Voice of Sivananda September 2019

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Voice of Sivananda

Volume - 48 Sept. - 2019 Total Pages 28 Number 09

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Spiritual Calender

October 2019

: Saraswati Avahana

: Sri Durga Ashtami ; Sri Mahanavami

: Sri Navaratri Puja Concludes

: Vijay Dashami

: Ekadasi

: Pradosha Puja

: Purnima; Maharshi Valmiki Jayanti

: Radha Jayanti

: Ekadasi

: Pradosha Puja

: Naraka Chaturdasi

: Amavasya ; Deepavali

: Amavasya ; Govardan Puja; Gow

Puja; Sri Bali Puja

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CONTENTS

Cover : Swami Sivananaji Mahara...... 1

Regular Scheduled Programme........... 2

Contnets/ Spiritual Calender............... 3

Awake! Realise your Divinity............... 4

Austerity of speech................................ 6

Death ...................................................... 8

Inspiring Stories.................................... 10

How to Control the Mind.................... 12

Wisdom Sparks...................................... 14

Sri Guru Gita......................................... 16

Jhen~ Hkkxon~ xhrk...................................... 17

Jh jkepfjr ekul....................................... 18

è;ku ds izdkj ........................................... 19

deZ;ksx lkèkuk ........................................... 20

fgUnw&fl¼kUr ............................................. 21

eu % jgL; vkSj fuxzg ................................. 22

lUr pfj=k ................................................. 24

fpnkuUn fparu ef.kekyk ............................... 26

Glimpses of Shri Krishna.................... 27

Swami Chidanandaji Maharaj ............ 28

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September 2019 l Voice of Sivananda l 3

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Let Noble Thoughts Come to Us From All Sides.

(Rigveda-1-89)

AWAKE! REALISE YOUR DIVINITY!

Continued from Last issue....

HIS GOLDEN

TEACHINGS

Blessed Atman! Radiant Souls eagerly

yearning and longing for liberation from

all limitations, all imperfections and all

vexing bonds that hold us down to a gross

earth consciousness, which is unnatural

to us, which is not our true state, which

is not our real condition. You are all

mumukus longing for liberation, aspiring

for liberating wisdom, engaged in yoga

practice and spiritual living, who are

lovers of God and righteousness, devotees

of the divine life and followers of Gurudev

Swami Sivanandaji Maharaj.

Today is Thursday, the day of the

guru, and as a worthwhile exercise and

expression of our earnestness to grow in

devotion to the guru, to show how really

and truly sincere, earnest and serious we

are about our devotion to the guru, it would

be worthwhile to see if we can adopt for

our practice over the next twenty days

one item per day of Gurudev’s Twenty

Important Spiritual Instructions. For, we

cannot afford to print these instructions in

thousands upon thousands, in innumerable

4 l Voice of Sivananda l September 2019

—Swami Chidanandaji Maharaj

languages, giving them to the whole

world, and then have the queer notion that

we are exceptions to them, we need not

read them, become acquainted with them

in depth, nor necessarily practise them

and apply them to our own life.

Why should such a thought arise?

Because we are close to Gurudev, we are

doing his service, seva. Therefore, his

rules do not apply to us so very seriously.

He will not bother whether we are

following his Twenty Instructions or not.

We are doing his seva.

This is called maya! It is a practical

laboratory demonstration of maya. This

is what maya is: to bypass the guru’s

instructions with the smug assurance

that our seva makes us special VIP’s,

privileged with exemption from his

instructions.

Well, if this type of notion takes root in

your heart, it is only a disaster to you. It

does not affect Gurudev. He does not lose,

because he has nothing to lose. Long ago

he gave up everything and got everything.

And that which he has got is something

which cannot be lost. Even otherwise, he

has nothing to lose, because he voluntarily

gave up everything—friends, relatives,

home, property, money, fame, comfort,

security, praise, renown, flattery. He gave

up everything and became possessionless

and desireless. He had only one desire

when he came here over seventy years

ago—to sit under a tree, get absorbed

in God’s Name and become absorbed in

God.

So, if we are wise enough to follow his

golden teachings, his divine admonitions,

his loving spiritual instructions-given

with great goodwill and a desire that we

should all rise to great heights of spiritual

experience and blessedness—then they

will clear up all obstacles between us and

God, between us and the guru’s grace. We

will open a wide channel through which

grace rushes towards us, inundates us,

fills us, and lifts us up to sublime heights.

If we do not follow his teachings we

invite disaster, not for Swami Sivanandaji,

not for The Divine Life Society, but

first ourselves, and then for Sivananda

Ashram, which becomes an effective

centre of inspiration and spiritual help

to sincere seeking souls. So there might

be some minus effect to Sivananda

Ashram and a total disaster for you,

but Swami Sivanandaji will not in any

way be affected. For he is now in a state

beyond being affected. He is established

in a changeless state of total perfection,

supreme blessedness, immeasurable

peace and indescribable bliss. He is not in

that state, but he is that state.

Swami Sivananda is pure

satchidananda. Swami Sivananda is total

bliss. This is not Chidananda saying,

this is scripture saying, sruti vakya. Veda

Bhagavan says: “brahmavit brahmaiva

bhavati – The knower of Brahman verily

becomes Brahman Itself.” “Anandam

brahmeti vyajanat - That Brahman is

verily bliss, the experience is bliss.” It is

in that Brahmic state that he whom the

world knew as Sivananda abides eternally,

and, therefore, what we do with our lives

is going to affect us, but it is not going

to affect Swami Sivananda in his Brahmic

state.

Therefore, it is wise that we make use

of this life for our highest welfare. Or, if

not for our highest welfare, we should at

least work for our welfare-for the simple

reason that no one else can work for our

welfare. They can assist us in working for

our welfare, but there is a saying which

is based upon experience and expresses

universal human wisdom: “God helps

those who help themselves.”

The great scripture called Yoga

Vasishtha—which ran into thousands

of pages to explain to us that this world

is a mere appearance, a figment of

imagination, a creation of the mind, there

is no abiding truth in it, it is less real than

dream-that scripture ends by saying exert,

you must exert to attain that experience.

Otherwise that experience will be far,

far away, and you will be weeping and

wailing, beating your breast, and knocking

your head against the wall in frustration

and desperation. If you take the world to

be a solid reality but want to rise to that

higher experience exert. No gains without

pains. Be up and doing. Exert, exert,

purushartha. To be continued...


AUSTERITY OF

SPEECH

Continued from last issue....

Words possess tremendous

power. By words you can

encourage and cheer others.

By words you can give the greatest

happiness to others. By words you can

ruin and displease others. By words

the Guru imparts his knowledge to his

students. By words the mother trains her

children spellbound. Word is Brahman

or God in manifestation, he careful in the

selection of your words. Use sweet words

and conquer the hearts of others. Never

use harsh words. Understand and realise

the power of words and become wise.

You must practise austerity of speech

if you really wish to attain quick progress

in meditation. You must always utter

sweet, loving words. You must speak the

truth at any cost. You must not speak any

harsh or indecent word that is calculated

to hurt the feelings of others. You should

weigh your words before they are spoken.

You must speak a few words only. This

is austerity of speech that will conserve

energy and give you peace of mind and

inner strength.

Uttering harsh words, uttering

falsehood, speaking ill of another at his

—Swami Sivanandaji Maharaj

back, and idle gossiping, are the four evil

actions of the tongue. If you guard your

tongue, you will be safe. You will have

peace.

Before you speak, think carefully of the

influence which every word will produce

on the feelings of others. If it is likely to

hurt the feelings of others, avoid those

words. Do not bring them into expression.

Discipline the tongue properly. Think

thrice before you speak, before you utter

a word. Know the power of each word -

that you utter and the effect it will produce

on the minds of others. Do not allow the

tongue to run riot. Do not be garrulous.

Speak a few words. Speak sweet and

loving words. A word spoken once cannot

be taken back, like a shot sent at a target.

Be careful in your speech. It is the speech

that wounds a person more than the action.

A harsh speech bleeds the heart and not

the body. The wound in the body heals

quickly but the wound in the heart caused

by offensive speech never heals. The

sufferings of the body are transitory and

easily forgotten but not the sufferings of the

heart. Speak measured words. Make this

a habit through protracted practice. You


can then talk cautiously without thinking.

