO{5 s:tf] / s] xf] egL O{znfO{ .

oxf“ 5}g lje|flGt dfq} 5 zflGt5 cfgGbsf] efjsf] lbJo qmflGtbof k|]d lj1fgn] k"0f{ vfgLk/fdf k'uL nLg aGb} 5 1fgL .

ls kfgL ls jf cOUg jf ;"o{nfO{u/f}“ cr{gf eOStsf] efj nfO{hxf“ h] u/f}“ elStn] ug'{k5{lagfelSt h] xf];\ ;a} Joy{ x'G5 .

s;}n] u¿g\ dfg jf 3f]/ lgGbfb'j}df /xf];\ df}g cf} lrQ zfGthxf“ h] ldNof] u5{ lgjf{x b]xl:ytk|1 cf;lStn] d'St eSt .

pxL a|x\dsf] efu xf] Ps cfTdfeof] hLj cfTdf eg] pm k/fTdfcxd\ ;fydf hLjn] ;[li6 u5{cxd\n] pxf“af6 cf]e]mn kf5{ .

oxL elStn] lbG5 j}/fUo efj/ j}/fUon] lbG5 lgisfd efjh;} x'G5 lgisfd 6G6f l5lgG5ToxL“af6 g} 1fgsf] af/ v'N5 .

lsg o; b'lgof“df of] s'¿If]q x'G5clg ;“u;“u cfsf]{ wd{sf] O]q x'G5lsg cnu y/Lsf 5g\ b'O{ bfOefOlsg c;dem aGb} ub{5g\ tL n8fO“ .

24

hn tnlt/ hfg] x'G5 o;\sf] :jefjkjgl;t w'jf“sf] dfly hfg] :jefjg t d x'“ tn nfg] dfly nfg] p8fO{d g v'z g t b'MvL x]5'{ dfq} /dfO{ .

;t /h td tLg} efudf af“l8Psfu'0fu0f hlt hf] 5g\ tL ;a} ef“l8Psfcgj/t v'b}df ub{5g\ oL n8fO“e/;s e|d kf/f}“ eGb5g\ hLjnfO{ .

ha olt uxsLnf] ;Tosf] 1fg x'G5clg sn'if x6fO{ hLj lgln{Kt aG5g db g t 3[0ff jf dfg jf bDe x'G5Ch' z'lr b[9 lx+;f efjn] d'St x'G5 .

k|s[lt h'g 5 cfk\mgf] wd{ eGg] ToxL xf]hn k|s[lt 5 7G8f cOUg tftf] x'g] xf]zd bd s¿0ff cf} IfflGt xf] hLjwd{sn'lift dlt ubf{ xf] g/fd|f] cwd{ .

dt–ljdt n8]sf] e]ndf wd{ 5}gdg'h–dg'h kmf]g]{ wd{ kfv08 x}gcg'hl;t 3[0ffsf] zAbdf dd{ x'Gghgan a6'n]/} 9f]“udf wd{ x'Gg .

td u'0f alnof] e} sfo{ ug]{ ePdfcwd db a9L e} df]x c1fg wfdfan / l/; 3dG8L efjn] qmfGt u5{tntn clg o:tf] sd{n] hLj em5{ .

r6r6r6 xf"uf df]x dfof l5gfpmcltzo anzfnL c:q j}/fUo nfpmo;kl5 5 sxf“ of] j[Ifsf] d"n vf]hh'g ljlbt ePdf x'G5 cIf'00f df]h .

ceo dg agfO{ lrQdf z'l4 /fvL;d bd tk ub}{ :jTj ;f/f r9fO{xjg u/ qmd}n] clUgdf ;+od}sf]To;kl5 clg csf]{ clUgdf OlG1o}sf] .

clg cgn agf];\ of] k|f0f ;fy} ckfgdv ljlwl;t ubf{ cGTo xf] clUg 1fggu/ 3[l0ft lx+;f cfk'mnfO{ p7fpml/; gu/ / ;f“rf] zflGt cf} Tofu n]pm .

olt a'em k/lx+;f dfq lx+;f x'“b}g:jktg klg lx+;f xf] s;} IfDo 5}gb[9 dg u/ ;To k|]ddf lgTo nfugk/ jz c“Wof/f] df]xdf em§ hfu .

cg[t jrg s] xf] /fd|/L of] ljrf/j;g / tg d]/f] eGg' g} xf] c;f/ha t d elgg] of] rLh g} xf] c;Toclg eg t s;f]/L eGg' d]/f] 5 ;To .

g/sky k|j]zL af/ 5g\ tLg hfgl/; o;kl5 csf]{ nf]e cf} cGo sfdolb hg olt tLg}af6 5'§} /xG5o;kl5 z'e af6f] cfkm;]cfkm v'N5 .

/hu'0f g'lgnf jf cDn tLtf / kL/fb'v hng / lrGtf cfdoL vfg vf]Hnfclg tdu'0f af;L uGwn] o'St rsf{/;/lxt ?rfO{ ef]Hon] k5{ dsf{ .

plrt ;do /fd|f] kfqdf hf] lbOG5lbg' c;n s'/f xf] 7fGg' of] ;Tj x'G5k|ltkmn dg /fvL Sn]z dfgL lbOG5t8se8s ub}{ /fh;L bfg x'G5 .

25

d/0f h'g elgG5g\ JolStsf] d[To' eGg]olt a'em o;nfO{ dfq rf]nf abNg]ha k|s[lt / ;fy} of] cxd\ Tofu u5{To; avt ;xLdf hLjn] b]x 5f]8\5 .

ha zd / ljj]s Tofu j}/fUo lhT5z'elt/ dg nfO{ rflx"bf] sd{ u5{ha l/; clg sfd å]ifsf] hLt x'G5cz'elt/ nufO{ emg\ tn}tk{m hfS5 .

hnr/ hnleq} Sof dhfdf /xG5g\ger/ gedf g} v"a cfgGb u5{g\olb hnr/ pk|mL dfly hfpm“ eg]dfcltzo b'v ef]Unf Joy{df k5{ wfdf .

-slj vs'/]nsf] c8u8 ofqfsfJoaf6 pb[t ul/Psf]_

26

o'u o'usf] k|To]s lglZrt ;dofGt/dfwd{ ;+/If0f / påf]wgsf nflu O{Zj/f+zdxfk'?ifx?sf] z'efudg o; w/tLdf ljz]ifu/Lk'0oe"ld ef/tjif{df eO/x]sf] xfdL kfpF5f}+ .hutdf ha wd{df cgf:yf, wd{sf] gfddfcgfrf/ b'/frf/ km}lnG5 / cwd{nfO{ klg wd{sf]?kdf dfGg k'luG5, / c;Xo cj:yfdf ;dfh/ b]z cfOk'U5g\, tj o:tf O{Zj/Lo cjtf/x?cjtL0f{ x'g]u5{g\ . pGgfO{;f} + ztfJbLsf]z'?jftb]lv k|f/De ePsf] cfw'lgs ef}lts;Eotfsf] w/ftn cWofTddf cfwfl/t lyPg .ef}lts pGgltsf] lj:tf/ / j}1flgsx?sf] gofFgofF cflj:sf/x?af6 kfZrfTo hut dfq} xf]Ogk|fRo hut, hxfF cgflb sfnb]lv g} wd{ /bz{gn] cfˆgf] pbud:yn e]§fPsf] lyof], kl5

lj:tf/} cgfTdjfbL / h8\ ef}ltsjfbL x'Fb}uO/x]sf] lyof] . ;fy ;fy} wd{ / O{Zj/af/] klgljleGg lsl;daf6 JofVof x'g yfn]sf lyP .cg]sf}+ dtdtfGt/x? p7\bf wd{eL? hgx?dfPs lsl;dsf] cndNofx6 lyof] . ;a} dtx?dfO;fO{, O:nfd, cflb wd{x?df cfˆgf] af6f] dfq}7Ls c?sf] af6f] a]7Ls eGb} wfld{s snx klxn]b]lvg} rln/x]sf] lyof] .

o;} avt la|l6z ef/tsf] /fhwfgL /x]sf];DkGg / ;d[4 snsQfsf] aflx/L efusf] sfdf/k's'/ u|fddf o'uk'?if O{Zj/fjtf/ /fds[i0fk/dx+;sf] k|fb'ef{j x'g uof] . To;jvt jxfFsf]o; wtL{df cfudsf] d'Vo p2]Zo b]lvG5 –ljleGg ;Rrf wd{ ;+k|bfo / dtdtfGt/af6,ljleGg bfz{lgs kyaf6 Ps} k/d ;To?lknIfdf k'Ug ;lsG5 eg]/ tLgnfO{ ;dGjosf]Ps} ;"qdf cfj4 ul/lbg' . O{Zj/ ;u'0f ;fsf/b]lv lnP/ lgu'0f lg/fsf/ dfq} xf]Ogg\ ljZja|Xdf08sf] s0f s0fdf lje'?kdf JofKt 5g\eg]/ k/dx+;n] ljleGg ;fwgf kyx?sf] cfkm}n]cjnDag u/L k|of]ufTds ?kdf k|ToIf kfl/lbg'/ of] ;TonfO{ ;j{q k|rf/ ug'{ klg jxfFsf]p2]Zo b]lvG5 . ;fFRr} eGg] xf] eg] o; lsl;dsf];j{wd{ ;dGjosf] ;fIfft\sf/ / pb\3f]if eujfg/fds[i0feGbf klxn] s;}n] klg pRrtfdf u/]sf]lyPg / oxL g} cjtf/sf] d"n k|of]hg lyof]egL cfh k|i6 x'g uPsf] 5 .

>L/fd s[i0fsf ] afNosfndf x 'g ]efj;dflwb]lv lnP/ ljbdb lbJo Hof]ltsf] bz{gx'g] k|;Fu / kl5 blIf0f]Zj/ sfnL dlGb/dfci6e'hf dxfdfofsf] ;fsf/ k"hf cr{gfsf] j0f{gk9\bf jxfFn] k/dfTdfnfO{ lg/fsf/ ?k / ;fsf/

>L/fds[i0f k/dx+;, ;j{wd{ ;dGjo/ :jfdL ljj]sfgGb

8f= z+s/ /fh kGt

27

?k b'j}af6 k/dfTdfsf] k|ToIf cg'ej ug'{ ePsf]lyof] . o;/L jxfFaf6 ;j{k|yd lg/fsf/ /;fsf/sf] e]b d]l6g uPsf] k|ToIf ePsf] 5 .kl5 jxfF eQmx?nfO{ eGg' x'GYof] – O{Zj/sf]OoQfx?n] yfxf kfpF5 < O{Zj/ ;fsf/ klg x'glg/fsf/ klg x'g\ . lg/fsf/jfbLn] oxL dfq;fFrf] eGg] g7fGg' To:t} ;fsf/jfbLx?n] O{Zj/lg/fsf/ xf]Ogg\ eg]/ klg geGg' . snsQfdfTo;avt k|rlnt lg/fsf/ O{Zj/jfbL / d"lt{k"hfdf ljZjf; gug]{ a|fXd ;dfhLx?sf];dfhdf lgle{stfk"j{s eGg] ug'{ x'GYof] –ltdLx?n] dfGg] a|Xdsf] lg/fsf/ ?k klg Tolts};To xf] hlt blIf0f]Zj/sL dftf sfnL ;Tox'g'x'G5 . b'j} cleGg x'g\ . PsnfO{ :jLsf/ u/]/csf]{nfO{ c:jLsf/ ug{ ;lsGg . jxfF eGg' x'GYof]– ha k/d;Qfsf] lgis[o ?k x'G5, cyf{t ha>[li6, l:ylt / ljgfz ub}{g, ta d p;nfO{a|Xd k'?if / lg/fsf/ eujfg eGb5' .

æclg ha d pgnfO{ ;lqmo b]V5' ta dpgnfO{ dfof, zlQm of ;fsf/ eujfg eGb5' .o; cy{df h;/L b"weGbf ;]tf] klg 5'l§b}g,xL/f / o;sf] rds km/s x'Gg ;k{ / o;sf]lto{s ultdf e]b 5}g, cyjf clUg eg]kl5o;sf] bflxsf zlQm 5'l§Fb}g, ToxL cy{df d

lg/fsf/ a|Xd / sfnLnfO{ a'‰b5' . To;}n] ;fsf// lg/fsf/ Pse]b ;Qf xf] .Æ o;/L klxn]b]lvrNb} cfO/x]sf] lg/fsf/jfbL / ;fsf/jfbLx?sf]emu8f pxfFn] d]6fpg' ePsf] 5 .

;fwgfsf ljleGg qmdx? cFufNbf>L/fds[i0fn] lxGb" ;gftg wd{df ljleGg txaf6dfq} hfg' ePg a? O;fO{, O:nflds cflbwd{x?sf] dtaf6 klg ;fwgf ug'{ eof] / tLk[ys dtx?sf] ;fwgfaf6 jxfFn] cGTodf Pp6}k/d ;Tosf] bz{g klg ug'{ eof] . Ps hgfO;fO{ u'?sf] ;fldWodf /fds[i0fn] O;fO{ dtcg';f/ ;fwgf ubf{ k|e' loz'sf] bz{g kfpg'ePsf] lyof] eg] O:nfdL dfGotfcg';f/ cg'i7fgubf{ Ps lbJo bf9Ljfn dxfk'?ifn] bz{g lbg'ePsf] lyof] . :jo+ ;gftg lxGb'wd{ cGt/utjxfFn] tflGqs ;fwgf –e}/jL a|fxd0fLnfO{ u'?dfg]/ . tf]tfk'/Laf6 cå}t j]bfGtsf] ;fwgf ;fy}k|wfgtM elQmdfu{ cg';f/ ljleGg lsl;dsf;fwgf ug'{ ePsf] lyof] . >LdtL /fwfsf] bz{g,>L hudftf ;LtfhLsf] bz{g cflb ljleGg ;fsf/eujfgsf ljlzi6 ?kx?sf] bz{g ;fwgfsf qmddfk|fKt ePsf lyP . jf/f0f;Ldf ;fIfft lzjsf]bz{g, j[Gbfjgdf s[i0fnLnfsf] ce"tk"j{ k|ToIfbz{g Pj+ /fdnnfsf] lju|xaf6 afn/fdsf] k|ToIfbz{g cflb cgluGtL bz{gx? >L /fd s[i0fsflbJohLjgdf 3l6t ePsf 5g\ . o;/L k/dfTdfsf]cg]s lsl;dsf] ?kaf6 k|ToIf bz{g k|fKt u/]sf/fds[i0fn] Ps eQm -g/]Gb|gfy_ sf] Jofs'nk|Zgæs] tkfFOn] O{Zj/ bz{g ug'{ ePsf] 5 <Æ sf]pQ/ j8f] b[9\tfk"j{s lbg' ePsf] lyof] – æafa'd}n] eujfgnfO{ b]v]sf] 5' . h;/L clxn] ltdLnfO{b]lv/x]5' . To;}u/L d}n] eujfgnfO{ b]v]sf] 5' /jxfF;Fu s'/fsfgL u/]sf] 5' / d ltdLnfO{ klgjxfFsf] bz{g u/fOlbg ;S5' .Æ jxfFn] cGocj;/x?df klg eQmx?sf] aLrdf eGg' ePsf]lyof] – æk/dfTdfsf] ;j{q pknlAw ug {;lsG5 . pgnfO{ To;}ul/ b]Vg / pgL;Fu To;}ul/jftf{ ug{ ;lsG5, h;/L clxn] d}n] ltdLx?nfO{b]lv/x]sf] / ltdLx?;Fu s'/fsfgL ul//x]sf] 5' .

