N ~°=∞} ’ºu Sri Ramana Jyothi JHÀì|~ü 2018 October 2018n ~°=∞}’ºu, jhÀì|~ü 2018 3 ÉèíqÆ=o`«∞x =â "≥∞ÿ`Õ ã¨=∞ã¨ºÅ∞ lo_»=Ù poqÆ¡ =¸Åo:

2 SRI RAMANA JYOTHI, OCTOBER, 2018

N ~°=∞} *’ºu Sri Ramana JyothiJHÀì|~ü 2018 October 2018D ãÖzHõÖ’ ... IN THIS ISSUE ...

1. _®II H.Ü«∞ãπ. QÍi 53= „Ñ¨ãÖQÆO _®II q. ~å=∞^•ãπ =¸iÎ 3

2. N^Õq HÍÖ’`«Î~° *Ï˝<åKå~° qKå~° Ñ¨@Å=Ú =ÚkQ˘O_» g~°Éèí„ ŒÜ«∞º 12

3. J~°∞}ÏK«Å *’ºu~°æ=∞#O =OQÆ~° âßº=∞ã¨∞O^Œi 17

4. N~°=∞} =∞Ç¨Ïi¬ Ü≥ÚHõ¯ ÉèíHÍÎ„ˆQã¨~°∞Å∞ HÍ„\Ï=ÙÅÑë¡ ã¨∞|ƒÅH˜ Δ‡ 25

5. Bhagavan Ramana:His Silent Upadesa (Part-1) Arthur Osborne 30

6. Lord Krishna's RecipeFor Happiness Dr. K. Subrahmanian 35

7. Sri Bhagavan and Ahimsa V. Krithivasan 398. Vision of Siva At Mt. Kailash Sivani 469. In The World, But Not of The World

The Story of Kaduveli Siddhar 49

N ~°=∞}*’ºu =º=™ê÷Ñ¨‰õΩÅ∞ : H©IIâıII _®II ÔH. ã¨∞„|Ç¨Ï‡}˜Ü«∞<£ (=º=™ê÷Ñ¨Hõ J èŒº‰õΔΩÅ∞, N~°=∞}ˆHO„ ŒO)

Editorial Board: Telugu: Dr. V. Ramadas Murthy, MalladiPhanimala, Katravulapalli SubbalakshmiEnglish: V. Krithivasan, N.S. Ramamohan, Sneha Choudhury

Events in Sri Ramana Kendram in October1. 9.00 am to 10.45 Satsang every Sunday2. 3rd Sunday - Meditation3. 3rd October - Punarvasu Satsang - 6.00 - 7.15 p.m.

3N ~°=∞}*’ºu, JHÀì|~ü 2018

ÉèíQÆ=O «∞x =â◊"≥∞ÿ Õ ã¨=∞ã¨ºÅ∞ LO_»=ÙPOQÆ¡ =¸ÅO: _®II ˆH.Ü«∞ãπ. QÍi 53= „Ñ¨ãÖQÆO

≥Å∞QÆ∞ J#∞"å ŒO: _®II q. ~å=∞^•ãπ =¸iÎ

ÉèíQÆ=O «∞x HÀãÖ `åÑ„ «Ü«∞O

ZO Œ∞‰õΩ Õ=Ù_»∞ =∞#‰õΩ «y#O « â◊HÎx „Ñ™êkOK«_»O ÖË Œx=∞#O ÑÅ∞=∂~°∞¡ J#∞‰õΩO\ÏO. W «~°∞Å`À J Õ K≥ÑC‰õΩO\ÏO‰õÄ_». <Õ#∞ ^≥·=Ñ¨Ó[ KÕ™êÎ#∞, PÜ«∞#∞fl `«ÅK«∞H˘O\Ï#∞,„¿Ñq∞™êÎ#∞. J~Ú#Ñ¨Ê\˜H˜ Ñïã≤÷u ZO Œ∞‰õΩ WÖÏ LO Œx"åáÈ`å=Ú. WHõ _» =∞#O ≥Å∞ã¨∞HÀ=Åã≤#k Uq∞@O>Ë,=∞#O Ü«∞ ä•~å÷xH˜ Õ=Ù_çx „¿Ñq∞OK«_»O ÖË Œ∞. D „Ñ¨ÑÖK«OÖ’x =ã∞Î=ÙÅ#∞, ÉèÏ~°º, Ñ≤Å¡Å∞, èŒ#O, „Ñu+ª, g\ÃÑ· =∞‰õΩ¯=K«∂Ñ≤#ÑC_»∞, Õ=Ù_çx QÆ∞iOz U H˘kÌ ¿ãáÈ, XHõ Ñk xq∞ëêÅ∞è•º#O, ÖË • [áêxH Ñiq∞ «"≥∞ÿ =ÙO@∞O Œ#fl =∂@. PÜ«∞##∞«ÅK«∞H˘O@∞<åfl=∞x J#∞H˘O\Ï=ÚQÍx, Jk x[O HÍ Œ∞.