Avoid superfluity in words and be

considerate speech. Think before you talk.

Never utter such may wound the feelings

of others. Watch careful thoughts that arise

in your mind when you in society. Avoid

impulsive speeches, emotional utter and

boisterous, bubbling expressions. Be calm,

serene and tranquil. Manifest a dignified

personality magnanimous attitude.

The organ of speech produces a great

deal of distraction and various sorts of

quarrels. It is a restless sense. People

generally talk at random whatever comes

out of their lips, without any thought and

care. They jest at the expense of others. In

the end they fight with one another over

nothing at all, over a little play of words.

Weigh every word in your inner, mental

balance before it comes out. Every word

is filled with Shakti or power. That man

who possesses the faculty of weighing his

words before expressing them will have

great peace of mind. All his words will be

powerful. They will produce a tremendous

impression on his hearers.

The control over speech is as important

as control over thought. Use measured

words in writing and in speech. Lord Jesus

was the only sage who used measured

words in his speech. Mahatma Gandhiji

was another example.

Too much talking is a bad habit which

lessens the spiritual power. If a man talks

too much he suffers from diarrhoea of the

tongue. Quiet people cannot sit even for a

second in the company of these loquacious

or garrulous people. They will talk five

hundred words per minute! There is an

electric talking-dynamo in their tongue.

They are restless people. If you lock these

people for a day in a solitary room, they

will die.

An enormous amount of energy

is wasted by excessive talking. The

energy that is spent in talking Should

be be carefully and vigilantly conserved

and utilised spiritual practices and in

divine contemplation. The organ of

speech distracts the mind considerably.

A talkative man cannot dream of having

peace even for a short time. Therefore, an

aspirant should speak only a few words

when necessary and that too on spiritual

matters only. A talkative man is unfit for

the spiritual path.

To be continued....

DO AS YOU WISH TO BE DONE BY

All the phenomena of nature are governed by one important law, the law of

causation, the law of Karma. It is that law that keeps up the inner harmony and

logical order of the universe. No phenomena can escape from the operation of this

mighty law.

The cause is bound in the effect and effect is in cause. The effect is similar to

the cause. This worl runs on this funamental vital law. This law is inexorable an

immuntable.


DEATH


In the intervening period between

death and new birth, the departed

spirit, especially if the person is

physically and spiritually developed, can

frequently materialise upon the earth

plane if necessity arises. It takes human

form, talks, and can even make itself felt by

tangible touch. It is possible to photograph

such an apparition.

Such materialised form is different

from the astral body which is not visible to

normal vision. It is an exact counterpart,

a subtle ‘double’ to the physical body, and

forms the vehicle in which the departed

soul journeys after death.

Astral consciousness, however,

cannot guarantee you freedom from birth

and death. Occultism and spiritualism can

never give ultimate emancipation; nor can

they reveal the full secret of the beyond.

Spiritual realisation and knowledge of the


Self alone will reveal the mystery of life

and death and the life beyond death.

BE NOT AFRAID OF DEATH

Death is painful to worldly man. A

Yogi or a sage, or even a real aspirant, has

no fear of death. A desireless man never

weeps when he dies. A full-blown Jnani

never dies. His Prana never departs.

Your highest duty is to prepare for a

peaceful life hereafter. Conquer the fear

of death. Conquest of the fear of death,

conquest of death, is the highest utility of

all spiritual Sadhana. The one aim of all

Yoga Sahana is to meet death fearlessly

and joyfully.

Man is afraid of death. In old age, he

tries to think of God. If he remember God

even from his boyhood, he will reap a rich

spiritual harvest in old age.

Bhishma had death at his command.

Savitri brought back Satyavan, her

husband, to life through her power

of chastity. Markandeya conquered

eath through worship of Lord Siva.

You also can conquer death through

devotion. knowledge, and the power of

Brahmacharya.


DEVI

Devi or Maheswari or Parasakti is the

Supreme Sakti, or power of the Supreme

Being. When Vishnu and Mahadeva

destroyed various Asuras, the power of

Devi was behind them. Devi took Brahma,

Vishnu, and Rudra and gave them

necessary Sakti to proceed with the work

of creation, preservation and destruction.

Devi is the creatrix of the universe.

She is the Universal other. Durga, Kali,

Bhagavati, Bhavani. Ambal, Ambica,

Jagadamba, Kamesvari, Ganga, Uma,

Chandi, Chamundi, Talita. Gauri,

Kundalini, Tara, Rajesvari, Tripurasundari,

ste are all Her forms. She

is worshipped, during the nine days

of Dusserah as Durga, Lakshmi and

Sarasvati.

Devi is the Mother of all. The pious

and the wicked, the rich and the poor, the

saint and the sinner-all are Her children.

Devi or Sakti is the Mother of Nature.

She is Nature itself. The whole world is Her

body. Mountains are Her bones. Rivers

are Her veins. Ocean is Her bladder. Sun,

moon are Her eyes. Wind is Her breath.

Agni is Her mouth. She runs this world

show.

MANIFESTATION OF

SAKTI

Sakti is symbolically female; but it

is, in reality, neither male nor female. It

is only a force which manifests itself in

various forms.

The five elements and their

combinations are the external

manifestations of the Mother. Intelligence,

discrimination, psychic power, and will

are Her internal manifestations. Humanity

is Her visible form.

She lies dormant in the Muladhara

Chakra in the form of the serpentine

power or coiled-up energy known as the

Kundalini Sakti. She is at the centre of the

life of the universe. She is the primal force

of life that underlies all existence. She

vitalises the body through the Sushumna

Nadi and the nerves. She nourishes the

body with chyle and blood. She vitalises

the universe through Her energy. She is

the energy in the sun, the fragrance in

the flowers, the beauty in the landscape,

the Gayatri or the Blessed Mother in the

Vedas, colour in the rainbow, intelligence.

the mind, potency in the homoeopathic

pills, power Makaradhvaja and gold-oxide,

will and Vichara Sakti in sages, devotion

in Bhaktas, Samyama and Samar Yogins.

Vidya, Shanti, lust, anger, greed, egoism,

pride all Her forms. Her manifestations

are countless.

To be continued....


INSPIRING STORIES

RUNNING AWAY

FROM EVIL


But the younger brother

decided to stay on where he

was. can be no running away

from the fact of my crime,” he thought,

and bore the public insult with a stout

heart. He had decided to forget the past

and to open a new chapter in his life.

With undaunted zeal, through months and

years, he gradually built up a very high

reputation for honesty and integrity. To

his neighbours he became a symbol of

goodness and virtue. His sore was healed

by the cosmic healer— time—and people

forgot about his past in due course. Years

later, some stranger came to the village and

found the old man with the letters “S.T.”

branded on his forehead. He enquired

from a neighbour what they meant.

“It is an old, old story,” said

the neighbour. “I do not remember

the particulars, but they must be an

abbreviation of ‘saint’.”

The moral of the story is that through

persistent effort a sinner can certainly

become a saint. No one can indeed fly

from evils or wrongs of his actions. They

follow him like shadows. The more he

thinks of his past, the more his conscience

is haunted. His mind clings to him


wherever he goes.

Few are born saints. The story

illustrates the fact that a sinner of today

is a saint of tomorrow. Through sincere

effort and a determination to succeed,

even the most vicious can be turned into

a saintly one. The transformation of rogue

Ratnakar into sage Valmiki is an epic

example of this truth.

Therefore, O Ram! do not be downhearted

because of your shortcomings.

However heinous may your past be,

through an unflinching will you can

certainly overcome your efects and

become a shining example of virtue and

ethics to all those around you. Cheer up!

Start your Sadhana right now.


THE LORD COMPASSION

NARAYANA PRASAD’S mother

had passed away. Contrary to expectations,

Narayana Prasad was extremely happy!

He ran to his worship room, fell prostrate

at the feet of his Deity-Jaganatha-and

prayed: “Unasked you showered your

Grace upon me. You have removed the

one tie that bound me to this earthly

life. I shall now be able to devote my

entire life to you and you alone, without

any distractions. Lord, grant me pure

devotion.”