28

:qL, 5f]/f5f]/L / cGo ;f+;fl/s ef]u j:t'x?sf]nflu dflg;x? cfF;' aufpF5g\ t/ O{Zj/ k|]d /O{Zj/ k|flKtsf] nflu s;n] olt si6 p7fpF5 <t/ ;fFlRrs} sf]xL pgsf] z/0fkfp eP/ Jofs'nÅbon] k'sf/f u/L cfF;' aufpF5 eg] O{Zj/n]pgnfO{ cjZo bz{g lbg' x'G5 .Æ

jxfF eGg' x'GYof] h;nfO{ d d]/f] cfdfsfnL eGb5' ltg} sfnL lzj x'g\, /fd x'g\, s[i0fx'g\ . tLgdf s]xL e]b 5}g . o;/L jfbx?dfkfOg] cg]s Oi6sf lje]bx?nfO{ klg jxfFn];dGjo ul/lbg' eof] . To:t} leGg wdf{jnDaLx?klg Pp6} ;TonfO{ ljleGg ?kdf k'sf5{g eGb}…Ps+;b|ljk|f jx'wf jblGtÚ eGg] pklgifbLojfSonfO{ k'li6 ug'{ x'GYof] .

g/]Gb|gfysf] afnfj:yfsf ;fgfltgfpNn]vlgo 36gf 5f]8\g] xf] eg] lszf]/fj:yf kf/u/]/ of}jgfj:yfdf k|f/Deb]lv pgdf hLjgsf]nIo gbLsf] j]ujfg\ k|jfx ;dfg b]lvG5 / >L/fd s[i0fsf] ;fldKodf cfP kl5 Tof] j]u s]xLdTy/ x'g uPsf] 5 . O{Zj/ bz{gk|lt >L/fds[i0fsf] :jLsf/f]lQm kl5 g/]Gb|sf] 56\k6fx6 sdePsf] 5 / pgsf] cGt:s/0fn] cfkm"n] vf]h]sf]u'? e]§fPsf] 5 . >L/fds[i0fsf] hLjg sfnsf]clGtd kfFrjif{sf] g/]Gb|sf] ;+utn] g/]Gb|sfO{Zj/k|ltsf ;a} z+sfx? ;dfwfg ePsf] 5,klxn]sf lg/fsf/jfbL / ;fsf/ ?k/ d"lt{ k"hfsfcljZjf;L To; jvtsf] k|rlnt a|Xd ;dfh;b:o g/]Gb|gfy bQsf] ;Dk"0f{ sfofkn6>L/fds[i0fn] ul/lbg' ePsf] 5 . >L/fds[i0fsf]dxf;dflw kl5 ;Gof; wf/0ff u/]sf :jfdLljj]sfgGbsf] cd]l/sf ljZjwd{ ;efdf efu lngghfFbf;Ddsf] ;do cjlwnfO{ s7f]/ ;fwgf sfndfGg ;lsG5 . of] ;dodf ljj]sfgGbsf] hLjgk|jfx zflGt / nIo k|flKtsf] nflu / >L /fds[i0fsf]cfb]z?kL hut påf/sf ljljw pkfox?af6k|flKtdf g} lglxt /Xof] . ljj]sfgGbsf] hLjgsf]t]>f] df]8 pgsf] hLjgsf] u+ufsf] k|zfGt / u'?t/ cj:yf ljZj–wd{ ;Dd]ngkl5b]lv jxfFsf]lzjTj k|flKt;Ddsf] cj:yfnfO{ lng ;lsG5 .

ljj]sfgGbn] >L/fds[i0fsf] ;j{wd{ ;dGjol;4fGt ?knfO{ cå}t j]bfGtsf] k|of]ufTdsdfWodaf6 ljZjdf k|;fl/t u/] . lg/fsf/jfbLo; ljifodf k|ToIf 36gf s;/L g/]Gb|sf] cå}tj]bfGtsf/x? ljZjf;L eP o;af6 k|i6 x'G5 .z'? z'?df g/]Gb| a|Xd ;dfhL 5Fbf pgLd"lt{k"hfsf 3f]/ lj/f]wL / O{Zj/nfO{ lg/fsf/ ?kdfdfq} k|ltli7t 5g\ eg]/ 7fGy] . ;j{e"tdf O{Zj/5g\ / >[li6sf] s0fs0fdf O{Zj/sf] lgjf; 5eGg] /fds[i0fsf] pkb]znfO{ pgL xF;Ldf p8fpFy] .o:t} Ps lbg Ps hgf ;fyL;Fu ldn]/ of] nf]6fklg eujfg, of] srf}/f klg eujfg, oL sL/fkm6\ofªu|f klg eujfg Û s] of] ;Dej x'g] s'/fxf] < s] xfdL ;a} klg O{Zj/ xf}+ < eGb} xfF;f] 7§fub}{ lyP . kNnf] sf]7fdf x'g' ePsf >L/fds[i0fn]g/]Gb|sf] of] xfF;f] ;'Gg' eP5 / ToxfF cfP/ltdLx?sf] s:tf] s'/f xf] eGb} g/]Gb|nfO{ :kz{ul/lbg' eP5 . plQv]/} g/]Gb|df Tof] :kz{ dfqn]s7f]/ kl/jt{g eof] . t'?Gt} g/]Gb|sf] b[li6df;a s'/f ablnP/ uof] . pgn] crlDdt eP/b]v] O{Zj/sf] cltl/Qm s'g} klg j:t'sf] cl:tTjg} 5}g . ;Dk"0f{ a|Xdf08g} O{Zj/do ePsf] 5 .3/df kms]{/ cfP– ToxfF klg To:t} hf] s'5b]V5g\ ;a} O{Zj/ g} k|tLt x'g nfUof] . vfga:bf klg b]V5g\–cGg, yfnL, srf}/f ;a} O{Zj/s} cltl/Qm ca s]xL 5}g . b'O{ lbg;Dd klgo:tf] ck"j{ k|jn efj uPg . cflv/ ha pgL:jYo eP pgnfO{ yfxf eof] oxL cå}t 1fgsf]r/d cj:yf /x]5 . o;/L >L/fds[i0fn] g/]Gb|nfO{k/a|Xdsf] ;fy PsfTDo ?kL cå}t j]bfGtsf] k|ToIflzIff lbg' ePsf] lyof] .

>L/fds[i0fn] cfˆgf] cnf}lss cGt/b[li6n]g/]Gb|nfO{ klxnf] rf]l6 b]Vbf a'‰g' ePsf] lyof]–g/]Gb|gfy h:t} pRr clwsf/L cfWoflTds /fHodfHofb} sd 5g\ / w]/} lbgb]lv wd{df cfPsf] UnfgL/ lzlyntfnfO{ x6fpg o; o'u ;'xfpFbf] wd{;+:yfkg sfo{sf] nflu h;/L hubDafn] jxfFnfO{lgo'Qm ug'{ ePsf] 5 – To;df ljz]if ;xfotfsf]nflu g/]Gb|gfysf] cfudg ePsf] 5 . o;}n] jxfFn]

29

cg]s k|sf/n] g/]Gb|fgfynfO{ cfWoflTds lzIf0flbP/ To; dxfg p2]Zo ;fwgsf] nflu k|d'voGqsf] ?kdf u7g ug'{ ePsf] lyof] .

d Ps lbg O;fO{ dfGotfsf wd{ u'?sf];flgWodf /fds[i0fn] O;fO{ dt cg';f/ ;fwgfubf{ k|e' O;fd;Lxsf] bz{g kfpg' ePsf] lyof]eg] O:nfdL dfGotf cg';f/ cg'i7fg ubf{ PslbJo bf9Ljfn k'?ifn] ;fwgfsf] cGtdf jxfFnfO{bz{g ldn]sf] lyof] . :jo+ lxGb" wd{ leqsf] g};fwgf kyaf6 hfFbf jxfFn] clGtddf tLg}OGb|b]jdf ;fIfft bz{g kfpg' ePsf] lyof] .lj£g pkf;gfaf6 jxfFn] >LdtL /fwfsf] bz{g,>L ;Ltfdftfsf] bz{g Pj+ xg'dfghLsf] bz{gkfpg' ePsf] lyof] . /fdlnnfdf ;fIfft

ug{ ;lsG5 . pgnfO{ To;} ul/b]Vg / pgL;FuTo;}u/L jftdfg{ ;lsG5, h;/L d}n] clxn]ltdLx?nfO{ b]lv/x]sf] / ltdLx?;Fu s'/fsfgLul//x]sf] 5' . :qL, 5f]/f5f]/L / cGo ;f+;fl/sj:t'x?sf] nflu dflg;x? cfF;' aufpF5g\ k/Gt'O{Zj/sf] k|]dsf] nflu sf] ?G5 < s;n] O{Zj/–k|]d k|flKtsf] nflu olt si6 p7fpF5 < t/ olbsf]xL ;fFRr} g} pgsf] nflu ?G5 eg] pgn]p;nfO{ cjZo bz{g lbg]5g\ .Æ

k/dx+; /fds[i0fsf] ;j{ wd{ ;dGjosf]lgrf]8sf] ?kdf af/Daf/ jxfF cfˆgf eQmx?nfO{eGg' x'GYof] – æeQmu0f Ps} k/dfTdfnfO{ cg]sf}+gfdn] k'sf/L /x]sf x'G5g\ . Pp6f kf]v/Lsfrf/ j6f 3f6x? 5g\ . lxGb"x? Pp6f 3f6df

an/fdhLsf] nLnf b]Vg', jgf/;df ;fIfftdxfb]jsf] bz{g / j[Gbfjgdf eujfg s[i0f cg]sk|sf/sf ;fwgfaf6 cfh jxfFn] k|ToIf ?kdfk/dfTdf bz{g u/]/ g} kfPsf] eP, Ps eQm -To;jvtsf g/]Gb| s] tkfOFn] bz{g ug'{ ePsf]5 < eGg] k|Zgdf /fds[i0fn] b[9tf ;fy pQ/lbg'ePsf] lyof] – æafa' Û d}n] eujfgnfO{ b]v]sf]5', d}n] h?/L ltdLnfO{ clxn] b]lv/x]sf] 5',To;}ul/ d}n] eujfgnfO{ b]v]sf] 5' / d ltdLnfO{klg jxf Fsf ] bz{g u/fO { lbg ;S5' .Æ-ljj]sfgGbsf] My Master zLif{ssf] n]vaf6_jxfFn] cGo cj;/x?df klg eQmx?sf] aLrdfeGg' ePsf] lyof] æk/dfTdfsf] pknAwL xfl;n

hn kLO{/x]5g\ / eG5g\ …hnÚ . d';ndfgx?csf]{ 3f6df …kfgLÚ eg]/ vfO/x]5g\ . c+u|]hx?t]>f] 3f6af6 kfgL vfO/x]5g\ / eG5g\ 'Water'jf6/ . To:t} s]xL dflg; rf}yf] 3f6df kfgLlkO{ /x]5g\ / eG5g\ …cSjfÚ (Aqua) Ps O{Zj/pgsf gfd 5g\ cg]s .

æo;}n] d eGb5'– ;a} af6f]af6 O{Zj/nfO{k|fKt ug{ ;lsG5 . ;a} wd{ ;To 5g\ . dfly5tdf r9\g'sf] dtna 5, ;f] ltdL kSsfl;+9Laf6 klg hfg ;St5f}+, afF;sf] e/\ofªaf6klg plSng ;S5f} / 8f]/Lsf] ;xf/faf6 klg;'/]nL r9\b} hfg ;S5f}, clg Ps ufF7fbf/ln:gf]sf] d2taf6 klg dfly k'Ug ;S5f} .

30

kl5 >L/fds[i0fsf] of] ;a{–wd{ ;dGjo?kLpkb]znfO{ ljnIf0f k|ltefdfg g/]Gb|gfyn]>L/fds[i0fsf] k|wfg lzio ljj]sfgGbsf] ?kdf;Dk"0f{ hut O{Zj/sf] ?k x'g\ / hLj ;]jf g}O{Zj/sf] k"hf xf] eGg] ;Gb]znfO{ ljZjJofkLt'NofP . k|To]s k|f0fLnfO{ O{Zj/sf] c+z b]Vg' /b'MvL cft{x?nfO{ bof xf]Og ;]jf ug'{ k|To]ssf]O{Zj/ k"hg?kL st{Jo xf] eGg] pb\uf/nfO{ pgn]ælzj]/efj] hLj]/ ;]jfÆ eg]/ k|s6 u/] .

o;}sf/0f ha z'?df g/]Gb| eQmd08nLdf;lDdlnt x'g k'u], >L/fds[i0fn] pgnfO{ cfˆgf]ceLif6sf] k"lt{, eljiosf] hubp4f/sf] ?kdflrGg' eof] / g/]Gb|nfO{ ;f] s'/f cfˆgf]efjfj:yfdf JoQm ul/lbg' eof] ls g/]Gb| ;fIfftgf/fo0f / pgsf] k[YjLdf cfudgsf] Ps ljz]ifk|of]hgdf x'g] 5 . :jfdL ljj]sfgGbsf] hLjgk|jfxn] tLg j6f df8 kf/ u/] .