P H˘kÌ ¿ãÑ¨Ù «ÅK«∞H˘O@∞#flÑ¨C_»∞ ‰õÄ_» =∞#ã¨∞ |Ü«∞\˜q+Ü«∂ÅÃÑ· Œ$+≤ì áÈxã∞ÎOk. QÆ∞~°∞=Ù q+Ü«∞OÖ’ ‰õÄ_» =∞#OHÀ~°∞H˘O@∞#flk ÅaèOz#O`« HÍÅO ÉÏQÆ∞O@∞Ok. JÖÏHÍHõáÈ`Õ "Õˆ~ QÆ∞~°∞=Ù#∞ "≥^Œ‰õΩ`«∂ "≥à◊√ÎO\Ï=Ú. Ö∫H˜Hõq+Ü«∂Å#∞ „¿Ñq∞ã∞Î#flO « "Õ∞~°‰õΩ Õ=Ù_çx „¿Ñq∞OK«_»O ÖË ŒxQÆ∞iÎOKåe.

Ñ≤Å¡Å∞, èŒ#O "≥Ú ŒÖ·# "å\˜ HÀãÖ P~å@Ñ¨_ç#O «QÍÉèíQÆ=O`«∞x HÀãÖ `åÑ¨„`«Ü«∞Ñ¨_Õ"å~°∞ Z=fi~°x ÉèíQÆ"å<£

4 N ~°=∞}*’ºu, JHÀì|~ü 2018

J_»∞QÆ∞`å~°∞. =Ú#∞Å∞, |∞∞+¨μÅ∞, *Ï˝#∞Å∞ Õ=Ùx HÀãÖZO`À P~å@Ñ_ç =∞i Õxh HÀ~°~°∞. H˘xfl ãO Œ~åƒùÅÖ’ Õ=Ù_»∞Jã¨Å∞ =Ù<åfl_»#fl #=∞‡Hõ"Õ∞ ã¨#fl"åé∞ «∞Ok. ÃÑ ŒÌ HõëêìÅ∞Z Œ∞~˘¯O@∞#flÑ¨C_»∞, Jq ZO Œ∞‰õΩ ~å"åe, <å‰õΩ XHõ _çHZO Œ∞‰õΩ HõÅ∞QÆ∞ «∞<åflÜ«∞x zOu™êÎ=Ú. •xH ÑÓiÎQÍ ãO «$Ñ≤ÎHõ~°"≥∞ÿ# ã=∂ è•#O W=fiÖË=Ú. Õ=Ùxx ZO « "Õ∞~°‰õΩ «ÅK«∞H˘O\Ï"≥∂ JO Õ"Õ∞~°‰õΩ =∞#‰õΩ T~°@ Åaèã¨∞ÎOk.

JO^Œ~°=¸ =∂#ã≤Hõ „Ñ¨âßO`«`«#∞ HÀ~°∞H˘O\ÏO.J~Ú#ÑÊ\H, „á⁄ Œ∞Ì\ #∞O_ç ~å„u =~°‰õΩ L^ÀºQÆO QÆ∞iOz#zO «, ‰õΩ@∞O| ÉÏ èŒÅ∞, WÖÏ Z<Àfl PÖ’K«#Å∞ =ã¨∂Î<Õ=ÙO\Ï~Ú. JÖÏO\˜ Ñïã≤÷`«∞Ö’¡, <Õ<≥O^Œ∞‰õΩ ÉÏ^èŒÑ¨_®e,Õ=ÙxH ≥Å∞ã∞ <å‰õΩ Uk =∞Oz Œ#fl q+Ü«∞O. [iy#^•xH,