Narayana Prasad and his mother

had both been great devotees of Lord

Jaganatha of Puri. Narayana Prasad now

wended his way to Puri. All along the way

he was singing the Names of the Lord in

blissful self-forgetfulness.

In the heart of the devotee dwelt the

Lord. Narayana Prasad communed with

Him uninterruptedly. He did not think

of going into the temple of Jaganatha of

Puri. Instead, he went to the seashore and

engaged himself in ceaseless repetition of

His Name and meditation on His glories.

Three days passed. Narayana Prasad

had not taken any food nor did he think of

it. He was in a remote place; no pilgrims

passed that way. He was starving, but

immersed in the bliss of Kirtan and

meditation.

Lord Jaganatha turned to His consort:

“Lakshmi what a pity! My devotee is

starving on the seashore. I have neglected

My duty; I have been heartless and cruel.

He has been intent on the performance

of his duty—remembrance of Me. But I

have failed in Mine—the protection of the

devotee. How can I face him now? I am

burning with shame. You kindly go to him

with delicious food and offer it to him.’

Lakshmi agreed. She took on a

golden plate the richest articles of the

Lord’s prasad.

Narayana Prasad was oblivious of

the world. He was immersed in the Lord’s

Name. Lakshmi, while approaching him,

felt shy to meet him face to face. She too

felt unhappy at the thought that a devotee

had thus been allowed to starve by the

Lord and Herself. Quietly She placed the

gold plate behind Narayana Prasad and

swiftly returned to Her abode.

To be continued....


HOW TO CONTROL

THE MIND


When you are in Kashmir,

when you are enjoying

the picturesque scenery

of Muttan, Gulmarg, Sonamarg,

Chashmashahi and Anantanag, your

mind will be suddenly upset by shock, if

you receive a telegram which brings the

unhappy tidings of the untimely demise of

your onty son. The scenery will no longer

interest you. They have lost ther charm

for you. There is ejection of attention.

There is depression It is concentration

and attention that gives you pleasure jn

stght-seeing.

For purposes of concentration, you

will have to gather the scattered rays of


the mind patiently through Vatragya and

Abhyasa, through Tyaga (renunciation)

and Tapas and then march boldly with

indefatigable energy towards God or

Brahman. Through constant Sadhana

(spiritual practice), the mind must be

checked from externalising. It must be

made to move towards Brahman, its

original home. When the mental rays are

concentrated, illumination begins.

ILLUSTRATIONS

OF THE NATURE OF

MIND

Mind is compared to quicksilver,

because its rays are scattered over various

objects. It is compared to a monkey,

because it jumps from one object to

another object. It is compared to moving

air, because it is Chanchala. It is compared

to a furious, rutting elephant, because of

its passtonate impetuosity. Mind is known

by the name ‘Great Bird, because it jumps

from one object to another object just as a

bird jumps from one twig to another, from

one tree to another. Raja Yoga teaches us

how to concentrate the mind and then how

to ransack the innermost recesses of our

own mind.


DIFFERENT DEGREES

OF CONCENTRATION

Kshipta, Mudha, Vikshipta, Ekagra

and Niruddha are the five Yogic Bhumikas.

The Chitta or mind manifests itself in five

different forms. In the Kshipta state, the

rays of the mind are scattered on various

objects. It is restless and jumps from one

object to another In the Mudha state, the

mind is dull and forgetful. Vikshipta is the

gathering mind. It is occasionally steady

and, at other times, distracted. By practice

of concentration, the mind struggles to

gather itself. In the Ekagra state, it is onepointed.

There is only one idea present

in the mind. The mind is under perfect

control in the Niruddha state. Dharana is

practised for stopping the modifications

of the mind.

THE POWER OF

CONCENTRATION

By manipulating the mind, you will

be able to bring it under your control,

make it work as you like and compel it

to concentrate its powers as you desire.

He who has leamt to manipulate the mind

will get the whole of Nature under his

control. There is no limit to the power of

the human mind. The more concentrated

it is, the more power is brought to bear on

one point

A scientist concentrates his mind

and invents many things. Through

concentration, he opens the layers of

the gross mind and penetrates deeply

into higher regions of the mind and gets

deeper knowledge. He concentrates all the

energies of his mind into one focus and

throws them out upon the materials he is

analysing and so finds out their secrets.

CONCENTRATION,

MAN’S FOREMOST

DUTY

Sri Sankara writes in the commentary

on Chhandogya Upanishad (VII-XX-1)

that a man’s duty consists in the control

of the senses and concentration of

mind. So long as the thoughts of one

are not thoroughly destroyed through

persistent practice, he should ever be

concentrating his mind on one truth at a

time. Through such unremitting practice,

one-pointedness will accrue to the mind

and instantly, all the hosts of thoughts

will vanish. Concentration is opposed to

sensuous desires, bliss to flurry and worry,

sustained thinking to perplexity, applied

thinking to sloth to torpor, rapture to illwill.

You are born to concentrate the mind

on God after collecting the mental rays

that are dissipated on various objects.

That is your important duty.

To be continued....


WISDOM SPARKS



SADHANA WEEK

The Divine Life Society, Rishikesh

Conducts Sadhana Week

During Guru Purnima.

Sadhaks from all parts of the world

Assemble to do Sadhana.

Sadhana is practice of Yoga,

To steady the mind

And to fix it on the Lord.

There are common meditation,

Prayer, Japa and Shanti Path;

There are lectures on Yoga and Bhakti,

Vedanta and Gita,

There is also Nishkamya Seva class.

Students are trained

In Asans, Surya Namaskaras,

And Pranayama too.

SHIVANANDA NAGAR

This is the most lovely spot

In the Himalayas,

In the whole world also;

It is in Rishikesh,

Spiritual vibrations here is Infinite

This is admitted by all.

Ganga flows here,

Jamuna, Saraswati,

All the sacred rivers are here,

This is the most holy place!

Lord Viswanath dwells here,

Lord Krishna abides here,

Lord Rama and Hanuman,

Ganapati and Uma,

Shine here with brilliance,

Their grace all can feel,

Their blessings all can get

Rishis, Narada, Agastya,

And Vyasa are ever present,

Kasi and Brindavan,

Ayodhya and Badri are here,

The four Dhamas

And the twelve Jyotirlingas are here.

Arjuna got his Pasupata Astra here.

Who has not seen

Lord Viswanatha here

Is the most unfortunate man.

Pandavas rested here

On their way to Badri,

Vyasa divided the Vedas here,

Vasishtha and Rama Lakshmana


Did Tapas here.

O Lord Viswanath!

Prostrations unto Thee!

Bless us all, protect us all,

Give light to all!

There is no rebirth for that man

Who does Tapas here for 40 days

Living on milk and fruits!

Sivaya Nama OM,

Sivaya Namah,

Sivaya Nama OM,

Namah Sivaya.

BADRIKASHRAM

This is in the snowy Himalayas

One hundred and sixty miles from

Rishikesh

This is the sacred place,

Where Nara and Narayana even now do

Tapas.

Sri Sankara wrote his Sareerika Bhashya

here

Sri Uddhava meditated here

The Pandavas marched towards this

Ashram

Many Rishis even now live here.

Holy Alakananda flows here

Brahmakapal is on the vicinity

Badri Narayana abides here

This is one of the four Dhamas.

This is a beautiful place for meditation

You can do rigorous Tapas

You will have to come to Joshimath

When the winter commences.

The doors of the temple open in May

The temple closes for winter in October

Thousands of pilgrims march

They shout ‘Badri Visal Ki Jay!

And enjoy the trip nicely.

The journey is easy and pleasant

There are halting stages

At every fourth mile

You can get foodstuffs also!

You can go on Dandy or Kandy

You can go on car also

Upto Kirtinagar

For a distance of sixty miles.

Aeroplane also will take you

Upto Joshimath,

But it is better to walk

When you go on a pilgrimage.

Devaprayag and Rudraprayag

Karnaprayag and Vishnuprayag

All come on the way

You can enjoy the scenery.