kfZrfTo lzIffsf] k|efj / To;jvt j+ufndfvf;u/L] snsQfdf rn]sf] wd{ lj/f]wL xfjfaf6k|efljt k|v/ af}l4s g/]Gb|gfydf cg]s gfl:tsefj vf;df d"lt{ k"hfsf] lj/f]wL efj / ;fsf/O{Zj/sf] cl:tTjsf] cjx]ngfdf xfjL lyof] . oL;j} s'/fx?nfO{ >L/fds[i0fn] lj:tf/ lj:tf/ cg]s36gfx?af6 x6fOlbg'eof] . afa'sf] d[\To'kl5 ljkGgag]sf g/]Gb|gfysf] kl/jf/nfO{ cToGt cfly{s si6k¥of] . vfg nufpgsf] sl7g kl/l:ylt ef]Ug' k¥of].pgnfO{ Tof] cj:yfaf6 5'6\sf/f kfpg >L/fds[i0fsf] b[i6d"lt{ hudftf sfnLdf z/0ffkGgx'g} k¥of] . t/ ;+;f/ lnKt gx'g] ;+sNk ePsfg/]Gb|n] hubDafsf] s[kfjfx]s c? s]xL dfUg;s]gg\ . hubDafnfO{ ;fsf/?kdf u|x0f u/]/g/]Gb|n] u'?dfkm{t k|fy{gf ug'{k/\of] . o;/L efjLljj]sfgGbnfO{ ;fsf/ O{Zj/df b[9 ljZjfzLt'NofO{lbg' eof]. g/]Gb|n] >L/fds[i0fnfO{ g} pgsf]tkm{af6 k|y{gf ug{ nufpFbf /fds[i0fn] dfGg' ePg/ eGg' eof] …ltdL cfkm}F k|fy{gf u/Ú k|ltefzfnLg/]Gb ;xh ljZjf;L lyPgg\ . cfˆg} u'?n] eg]klgpgL cg]s t/x;Fu k|df0f vf]Hby] / pgsf]cGt:s/0fn] :jLsf/]kl5 dfq} ljZjf; ub{y] . Pj+

l/tn] g/]Gb|gfyn] cfˆgf u'?sf] hf] cb\e"t} lyPcg]s k|sf/n] 7f]skL6 u/L hfFr u/]kl5 cGttMu'?df ;t{tf]efj]g cfTd;dk{0f ul/lbP / u'?n]cGt ;dodf ;'Dk]sf] …g/]Gb| ltdLn] hLj sNof0ffy{cg]s sfo{ ug'{5Ú eGg] cfb]znfO{ sfof{Gjog ug{ldzg cflb v8f ub}{ b[9tf ;fy cu|;/ eP .

b'MvL bl/b|Lx?sf] ;]jf pk/ bofefj ug]{ltdL sf] xf} / O{Zj/sf >[li6nfO{ xLg efjn]x]g]{ < >L /fds[i0fn] cfˆgf] ;dflwaf6 p7]/ Pslbg ljj]sfgGbnfO{ eGg' ePsf] lyof], æhLj dflybof < x}g, x}g hLjdfly bof xf]Og, bof ug]{jfnf tF sf] xf];\ < hLjsf] ;]jf ?kL k"hf ug'{ .hLjdf lzj1fg /fv]/ ;]jf ug'{ .Æ g/]Gb|n] kl5eg], …7fs'/n] h] eGg' eof], Tof] j]bfGtsf] k|ToIfk|of]u xf]– o;}sf] cfwf/df ;a} sfo{ ;DkGg ug{;lsG5 . olb eujfg\n] cj;/ lbg' eof] eg]o; cb\e"t ;TonfO{ ;+;f/df ;j{q k|rf/ ug]{5' .Ú cflv/ pgnfO{ Tof] cj;/ cfpg' lyof],cfof] / cd]l/sfsf] lzsfuf]sf ljZjwd{ ;Dd]ngdfb[9 cfTdljZjf;sf ;fy eg], æcd]l/sfsfefO{alxgL xf], d Tof] b]zaf6 cfPsf] 5', hxfF ;a}wd{x? O;fO{, ox"bL, d'l:nd wd{x?nfO{ ;dfg7flgG5 / ;a} kIfaf6 pg} O{Zj/sf] ;dLk k'Ug;lsG5 . lxGb"wd{ Tof] wd{ xf] h;n] ;a} wd{nfO{;dfg ?kdf cfb/ lbG5 . h;/L ;a} gbLx?;d'b|df k'Ub5g\, To;/L g} ;a} ;To lgi7 wd{sfkyx? k/d;To tL O{Zj/ k|ToIf e]l6G5g\ . k/d;Todf ;a} ;Rrf wd{lgi7x? k'Ug;S5 .

kl5 ljZjljVoft x 'g k 'Ug 'ePsfljj]sfgGbsf] pb\3f]if lyof], …h'g k/dfTdfdflyljZjf; ub{5', Tof] s]jn ;d:t cfTdfx?sf];dli6 ?k xf] . d ;a} b]z / hfltx?sf kfkLbl/b| / klttx?df klg pg} eujfg\ 5g\ eGg]b[9ljZjf; ub{5' . d]/f] nIo g} tLgnfO{ lzjhfg]/ tLgsf] ;]jf?kL k"hf ug'{ xf] .Ú ToxLk/d ;Tosf] pb\3f]if :jfdL ljj]sfgGbsf] b[9o'jfzlQmdf ljZjf; ub}{ j}lbs pb3f]if, hfu[t,eg]/ ;+;f/sf o'jfx?nfO{ s]xL u/]/ b]vfpg]k|]/0ff klg lbG5g\ .

31

ljZjn] g} jGbgf ug]{, b]z–ljb]zd} gfdrn]sf JolQmTjx¿n] clegGbg ug]{, o'uk'?if:jfdL ljj]sfgGb o; ;+;f/df cjtL0f{ x'g'ePsf]!%)cf}“ kfjg jif{sf] z'ecj;/df o; zLif{ssf]n]våf/f >4f;'dg ck{0f ug{ dnfO{ d]/f;b\u'?b]jn] g} k|]/0ff lbg'ePsf] nflu/x]5 . cGoyfdxfdfgj :jfdL ljj]sfgGbaf6 cfkm"nfO{ k/]sf]5fknfO{ o;/L cfTdLo tj/n] cIf/df ¿kfGt/0fug]{ ;fdYo{ g} s;/L x'GYof] xf]nf / dnfO{ †

zf:qx¿af/]df ;fdfGo 1fg xfl;n u/]kl5ltgdf gclNemg' gq e|ddfkg { ;lsG5 . t;y{ ,cfTdfGgltsf nflu uDeL/¿kn] lrGtg–dgg ugf{sf];fy} a'4 k'?ifx¿, cjtf/Lk '?i fx¿ tyf ;Gtk'?ifx¿sf] hLjg dlxdfdfljz]if ?lr n]pm egL u'?b]jdnfO{ a/fa/ cf1f x'GYof] .o; ;Gbe{df Ps} JolQmTjdfa'4 k'?if, cjtf/L k'?if tyf;Gt k'?ifsf] cleJoQm:j¿k xfdL :jfdLljj]sfgGbdf kfp“b5f}“ eGg';j{yf plrt 7xg]{5 .

a'4 k'?ifsf] ¿kdf pxf“n] b]z–b]zfGt/dfc1fgtfsf] s'lx/f]df ef}“tfl//x]sf dflg;x¿dfem1fgsf] k|sfz km}nfpg'eof] . o;k|sf/ 1fg /sd{of]unfO{ gof“ prfOdf Nofp“b} Jofjxfl/sj]bfGt (Practical Vedanta) sf] z+v3f]ifug'{eof] . cjtf/L k'?ifsf] ¿kdf pxf“ gf/fo0f:j¿k x'g'x'GYof] . of] tYo >L /fds[i0fk/dx+;nfO{ yfxf lyof] . To;}n] pxf“n] –– xfd|fdxfslj nIdLk|;fb b]jsf]6fsf] kBnfO{ uBdf¿kfGt/0f ubf{ –– hutel/sf æcft{x¿sf]

rx/fO/x ]sf ] 3fpdf dnd nufOlbgÆJof]dd08naf6 tL ClifnfO{ o; w/tLdfPsk6s km]l/ dfgj rf]nf lnP/ cfpg cfu|xug'{eof] . o; k|sf/n] g/]Gb|gfy / kl5sf :jfdL

ljj]sfgGbn] cfÎgf ;b\u'?b ]j >L/fds[i0fsf] dlxdf ljZjel/ km}nfpg'eof] . ;Gtk'?ifsf] ¿kdf pxf“n] k|]d / zflGtnfO{ g} hLjgsf]k/d ;'vbfos tŒj 7fGg'eof] .

t/ o; l:yltdf cfpg'eGbf klxnfg/]Gb |gfyn] ulx/f] dfgl;s Pj+ af}l4s

e"d/LnfO{ kf/ ug'{k/]sf]lyof ]  . b ]zdfly c+u| ]h;fd | fHojfbL zf;gsf ]kmGbf, ;dfhdf hftLoe ]befj / 5 'j f5 'tsf ]dxfdf/L JofKt lyof] .sqfsqf anzfnL k'?ifx¿klg 9n]/ cfTd3ft ug{k'u]sf oyfy{nfO{ Wofgdf/fVbf g/]Gb|sf] tTsfnLgcj:yf ;dfNg s'g} k/db}jLzlQmsf] xft lgZro g}lyof] . cfÎgf] k"j{hGdsf]z 'esd {n ] k lg pQme'd/Laf6 pxf“sf] /Iff ug]{

ktjf/sf] sfd u/]sf] x'g'k5{ . Tof] cb[Zo xftc¿ s;}sf] xf]Og :jo+ o'ufjtf/ /fds[i0fk/dx+;s} lyof] eGg klg lxlRsrfpg' kb}{g .o; k|sf/ g/]Gb|n] bLIff ljlwlagf g} u'?s[kfkfpg'ePsf] b]lvG5 . otf O{Zj/sf] vf]hdft8\lk/x]sf g/]Gb| O{Zj/ lrgfpg] ;b\u'? kfp“bfklg cfÎgf] cfw'lgs ef}ltsjfbL lzIff, ;f]r/ ;+:sf/sf] sf/0fn] ubf{ g/]Gb|df cfkm"Jofdf]xdf k/]/ u'?tŒjdfly ;+lbUwtf jfcfz+sf /lx/x]sf] kfOG5 . æu'?sf] cf1flagf,

:jfdL ljj]sfgGb / u'? dlxdf– c/ljGb l/dfn

32

u'?sf] ;+s]tlagf ul/Psf jf elgPsf /fd|fsd{x¿ klg cx+sf/ a9fpg ;xfos x'G5g\ÆeGg] ;Gtjrg cfWoflTdstfsf] af6f]dfg/]Gb|sf ] k|f/lDes ofqfsfndf af/Daf/kl/nlIft x'G5g\ . d]/f] /fd|} sd{df klg u'?b]jn]lgif]w ug'{eof] jf s]xL eGg'eof] eg] ;To tToxL xf] eg]/ dgdf cfglGbt efj Nofpgklg g/]Gb| sbflrt c;dy{ ePsf] s'/fdx]Gb|gfy u'Kt ædÆn] /r]sf] "The Gospelof Sri Ramakrishna" ->L /fds[i0f syfd[t_af6 a'£g ;lsG5 . g/]Gb| dgf]d'vtfsf] bzdfx'g'x'GYof] . æcfWoflTds hLjgdf ;a} ;d:ofdgf]d'vtfn] Nofpb5 . ha dgf]d'vtf ;dfKtul/G5 clg u'?d'vtf cfp“5, lsgeg] u'?d'vtfg} ;f“rf] elQm xf], cfTdfsf] hLjg xf]Æ eGg];Gt jrgnfO{ g/]Gb|n] u'?s[kfaf6 g} /cfWoflTds ;xof]uL ldq Pj+ z'e]R5'ssf];bfzoaf6 tTsfn} cTd;ft ug'{ePsf] klgxfdL ;f ]xL k':tsaf6 yfxf kfp"b5f } " .Tolta]nfb]lv g} ;a}n] g/]Gb|nfO{ ;b\u'?b]jsfk|]dL Pj+ k|yd lziosf] ¿kdf ;xif{ :jLsf/u/]sf] klg xfdL cg'ej ug{ ;Qm5f}“ . clg tu'?s[kfaf6 g/]Gb|nfO{ u'?tŒjsf] 1fg ePkl5:jfdL ljj]sfgGbsf] ¿kdf pxf“sf] hLjgdf1fg, elQm, ;+Gof; / sd{of]usf] cd[tjiff{x'g'df s] s'g} cfZro{ x'g ;SYof] / †

x'g klg u'?tŒj eg'" jf dlxdfsf] j0f{gnfO{eujfg\ lzjzÍ/n] huGdftf kfj{tLnfO{ o;/Latfpg'ePsf] 5 Mg u'/f]/lws+ tŒj+ g u'/f]/lws+ tkMM .tŒj1fgft\ k/+ gfl:t t:d} >L u'/j] gdM ..

-u'?uLnf ..@*.._cyf{t u'?eGbf a9L g t s'g} tŒj, zf:q,

j]b, k'/f0f, :d[lt, pklgifb 5, g t u'?eGbfa9L s'g} k|sf/sf] tk:of, ;fwgf of l;l4 5 .h] hlt tŒj 5, h] hlt 1fg 5, h] hlt efj/ lbJotf 5, h] hlt r}tGotf / dof{bf 5, h]hlt k"0f{tf 5, Tof] s]jn dfq u'?b]j g} 5g\ .o:tf u'?b]jnfO{ d]/f] k|0ffd 5 .

o;/L g/]Gb|n] ;b\u'?b]j >L /fds[i0fsf]k/d s[kf kfpg'ePsf] ljz]if j0f{g ædÆåf/f/lrt pxL k':tssf] v08 @ sf cg]scWofox¿df xfdL k9\g kfp"b5f}" .

>L /fds[i0fsf] z/L/ 5'6]kl5 6f9faf6 g}g/]Gb|nfO{ k|fKt ePsf] u'?s[kfsf] dfld{s j0f{gsnsQfsf] pkgu/Lo If]q a8fgu/ d7df;b\u'?b]jlagfsf] zf]sljJxn hLjg JotLtubf{ub}{ klg lziox¿ sd{7 ;fwgfdf nfu]sf]hLjgrof{af6 xfdL kfp“b5f}“ .

>L /fds[i0fsf] b]xfj;fgsf] nuQ}kl5pxf"sf !^ hgf cgGo lziox¿n] Ps};fy, Ps};do ;+Gof; hLjg k|f/De u/]sf] eP tfklgu'? OR5fcg';f/ :jfdL ljj]sfgGbnfO{ g} of];fwgf ;d"xsf ;a} hgfn] cfÎgf] cfWoflTdspGgogsf nflu gof“ dfu{bz{s rog u/] .

;+Gof;Lsf] gof" hLjgdf lziox¿n]o'uhggL zf/bf dfaf6 jfT;No k|]d kfP .lziox¿n] ;fwgfsf] pRrtf 5'"b} uP .