[~°QÆÉ’ÜÕ∞^•x QÆ∞iOz =∞#O Ug∞ KÕÜ«∞ÖË=Ú J#fl èÀ~°}U~°Ê_ç`Õ, |~°∞=Ù `«Ñ¨ÊHõ `«QÆ∞æ`«∞Ok. HÍx <Õ#∞ ^Õ=Ùxx„¿Ñq∞OK«_»O PÜ«∞# `«ÅK«∞H˘O>Ë `«Ñ¨Ê [~°QÆ^Œ∞, J#flq+¨Ü«∂xfl QÆ∞~°∞ÎOK«∞HÀ"åe. Wk KåÖÏ =ÚYºO.

™ê è•~°}OQÍ XHõ QÆ∞~°∞=Ù = ŒÌ‰õΩ "≥o§#ÑC_»∞ U^À PtOz"≥à◊ åO. WHõ "≥OHõ>Ëâ◊fi~° ™êfiq∞x Œi≈Oz#ÑC_»∞ Ô~O_»∞, =¸_»∞ÅHõΔÅ èŒ#O =¿ãÎ, Ñk"ÕÅ∞ ÖË • Ü«∂Éèˇ·"ÕÅ∞ ã=∞iÊOK«∞H˘O\Ï=∞x „"≥Ú‰õΩ¯H˘O\ÏO. J Õ =∞Ç¨Ïi¬ ŒQÆæ~°‰õΩ "≥o Õ _»|∞ƒ#∞QÆ∞iOz =∂\Ï¡_»O. JÖÏO\˜q W`«~°∞Å#∞O_ç q#flÑ¨C_»∞=∞#=¸ JÖÏ #_»K«∞HÀ"åe J#fl TÇÏ HõÅ∞QÆ∞ «∞Ok. Jxfl\

5N ~°=∞}*’ºu, JHÀì|~ü 2018

QÆ∞iOz PO^Àà◊# Ñ¨_»#=ã¨~°O ÖË Œ∞. Uk ÅaèOKåÅx „"åã≤=ÙO>Ë Jk «Ñ¨ÊHõ Åaèã¨∞ÎOk Jx J#∞H˘x =ÙO_»=K«∞Û. HÍx«~°K«∞ Õ=Ùx â◊HÎ<Õ „Ñtfl™êÎ=Ú. N~å=Ú_»∞ JO « Q˘ÑÊ Õ=Ù_≥·

#Ñ¨Ê\˜H˜, JÜ≥∂^èŒºÖ’ `«# =∞Oz`«<åxfl HÍáê_»∞HÀÖËHõáÈÜ«∂_»∞. Jã¨Å∞ ^Õ=Ù_»∞<åfl_® Jx J#∞=∂#O =ºHõÎOKÕÜ«∞_»O [~°∞QÆ∞ «∞Ok.

^ŒH˜Δ}Ëâ◊fi~üÖ’x HÍoHÍ=∂`« QÆ∞_çÖ’ XHõ™êi ^˘OQÆÅ∞q„QÆÇÏO g∞k PÉèí~°}ÏÅ#∞ ˘OyeOKå~°∞. H˘O Œ~°∞ ~å=∞Hõ$+‚Ñ~°=∞ÇÏOã`À, P"≥∞ Uq∞ Õ= «? qâ◊fi=∂ « JO\Ï~°∞. P"≥∞#QÆÅ#∞ ˘OQÆÅ #∞O_ç HÍáê_»∞HÀÖËHõ áÈ~ÚO Œx ZQÆ åoQÍ=∂\Ï¡_®~°∞. ^•xH˜ ~å=∞Hõ$+¨μ‚Å∞ ["åaã¨∂Î, P #QÆÅ∞HÍ"åÅx P"≥∞ J_çyO^•? g∞~°∞ g∞ W+ìO H˘kÌ P PÉèí~°}ÏÅ#∞"Õâß~°∞. P"≥∞ =∞@∞‰õΩ "å\˜ QÆ∞iOz Ñ¨\ìOK«∞HÀÖË Œ∞. "å\˜x«#qQÍ QÆ∞iÎOK«ÖË Œ∞. g∞~°∞ |OQÍ~åxH˜, qÅ∞= Hõ_» å~°∞

HÍ|\ì Jq ˘OyeOÑ¨|_®¤Ü«∞x ÉÏ èŒÑ¨_»∞ «∞<åfl~°∞. P"≥∞‰õΩU ÉÏ èŒ ÖË Œ∞. #QÆÅ∞, =∞\ì=Ú ŒÌ Ô~O_»∂ P"≥∞‰õΩ ã¨=∂#"Õ∞J<åfl~°∞.