Jh xq: xhrk

Jkh xq: xhrk

;L;kUra ukfneè;a u fg

djpj.ka ukexks=k u lw=ke~A

uks tkfruSZo o.kksZ u Hkofr

iq#"kks uks uiqala u p L=khAA324AA

ukja uks fodkja u fg tfuej.ka

ukfLr iq.;a u ikie~A

uks¿rÙoa rÙoesda lgtlejla

ln~xq#a ra uekfeAA325AA

324, 325. He who has neither en, midle nor beginning, who has neither hands,

feet, caste, nor order, who is neither man, woman nor nueuter

(Napumsala), who has neither change, birth, death, virtue, vice, who

is neither Tattva—the only truth, homogeneous, the same at all times,

who is enowedd with natural equanimity and uniform Bhava, to that

Notes :

Sat Guru I ever prostate.

In reality, the Guru is beyond all dualities. He is the Supreme Brahman.

He is free from all human elements an taints. He is in the enjoyment of

Brahmic Bliss at all times.

fuR;k; lR;k; fpnkRedk;

uO;k; HkO;k; ijkRijk;A

'kq¼k; cq¼k; fujatuk;

ueks¿Lrq fuR;a xq#'ks[kjk;AA326AA

326. To the Eternal, to the ever-True, to the Conscious Light and Knowledge,

to the ever-new, to the majestic dignified, to the Paratpara (greatest of

the great), to the pure, to the enlightened, to the non-attached,—may

this prostration be ever to that great Guru Sekhara (to the crest-jewel

among teachers).


{ks={ks=KfoHkkx ;ksx%

Jkhen~ Hkxon~ xhrk

AAJh HkxokuqokpAA

; ,oa osfÙk iq#"ka izd`fra p xq.kS% lgA

loZFkk orZekuks¿fi u l Hkw;ks¿fHktk;rs AA23AA

vuqokn % tks euq"; bl izdkj iq#"k vkSj xq.kksa lfgr izd`fr dks tku ysrk gS og dSlh Hkh voLFkk

O;k[;k %

esa jgs] mldk iqutZUe ugha gksrkA

xq.kksa lfgr izd`fr dks vkSj iq#"k dks tkuus okyk Lo;a dks tUe&e`R;q ds cUèku ls eqDr

dj ysrk gSA pkgs og thou dh fdlh Hkh voLFkk esa dksbZ Hkh dk;Z D;ksa u djrk gksA

izd`fr vkSj iq#"k ds foosdiw.kZ Kku dk ;gh ykHk gSA og tkurk gS fd ôg* fuR; gS]

vifjorZu'khy gS vkSj tks Hkh ifjorZu gksrs gSa os lc izd`fr ds xq.kksa dh fod`fr ds dkj.k

gksrs gSaA vkRek 'kjhj ds lkFk ,dRo LFkkfir dj ds vfo|k ds dkj.k nq%[kh gksrk gS vkSj

iqutZUe ds Hkaoj esa iQal tkrk gSA

og fdlh Hkh voLFkk esa gks] fdlh Hkh dk;Z esa fu;qDr gks&os pkgs dÙkZO; deZ gksa vFkok

fuf"k¼ deZ] (tSls bUnz us iqjksfgr fo'o:i vkSj vusd laU;kfl;ksa dh fgalk dh)] og

iqu% tUe ugha ysrk D;ksafd iqutZUe ds cht :i deZ vkRe&Kku ls] iq#"k&izd`fr ds

Kku ls nXèk gks pqds gSa] KkukfXu us mu deksZa dks HkLe dj fn;k gSA ftl izdkj vfXu

esa tys gq, cht iqu% vadqfjr ugha gksrs mlh izdkj KkukfXu esa HkLehHkwr deZ iqu% tUe

vFkok 'kjhj iznku djus esa 'kD; ugha gksrsA bl voLFkk esa mudh fLFkfr dekZHkkl dh

gksrh gSSA os izHkkoiw.kZ dkj.k ugha gSa vkSj u;k tUe ugha ns ldrsA ,d tyk gqvk oL=k]

oL=k dk dk;Z ugha dj ldrkA

iQy dh bPNk ls vkSj vgadkj o'k fd;s x;s deZ ifj.kkenk;h gksaxsA ,d fo}ku iq#"k

vfo|k] vgadkj vkSj vklfDr ds chtksa dks KkukfXu esa HkLe dj nsrk gSA blhfy, mldk

iqutZZUe ugha gksrkA

orZeku dks tUe ns dj ftu izkjCèk deksZa us viuk O;kikj igys gh izkjEHk dj fn;k gS]

os u"V ugha gksrs Hkys gh vkRek ds Kku dk lw;Z mn; gks tk;sA rjdl ls fudky dj

,d ck.k tks y{; ij NksM+k x;k gS og y{; Hksnu djus ds mijkUr Hkh 'kfDr lekIr

gksus vkSj èkjk ij fxjus i;ZUr fØ;k'khy jgrk gSA


Jhjke pfjr ekul

nksgk uhy ljks#g uhy efu uhy uhjèkj L;keA

yktfga ru lksHkk fujf[k dksfV dksfV lr dkeAA146AA

pkSikbZ ljn e;ad cnu Nfc lhaokA pk# diksy fpcqd nj xzhokAA

vèkj v#u nj laqnj uklkA fcèkq dj fudj fcfuand gklkAA

uo vacqt vacd Nfc uhdhA fprofu yfyr Hkko¡rh th dhAA

Hk`dqfV eukst pki Nfc gkjhA fryd yykV iVy nqfrdkjhAA

dqaMy edj eqdqV flj HkzktkA dqfVy dsl tuq eèkqi lektkAA

mj JhcRl #fpj cuekykA ifnd gkj Hkw"ku efu tkykAA

dsgfj daèkj pk# tusmQA ckgq fcHkw"ku lqanj rsmQAA

dfj dj lfjr lqHkx HkqtnaMkA dfV fu"kax dj lj dksnaMkAA

Hkxoku~ ds uhys dey] uhyef.k vkSj uhys ¼ty;qDr½ es?k ds leku ¼dksey] izdk'ke; vkSj

ljl½ ';keo.kZ ¼fpUe;½ 'kjhj dh 'kksHkk ns[kdj djksM+ksa dkenso Hkh ytk tkrs gSaAA146AA

mudk eq[k 'kjn~ ¼iwf.kZek½ ds pUnzek ds leku Nfo dh lhek Lo:i FkkA xky vkSj BksM+h

cgqr lqUnj Fks] xyk 'ka[k ds leku ¼f=js[kk ;qDr] p<+ko&mrkjokyk½ FkkA yky vksB] nk¡r vkSj

ukd vR;Ur lqUnj FksA g¡lh pUnzek dh fdj.kkoyh dks uhpk fn[kkus okyh Fkh AA1AA

us=ksa dh Nfc u;s ¼ f[kys gq, ½ dey ds leku cM+h lqUnj FkhA euksgj fprou th dks

cgqr I;kjh yxrh FkhA Vs<+h HkkSagsa dkenso ds èkuq"k dh 'kksHkk dks gjus okyh Fkha yykV iVy ij

izdk'ke; fryd FkkAA2AA

dkuksa esa edjkd`r ¼eNyh ds leku½ dq.My vkSj flj ij eqdqV lq'kksfHkr FkkA Vs<+s ¼?kq¡?kjkys½

dkys cky ,sls l?ku Fks] ekuks HkkSajksa dk >qaM gksaA ân; ij JhoRl] lqUnj ouekyk] jRutfVr gkj

vkSj ef.k;ksa ds vkHkw"k.k lq'kksfHkr FksAA3AA

flag&dh lh xnZu Fkh] lqUnj tusÅ FkkA Hkqtkvksa esa tks xgus Fks] os Hkh lqUnj FksA gkFkh dh

lw¡M leku ¼mrkj&p<+ko okys½ lqUnj Hkqtn.M FksA dej esa rjdl vkSj gkFk esa ck.k vkSj èkuq"k