ædÆ km]a|'c/L @!, ;g\ !**& ;f]daf/sf]lbgf+sdf cfÎgf] k':tssf] æb]xfj;fgkl5Æsf]cWofodf n]Vg'x'G5 M ælaxfgLkvsf] ;do lyof] .eQmx¿ pkf;gf sf]7fdf uP . Toxf“ pgLx¿n]eujtL dftfsf] d"lt{;fd' b08jt k|0ffd u/] /To;kl5 la:tf/}la:tf/} ;a}hgf 7"nf] xndf e]nfeP . g/]Gb|n] u]?jf /Ësf] gof“ j:q nufPsflyP . pgsf] kl/wfgsf] rxlsnf] ;'Gtn] /Ë pgsf]cg'xf/ / z/L/sf] r}tGodo sflGt;"u ldNgk'u]sf] lyof], h;sf] PsPs l5b|af6 lbJo k|sfzsf]cf]h lg:s]sf] b]lvGYof] . pgsf] k"/} d'vd08nhfHjNodo t]hn] el/e/fp lyof] . o;sf ;fy}To;df sf]dntfk"0f{ k|]dsf] klg bz{g kfOGYof] .;a} hgfnfO{ pgL t k/d cl:tTj / cfgGbsf]dxf;fu/df p7]sf] kfgLsf] kmf]sf] t/ ;b\u'?b]jsf];Gb]zsf] k|jfx ug]{ x]t'n] dfgj z/L/ lnPsf]h:tf] b]lvGy] . ;a}sf cf"vf Ps6s nufP/pgnfO{ x]l//x]sf lyP . g/]Gb| ev{/} rf}aL; jif{k'u]sf lyP, r}tGo dxfk|e'n] ;+;f/ Tofu u/L;+Gof; lng'ePsf] pd]/ hlQ g} .Æ

33

u'?r/0ffDj'h lge{/ eQmM ;+;f/fblr/fb\ej d'QmM .;]lGb|dfg; lgodfb]j+ bIol;, lgh x[bo:y{ b]jd\ ..

eh uf]ljGb+ eh uf]ljGb+ ===cyf{t u'?b]jsf r/0fsdnsf] cgGo eQm

eP/ ;+;f/af6 zL3| g} d'Qm xf]p, o; k|sf/OlGb|ox¿;lxt dgsf] ;+od u/]/ ltdL zL3| g}cfÎgf] x[bodf a;]sf b]jtfnfO{ b]Vg] 5f} . ctMlg/Gt/ uf]ljGbsf] ehg u/ .

o;/L u'? / uf]ljGbsf] ehg ub}{ :jfdLljj]sfgGbn]a|DxfgGb+ k/d;'vb+ s]jn+ 1fgd"lt{+å+åftLt+ uug;b[z+ tŒjd:oflbnIod\ .Ps+ lgTo+ ljdndrn+ ;j{wL;flIf e"t+efjftLt+ lqu'0f/lxt+ ;b\u'?+ t+ gdfld ..

-u'?uLtf – !)(_cyf{t, …a|H"dfgGbdf lgdUg, lziox¿nfO{

cfglGbt ug]{ x'g'ePsf, 1fg:j¿k, ;'v–b'vcflb åGå wd{x¿eGbf k/sf, cfsfz hlQs}lgd{n, tŒjdl; cflb jfSox¿sf nIo–e"t,clåtLo, k/d kljq, ;b}j l:y/, ;a};fwsx¿sf] dgsf j[lQx¿ hfGg'x'g], ;t, /h,td cflb u'0fx¿af6 /lxt, k/d kfjg lrGdo:j¿k, cfgGb3g, lgTo, lgd{n, ;lRrbfgGb:j¿k ;d:t lbJo efjx¿n] o'Qm /xg'ePsf;b\u'?b]jnfO{ d >4fo'Qm x[bon] gdg ub{5'Úsf]:t'ltufg u/]sf] ;DemFgf ædÆ u/fpg'x'G5 .

u'? la5f]8sf] c;H"o j]bgf / kL8fnfO{;x“b} ca g/]Gb|sf] lgb]{zgdf u'?efO ehg–sLt{g,lrGtg–dgg / cfTd–;fwgfdf nufp“b} hfG5g\ .

ædÆ aLraLrdf d7df cfpg]hfg] ubf{ g/]Gb|pxf“;“u >L /fds[i0fsf] ;flGgWodf cfkm"n] k|fKtu/]sf] lrGdbfgGb cg'ej klg af“8r'“8 ug'{x'G5 .

g/]Gb| M æd}n] /fds[i0fb]jsf] bz{g t];|f]k6s klg blIf0f]Zj/df g} kfP“ . To; lbg pxf“;dflwdf hfg'eof] / ;dflwaf6 kms]{kl5 d O{Zj/g} x'“ eGofh:tf] u/L pxf“n] d]/f] k|z+;f ug{yfNg'eof] . pxf“n] dnfO{ eGg'eof] M …x] gf/fo0f,ltdLn] of] z/L/ d]/f] nflu wf/0f u/]sf xf}Ú t/of] s'/f c¿ s;}nfO{ klg geGg'xf]nf x} .Æ

ædÆ M clg pxf“ c¿ s] eGg'eof] .g/]Gb| eGb} hfg'x'G5 M æu'?b]jn] Ps lbg

dnfO{ eGg'eof] M …g/]Gb|, ltdLn] d]/f] lglDt g} of]z/L/ wf/0f u/]sf xf}" . d}n] sfnL dftf;“u cfdf,d}n] …sfldgL sf~rgÚaf6 gla6'lnPsf s]xL;f“Rr}sf eQmx¿sf] ;+ut kfOg eg] t d s;/Lof] ej;fu/df af“Rg ;s'“nf < eg]/ laGtL r9fPsf]lyP“ . Pslbg /flt ltdL dsxf“ cfof}, clg dnfO{Ao'“'emfp“b} oL, d cfOxfn] lg † eGof} .Ú t/ d}n] of]s]xL klg yfxf kfOg . d t xfd|f] snsQfsf]3/df d:t;“u lgbfO/x]sf] lyP“ .Æ

ædÆ M cyf{t ltdL Ps};fy pkl:yt klglyof}, / cg'kl:yt klg . of] t O{Zj/sf] h:t}nLnf eof], hf] lgu'{0f–lg/fsf/ 5 / ;fy} ;u'0f–;fsf/ klg .

g/]Gb| M æsfzLk'/df x'“bf g} >L u'?b]jn]dnfO{ cfÎgf] ;Dk"0f{ pmhf{zlQm ;Dk| ]if0ful/lbg'ePsf] lyof] . t/ of] s'/f c¿ s;}nfO{klg geGg' xf]nf lg .Æ

ædÆ M æltdL+ sfzLk'/ a+unfsf] rf}/df?vd'lg w'gL hufP/ Wofgdf a:bf Tof] ePsf]xf]Og <Æ

g/]Gb| M æxf] . Ps lbgsf] s'/f, d Wofgdfa:bf d}n] sfnL -kl5sf :jfdL ce]bfgGb_ nfO{d]/f] xft ;dfTgeGbf pgn] …cf]xf] g/]Gb|, ltd|f]hLp 5'“bf dnfO{ t cfÎgf] hLpdf lah'nLsf]em6\sf nfu]sf] h:tf] eof]Ú eg] . t/ s;}nfO{klg of] geGg' x} . n, jrg lbg'xf];\ .Æ

ædÆ M u'?b]jaf6 ltdLnfO{ of] pmhf{lQmlbgdf s'g} ljz]if p2]Zo 5 . pxf“n] ltdLdfkm{tw]/} sfd ;'–;DkGg ug'{x'g]5 . Ps lbgsf] s'/fxf], u'?b]jn] Pp6f sfutsf] 6'qmfdf oL zAbn]Vg'ePsf] lyof] M …g/]Gb|n] dflg;x¿nfO{lzIffbLIff lbg]5g\ .Úæa|“o'M l:gUw:o lzio:o u'/jf] u'x\odKo'tÆ – –>Ldb\efujt dxfk'/f0f -!=!=*_

cyf{t, u'?b]j cfÎgf] k|]dL lzionfO{u'KteGbf klg u'Kt s'/f atfOlbg'x'G5 .

t/ of] s'/f c¿ s;}nfO{ klg gatfg'xf]nf x} .

34

ædÆ M of] sfzLk'/ a+unf 3/sf] au}“rfdfltdL w'gL afn]/ Wofgdf a:bf ePsf] 36gfxf]Og t <

g/]Gb| M æt/ d}n] pxf"nfO{ plta]n} …daf6o:t} s'g} sfd x'“b}gÚ egL lbPsf lyP“ . clgplQv]/} pxf“n] …ltdLn] gu/L ;'Vv} 5}g, afa'ÚeGg'eof] .Æ === ====

g/]Gb| M æu'?b]j dnfO{ gf/fo0f eGg]ug'{x'GYof] .Æ

ædÆ M æxf], dnfO{ yfxf 5 .Æg/]Gb| M æpxf“ la/fdL x'g'x'“bf pxf“ cfÎgf]

xft w'g dnfO{ kfgL xfNg lbg'x'GgYof] . sfzLk'/d}pxf“n] eGg'ePsf] lyof] M …ca ;f“rf] d]/f xftdf5 . g/]Gb|n] p cfkm" sf] xf] eGg] yfxf kfof] eg]t p;n] cfÎgf] z/L/ g} klg TofuL lbg]5 .Ú

ædÆ M æpxf“n] ltdL lglj{sNk ;dflwdf5“bf of] s'/f eGg'ePsf] xf]Og <Æ

g/]Gb| M æxf] . Tolta]nf dnfO{ d]/f] z/L/g} 5}g eGg] nfu]sf] lyof] . dnfO{ cfÎgf] cg'xf/dfqsf] cg'e"lt eO/x]sf] lyof] .Æ

#@ jif{ pd]/sf u[x:y hLjgwf/L lzioædÆ / @$ jifL{o ;+Gof;L lzio g/]Gb|sf o:tfcGt/+u jftf{nfkx¿ >L ;b\u'?b]js} dxQfsf]lrGtg ug{df nlIft /xGYof] . x'g klg æddŒj/ dxŒj u'?df Psfsf/ ug'{ g} k/d ;fwgf xf]Æ

eGg] ;Gtjrg oxf“ ;j{yf nfu" ePsf] b]lvGYof] .ædflg;sf] hLjgdf kfgL hlt cfjZos x'G5,TolQ g} cfjZos ;b\u'?b]j lziosf nflux'G5g\Æ eGg] oyfy{ ;To oL b'O{ lziox¿dfrl/tfy{ ePsf] lyof] .

Pp6f lzio u'?s[kfaf6 1fg, j}/fUo Pj+elQmn] el/e/fp cg'kd u|Gy "The Gospelof Sri Ramakrishna" sf /rgfsf/ / csf{lzio cfÎgf] u'?b]jsf] ;/n jf0fLdf lglxt k|]d,;+j]bgf Pj+ ;]jfdf nlIft ljz'4 cå}t j]bfGtnfO{,hutel/ pb\3f]if / sfof{Gjog ug]{ ePsfsd{of]uL . s:tf] lbJo ;+of]u †

æcf“vf lrDn]/ cfÎgf] x[bodf a;Leujfg\sf] Wofg u/ clg cfÎgf] cf“vf vf]Nbfpg} eujfg\ nfvf}“–s/f]8f}“ ¿k lnP/ ltd|f] cufl8cfp“b5g\ . xf], ltg} eujfgx¿sf] ;]jf u/Æ –– g/]Gb|nfO{ cfÎgf] u'?b]jsf] lbJo jf0fLsf] :d/0fx'G5 . clg g/]Gb|sf] pb\3f]if x'G5 M æs'g} ljwjf:qLsf] cf“vfsf] cf“;' k'5\g g;Sg] cyjf 6'x'/f]s]6fs]6Lsf nflu Pp6f /f]6L klg gNofpg] O{Zj/jf wd{nfO{ d dflGbg .Æ

o; k|sf/ elQm;“u lj5f]8 ePsfæljwjfx¿Æsf] cf“;' k'5\g, 1fgaf6 al~rtePsf æcgfyÆnfO{ ;gfy agfpg] cleofgdfg/]Gb| kl/a|fhs, k|rf/s Pj+ k|sfz :j¿k eP/h'6\g'eof] . pxf“n] cWofTdsf] hLjg cfkm}“af6z'¿ ug'{eof] . ;b\u'?b]jn] b]vfOlbg'ePsf] 1fgsf]pHofnf] af6f]df cfkm}“ k|sfzs eP/ lx8\g'eof] .o;kl5 t xfdL pxf“sf] hLjgdf cnf}lss u'0fj[l4 ePsf] kfp“b5f}“ . cyf{t, dw'd]x h:tf] 3fts/f]un] kLl8t x'“bf klg d[To' pxf“sf] ;fd'Gg]pkl:yt x'g ;s]g, k/La|fhs ofqfqmddfl;ls:t}h:tf] la/fdL x'“bf klg sfnn] pxf“sf]clxt ug{ ;s]g, ;+s6 pxf"sf] hLjgdf cfpg};s]g / pxf“sf] hLjgdf ;a} b[li6af6 ;kmntfPj+ k"0f{tf k|fKt eof] . o:tf] lyof] u'?s[kfsf]pxf“dfly .

u'?tŒjsf] j0f{g ug{sf nflu >L u'?b]js}s[kf x'g'kb{5 eGg] ;Toaf]waf6 cg'k|fl0ft x'“b}

35

pxf“n] cfÎgf] nflu / cfÎgf u'?efOx¿sf nfluof] dGq /Rg'eof] M

æ:yfksfo r wd{:o ;j{wd{ :j¿lk0fLcjtf/ jl/i7fo /fds[i0ffo t] gdMÆ1fg / elQmsf] s:tf] cg'kd ;+of]u 5,

of] dGqdf klg .;aeGbf 7"nf] k':ts dg'io hLjg xf]

eGg] ;To a'em]kl5 pxf“n] cfÎgf] hLjgnfO{c¿x¿n] k9\g'eGbf klxnf g} cfkm}“n] k|i6;“uk9]/ 1fgL ePsf] k'?iffy{sf] klg bz{g xfdLpxf“df kfpg ;Sb5f}“ .

t/ u'?tŒjsf] cyf{t u'?sf] cjtf/ :j¿khfGg kfpg klg clwsf/L x'g'kb{5 . l;ltldlts;}n] klg of] /x:o hfGg kfp“b}g . :jfdLljj]sfgGbn] cd]l/sf / a]nfotdf Jofjxfl/sj]bfGtsf] 1fgWjhf kmx/fx;s]kl5sf] rf/rf/jif{;Dd klg klZrdL ;dfh cfÎgf] ;b\u'?b]jsf]dxfgtŒj hfGg] clwsf/L ePsf] 7fGg'ePg .

o; ;Gbe{df oxf“ "Universal Messageof The Bhagavad Gita : An Exposition ofthe Gita in the light of Modern Thought andModern Needs" sf] v08 ! sf] oL kl/R5]bnfO{p4[t ug'{ pko'Qm 7xb{5 M>L /fds[i0fsf] lbJotfaf/] ljj]sfgGbsf] pb\uf/