Ç¨Ï$^ŒÜ«∞O Z@∞?

Õ=Ù_»∞ JxflKÀ@¡ L<åfl_»O\Ï~°∞. =∞#O D q+¨Ü«∂xfl#=Ú‡`åO, HÍx •xfl J#∞ÉèíqOK«_»O J~°∞ Œ∞. ÉèíQÆ"å<£ h"ÕÕ=Ù_»<åfl~°∞. â◊OHõ~°ÉèíQÆ=`åÊ Œ∞Å∞ z^•#O Œ~°∂áê, t"ÀÇ¨ÏO,

t"ÀÇ¨ÏO J<åfl~°∞. <Õ<Õ t=Ù_»x ÉèÏ=#. ^•xx =∞m§ =∞m§

6 N ~°=∞}*’ºu, JHÀì|~ü 2018

<≥=∞~°∞"Õã∞HÀ=K«∞Û. HÍx Jk J#∞Éèí==∞ø «∞O^•? J Õ è•ºã=Ù#fl H˘<åflà◊√§ H˘O`« ãÖ`«$Ñ≤Î =ã¨∞ÎO^Õ"≥∂HÍx x[OQÍJ#∞Éèí=O ÖË#O « HÍÅO =∞#ã¨∞ J@∂, W@∂ Tyã¨ÖÏ_»∞«∞O@∞Ok.

ÉèíQÆ"å<£ =∂„ «O J#∞Éèí=O á⁄Ok#Ñ¨C_»∞ D qâ◊fi=∞O`åÉèíQÆ=O «∞_Õ##flk UÔH·Hõ ã «º=∞O\Ï~°∞. Nã «º™ê~ÚÉÏÉÏ#∞,g∞~°∞ Õ=Ù_»O\Ï~°∞ Hõ •, ZÖÏ K≥Ñ¨ÊQÆÅ∞QÆ∞ «∞<åfl~°∞, JxJ_çQÍ~°@. PÜ«∞# Ug∞ J#∞=∂#O ÖË Œ∞, <Õ#∞ Õ=Ù_ç<Õ.HÍx ≥Å∞™ê, h=Ù ‰õÄ_» Õ=Ù_ç"Õ, <Õ#∞ •xx J#∞ÉèíqOKå#∞,h=Ù J#∞ÉèíqOK«_»O ÖË Œ∞ Jx | Œ∞eKåÛ~°@.

P «‡ Jxfl\HõO>Ë =ÚYº"≥∞ÿ# Œx =∞ÇÏi¬ J<åfl~°∞. è•º#OZÖÏ KÕÜ«∂e? KèåfÖ’ Z@∞"≥·ÑÙ HO„nHõiOKåe? ‰õΩ_ç"≥·ÑÙ<å?Z_»=∞"≥·Ñ¨Ù<å, Jx J_çQÍ~°∞ =∞Ç¨Ïi¬x. Z=~À Ô~O_»∞Hõ#∞ÉÁ=∞Å =∞^èŒº™ê÷#OÖ’ ^Œ$+≤ì xÅáêÅx, =∞iH˘O^Œ~°∞=Ú‰õΩ¯ z=~° ˆHO„nHõiOKåÅx, =∞iH˘O^Œ~°∞ W+¨ì^≥·"åxflã‡iOK«∞H˘x KÕÜ«∂Åx JO\Ï~°x, J_çQÍ~°∞. ÉèíQÆ"å<£ =∂„ «OKèåfÖ’ ‰õΩ_ç"≥·Ñ¨Ù# è•º#O xÅáêÅx, P è•ºu‡Hõ Ç¨Ï$ ŒÜ«∞OJ@∞"≥·Ñ¨Ù, Éè∫uHõ"≥∞ÿ# QÆ∞O_≥ Z_»=∞"≥·Ñ¨Ù =ÙO\ÏÜ«∞<åfl~°∞.ÉèíQÆ"å<£ ZO Œ∞‰õΩ JÖÏ J#fl@∞¡? JÖÏO\ „Ñâ◊fl J_çy#ÑC_»∞„ÑtflOz#"å~°∞ P «‡#∞ â◊s~°Ñ~°OQÍ PÖ’zã∞Î<åfl~°∞. â◊s~° è•ºãWOHÍ áÈÖË Œ∞. P Œâ◊#∞ JkèQÆq∞OK«_»O KåÖÏ Hõ+ìO.