¼'kksHkk ik jgs½ FksAA4AA


è;ku ds izdkj

fiNys vad ls vkxs

;fn vki pkj lkèkqvksa dks

ckrsa djrs ns[ksa] rks fuLlUnsg

le> ysa fd os fdlh&u&fdlh

O;fDr ds ckjs esa pqxyh dj jgs gksaxsA ;s lkèkq dg

jgs gksaxs& ^^{ks=k dk Hkkstu cgqr cqjk gSA os Lokeh

th ,d cgqr cqjs vkneh gSaA** x`gLFkksa dh vis{kk

lkèkqvksa esa pqxyh dh ço`fÙk vfèkd çcy gksrh

gSA ;gk¡ rd fd f'kf{kr laU;klh rFkk x`gLFk Hkh

bl Hk;adj jksx ls cps ugha gSaA ,d lPpk lkèkq

lnk vdsyk jgrk gS vkSj è;ku esa yxk jgrk gSA

fuUnk dk ewy dkj.k vKku vFkok bZ";kZ

gSA fuUnk djus okyk >wBs dyad yxkus] vi;'k

djus] vk{ksi djus] >wBk vfHk;ksx yxkus vkfn ds

}kjk ml euq"; dks uhps fxjkuk pkgrk gS tks fd

le`f¼'kkyh gSA fuUnk djus okys ds ikl iM~;a=k

jpus ds flok vkSj dksbZ dke ugha gksrk gSA og

fuUnk djds gh ftUnk jgrk gSA mls fuUnk djds

rFkk vfu"V djds vkuUn feyrk gSA ;g mldk

LoHkko gSA pqxyh djus okys lekt ds fy,

[krjk gSA os nq"V vijkèkh gSaA mUgas cM+s n.M dh

vko';drk gSA diV&O;ogkj] dqfVyrk] dwVuhfr]

Ny&diV] cdokn Bxh vkSj èkwrZrk pqxyh ds

ifjtu gSaA pqxyh djus okys dk eu dHkh Hkh

'kkfUriw.kZ ugha gksrk mldk eu lnSo xyr fn'kk

esa ;kstuk cukrk jgrk gSA ,d lkèkd dks lnk bl

&Lokeh f'kokuUnth egkjkt

nqxqZ.k ls cp ds jguk pkfg,A mls vdsys ?kweuk

pkfg,] vdsys jguk pkfg,] vdsys Hkkstu djuk

pkfg, rFkk vdsys gh è;ku djuk pkfg,A ,d

O;fDr ftlus bZ";kZ] fuUnk] ?k`.kk] vgadkj] LokFkZrk

vkfn dks nwj ugha fd;k gS] ;fn og dgrk gS fd

jkst 6 ?k.Vs è;ku djrk gw¡] rks ;g vKkurk gSA

tc rd O;fDr bu lHkh nq"ço`fÙk;ksa dks nwj ugha

djrk vkSj eu dks 'kq¼ ugha djrk] rc rd 6

feuV rd Hkh è;ku yxuk lEHko ugha gSA igys

6 o"kZ rd fu"dke lsok }kjk mls vius eu dks

'kq¼ djuk pkfg,A

fujk'kk

uokH;kfl;ksa dks iwoZ&laLdkjksa] lw{e vfLrRoksa]

cqjh vkRekvksa ds çHkko] cqjh laxr] ckny okys

fnu] vip rFkk vfèkd Hkjs isV ls vDlj è;ku esa

grk'kk vk tkrh gSA dkj.k dk mipkj djsaA dkj.k

dk mUewyu djsaA fujk'kk dks vius Åij gkoh u

gksus nsaA rRdky yEch nwjh rd ?kweus pys tk;saA

[kqyh gok esa nkSM+sA Hktu xk;saA ,d ?k.Vs rd

tksj&tksj ls ¬ dk mPpkj.k djsaA leqæ vFkok

unh ds fdukjs Hkze.k djsaA ;fn vki gkjeksfu;e

ctkuk tkurs gksa] rks mls ctk;saA mRlkgtud

fopkj j[ksa vkSj tksj ls g¡lsaA ;fn vko';d gks]

rks fojspd vFkok ikpd pw.kZ ysaA

'ks"k vxys vad esa---


deZ;ksx lk/uk

fiNys vad ls vkxs---

fofèk vkSj fu"ks/

deZ nks çdkj ds gSa % (1) fofèk vkSj (2) fu"ksèkA

fofèk 'kkL=kksDr deZ gksrs gSaA mudk vkpj.k

tks djrk gS] mlds fy, os ykHkçn gksrs gSaA ^^lR;a

on] èkeZ pj % lR; cksyks] èkeZ ij pyks**— ;s

gSaA fofèk&:i deZA drkZ dh fpÙk&'kqf¼ vkSj

czãKku çkIr djus dh vgZrk iSnk djus ds fy,

;s lehphu vkSj vuqdwy deZ gSaA

fuf"k¼ deZ os gSa tks 'kkL=kksa }kjk euk fd;s

x;s gSa—tSls e|iku u djks] fgalk u djks] fdlh

dh pht u pqjkvks vkfnA ;s gkfudkjd gSaA ;s drkZ

dks fuEu ;ksfu;ksa esa [khap ys tkrs gSaA

fofgr deksaZ ds pkj çdkj gSa%

(1)fuR;&deZ&tks çfrfnu djus gksrs gSa_

(2) uSfefÙkd deZ—tks fo'ks"k fufeÙk

mifLFkr gksus ij djus gksrs gSa_

(3) dkE; deZ—tks bPNk&fo'ks"k ls çsfjr

gks dj djus gksrs gSa_ vkSj

(4) çk;f'pÙk deZ—nq"d`R; ds i'pkÙkki

ls çk;f'pÙk&Lo:i djus gksrs gSaA

izkr% Luku vkSj fnu esa rhu ckj lUè;k djuk

fuR;&deZ gSA çfrfnu bUgsa u djus ij iki gksrk

gSA çR;ok; nks"k ds ik=k curs gSaA xzg.k&dky esa


riZ.k rFkk izfro"kZ tks fir`Jk¼ fd;s tkrs gSa] os

uSfefÙkd deZ gSaA bUgsa u djsa] rks iki yxrk gSA

tks O;fDr eks{k&çkfIr ds fy, lkèkuk dj jgk gks]

mls fuR; vkSj uSfefÙkd deksaZ ds NwV tkus ls dksbZ

nks"k ugha yxsxkA dkE; deZ os tks fo'ks"k dkeuk

ys dj] mldh iwfrZ ds fy, fd;s tkrs gSaA mnkgj.k

o"kkZ ykus dh bPNk ls ;K djuk vkSj LoxZ&çkfIr

dh dkeuk ls vfXu gks=k vkfn djuk dkE; deZ gSA

çk;f'pÙk deZ iki&fuokj.k ds fy, fd;s

tkrs gSaA euqLe`fr esa fofoèk ikiksa ds fy, fofoèk

çk;f'pÙkksa dk foèkku fd;k gqvk gS&tSls czãgR;k]

e|iku vHk{;&Hk{k.k vkfn ds fy, vyx&vyx

çk;f'pÙk gSaA çk;f'pÙk Hkh nks çdkj ds gSaA ,d

gS vlkèkkj.k vkSj nwljk lkèkkj.kA fof'k"V ikiksa

ds fy, euLefr esa tks çk;f'pÙk fofgr gSa] os

vlkèkkj.k çk;f'pÙk dgykrs gSaA pkUæk;.k&ozr]

d`PNª&ozr rFkk vkSj Hkh vU; dbZ çdkj ds deZ]

tSls lkjh lEifÙk dk R;kx djds >ksyh ys dj

fHk{kko`fÙk ij gh thou O;rhr djuk] o`{k ds uhps

okl djuk] vkthou rhFkZ;k=kk djrs jguk] Hkh[k

ek¡xuk rFkk [kqys rkSj ij vius ikiksa dks Lo;a çdV

djuk&;s lc fofgr deZ gSaA ;fn dksbZ vius iki

ds fy, i'pkÙkki djs vkSj lcls [kqy dj dg

ns] rks og iki nwj gks tkrk gSA



fgUnw n'kZu


lka[; rÙoehekalk dh vkSj ;ksx

O;kogkfjd vuq'kklu dh i)fr gSA bu nksuksa

esa iwoZ i{k vuqlUèkku rFkk rdZ dks vkSj mÙkj

i{k bPNk&'kfä dh èkkj.kk dks vfèkd egÙo

çnku djrk gSA

;ksx esa tho dks vis{kk—r vfèkd LorU=rk

çkIr gSA mls bZ'oj dh —ik ls eqfä&ykHk gks

ldrk gSA lka[; ds vuqlkj eqfä dk lkèku

Kku gS] tc fd ;ksx ds vuqlkj èkkj.kk] è;ku

rFkk lekfèk ls eqfä çkIr gksrh gSA ;ksx dh

ekU;rk gS fd fpÙk dh o`fÙk;ksa dh vlk–';rk dk

fujksèk rFkk Lo;açdk'k iq#"k ij eu dh èkkj.kk

;k ,dkxzrk esa gh ;ksx dh çfØ;k fufgr gSA

jkt;ksx ds v"Vko;o

jkt;ksx dks v"Vkax;ksx ds uke ls tkuk

tkrk gSA ;s v"Vko;o ;e] fu;e] vklu]