æcjtf/n ] ;dfhdf zlQmx¿sf ]

cg'kftnfO{ s;/L abN5g\ < === o; ;Gbe{dfd tkfO{x¿nfO{ cjtf/sf] dxŒj s] xf], ;dfhdfl:ylt lalu|“bf To;nfO{ ;'wfg{ s;/L cjtf/n]hGd lnG5g\ eGg] af/]df :jfdL ljj]sfgGbsf]ljrf/l;t cjut u/fpg rfxG5' . :jfdLhLn]of] s'/f cd]l/sfsf] Go"of]s{ zx/df …d]/f :jfdLÚzLif{ssf] dxŒjk"0f{ ljifodf af]Nb} atfpg'ePsf]lyof] . cfkm" rf/rf/ jif{;Dd cd]l/sf jf o"/f]kk|jf;df 5“bf pxf“n] slxNo} of] ljifoaf/]af]Ng'ePg, vfnL j]bfGts} rrf{–JofVof ug'{eof] .pxf“sf] t >L/fds[i0f gfd u/]sf ;b\u'? x'g'x'GYof]/ pxf“ cb\e"t JolQmTjsf wgL x'g'x'GYof] eGg]s'/f yfxf kfPkl5 dflg;x¿n] :jfdLhLnfO{cfÎgf] u'?b]jaf/] af]Ng s/} nufP . o; k|sf/pxf“n] Go"of]{sdf / n08gdf klg æd]/f :jfdLÆeGg] ljifodf k|jrg ug'{eof] . k|jrgsf] z'¿sfpxf"n] z+s/frfo{sf] of] egfO p4[t ug'{eof] M…kl/l:ylt ;DxfnL g;Sg'ePkl5 / ;dfh e|i6ePkl5 g}lts d"No / dfGotfx¿sf] k'g:yf{kgfug{sf nflu s'g} dxfg zlQmsf] k|fb'ef{j x'G5 .ÚdL7f] c+u|]hL efiffdf ;b\u'?b]jsf] ;'Gb/ rl/qlrq0f ePsf] Tof] cb\e't k|jrg lyof] . :jb]zdfPs 5fq eP/ / kl5 /fds[i0f ldzgsf] a|Dxrf/LeP/ hLjgofkg ubf{ d}n] of] k|jrg sDtLdfklg kRrL; k6s k9]“ x'“nf . x/]s b[li6sf]0faf6

36

To:tf] cb\e't 5, zfgbf/ 5, of] k|jrg .ÆpQm k|jrgsf] k"/} kf7 k9\gsf nflu dkf7sx¿nfO{ :jfdL /ËgfyfgGbsf] pQmk':tssf] $$ b]lv $& k[i7 k9\g cg'/f]w ub{5' .

d]/f] cfkm}af/] eGg'kbf{ d otf !) jif{b]lvædÆ /lrt "The Gospel of Sri Ramakrishna" /b'O{ jif{b]lv :jfdL /ËgfyfgGbsf] tLg v08sf]pQm k':ts lgoldt ¿kdf k9\g] u/]sf] 5' . o;af6d cfkm"n] kfpg] cfgGbsf] aofg ug{ ;lQmg .

dnfO{ s:tf] nfUb5 eg] /fds[i0fsf] cå}tbz{g a'emfpg :jfdL ljj]sfgGbn] cg]s u|Gyx¿n]Vg'eof] eg] :jfdLhLsf] Jofjxfl/s j]bfGtnfO{jt{dfg cj:yfnfO{ Wofgdf /fv]/ JofVof /ljj]rgf ug]{ :t'To sfo{ :jfdL /ËgfyfgGbn]ug'{ePsf] 5 .

u'?s[kf Pj+ k/Dk/f o;/L k|jflxteO/x]sf] xfdL kfp“b5f}“ .

:jfdL ljj]sfgGbsf] o'ueGbf s]xL klxn]g} ef/tsf] aËfn k|b]zsf] hLjgsf] k|foM k|To]sIf]qdf 7"nf7"nf hfu/0fsf] o'u lyof] . WhatBengal thinks today the rest of India thinkstomorrow eGg] ;fy{s plQm lyof] Tolta]nf ./fhf /fd dgf]x/ /fo, s]zjrGb| ;]g, O{Zj/rGb|ljBf;fu/, ;/trGb| r6\hL{, j+sLdrGb|r§f]kfWof, b]j]Gb|gfy 7fs'/, /fds[i0f k/dx+;

tyf /jLGb|gfy 7fs'/ ;dfhsf rxlsnf tf/fx'g'x'GYof] t/ logLx¿df /fds[i0f k/dx+; ljz]ifrlDsg] w'|jtf/fh:t} x'g'x'GYof] .

:jfdL ljj]sfgGbsf] k|fb'ef{j ePkl5;aeGbf klxnf t dxfef/t u|Gyaf6eujtuLtfnfO{ hgdfg;df z+s/frfo{n]NofPsf] h:t} u/L o'ufjtf/ x'“bfx'“b} klgsfnLdftfsf] OR5faf6 kbf{leq} /xg'ePsf/fds[i0f k/dx+;nfO{ ljZj /Ëd~rdf Nofpg]JolQmTj :jo+ :jfdL ljj]sfgGb x'g'x'GYof] .oltdfq xf]Og, pxf“n] ef/tdf c+u|]h ;fd|fHosf]lj?4 :jfwLgtf cfGbf]ngsf] /f“sf] hufpg æp7,Jo'“em tGg]/L xf] † cfÎgf] nIo xfl;n geP;Ddgc8Æ eGg] z+v3f]if ub}{ cg]s jL/x¿nfO{ k|]/0fflbg'eof] . o; k|sf/ :jfdL ljj]sfgGb >L/fds[i0f k/dx+;s} OR5f k"lt{ ub}{ cfWoflTdsr]tgfnfO{ /fli6«o :jfwLgtf ;+u|fd;"u ;+of]uu/fpg] k'n aGg'eof] . o;af6 k|]/0ff lnP/dxfTdf ufGwLnufot ef/tsf /fli6«o g]tfx¿snsQf cfp"bf ;w}“ a]n'/ d7 uP/ /fds[i0fk/dx+; / :jfdL ljj]sfgGbsf] bz{g ug]{ug'{x'GYof] eg] v'lb/fd af];, c/ljGb 3f]if,;'ef;rGb| af];, lrQ/~hg bf; cflbn] k|ToIf¿kdf dfu{bz{g k|fKt ug'{ePsf] lyof] .

:jfdL ljj]sfgGbsf] ;dodf klg ;dfh;fdflhs–/fhgLlts–wfld{s e]befj /c;lxi0f'tfaf6 cfqmfGt lyof] . cfWoflTdsg/gf/Lx¿n] To; ljkbaf6 kf/ kfpg ;w}“;b\u'?b]jsf r/0fsdns} cf>o lnPsf lyP .

jt{dfg ;dodf xfdL klg lx+;fsf];+:s[ltaf6, /fhgLltsf] ck/fwLs/0faf6 jfck/fwsf] /fhgLltaf6 x'g;Dd kLl8t 5f}“ .æ;Eotfsf eL8Gtx¿Æsf ] tyfslrtl;4fGtx¿sf] rf]6af6 xfd|f] k"/} g]kfnL ;dfh/QmfDo ePsf] 5 .

o; b'b{zfaf6 pDsg] af6f] Pp6} 5 /Tof] xf] cfWoflTds ;fwgfsf] af6f] . oxL+lg/xfd|f];fd' eujfg\ >L s[i0fn] ch'{gnfO{ æuLtfÆ

37

Swami Vivekananda was the first Indian to be invited toaccept the chair of Oriental Philosophy at the HarvardUniversity.

Jamshedji Tata set up the Tata Institute or the IndianInstitute of Science on the Swamiji's advice.

-cWofo @_ df atfpg'ePsf] of]udfu{ cyf{tof]ua'l4 cjnDag ug]{ bfloTj cfp“b5, cyf{t\cfÎgf dfgjLo ;DaGwx¿nfO{ sdhf]/ x'g glbg',c¿x¿k|lt rf;f]–;/f]sf/ /fVg gklG5g' .æa'4of o'Qmf] oof kfy{ sd{aGw+ k|xf:ol;

-uLtf @.#(_Æ:jfdL /ËgfygGb eGg'x'G5 M æ>L s[i0fn]

atfpg'ePsf] of] of]udfu{ xfdLx¿ ;a}sf nfluk|efjsf/L cf}iflw xf] . ljj]sfgGbn] o; cfw'lgscj:yfdf kbfk{0f gu?Gh]n xfdLn] Tof] af6f]nfO{a'em]gf}“ jf ;dft]gf}“ .Æ sd{ ub}{ aGwgaf6 d'Qmx'g] af6f] oxL g} xf] . o; u'0fn] xfdLnfO{ alnof]agfp“b5, lgd{n u/fp“b5, ;+j]bgzLn agfp“b5,c¿x¿;“u PsTj / ;dTjsf] efj a9fp“b5 .

cfWoflTdstfsf] o:tf] af6f]sf] ;'bz{g u/fpg]Psdfq ;fwg >L ;b\u'?b]jsf k/d kfjgr/0fsdn g} x'g;S5 .lgTo+ a|Dx lg/fsf/+ lgu'{0f+ af]wo]t k/d\ .;j{ a|Dx lg/fef;+ bLkft\ bLkfGt/+ oyf

-u'?uLtf – $$_cyf{t, h;/L Pp6f bLof]af6 csf] {

bLof]nfO{ afNg ;lsG5, To;/L g} lgTo, 1fg:j¿k, a|Dxdo lg/fsf/ tyf lgu'{0f, ;j{q JofKt,ef;dfg, k/d tŒjsf] af]w u'? :jo+n] lzionfO{k|bfg ub{5g\ .

o'uk'?if :jfdL ljj]sfgGbsf] o; k/dkfjg hGdhoGtLsf] k'gLt pknIodf pxf“k|lt>4f;'dgsf] pQd cleJolQm oxL g} x'g]5 . c:t'

38

Awakening With Swami VivekanandaDr. JAGADISH GHOSH

Swami Vivekananda ‘the personification of the harmony of all human energy’and ‘the pioneer and prophet of a new and future order of development’ remainsinspirational figure throughout the East and West. The year 2013 marks the150th Birth Anniversary of this great universal humanist.

‘Vivekanada is a universal phenomenon’ calledSw Ranganathananda^ in his lecture on SwamiVivekananda : His Humanism at the MoscowState University in the year 1977 and furtherconfided ‘when we study him, we are amazed tofind his tremendous grasp of contemporaryhuman problems and aspirations. He lived onlya very brief life of thirty-nine years and sevenmonths from 1863 to 1902; but within that briefperiod , he lived an intense life, first inwardlyand then outwardly, which has left an indeliblemark on human history, Eastern as well asWestern.’

Living in an age of instant gratification,economic flux, fierce competition and fragile egowe are in a state of great confusion ; while theold is disappearing and the new is struggling toborn and we find ourselves precariously poisedbetween a disappearing past and anindeterminate future. At this juncture, the worldis finding in Vivekananda’s words the path forhuman survival and above all the ways to createa civilization which will be based on the essentialdivinity in man and the essential unity of allreligions.‘Our present sensate and consumeristcivilization first developed in the West but isinvading the rest of the world as well. ’ saidSwami Ranganathananda, ‘It is the fruit of themodern West’s utter ignorance of the higherdimension of human nature beyond the physicaland the sensory. It will go the way of slow decayand death like the earlier sensate civilizationssuch as the powerful Roman Empire unless theseprofound ideas and ideals of SwamiVivekananda’s Vedanta reach the people in bothEast and West.’

Chicago, September 1893

The term ‘modern’ have no absolute meaning.Its meaning keeps changing. A century ago alsopeople called themselves modern just as we callourselves modern today. What is modern todaywill become ancient or old tomorrow. Thewisdom of Upanishads, however, is eternal. Theyare a body of ‘eternal values for a changingsociety’. The wisdom of the Upanishads though‘old’, it is ever relevant. It is ageless. Its enduringvalue lies in the timeless message of the divinityand eternity of soul it preaches.

‘I have never quoted anything but theUpanishads’ – said Swami Vivekanada. Strengthand fearlessness is what the

39

Upanishads preach. Strength comes from thatwhich is enduring. And fearlessness comes fromknowing our indestructible and immortal nature.What makes a man stand up and work? Strength.Strength is goodness, weakness is sin. If there isone word that you find coming out like a bombfrom the Upanishads, bursting like a bomb-shellupon masses of ignorance, it is the wordfearlessness. And the only religion that ought tobe taught is the religion offearlessness. Either in this world or in the worldof religion, it is true that fear is the sure cause ofdegradation and sin. It is fear that brings misery,fear that brings death, fear that breeds evil.

‘Swami Vivekanada was, at many times, a manof inconceivable attitude of thought, and oftento all appearances a living paradox; but beneaththe surface of appearance he was clearly theliving explanation of the spiritual life. And the

understanding of the man, seemingly almostimpossible, becomes almost simple when oneremembers that he was a man of manifoldrealization. Thus all the apparent paradoxes ofhis thought were reconciled by the greatness ofhis heart and by the consistencies of hisemotional consciousness. He was intellectuallylike a great hammer mercilessly beating downthe structures of complacent belief. Even withregard to his own mind he was an eternaliconoclast, always searching for and demandinga sounder, saner and a more comprehensivebasis. He never allowed himself any intellectualease. He peremptorily refused to be satisfied witha finality in thought and ideas which by their verynature connote limitation and imperfection.Therefore, he was always on the watch tower ofthought, straining his personal vision to discernthe contents of an ever winding horizon. ’

He had a two-fold mission, as his Irish discipleNivedita realized- nation making and world-moving. He alternated between intensenationalism and broadest internationalism. Heaired protest against the unjust treatments metedout by English imperialism at the same time hesaid ‘there is no other in the world whounderstands, as does the Englishman, whatshould be glory of man.’ To a world torn byethno-religio-fundamentalist conflictsthreatening the very existence of human beingson this little planet, Vivekananda’s voice ringsaloud ‘I am the life of all the sons of the past. Iam the soul of Buddha, of Jesus of Mohammed.I am the soul of all the teachers and I am theUniversal. Stand up then, this is the highestworship, you are one with the universe.’

To Vivekananda, the holy Himalayas, the fatherof the mountains, stood imperiously above theworld as Davatatma, ‘ensouled by divinity.’ Hewas never free from Himalaya-fever, ‘devilishinwardness’ as he called it. . ‘Himalayas standfor renunciation,’ he said. Long ago, he confidedto someone dear to him, ‘I was never amissionary, nor ever would be one- my place isin the Himalayas.’