=∞#ã∞ QÆ∞iOz PÖ’zã∞Î#flÑC_»∞, =∞#ã∞ â◊s~°O Ö’ÑÅ

7N ~°=∞}*’ºu, JHÀì|~ü 2018

=ÙO Œ#∞H˘O\Ï=Ú. JÖÏQ, P «‡ â◊s~°OÖ’ =ÙO Œx Ö’Ñe"≥·ÑÙHO„nHõi™êÎ=Ú. =∞#ã∞ „ÑuKÀ@ ÖË Œ∞. P «‡ Jxfl KÀ@¡ =ÙOk.=∞i P «‡ Jxfl KÀ@¡ =Ù#flÑ¨C_»∞ Jk ÖËx KÀ@∞ ZHõ _≥·<å=ÙO^•? Ö’ÑÅ, |Ü«∞@, Jx JO@∞#flÑC_»∞, =∞#O â◊s~åxflL ÕÌtOz K≥|∞ «∞<åfl=∞#fl =∂@. P «‡ JxflKÀ@¡ =ÙO ŒxK≥ÑÊ|_ç#ÑC_»∞, P «‡ â◊s~°OÖ’<Õ ÖË Œx, â◊s~°O P «‡Ö’ =ÙO Œx≥eÜ«∞=ã¨∞ÎOk. â◊s~°O ÖË‰õΩO_»áÈ «∞Ok, HÍx P «‡ JÖÏˆQ

=ÙO@∞Ok. ^•xx J=QÍÇ¨Ï# KÕã¨∞H˘<ÕO Œ∞‰õΩ â◊s~° è•ºã¨=ÙO_»~å Œ∞. WOHÍ P Œâ◊ KÕ~°x"åi HÀãO ÉèíQÆ"å<£ JÖÏ KèåfÜ≥ÚHõ ‰õΩ_ç"≥·ÑÙ è•º<åxfl HO„nHõiOK«=∞x K≥áêÊ~°∞. WÖÏO\W|ƒO Œ∞Å∞ U~°Ê_» åÜ«∞#fl L ÕÌâ◊O`À<Õ P «‡qKå~°} "≥∞~°∞ÔQ·#=∂~°æ=∞<åfl~°∞. Jk ‰õÄ_» gÅ∞ HÍ#Ñ¨C_»∞ ãÖÑ¨Ó~°‚ â◊~°}ÏQÆuUÔH·Hõ =∂~°æ=∞<åfl~°∞. D Ô~O_çO\˜Ö’ XHõ ^•xx JÉèíºã≤Oz#Ñ¨C_»∞ h"Õ P «‡ Jx É’ èŒÑ¨_»∞ «∞O Œx K≥áêÊ~°∞.

â◊~°}ÏQÆu

â◊~°}ÏQÆu J «ºO « L#fl « ™ê÷~Ú ™ê èŒ#. JO>Ë Uq∞\˜?ÉèíQÆ=O «∞xH˜ Jxfl q+¨Ü«∂ÅÖ’ PÜ«∞# W+ìO, x~°‚Ü«∂ÅÖ’PÜ«∞# Õ ÃÑ· KÕ~ÚQÍ =ÙO_®Åx Ñ¨ÓiÎQÍ #=∞‡HõO LOK«_»O.U HÀiHõÅ∞ "≥e|∞K«Û‰õΩO_» h W+ì"Õ∞ <å W+ì=∞x K≥Ñ¨Ê_»O.Wk ‰õÄ_» Hõ+¨ì"≥∞ÿ#^Õ! =∞Oz [iy#Ñ¨C_»∞ ãÖ`À+ÖQÍJOwHõi™êÎO, HÍ#ÑC_»∞ ÉÏ èŒÑ_» åO. HÍx P «‡qKå~°} [iÑ≤#«~°∞"å « J «ºO « =∂#ã≤Hõ „Ñ¨âßO « « Åaèã¨∞ÎO Œ#flk x[O.