çk.kk;ke] çR;kgkj] èkkj.kk] è;ku rFkk lekfèk

gSaA buesa ls çFke ik¡p cfgjax;ksx ds vUrxZr

rFkk 'ks"k rhu vUrj³~x;ksx ds vUrxZr vkrs gSaA

;e vkSj fu;e

uSfrd vuq'kklu ;e rFkk fu;e ds

vH;kl esa fufgr gSA ;s ;ksx ds fo|kfFkZ;ksa

ds fy, ;ksx ds okLrfod vH;kl dk ekxZ

ç'kLr djrs gSaA ;ksx ds fo|kFkhZ dks ;e ds


iapk³~xksa&vfgalk] lR;] czãp;Z] vLrs; rFkk

vifjxzg dk vH;kl djuk pkfg,A ifjxzg

foykflrk dh vksj mUeq[k djrk gSA ;ksx ds

fo|kFkhZ ds fy, fu;e ds iapkaxksa&'kkSp] lUrks"k]

ri] Lokè;k; rFkk bZ'oj&çf.kèkku dk vH;kl

Hkh vko';d gSA buesa vfgalk dk çeq[k LFkku

gSA leLr çkf.k;ksa ds çfr fo}s"k dk loZFkk

rFkk loZnk ifjR;kx vfgalk gSA blesa vfgalk

ds lkFk&lkFk v}s"k Hkh fufgr gSA ;e dks

egkozr dgk tkrk gS tks tkfr] fnd~ rFkk dky

ls vçfrcfUèkr gSA budk vH;kl lcdks djuk

pkfg,A bu fl)kUrksa ds fy, dksbZ viokn

ugha gSA vfgalk&ozr ds vH;klh ds lEcUèk esa

vkRej{kk dk rdZ Hkh gR;k ds vkSfpR; dh flf)

ugha dj ldrkA ;fn mls ;ksx dk vH;kl

dBksjrkiwoZd djuk gS] rks mls vius 'k=q dh

Hkh gR;k ugha djuh pkfg,A

vklu] çk.kk;ke rFkk çR;kgkj

fLFkj rFkk lq[kçn eqæk dks vklu dgrs

gSaA blls èkkj.kk esa 'kkjhfjd :i ls ;ksxnku

çkIr gksrk gSA vklu esa fu".kkr O;fä }U}kRed

{kksHk ls eqä gks vkSj çk.kk;ke ls eu dh 'kkfUr

rFkk fLFkjrk ,oa lqLokLF; dh çkfIr gksrh gSA



eu %

jgL; vkSj fuxzg


tc eu esa m}sx gks rks 'kjhj Hkh mf}Xu gks

tkrk gS A eu vkSj 'kjhj dk lnk lkFk gSA tc nksuksa

esa mYysx iSnk gksrk gS rks çk.k dh xfr xyr fn'kk esa

gks tkrh gSA ml le; ;g lkjs 'kjhj esa fujUrj rFkk

leku :i ls pyus dh txg fo"ke xfr ls pyrk

gSA rc Hkkstu Hkh Bhd Bhd ugha iprk ftlls jksx

iSnk gks tkrs gaSA ;fn eq[; dkj.k dks gVk fn;k tk;s

rks lkjs jksx Lo;a gh feV tk;saxsA

'kkjhfjd jksx rks xkS.k jksx dgykrs gSa] tcfd

eu dks çHkkfor djus okyh okluk,¡ ekufld vFkok

eq[; jksx dgykrh gSaA ;fn dqfopkjksa dks u"V dj

fn;k tk;s rks 'kjhj ds lHkh jksx tkrs jgsaxsA eu ds

fueZy gksus ls 'kjhj LoLFk gksrk gSA blfy, viuh

fopkj fØ;k vkSj fopkjksa ds pquko esa lko/kku jgsaA

lnk mUur] lkSE;] çseiw.kZ vkSj —ik;qä fopkj cuk;s

jgsa A vkidks ,djlrk] LokLF; vkSj lkSUn;Z feysaxsA

'kkspuh; O;ogkj

;g cM+s [ksn dk fo"k; gS fd lalkj ds vfèkla[;

fpfdRld vius jksfx;ksa dks ykHk igq¡pkus ds LFkku ij

gkfu gh vf/kd djrs gSaA os vius jksfx;ksa ls muds

jksx ds Lo:i dks c<+k&p<+k dj crkrs gSaA os muds

eu esa lc çdkj ls dkYifud Hk; Hkj nsrs gSaA os

l³~dsrksa dh 'kfä vkSj jksfx;ksa ds eu ij mlds çHkko

dks ugha tkurs A muds eu esa yksHk Hkjk gqvk gksrk gS]

/kuoku~ cu tkus dh okluk ewyc) gksrh gS] os jksfx;ksa

ls ;Fkk&lEHko vf/kd&ls&vf/kd /ku çkIr djus dk


iwjk ç;Ru djrs gSaA ;fn os jksxh dks dgsa] Þ;g jksx

rks dqN Hkh ugha gS] eSa vkidks FkksM+s ls ?k.Vksa esa gh

LoLFk dj nw¡xk rks mudks vf/kd iSlk dksu nsxk\

os jksfx;ksa dks >wBs ladsr nsrs gSaÞ ;g cM+k Hk;kud

jksx gS] vlk/; jksx gS A rqEgkjs QsQM+ksa esa [krjukd

fo"k ;k jksxk.kq fNik gqvk gSA fpfdRld }kjk fn;s

x;s >wBs l³~dsr ls mRiUu bl dkYifud Hk; ds

dkj.k cspkjk jksxh fuæk&jfgr jkf=;k¡ fcrkrk gSA og

çfr{k.k lksprk gS&ÞeSa fdlh Hkh {k.k ej tkÅ¡xk A

MkDVj us dgk gS fd esjk jksx Hk;kud vkSj vlk/;

gSAß og f[kUu thou ?klhVrk gS A fpUrk vkSj Hk;

fuR; gh jä esa yky dhVk.kq yk[kksa dh la[;k esa u"V

dj nsrs gSa A MkDVj ,sls >wBs l³~dsr O;olk; esa

viuk dkS'ky vkSj fuiq.krk fn[kkus ds fy, Hkh fn;k

djrs gSaA

lc vfu"Vksa dk ewy

;g feF;k dYiuk gh fd vki 'kjhj gSa] lc

vfu"Vksa dk ewy gSA xyr fopkj djus ds dkj.k vki

vius dks 'kjhj ekurs gSa] ftlls nsgk/;kl iSnk gksrk

gSA vki 'kjhj esa vklä gks tkrs gSaA ;g vfHkeku gSA

fQj eerk vkrh gSA vki vius dks iRuh] iq= rFkk

?kj ls vfHkUu le>us yxrs gSaA ;g rknkRE;rk vFkok

vklfDr cU/ku] nq%[k vkSj ladV ykrh gSA tc ;q) esa

yk[kksa teZu ekjs x;s rks vki dHkh ugha jks;s A D;ksa\

D;ksafd muesa vkidh ,dkRerk ;k vklfä ugha FkhA

ijUrq tc vkidk iq= ej tkrk gS] rks vklfä ;k

eerk ds dkj.k vki cM+h dkrjrk ls jksrs gSaA êsjk


'kCn ls eu esa cM+k fofp= çHkko gksrk gSA êsjk ?kksM+k

ej x;k vkSj ?kksM+k ej x;k*&bu nksuksa okD;ksa dks lqu

dj eu ij nks çdkj dk çHkko gksrk buds Hksn dks

vPNh rjg le> ysuk pkfg,A

nq%[k dsoy eu esa gSA

tc rd vki eu ls viuk lEcU/k j[krs gSa]