Swamiji has inscribed this photo:"Samata sarvabhuteshuetanmuktasya lakshanam.

Equality in all beings this is the sign of thefree -- Vivekananda"

40

Mayavati Advaita Ashrama in the KumaoonHimalayas is the historic out come of new epoch-making realization of Sw Vivekanada. This isthe home of Advaita, which Vivekanada dreamtof. It is indeed a unique home of Advaitasadhana, with no temples, no worship, no bellsbut a sublimity of silence in which monksmeditate, study and serve god in human beings.

During his life time Sw Vivekanada had wishedto visit Nepal and Tibet twice but failed to doso. But now the youth of Nepal are awakeningwith of Swami Vivekanada and has establishedVivekanada Vedanta Kendra and hosted a uniquewebsite in Nepali language informing the SwamiVivekanada’s teaching and philosophy formasses with pioneering spirit and a tribute to aleader who loved intensely being the poor, thehave-nots, his passion being, as his MasterRamakrishna taught him, the apotheosis ofdeprived and humiliated humanity.

He is a living world force after a hundred fiftyyears. ‘He belonged’ as his friend discipleJosephine Mac Leod said; ‘to the eternityquality.’ After nearly a hundred years in 1988,Eleanor Stark, an American historian, wrote ofVivekananda’s impact on America: ‘Columbus,discovered the soil of America. Vivekanandadiscovered it’s soul. If that soul is stirring nowand searching for expression amid theaccumulating material ills of the 20th century, itis to him we shall owe our rebirth’.

If we consider civilization to be the manifestationof the divine in human beings, as Vivekanandaconceived it to be, no society has made muchprogress so far. This is why we find that mildness,gentleness, forbearance, tolerance, sympathy andso forth – the signs of a healthy civilization –have not taken root in any society on anappreciable scale, although we prematurely boastof a global village.

London, December 1896Today, at the dawn of 21st century, Vivekanadahas emerged as a world force and his thoughtsare working at a deeper level of humanconsciousness. Josephine Mac Leod to whomVivekanada revealed most of his epoch-makingand prophetic dimension, wrote of her mater : ‘Ihave known and lived for seven years with aworld force. One man by sheer weight ofcharacter can change a community, country,world, eternity.……………………………………….. ^ Swami Ranganathananda (1908-2005) was the13th President of the Ramakrishna Order. He was aprolific writer and a speaker of international acclaim.

"…I will sleep, without caring what would benext; and may I be born again and again, andsuffer thousands of miseries so that I mayworship the only God that exists, the only GodI believe in, the sum total of all souls- andabove all, my God the wicked, my God themiserable, my God the poor of all races, of allspecies, is the special object of my worship."

- Swami Vivekananda

41

Poem- Ishwarananda

Hear, Ye Children of Immortal Bliss:                You are not the body, nor the mind, nor the intellect -                You are neither the five senses of knowledge, nor the

five senses of action;                You are neither bad, nor good;

                Neither there is birth nor death for you ...                You are ... not ... neither, nor ...

Breathe o’ friend, the air of freedom,For, you have covered yourself long enough;

You were, are and always will be the eternal Spirit: immortal and freeShivohum ... Shivohum ... Shivohum

42

Through the vistas of the past the voice of thecenturies is coming down to us; the voice of thesages of the Himalayas and the recluses of theforest; the voice that came to the Semitic races;the voice that spoke through Buddha and otherspiritual giants; the voice thatcomes from those who livein the light that accompaniedman in the beginning of theearth — the light that shineswherever man goes and liveswith him for ever — iscoming to us even now.This voice is like the littlerivulet; that come from themountains. Now theydisappear, and now theyappear again in stronger flowtill finally they unite in onemighty majestic flood. Themessages that are comingdown to us from the prophetsand holy men and women ofall sects and nations arejoining their forces andspeaking to us with thetrumpet voice of the past. And the first messageit brings us is: Peace be unto you and to allreligions. It is not a message of antagonism, butof one united religion.

“Peace be unto you and to all religions.It is not a message of antagonism, butof one united religion.”

Let us study this message first. At the beginningof this century it was almost feared that religionwas at an end. Under the tremendous sledge-hammer blows of scientific research, oldsuperstitions were crumbling away like massesof porcelain. Those to upon religion meant onlya bundle of creeds and meaningless ceremonialswere in despair; they were at their wit’s end.

Everything was slipping between their fingers.For a time it seemed inevitable that the surgingtide of agnosticism and materialism would sweepall before it. There were those who did not dareutter what they thought. Many thought the case

hopeless and the cause ofreligion lost once and for ever.But the tide has turned and tothe rescue has come — what?The study of comparativereligions.

By the study of differentreligions we find that inessence they are one. When Iwas a boy, this scepticismreached me, and it seemed fora time as if I must give up allhope of religion. Butfortunately for me I studied theChristian religion, theMohammedan, theBuddhistic, and others, andwhat was my surprise to findthat the same foundationprinciples taught by my

religion were also taught by all religions. Itappealed to me this way. What is the truth? Iasked. Is this world true? Yes. Why? Because Isee it. Are the beautiful sounds we just heard(the vocal and instrumental music) true? Yes.Because we heard them. We know that man hasa body, eyes, and ears, and he has a spiritualnature which we cannot see. And with hisspiritual faculties he can study these differentreligions and find that whether a religion is taughtin the forests and jungles of India or in a Christianland, in essentials all religions are one. This onlyshows us that religion is a constitutional necessityof the human mind. The proof of one religiondepends on the proof of all the rest. For instance,if I have six fingers, and no one else has, youmay well say that is abnormal. The same

SOUL, GOD AND RELIGIONSwami Vivekananda

43

reasoning may be applied to the argument thatonly one religion is true and all others false. Onereligion only, like one set of six fingers in theworld, would be

“if one religion is true, all others mustbe true. There are differences in non-essentials, but in essentials they are allone.”

unnatural. We see, therefore, that if one religionis true, all others must be true. There aredifferences in non-essentials, but in essentialsthey are all one. If my five fingers are true, theyprove that your five fingers are true too.

Wherever man is, he must develop a belief, hemust develop his religious nature. And anotherfact I find in the study of the various religions ofthe world is that there are three different stagesof ideas with regard to the soul and God. In thefirst place, all religions admit that, apart fromthe body which perishes, there is a certain partor something which does not change like thebody, a part that is immutable, eternal, that neverdies; but some of the later religions teach thatalthough there is a part of us that never dies, ithad a beginning. But anything that has abeginning must necessarily have an end. We —the essential part of us — never had a beginning,and will never have an end. And above us all,above this eternal nature, there is another eternalBeing, without end — God.

People talk about the beginning of the world,the beginning of man. The word beginningsimply means the beginning of the cycle. Itnowhere means the beginning of the wholeCosmos. It is impossible that creation could havea beginning. No one of you can imagine a timeof beginning. That which has a beginning musthave an end. “Never did I not exist, nor you, norwill any of us ever hereafter cease to be,” saysthe Bhagavad-Gita. Wherever the beginning ofcreation is mentioned, it means the beginning ofa cycle. Your body will meet with death, but yoursoul, never.

Along with this idea of the soul we find anothergroup of ideas in regard to its perfection. Thesoul in itself is perfect. The Old Testament ofthe Hebrews admits man perfect at the beginning.Man made himself impure by his own actions.But he is to regain his old nature, his pure nature.Some speak of these things in allegories, fables,and symbols. But when we begin to analyse thesestatements, we find that they all teach that thehuman soul is in its very nature perfect, and thatman is to regain that original purity. How? Byknowing God. Just as the Bible says, “No mancan see God but through the Son.” What is meantby it? That seeing God is the aim and goal of allhuman life. The sonship must come before webecome one with the Father. Remember that manlost his purity through his own actions. Whenwe suffer, it is because of our own acts; God isnot to be blamed for it.

Closely connected with these ideas is the doctrine— which was universal before the Europeansmutilated it — the doctrine of reincarnation.Some of you may have heard of and ignored it.This idea of reincarnation runs parallel with theother doctrine of the eternity of the human soul.Nothing which ends at one point can be withouta beginning and nothing that begins at one pointcan be without an end. We cannot believe in sucha monstrous impossibility as the beginning ofthe human soul. The doctrine of reincarnationasserts the freedom of the soul. Suppose therewas an absolute beginning. Then the wholeburden of this impurity in man falls upon God.The all-merciful Father responsible for the sinsof the world! If sin comes in this way, why shouldone suffer more than another? Why suchpartiality, if it comes from an all-merciful God?Why are millions trampled underfoot? Why dopeople starve who never did anything to causeit? Who is responsible? If they had no hand in it,surely, God would be responsible. Therefore thebetter explanation is that one is responsible forthe miseries one suffers. If I set the wheel inmotion, I am responsible for the result. And if Ican bring misery, I can also stop it. It necessarilyfollows that we are free. There is no such thing

44

as fate. There is nothing to compel us. What wehave done, that we can undo.

“Remember that man lost his puritythrough his own actions. When wesuffer, it is because of our own acts; Godis not to be blamed for it.”

To one argument in connection with this doctrineI will ask your patient attention, as it is a littleintricate. We gain all our knowledge throughexperience; that is the only way. What we callexperiences are on the plane of consciousness.For illustration: A man plays a tune on a piano,he places each finger on each key consciously.He repeats this process till the movement of thefingers becomes a habit. He then plays a tunewithout having to pay special attention to eachparticular key. Similarly, we find in regard toourselves that our tendencies are the result ofpast conscious actions. A child is born withcertain tendencies. Whence do they come? Nochild is born with a tabula rasa — with a clean,blank page — of a mind. The page has beenwritten on previously. The old Greek andEgyptian philosophers taught that no child camewith a vacant mind. Each child comes with ahundred tendencies generated by past consciousactions. It did not acquire these in this life, andwe are bound to admit that it must have had themin past lives. The rankest materialist has to admitthat these tendencies are the result of past actions,only they add that these tendencies come throughheredity. Our parents, grandparents, andgreatgrand parents come down to us through thislaw of heredity. Now if heredity alone explainsthis, there is no necessity of believing in the soulat all, because body explains everything. We neednot go into the different arguments anddiscussions on materialism and spiritualism. Sofar the way is clear for those who believe in anindividual soul. We see that to come to areasonable conclusion we must admit that wehave had past lives. This is the belief of the greatphilosophers and sages of the past and of moderntimes. Such a doctrine was believed in amongthe Jews. Jesus Christ believed in it. He says inthe Bible, “Before Abraham was, I am.” And in

another place it is said, “This is Elias who is saidto have come.”All the different religions which grew amongdifferent nations under varying circumstancesand conditions had their origin in Asia, and theAsiatics understand them well. When they cameout from the motherland, they got mixed up witherrors. The most profound and noble ideas ofChristianity were never understood in Europe,because the ideas and images used by the writersof the Bible were foreign to it. Take forillustration the pictures of the Madonna. Everyartist paints his Madonna according to his ownpre-conceived ideas. I have been seeing hundredsof pictures of the Last Supper of Jesus Christ,and he is made to sit at a table. Now, Christ neversat at a table; he squatted with others, and theyhad a bowl in which they dipped bread — notthe kind of bread you eat today. It is hard for anynation to understand the unfamiliar customs ofother people. How much more difficult was itfor Europeans to understand the Jewish customsafter centuries of changes and accretions fromGreek, Roman, and other sources! Through allthe myths and mythologies by which it issurrounded it is no wonder that the people getvery little of the beautiful religion of Jesus, andno wonder that they have made of it a modernshop-keeping religion.To come to our point. We find that all religionsteach the eternity of the soul, as well as that itslusture has been dimmed, and that its primitivepurity is to be regained by the knowledge of God.What is the idea of God in these differentreligions? The primary idea of God was veryvague. The most ancient nations had differentDeities — sun, earth, fire, water. Among theancient Jews we find numbers of these godsferociously fighting with each other. Then wefind Elohim whom the Jews and the Babyloniansworshipped. We next find one God standingsupreme. But the idea differed according todifferent tribes. They each asserted that their Godwas the greatest. And they tried to prove it byfighting. The one that could do the best fightingproved thereby that its God was the greatest.Those races were more or less savage. Butgradually better and better ideas took the place

45

of the old ones. All those old ideas are gone orgoing into the lumber-room. All those religionswere the outgrowth of centuries; not one fell fromthe skies. Each had to be worked out bit by bit.Next come the monotheistic ideas: belief in oneGod, who is omnipotent and omniscient, the oneGod of the universe. This one God is extra-cosmic; he lies in the heavens. He is investedwith the gross conceptions of His originators.He has a right side and a left side, and a bird inHis hand, and so on and so forth.

But one thing we find, that the tribal gods havedisappeared for ever, and the one God of theuniverse has taken their place: the God of gods.Still He is only an extra-cosmic God. He isunapproachable; nothing can come near Him.But slowly this idea has changed also, and at thenext stage we find a God immanent in nature.

In the New Testament it is taught, “Our Fatherwho art in heaven” — God living in the heavensseparated from men. We are living on earth andHe is living in heaven. Further on we find theteaching that He is a God immanent in nature;He is not only God in heaven, but on earth too.He is the God in us. In the Hindu philosophy wefind a stage of the same proximity of God to us.But we do not stop there. There is the non-dualistic stage, in which man realizes that theGod he has been worshipping is not only theFather in heaven, and on earth, but that “I andmy Father are one.” He realises in his soul thathe is God Himself, only a lower expression ofHim. All that is real in me is He; all that is real inHim is I. The gulf between God and man is thusbridged. Thus we find how, by knowing God,we find the kingdom of heaven within us.

In the first or dualistic stage, man knows he is alittle personal soul, John, James, or Tom; and hesays, “I will be John, James, or Tom to alleternity, and never anything else.” As well mightthe murderer come along and say, “I will remaina murderer for ever.” But as time goes on, Tomvanishes and goes back to the original pureAdam.

“Blessed are the pure in heart, for they shall seeGod.” Can we see God? Of course not. Can weknow God? Of course not. If God can be known,He will be God no longer. Knowledge islimitation. But I and my Father are one: I findthe reality in my soul. These ideas are expressedin some religions, and in others only hinted. Insome they were expatriated. Christ’s teachingsare now very little understood in this country. Ifyou will excuse me, I will say that they havenever been very well understood.

The different stages of growth are absolutelynecessary to the attainment of purity andperfection. The varying systems of religion areat bottom founded on the same ideas. Jesus saysthe kingdom of heaven is within you. Again hesays, “Our father who art in Heaven.” How doyou reconcile the two sayings? In this way: Hewas talking to the uneducated masses when hesaid the latter, the masses who were uneducatedin religion. It was necessary to speak to them intheir own language. The masses want concreteideas, something the senses can grasp. A manmay be the greatest philosopher in the world,but a child in religion. When a man hasdeveloped a high state of spirituality he canunderstand that the kingdom of heaven is withinhim. That is the real kingdom of the mind. Thuswe see that the apparent contradictions andperplexities in every religion mark but differentstages of growth. And as such we have no rightto blame anyone for his religion. There are stagesof growth in which forms and symbols arenecessary; they are the language that the soulsin that stage can understand.