rHkh rd nq%[k feyrk gSA uhan esa osnuk ugha jgrkA

;fn vkidh ihB ij rhoz ihM+k;qä lwtu gks rks jkf=

dks lks tkus ds i'pkr~ vkidks osnuk dk vuqHko

ugha gksrkA dsoy mlh le; tcfd eu ukfM+;ksa

vkSj fpUru }kjk ihfM+r vax ds lkFk lEc) gksrk

gS] vkidks osnuk dk vuqHko çkIr gksrk gS A tc

DyksjksQkeZ vkfn ds ç;ksx ls eu dk lEcU/k 'kjhj

ls ugha jgrk rks osnuk dk vuqHko ugha gksrkA vR;Ur

g"kZ dh ?kfM+;ksa esa rhoz osnuk fcydqy cUn gks tkrh

gS] D;ksafd eu nq%[k ds LFkku] 'kjhj ls gVk fy;k

tkrk gSA ;fn vki lpsr gks dj bPNkiwoZd eu dks

bZ'oj ;k fdlh vU; vkd"kZd inkFkZ ij yxk dj

ihfM+r v³~x ls gVk ldsa rks tkxzr&voLFkk esa Hkh

vkidks osnuk dk vuqHko ugha gksxkA ;fn vkidh –<+

bPNk&'kfä ;k cyorh frfr{kk gksxh] rks Hkh vkidks

osnuk dk vuqHko ugha gksxkA fdlh nq%[k ;k jksx

dk fujUrj fpUru djrs jgus ls vki vius nq%[k

dks c<+krs gh gSaA nq%[k rks eu esa gksrk gSA vkRek

vkuUnLo:i gS AA

'kjhj ij fu;U=k.k gsrq

eu ij fot;

vf/kdrj euq";ksa ds eu ij 'kjhj dk çHkqRo

vfèkd gksrk gSA mudk eu ifjiDo ugha gksrk] blfy,

vUue;&dks'k esa gh jgrk gSA foKkue;&dks'k ¼cqf)½

dh o`f) djsa vkSj blds }kjk eukse;&dks'k ¼eu½ dk

fuxzg djsa A foKkue;&dks'k dh o`f) vkSj iqf"V xw<+

fopkj rFkk rdZ] lqO;ofLFkr /;ku&fØ;k] czãfpUru

rFkk mifu"knksa] ;ksxokfl"B vkSj czãlw=ksa ds Lok/;k;

}kjk gksrh gSA eu dk la;e djus ls 'kjhj dk Hkh

i.kZ la;e gks tkrk gSA 'kjhj eu dh Nk;k gSA ;g

eu dk rS;kj fd;k gqvk lk¡pk gS ftlesa og vius dks

vfHkO;ä djrk gSA tc vki eu dks thr ysrs gSa] rc

'kjhj vkidk nkl gks tkrk gS A

eu] çk.k vkSj dq.Mfyuh

çk.k % eu dk vksojdksV

lalkj esa nks eq[; rÙo gSa eu vkSj çk.k A

tc&tc çk.k dh xfr gksrh gS- rHkh eu dh xfr gksrh

gSA ukf'kdk ds ckgj 'okl tkus ij Hkh eu 'okl

ds lkFk ckgj fudyrk gSA çk.k eu dk vksojdksV

¼ycknk½ gSA çk.k vUu dks ipkrk] bldks jl vkSj

jä esa cnyrk vkSj mls efLr"d rFkk eu esa Hkstrk

gSA ,slk gksus ij gh eu lksp ldrk vkSj czã&fopkj

dj ldrk gSA eu dk thou fopkj fuekZ.k djus okys

lw{e vkfRed çk.k ds LiUnu ls gh cuk jgrk gSA A

çk.k LFkwy gS A eu lw{e gS A eu ik¡pksa rUek=kvksa

ds lkfÙod va'k ds i¥~ph—r :i ls cuk gSA çk.k

buds jktfld va'k ds i¥~ph—r :i ls cuk gSA ;gh

dkj.k gS fd eu çk.k ls Hkh vf/kd lw{e gSA

çk.ke;&dks'k LFkwy 'kjhj ls vf/kd lw{e gSA

;g vUue;&dks'k dks vkPNkfnr djrk gS vkSj mlls

vf/kd foLr`r gSA eukse;&dks'k çk.ke;&dks'k ls Hkh

vf/kd lw{e vkSj foLr`r gSA fdlh euq"; ij HkkSfrd

çHkko Mkyus ds fy, vkidks mlds 'kjhj dk Li'kZ

djuk iM+rk gS ijUrq mls viuk çk.k vki nwj [kM+s

jg dj Hkh dsoy îklksa ds }kjk gh ns ldrs gSa] D;ksafd

çk.k LFkwy 'kjhj ls vf/kd lw{e gSA vki fopkj&'kfä

}kjk fdlh euq"; ij ekufld çHkko Mky ldrs

gSa] pkgs og vkils gtkjksa ehy nwj jgrk gks D;ksafd

ekufld 'kfä çk.k ls lw{erj gSA



lar pfj=

vkpk;Z 'kadj


Jh 'kkjnk dh osfndk Hkh Hkäksa dks leku:is.k

vkdf"kZr djrh gSA Hkkjr esa ,sls eBksa rFkk fogkjksa dk

ckgqY; gS tgk¡ Hkkjr ds çR;sd vapy ls fgUnw ,d=

gksrs gSa( fdUrq egkurk rFkk [;kfr esa buesa ls dksbZ

Hkh vkfn 'kadjkpk;Z ds ewy&ihB Jàxsjh ds led{k

ugha gSA Jàxsjh&eB lalkj ds çkphuru eBksa esa gS

tks ckjg 'krkfCn;ksa ls Hkh vf/kd le; ls fujUrj

vk/;kfRed le`f) çkIr djrk vk jgk gSA 'kadjkpk;Z

}kjk LFkkfir pkj fo|kihBksa esa ;g çFke gSA 'ks"k

rhu ds uke iqjh] }kjdk rFkk tks'kh gSa ftuesa ls

çR;sd fgUnqvksa ds pkj osnksa esa ls fdlh ,d osn dk

çfrfufèkRo djrk gSA


'kadj us vius pkj 'kh"kZLFk f'k";ksa ¼lqjs'ojkpk;Z]

in~eikn gLrku rksVdkpk;Z½ dks Øe'k% Jàxsjh&eB]

txUukFk&eB] }kjdk&eB rFkk tks'kh eB dk çHkkjh

cuk;kA xq#&ijEijk esa osnksa ds Hkk";dkj rFkk

fot;uxj dh oa'k ijEijk ds vkfn iq#"k fo|kj.;

fufoZokn :i ls lokZf/kd çfl) laU;klh FksA os

fot;uxj ds nhoku FksA ƒ……ƒ bZ- esa mUgksaus lU;kl

xzg.k dj fy;kA fo|kj.; ds iwoZ ds X;kjg laU;kfl;ksa

ds uke gS 'kadjkpk;Z] fo'o:i] fuR;cks/k?ku tku?ku

KkuksÙke tku fxfj flag fxjh'oj] bZ'oj rks X;kjg

laU;kfl;ksa ds uke gSa&'kadjkpk;Z] fo'o:i] fo|k'kadj

rhFkZ rFkk Hkkjrh —".k rhFkZ A

Ja`xsjh&eB ds ,sfrgkfld rFkk ikou èkekZè;{kh;

flagklu dks O;k[;ku&eB vFkkZr fo|kihB dgk

tkrk gSA ikjEifjd :i ls izpfyr ,d tu&Jqfr ds

vuqlkj 'kadj ds vxkèk ikf.MR; ls izHkkfor gks dj

ljLorh us bl fo|kihB dks mUgsa iznku fd;k FkkA

orZeku ihBk/kh'oj ds iwoZ bl /kekZ/;{kh; flagklu ij

iSarhl vkpk;Z vkuqØfed] fu;fer rFkk vO;fgr :i

ls vklhu gksrs jgs gSaA

n'kukeh laU;klh

'kadj us laU;kfl;ksa dks n'k fuf'pr v[kkM+ksa

;k la/kksa esa la?kfVr fd;k ftUgsa lfEefyr :i ls

n'kukeh dgrs gSaA bu laU;kfl;ksa ds uke ds vxzka'k

esa fuEukafdr n'k çR;;ksa esa ls dksbZ ,d çR;; vo';