The next idea that I want to bring to you is thatreligion does not consist in doctrines or dogmas.It is not what you read, nor what dogmas youbelieve that is of importance, but what yourealise. “Blessed are the pure in heart, for theyshall see God,” yea, in this life. And that issalvation. There are those who teach that thiscan be gained by the mumbling of words. Butno great Master ever taught that external formswere necessary for salvation. The power of

46

attaining it is within ourselves. We live and movein God. Creeds and sects have their parts to play,but they are for children, they last buttemporarily.

Books never make religions, but religions makebooks. We must not forget that. No book evercreated God, but God inspired all the greatbooks. And no book ever created a soul. We mustnever forget that. The end of all religions is therealising of God in the soul. That is the oneuniversal religion. If there is one universal truthin all religions, I place it here — in realising God.Ideals and methods may differ, but that is thecentral point. There may be a thousand differentradii, but they all converge to the one centre,and that is the realization of God: somethingbehind this world of sense, this world of eternaleating and drinking and talking nonsense, thisworld of false shadows and selfishness.

There is that beyond all books, beyond all creeds,beyond the vanities of this world and it is therealisation of God within yourself. A man maybelieve in all the churches in the world, he maycarry in his head all the sacred books everwritten, he may baptise himself in all the riversof the earth, still, if he has no perception of God,I would class him with the rankest atheist. And aman may have never entered a church or amosque, nor performed any ceremony, but if hefeels God within himself and is thereby liftedabove the vanities of the world, that man is aholy man, a saint, call him what you will. Assoon as a man stands up and says he is right orhis church is right, and all others are wrong, heis himself all wrong. He does not know that uponthe proof of all the others depends the proof ofhis own. Love and charity for the whole humanrace, that is the test of true religiousness. I donot mean the sentimental statement that all menare brothers, but that one must feel the onenessof human life. So far as they are not exclusive, Isee that the sects and creeds are all mine; theyare all grand. They are all helping men towardsthe real religion. I will add, it is good to be bornin a church, but it is bad to die there. It is goodto be born a child, but bad to remain a child.

Churches, ceremonies, and symbols are good forchildren, but when the child is grown, he mustburst the church or himself. We must not remainchildren for ever. It is like trying to fit one coatto all sizes and growths. I do not deprecate theexistence of sects in the world.

“It is dark, dark, dark!” No, the only wayto get the light is to strike a light, and thenthe darkness goes. The only way to realisethe light above you is to strike the spirituallight within you, and the darkness of sinand impurity will flee away.”

Would to God there were twenty millions more,for the more there are, there will be a greaterfield for selection. What I do object to is tryingto fit one religion to every case. Though allreligions are essentially the same, they must havethe varieties of form produced by dissimilarcircumstances among different nations. We musteach have our own individual religion, individualso far as the externals of it go.

Many years ago, I visited a great sage of ourown country, a very holy man. We talked of ourrevealed book, the Vedas, of your Bible, of theKoran, and of revealed books in general. At theclose of our talk, this good man asked me to goto the table and take up a book; it was a bookwhich, among other things, contained a forecastof the rainfall during the year. The sage said,“Read that.”

And I read out the quantity of rain that was tofall. He said, “Now take the book and squeezeit.” I did so and he said, “Why, my boy, not adrop of water comes out. Until the water comesout, it is all book, book. So until your religionmakes you realise God, it is useless. He who onlystudies books for religion reminds one of thefable of the ass which carried a heavy load ofsugar on its back, but did not know the sweetnessof it.” Shall we advise men to kneel down andcry, “O miserable sinners that we are!” No, ratherlet us remind them of their divine nature. I willtell you a story. A lioness in search of prey cameupon a flock of sheep, and as she jumped at one

47

of them, she gave birth to a cub and died on thespot. The young lion was brought up in the flock,ate grass, and bleated like a sheep, and it neverknew that it was a lion. One day a lion cameacross the flock and was astonished to see in it ahuge lion eating grass and bleating like a sheep.At his sight the flock fled and the lion-sheep withthem. But the lion watched his opportunity andone day found the lion-sheep asleep. He wokehim up and said, “You are a lion.”The other said, “No,” and began to bleat like asheep. But the stranger lion took him to a lakeand asked him to look in the water at his ownimage and see if it did not resemble him, thestranger lion. He looked and acknowledged thatit did. Then the stranger lion began to roar andasked him to do the same. The lion-sheep triedhis voice and was soon roaring as grandly as theother. And he was a sheep no longer.My friends, I would like to tell you all that youare mighty as lions. If the room is dark, do yougo about beating your chest and crying, “It isdark, dark, dark!” No, the only way to get thelight is to strike a light, and then the darknessgoes. The only way to realise the light aboveyou is to strike the spiritual light within you, andthe darkness of sin and impurity will flee away.Think of your higher self, not of your lower.

* * *

Some questions and answers here followed.

Q. A man in the audience said, “If ministersstop preaching hell-fire, they will have nocontrol over their people.”

A. They had better lose it then. The man whois frightened into religion has no religion atall. Better teach him of his divine nature thanof his animal.

Q. What did the Lord mean when he said,“The kingdom of heaven is not of thisworld?”

A. That the kingdom of heaven is within us. TheJewish idea was a kingdom of heaven uponthis earth. That was not the idea of Jesus.

Q. Do you believe we come up from the

animals?A. I believe that, by the law of evolution, the

higher beings have come up from the lowerkingdoms.

Q. Do you know of anyone who remembershis previous life ?

A. I have met some who told me they didremember their previous life. They hadreached a point where they could remembertheir former incarnations.

Q. Do you believe in Christ’s crucifixion?A. Christ was God incarnate; they could not kill

him. That which was crucified was only asemblance, a mirage.

Q. If he could have produced such asemblance as that, would not that havebeen the greatest miracle of all?

A. I look upon miracles as the greateststumbling-blocks in the way of truth. Whenthe disciples of Buddha told him of a manwho had performed a so called miracle —had taken a bowl from a great height withouttouching it — and showed him the bowl, hetook it and crushed it under his feet and toldthem never to build their faith on miracles,but to look for truth in everlasting principles.He taught them the true inner light — thelight of the spirit, which is the only safe lightto go by. Miracles are only stumbling-blocks. Let us brush them aside.

Q. Do you believe Jesus preached the Sermonon the Mount?

A. I do believe he did. But in this matter I haveto go by the books as others do, and I amaware that mere book testimony is rathershaky ground. But we are all safe in takingthe teachings of the Sermon on the Mountas a guide. We have to take what appeals toour inner spirit. Buddha taught five hundredyears before Christ, and his words were fullof blessings: never a curse came from hislips, nor from his life; never one fromZoroaster, nor from Confucius.

48

49

I am faithfully and truthfully writing some of theexperiences that life has taught me in this article.I am writing only what I believe and have faithin. I am not trying to advocate, assert or preachmy viewpoint to anyone. I am only trying to guidemy life by right discrimination and devotion asmentioned by Shri Ramkrishna in “The Gospelof Ramakrishna” and “Complete Works ofSwami Vivekananda”and Shivapuri Baba inhis biographical book“The Long Pilgrimage”.I used to borrow andread these books fromthe Nepal Bharat MaitriSangh’s library in thethen RNAC (now NAC)building when I was anIntermediate of Arts (IA)student.

As the popular sayinggoes “if you do not knowanything about anything– you are happy”.

Ignorance can be bliss. Itis easy to believe if youare ignorant about thematter; but, it is equally wrong if you know thetruth but keep quite and detach yourself as if youwere ignorant about it. In this age and time, it isvery difficult to lead your life truthfully andsincerely.

Though not easy, being a devotee of SriRamakrishna and following the guidingprinciples of Swami Vivekananda, you can easilyaccomplish this in life if you believe in yourselfthat you can do it.

All my life, I have always strived to be a goodand honest man as taught by my strictdisciplinarian father – an army man. I have

always strived to be a simple, caring, benevolent,God fearing man as taught by my devoutunlettered loving mother. She was truly a classicmagnificent mother. Though they are no more,my parents are always engraved in my mind andbody.

From early childhood, I was fortunate to readabout Gautam Buddha,Mahavir, Jesus Christ anda little about Mohammedand other historicalfigures at home. Thechoices were very limitedfor vernacular Nepalibooks in the 1960s. HowI came across such bookson religion, history andcharacter building, I donot know. But I feel greatand thank God for beinginducted from my earlychildhood to suchreading.

I still remember the lifeand struggle of MahaRana Pratap and hisu n c o m p r o m i s i n g

character even in the face of hunger, poverty anddeprivation of a kingdom and family. I havebecome a roaming mixture of complicatedpersonality – my past beliefs due to myupbringing clashing against the present state ofaffairs in Nepal. I had always been thinking andseeing my country as a Hindu nation and the onlyHindu kingdom where religion was a philosophyof life and where everybody lived in peacefulharmony without ever been segregated as aHindu, Buddhist, Christian or Muslim – whichis done at present. I had never bothered to askanybody what religion he believed, practiced orpreached. I strongly believe that faith should beone’s own belief and not be associated with

Journey – My Life VenturesRabi Raj Thapa

50

politics or any outside influence.

My belief, faith and religion was my own cup oftea that I did not have to show, share or getapproval from anybody to drink it whenever Ipleased. I had faith in God. I always believed inright conduct, discipline and wanted to live sucha life as far as possible. I was happy to read inthe book on Sivapuri Baba about theclassifications of discipline – physical, mentaland spiritual discipline.

These disciplines have made me a good boxer,gymnast and a good all-rounder in sports as wellas a worthy Police Officer. During the fourdecades of being lost in the humdrum of life –power, family, wealth, and position – I had thehonor to be the Aide-de-Camp to the RoyalFamilies who were all massacred, I had the honorto fight in the Olympic Boxing Ring in Moscowin 1980 (though I was knocked out in the firstround!), and I had the honor to be director ofAsia-Pacific on drug abuse program of theColombo Plan Secretariat. In the sports arenas,I had the honor to be Vice President of NepalOlympic Committee, and to be the President ofNepal Boxing Association - an honor I hadearned by sweat and blood being a boxer myself.

My one decade of boxing and three decadespolicing had hindered my spiritual disciplineexcept for some participation in religiousceremonies – whether here or abroad.Previously Nepal used to be the “abode of thegods and goddesses” with Kathmandu being itsfestive capital with traditions, arts and craftsabounding. Though festivals do take place inKathmandu, it has now become entirely adifferent place and lost all its previous charms.All childhood memories, fables and stories ofpeople and god mingling together in human formand playing games makes me nostalgic and sad.

Now coming to the third stage of my life, it istime for me to review my life. I think, I did followthe stages of life as laid down by my religion. Igot married when I was 24 plus. I served in theNepal Police and the Armed Police force till I

was I was 54 plus.When I was in Colombo, on the then HMG ofNepal’s deputation as Director of Drug AdvisoryProgram of the Colombo Plan Secreteriat(CPDAP), Colombo. The temple of SriRamakrishna was very near to where I lived inDehiwala. I used to buy books and read a lotand attend evening Arati almost everyday whenI there.

I used to visit the Swami Vivekananda Centrethere. Now it seems I have again been snared bySri Ramakrishna for His work. I got caught byDr. Jagadish Ghosh, who took me back to SwamiVivekananda once again. It was because of hisrequest for a hall to commemorate the birth ofSwami Vivekananda in 1910, that I got connectedwith Vedanta Kendra by obtaining the NepalPolice Club Hall. It was an extremely happy andmemorable moment for me to have been giventhis opportunity for service to SwamiVivekananda. Previously I had danced inside theboxing ring, stood against angry crowds on thestreet, sat as chief guest, guest of honor and soon; but, it was the first time that I was doingsomething that was totally different. It was aninner expression and satisfaction that my mindand spirit had sought for. It was a different feelingand a sense of joy and happiness that I had neverexperienced before.

At this stage of my life, I should be devoting mylife to understand myself, the world, nature andher kindness. I should follow the teachings ofspiritual giants for living life to the hilt. Let thephilosophy of “universal brotherhood” that hadshaken the world in 1893 touch mewholeheartedly.

I pray to God to give us strength to protectmankind from dogmas, and conversion; toprotect religion from politicization,criminalization and secularization. Sanatandharma is a way of life of our ancestors havepracticed for centuries. It should be like a naturalflowing river that does not need any blockage tosee its beauty and essence. I do not need to be aChristian or Muslim to be a good spiritual

51

practitioner. As Sri Ramakrishna has said “it isthe same god that people call by differentnames”.

I do not want to explain to the people what Ihave understood in scriptures and spiritualbooks. What I want is that you read me correctly.If you have read me well, understood my faith

and belief, if you think in similar manner, then Iwould like to request you to join hands andbenefit yourself for the betterment of humankind. By doing sincere voluntary benevolent actby serving in the true spirit of UNIVERSALBROTHERHOOD as I have understood; if Ihave understood it correctly.

52

Gauri-Ma

Gauri-Ma’s original name, given by her family,was Mridani. She was also called Rudrani. Shewas born in 1857. Her father, Parvati CharanChattopadhyay, and mother, Giribala Devi, wereboth very devoted to God. Giribala composedmany devotional songs and hymns.

Sri Ramakrishna in the company of BalaramBose. Sri Ramakrishna wanted to fulfill a specialmission through Gauri-Ma. He realized that thewomen of the society were terribly neglected,especially in the area of education, and it washis wish that Gauri-Ma should work among them.Gauri-Ma looked upon Sri Ramakrishna and theHoly Mother as her own parents. She had a strongdesire to practise austerities in a secluded place,and left for Vrindaban. There she met the HolyMother when the latter was visiting Vrindabanafter the Master’s passing away.

Later, when she took sannyas, Gouri Maa cameto be known as “Gourivrata Puri”. In 1894,Gauri-Ma founded the Sri SaradeshwariAshrama for women on the banks of the Gangaat Barrackpore in Kolkata. The Holy Motherpraised the way she took care of the girls there.

During the Master’s birth centenary in 1936,Gauri-Ma gave an address in Bengali, which was

broadcast on All India Radio. On 28 February28 1938, the day of Shivaratri, Gauri-Ma startedconsciously preparing for death and passed awaythe following day.

Yogin-Ma

Yogindra Mohini Mitra, or “Yogin-Ma”, as shewas known to the devotees of Sri Ramakrishna,was born on 16 January 1851 at Baghbazar inNorth Kolkata.

Her father, Prasanna Kumar Mitra, was a well-known physician. When she was seven, she wasmarried to Ambika Charan Biswas. The latterturned out to be a libertine, and Yogin-Mareturned with her daughter to her parents ‘place.

In 1882, Yogin-Ma met Sri Ramakrishna for thefirst time at Balaram Bose’s house. She wouldbring him various dishes prepared by herself,which Sri Ramakrishna would eat with muchre

Women Disciples of Sri Ramakrishna

Even as a child, Gauri-Ma was fearless anduncompromising, and no external pressure couldmake her deviate from a resolution which sheconsidered right. Her relatives arranged hermarriage against her will when she was thirteen,but her mother allowed her to run away and hideherself. She later on accompanied a group ofmonks and nuns to Hardwar and spent severalyears wandering alone, sometimes disguised asa man. During her itinerant days, Gauri-Mapractised severe austerities, such as fasting,observing silence, meditating and studyingscriptures. Finally she returned to Kolkata.

Drawn by a mysterious pull, Gauri-Ma came to

53

lish. Yogin-Ma had been initiated into a DeviMantra. The master confirmed this and asked herto keep repeating it. Yogin-Ma soon met the HolyMother Sarada Devi, and the two wereimmediately drawn towards each other.

In the middle of 1885, Yogin-Ma and a few otherwomen devotees went to the Car Festival atPanihati and watched the Master as he dancedamong the huge crowd. Yogin-Ma used to saythat the women used to feel that the Master wasone of them and that they never felt any shynessin his presence. She took the Master’s permissionand went to Vrindaban to spend her days inausterity. She came to know of the Master’s deathfrom the Holy Mother while in Vrindaban.

She became a close companion of Holy Mother.Whenever Holy Mother visited Kolkata, YoginMa would go to Mother’s house every day anddo household work there.

Yogin-Ma used to look upon the disciples of SriRamakrishna as her own children. On 20November 1900, she underwent Purna–Abhisheka, a special Tantric Rite. Later, she wasinitiated into Vedic sannyasa by SwamiSaradananda in Puri. The latter consulted herbefore beginning his monumental work, Sri Sri

Ramakrishna Lila-prasanga in 1909.

On 4 June 1924 at 10:25 p.m. Yogin-Ma passedaway at Udbodhan, next to the room where theHoly Mother had lived. The Holy Mother usedto describe her as one of her two eternalcompanions (the other being, Golap-Ma).

Golap-Ma

Golap Sundari Devi, known to devotees asGolap-Ma, was born in a brahmin family ofNorth Kolkata, probably in the late 1840’s. Shewas married off young, but her husband died aftera few years, leaving her with two small children,a son and a daughter. Her daughter diedprematurely, leaving a void in her life.

Seeing Golap-Ma’s terrible suffering, Yogin-Ma,who was her neighbour, came to her help andtook her to Sri Ramakrishna one day in 1885.The Master touched her head, and all grief lefther. The Master introduced Golap-Ma to theHoly Mother and told her “Keep your eyes onthis brahmin woman. She will live with youpermanently.” Golap-Ma was one of SriRamakrishna’s main women disciples and she

54

often got the opportunity to render personalservice to him. Not only did she carry his foodto him, but also cleaned his room. The Mastervisited her dilapidated house on 28 July 1885.

One important trait of Golap-Ma’s character wasthat she was not egoistic. Because of heroutspoken nature, she was often misunderstoodand criticised by other devotees, but she neverleft the Master or the Holy Mother. After theMaster’s passing away, Golap-Ma accompaniedHoly Mother to Vrindaban. Later, she becameHoly Mother’s constant companion.

In Kolkata, she lived with Mother and tookcharge of running the household.

Holy Mother passed away in 1920 and Golap-Ma lived for four years after that. She died atUdbodhan on 19 December 1924.

Gopaler Ma

Aghormani Devi (popularly known as GopalerMa) was born in a Brahmin family in the year1822 at Kamarhati, a northern suburb of Kolkata.She was a child widow. She was initiated intospiritual life by her husband’s family, with thechild Krishna as her Chosen Ideal, and was given

the Gopala Mantra.

Her love and energy were thus directed towardsher beloved Gopala.

She sold her jewellery and husband’s property,invested the money she got from it and lived onthe interest accruing from it. She shaved her headas was customary amongst widows, and led anintensely contemplative life in a temple gardenat Kamarhati. She would rise at two in themorning and continue her spiritual practices tilleight. She would then clean the temple and theworship vessels, pick flowers, and make garlandsand sandal paste. She would meditate under aBilva tree after a bath in the Ganga, cook foodand offer it to the boy Gopala, partake of thePrasad and then rest a while. She would practisejapa again until evening, listen to the vespers,have a simple light supper and then practise japaagain until midnight. She followed this routinefrom 1852 to 1883.

In 1884, she came in contact with SriRamakrishna. But whenever she came to SriRamakrishna, the latter would say nothing ofspiritual matters, but would ask her to bringwhatever she had cooked at home for him. This,at times, evoked mixed feelings, but the Master’spull was too great. In the spring of 1885, shegained a vision of Sri Ramakrishna which meltedinto the boy Gopala. She started having anuninterrupted vision of her Chosen Deity. SriRamakrishna told her that she had attained thegoal of her spiritual practices.

After the passing away of Sri Ramakrishna,Gopaler Ma was grief-stricken, but repeatedvisions of the Master consoled her. She wouldoccasionally visit the Baranagore Monastery. In1903, she fell seriously ill, but her exalted mooddid not wane a whit. During her last days, shewas looked after by Sister Nivedita. The endcame on 9 July 1906. She was carried to theGanga, where she breathed her last at dawn,touching the holy waters of the river.

Courtesy : www.ramakrishna.orgCompiled by : Nirmal Sharma

55

Swami Vivekananda Who PreferredHumanism to Theism

Gopal Chandra Bhattarai

Sometimes amazing coincidences take place tosurprise our knowledge. On the 11th day ofSeptember 1893, a renownedIndian Monkdelivered his powerful speech against religiousnarrow-mindedness, fanaticism, intolerance andextremism addressing a mass thronged to attendthe Parliament of World Religion in Chicago ofUnited States of America. 108 years on the samedate, that was September 11, 2001,representative incident of extreme religiousfanaticism razed the Twin Towers to the ground.

"If anybody dreams of the exclusive survival ofhis own religion and the destruction of the others,I pity him from the bottom of my heart, and pointout to him that upon the banner of every religionwill soon be written in spite of resistance: 'Helpand not fight,' 'Assimilation and not Destruction','Harmony and Peace and not Dissension", thegreat personality who expressed such spiritedand strong-willed voice against religiousextremism or chauvinism was non other than the

same above mentioned monk, SwamiVivekananda, who was born in 12th January1863 in Calcutta of India. Swamiji was of theopinion that Sectarianism, bigotry, and itshorrible descendant, fanaticism, had longpossessed this beautiful earth and they had filledthe earth with violence, drenched it often andoften with human blood, destroyed civilizationand sent whole nations to despair. Had it not beenfor these horrible demons, human society wouldbe far more advanced than it was in his time.

Though Vivekananda's childhood was spentamidst luxury and abundance as he was born inrich Bengali Family, when he came in contactwith a saint called Shree Ramkrishna in 1881,he was fascinated by ascetic lifestyle and soonhe renunciated the worldly pleasure of hishomedom, became a monk and Nagendra NathDutta hitherto became Swami Vivekananda. Theclose association with Guru Ramkrishna not onlyfostered Vivekananda's spiritual knowledge butalso developed his unparalleled ability tocomprehend or internalize the life and world withspiritual viewpoint. But when Guru Ramakrishnadiedin 1886, Vivekananda separated himselffrom his fellowmonks of the ashram he wasbelonged to set out to visit different places as aperipatetic yogi.

Hinduism is an ancient religion but it has notbeen long since it was named 'Hindu.' In fact theBritishpeople according to thier ownpronunciation pattern named those who lived inthe banks of Sindhu River as 'Indus' or 'Indu'which in course of time distorted to become'Hindu'. Otherwise Hinduism was called 'ancientSanatan Religion'. Sanatan religion then was inthe form of different sects, cults or factions andwas followed with different rituals and culturesin different places. So the Westerners and

56

specially the British took Hindu religion as asavage culture or ritual or a kind of paganismcontinued to be observed since ancient time.

And it was Swami Vivekananda who during histhree year long visit to Europe and Americaintensely publicized, promoted and establishedHinduism in international arena as the mostancient, refined and cultivated religionabundantly rich with stern and substantialhumanistic philosophy and insightful or inspiringthoughts. So Vivekananda enjoys the credit ofaccumulating knowledge, thoughts andphilosophy about Hindu religion and presentingHinduism before world civilization as aninternational religion.

Swami Vivekananda's inspiring personality waswell known both in Indian Sub-continent and inAmerica during the last decade of the nineteenthcentury and the first decade of the twentieth. Theunknown monk of India suddenly leapt into fameat the Parliament of World Religions held inChicago in 1893, at which he representedHinduism. His vast knowledge of Eastern andWestern culture as well as his deep spiritualinsight, fervid eloquence, brilliant conversation,broad human sympathy, colorful personality, andhandsome figure made an irresistible appeal tothe many types of Americans who came incontact with him. They say people whosoeversaw or heard Vivekananda even once cherishedhis memory till the end of their lives.

Vivekananda developed himself as a lover ofmankind during his all India visit. This visit cameas a milestone in his life as it guided him as longas he lived afterwards to tirelessly strive forpromoting universal brotherhood, sympathytowards have nots and compassion towardsunprivileged or marginalized people becauseduring this visit he was deeply touched to seethe masses submerged in deep poverty,ignorance, illiteracy and superstition. He openlydeclared that the main cause of India's downfall(British colonialism) was its neglect towards thepangs and pathos of vast number of povertystricken mass. Vivekananda saw that the poormass, owing to centuries of oppression,

humiliation and degradation, had lost faith intheir capacity to improve their lot and uplift theirstandard. But he also saw, in spite of theirunprivileged and pitiable lives, they had not losttheir faith on religion. Swamiji realized that theywere not taught and fed the life and energy givingprinciples of Vedas and the ways to translatethose principles in practical life. So, he stronglyappealed to the contemporary government forthe cause of these downtrodden people andrecommended both secular education andspiritual sensitization for them, first for theupliftment of their economic status and the latterfor regaining their lost self confidence orstrengthening their moral consciousness. Hewanted the mass to realize the infinite potentialityhidden within them. He regarded every humanbeing as potentially divine. His aim was to makethem realize that they were as respectable as theGod Himself. He said, "If you have faith in allthe three hundred and thirty million of yourmythological gods....and still have no faith inyourselves, there is no salvation for you. Havefaith in yourselves, and stand up on that faithand be strong....." There could not be anythingmore inspiring, rousing and stimulating guidelinefor the neglected mass.He was probably the first religious leader in ourpart of the world to speak for the poverty stricken

57

masses and formulate a definite philosophy ofservice. The history has shown that there are fewpeople who come in near to the sufferings ofhuman race. Swami Vivekananda was one ofthese few ones. He has expressed that religionwithout concern for the poor and sufferings wasmuch dry straw. He not only spoke about the roleof the laboring classes in the production of anation's wealth but also advocated for theirrights. Vivekananda truly voiced his concern forpoor and deprived. He urged that these peopleshould be given special care by the nation. He,almost in socialistic terms, urged that the moneyand resources that a nation spends for the welfareof elite social class should be diverted towardsthese downtrodden masses for their educationand betterment. This way he propounded a kindof principle of spiritual socialism in favor ofoppressed and exploited people of all over theworld. And he chose specially the youths to putinto practice this principle. He had a great faithon the power of youth, so he always joggledthem, awoke them and inspired them to workfor the noble cause of serving humankind. Thisis the reson he is regarded as the leader of youthin India and his birth date is celebrated as youthday.

Swamiji was the source of so enormous realm

of knowledge and enlightenment. There appearmany Sadhus ( Monks) around us, claim to havemastered this and that supernatural powers, cheatinnocent people and design or implement theiriniquitous and wicked plans in such a way thatafter a short interval of time, they are declaredas Gods. Poor, innocent and ignorant humanherd, instead of challenging such objectionabledeclaration and incriminating these frauds,embark on worshiping them ultimatelyestablishing them as real Gods. The very initialstudy of Swami Vivekananda separates him fromsuch pack of self declared saviors of mankindand enthrones him in our heart as the mostrevered person. Vivekananda possessed anillumined intellect and a heart that was full ofcompassion for his fellow human beings. Hismessages were simple and he believed more inwiping the tears of suffering humanity thancreating followers and increasing the masses ofreligious believers of certain sect.

Vivekananda spent socially active life only for10 years before he ended his short life in 4thJuly 1902. But he contributed so intensely forthe cause of suffering humanity. Though he wasborn and brought up in India and though he wasbasically a Hindu, he established himself as aninternational figure and as a promulgator ofuniversal humanism. Besides, innumerablerecords of his rousing and inspiring speeches,hundreds of poems dedicated to the service ofmankind and mainly his four lofty volumesregarding Eastern Philosophy namely Gyanyoga,Bhaktiyoga, Karmayoga and Rajayoga are hissignificant contribution for the enrichment ofsuccessive generations.

The great leading light and pacesetter ofhumanitarian ideology, Swami Vivekananda,who not only taught people to dispose off themyths related to ancient savagery faith and todiscard the useless rituals observed in the nameof God-worshiping but also appealed all andsundry to believe 'Jiva nai Shiva hun' (Man isGod) and to be committed to the service of fellowhuman being, will never cease to be a relevantand important personality to study andcontemplate about.

58

SWAMI VIVEKANANDA VEDANTA KENDRA—NEPALWISHES TO THANK THE FOLLOWING WELL WISHERS

FOR THEIR CONTRIBUTION :

* Arpana Pokharel * Arun Pokharel * Ashok Pokharel* Avinavh Sharma * Avishek Sharma * Ayushma Pokharel

* Barsha Shrestha * Darja Satyal * Ilu Sharma* Ira Sharma * Jaya Lohani * Madhav Sharma

* Mamta Pokharel * Neera Lohani * Niranjan Sapkota*Nirnaya Lohani * Nirmal Sharma * Prabesh Lohani *Prakash

Dugar * Pramod Lohani * Pratik Lohani* Priya Kala Bhattarai * Rabi Raj Thapa * Rabindra Rimal

* Rakshya Lohani * Rajiv Sharma * Rajkumar Lama* Rama Rimal * Sabina Karki * Sarju Baba Shrestha

* Shashi Bhandary * Subhadra Chettri * Sunil Agrawal* Sunil Satyal * Suresh L Shrestha * Tara Bhattarai

Give, and it shall be given unto you !

59

60

61

62

63