lEc) jgrk gS %


ljLorh] Hkkjrh] iqjh ¼Jàxsjh&eB½] rhFkZ] vkJe

¼}kjdk&eV½] fxfj] ioZr rFkk lkxj ¼tks'kh&eB½] ou

rFkk vj.; ¼xksonZ~/ku&eB½A

mä oxksaZ esa ijegal 'kh"kZLFk gaSA osnkUr ds

nh?kZdkfyd v/;;u] /;ku rFkk vkRelk{kkRdkj ls

ijegal&in dh lEçkfIr lEHko gSA vfro.kkZJeh

tkfr rFkk vkJeksa ds ijs gksrs gSaA os lHkh oxksaZ ds

yksxksa ds lkFk Hkkstu dj ysrs gSaA 'kadj&erkoyEch

laU;klh leLr Hkkjr esa ik;s tkrs gSaA

dqN ?kVuk,¡

,d fnu 'kadj vius f'k";ksa ds lkFk xaxk&Luku

dks tk jgs FksA ekxZ esa mudks ,d pk.Mky feyk tks

vius dqÙks ds lkFk mlh ekxZ ls dgha tk jgk FkkA mls

'kadj ds ik'kZ~o ds fudV ns[k dj 'kadj ds f'k";ksa us

mPp Loj esa mls ml ekxZ ls vyx gV tkus ds fy,

dgkA bl ij pk.Mky us 'kadj ls dgk&Þgs iwtuh;

xq#] vki v}Sr&osnkUr ds mins'kd gSaA fQj Hkh vki

euq";&euq"; esa bl lhek rd Hksn&n'kZu djrs gSaA

bls vkids v}Sr&er ds mins'kksa ds vuq:i dSls

le>k tk ldrk gS\ D;k v}Sr&er ,d fl)kUr ek=

gS\ß 'kadj pk.Mky ds bl cqf)eÙkkiw.kZ ç'u ls grçHk

jg x;sA mUgksaus

eu&gh&eu

lkspk& ^^Hkxoku~

f'ko us eq>s ,d

ikB i<+kus ds fy,

;g :i /kkj.k

fd;k gSA** mUgksaus

ogha rRdky ik¡p

'yksdksa dh jpuk

dj nh ftls

euh"kk&iapd

dgrs gSaA buesa ls

çR;sd 'yksd dk

vUr bl çdkj

gksrk gS&Þtks loZHkwrksa dks v}Sr ds çdk'k esa ns[kus esa

vH;Lr gSA ogh] pkgs og pk.Mky gks ;k czkã.k] esjk

;FkkFkZ xq# gSAß

dk'kh esa ,d fo|kFkhZ laL—r&O;kdj.k ds dqN

lw= jVs tk jgk FkkA Mq—¥~dj.ks] Mq—¥~dj.ks] og

bldh iqu%&iqu% vko`fÙk dj jgk FkkA bls lqu dj os

ml fo|kFkhZ ds v/;olk; ls pfdr jg x;s A vkRek

dh eqfDr ds lEcUèk esa bl çdkj ds v/;;u dh

vFkZghurk dks vuko`r djus ds fy, mUgksaus rRdky

viuk lqizfl) laf{kIr xhr ^Hkt xksfoUnEk~* xk;k

ftldk vFkZ gS ^^ xksfoUn dh mikluk djks] xksfoUn

dh mikluk djksA gs ew<+ers] vardky esa laL—r ds

bu lw=ksa dh vko`fÙk ls rqEgkjh j{kk ugha gks ik;sxh A

,d ckj nq"V ç—fr ds dqN O;fä;ksa us 'kadj

dks e|&ekal dh HksaV nh( fdUrq 'kadj ds nkfgus gkFk

ds Li'kZ ek= ls ekal lsc rFkk e| nw/k gks x;kA

,d dkikfyd us 'kadj ls HksaV&Lo:i muds

f'kj dh ;kpuk dh mldh ;kpuk dks Lohdkj djrs

gq, dgk fd tc os fdlh ,dkUr LFkku esa è;kuLFk

gksa] rc og mudk f'kj ys yasA dkikfyd muds f'kj

dks y{; dj mu ij dìk.k pykuk gh pkgrk Fkk fd

'kadj ds fu"Bkoku~ f'k"; in~eikn us mls idM+ dj s

Nqjs ls mldh gR;k dj nhA in~eikn Hkxoku~ u`flag

ds mikld FksA oLrqr% Hkxou flag us gh in~eikn

ds 'kjhj esa çfo"V gks dj ml dkikfyd dk o/k dj

fn;k FkkA


ef.k 67

dk;Z&dkj.k dk vkè;kfRed fu;e ekuo thou esa O;kIr gSA ;fn vki lalkj esa lcds lkFk izseiw.kZ

O;ogkj djrs gSa rks lalkj esa Hkh vkidks fe=kor~ O;ogkj feysxkA lalkj ,d niZ.k ds leku gS&tSlk

lkeus gksxk] mlesa oSlk gh fn[kk;h nsxkA ge bl ckr dks le>rs ugha gSa] igpku ugha ikrs fd ge gh

eu&opu&deZ ds dkj.kksa dks iSnk djds vius thou dh :i js[kk rS;kj djrs gSaA ;fn vius O;fDrRo

esa mfpr dk;Z&dkj.k gksaxs rks mudk izHkko Hkh Bhd oSlk gh gksxkA

ef.k 68

deZ ds fu;e] deZ ds iQy dk vkidks èkhjt ds lkFk bartkj djuk pkfg,A Hkwfe esa tc vki cht

cksrs gSa rks mlls rqjar gh ,d cM+k lk isM+ mxdj ouLifr 'kkL=k dh lPpkbZ cudj cM+h&cM+h 'kk[kkvksaa

ds :i esa lkeus vk tkrkA og leqfpr le; ij gh rks vkidks iQwy vkSj iQy nsxkA blh rjg vPNs

deZ vkSj izkFkZuk,¡ viuk izHkko Mkyus esa] iQy nsus esa leqfpr le; ysrs gSaA vr% dk;Z&dkj.k dk

vlj èkhjs&èkhjs gksrk gSA

ef.k 69

ukjh dk lPpk lkSUn;Z] mldk yko.; fouezrk gSA ;fn ukjh uez LoHkko dh gS] og lkèoh gS rks og

iwtuh; gks tkrh gSA ogk¡ èku laink nklh gks tkrh gSA ftl ?kj dh L=kh] lrhRo] fouezrk] e;kZnk]

'kkyhurk ds vkHkw"k.k èkkj.k fd;s gq, gS] ml ?kj esa y{eh psjh gks tkrh gSA oSfnd ?kks"k.kk gS&^tgk¡

ukjh dk iwtu gksrk gS] ogk¡ fuf'pr :i ls nsorkx.k vkuUneXu gks fogkj djrs gSaA*

ef.k 70

thou esa lq[k&lkSHkkX; dh Å"kk rHkh fNVdrh gS] tc O;fDr dk LoHkko lqlaLd`r gksrk gSA mldk

ifo=k gksuk vkSj laLdkjoku gksuk iwoZisf{kr gSA lHkh esa ,sls cuus dh vis{kk j[kh tkrh gSA vo'; ,slk

cuuk pkfg,A

Published and Printed by Shri R.K. Jindal for Swami Sivananda Cultural Association

(Regd), Sivananda Satsang Bhawan, Amar Colony, Lajpat Nagar, New Delhi-110024.

Tel: 26461061. Kaveri Printers, 4634/19A, Ansari Road, Daryaganj, New Delhi - 110002,

Tel: 23272050. Hony. Editor: Shri Rajesh Bhardwaj, Editorial Board Hony. members:

Shri R.C. Chharia, Mrs. Nivedita Bhardwaj, Sh. Atul Mital.


Voice of Sivananda September 2019

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