8 N ~°=∞}*’ºu, JHÀì|~ü 2018

J~Ú Õ, «~°K«∞ ÉèíQÆ=O «∞x Ñ@¡ #=∞‡HÍxfl „ÑHõ\ «O KÕã∂Î<Õ=ÙO_®e. x#∞fl #=Ú‡`å#∞, «ÅK«∞H˘O@∂<Õ =Ù<åfl#∞ Jxã¨‡iã¨∂Î<Õ =ÙO_®e. HÍx | Œ∞Å∞QÍ WOˆH^À W=fi=∞#_»Oã¨||∞ HÍ Œ∞. Jk XHõ "åºáê~° ÅHõΔ}=∞ø «∞Ok.

ÉèíQÆ"å<£ Hõ$Ñ¨ À =∞#O gÖ·#O «QÍ PÜ«∞##∞ è•ºxã¨∂Î=ÙO>Ë, ã=∞ãºÅ =∞ èŒºÖ’ =Ù#flÑC_»∞ ‰õÄ_» J Œ∞ƒù «"≥∞ÿ# âßOuÅaèã∞ÎOk. JÑC_»∞ =∞# QÆ∞iOz zO «Ñ_»O QÆ#∞Hõ W «~°∞Å‰õΩãO|OkèOz# q+Ü«∂Å∞ ~°OQÆOÖ’xH =™êÎ~Ú. JÖÏO@ÑC_»∞"åà◊§#∞ ãÖ`À+¨ÃÑ@ì_®xH˜ KÕ¿ã „Ñ¨Ü«∞`åflÅ∞ =∞#‰õΩãÖ`Àëêxfl W™êÎ~Ú. =∞# HÀãÖ KÕ¿ã „Ñ¨Ü«∞`åflÅ∞ Ñ¶eOK«HõáÈ~Ú#ÑÊ\H, W «~°∞Å‰õΩ Ug∞ PtOK«‰õΩO_» KÕã≤# ãÇÜ«∞O=∞#‰õÄ ãÖ`Àëêxfl Wã¨∞ÎOk.

=∞ÇÏi¬ P#O ŒOQÍ =ÙO_»_®xH W «~°∞Å Z=fii ãÇÜ«∞OJHõ ~° =ÙO_Õk HÍ Œ∞. PÜ«∞# Jáê~°"≥∞ÿ# J#∞Éèí∂ «∞Å`À«=∞‰õΩ D ˘O Œ~°Åhfl ZO Œ∞Hõx Ç≤Ï=∂ÅÜ«∂Å‰õΩ "≥o§ JHõ _»

™œYºOQÍ =ÙO_»QÆeQ"å~°∞. HÍx =∞# HÀãO =∞ÇÏi¬ f~°∞ «=∞™ê÷~Úx ky=zÛ, =∞# „Ñ¨â◊flÅ‰õΩ ã¨=∂ è•<åeã¨∂Î, `å=Úx=ã≤ã¨∞Î#fl ã÷ÅO Ü≥ÚHõ Hõ@∞ìÉÏ@¡‰õΩ Ö’|_ç, JO ŒiH© 24QÆO@Å∂ JO Œ∞ÉÏ@∞Ö’ =ÙO@∂ QÆ_çáê~°∞. J Õ =∞#"≥∞ÿ ÕXHõ QÆO@¿ãÑ¨Ù ‰õÄ_» JÖÏ #_»∞K«∞HÀÖË=Ú. PÜ«∞<Õ P#O Œã¨fi~°∂ÑÖ QÆ#∞Hõ =∞#HõO^ŒiH© ÑÖzÃÑ\Ïì~°∞, ÑÖzÉˇ_»∞ «∞<åfl~°∞.

9N ~°=∞}*’ºu, JHÀì|~ü 2018

ÉèíQÆ=O «∞_ç<Õ ÑÓiÎQÍ #q∞‡#ÑC_»∞ =∞#O =ºHÎQÆ «OQÍ U„Ñ¨`ÕºHõ „Ñ¨Ü«∞`åflÅ∞ KÕÜ«∞#=ã¨~°O ÖË‰õΩO_» P#O^•xflJ#∞ÉèíqOK«QÆÅ=∞x ÉèíQÆ<å<£ K≥¿ÑÊ"å~°∞. =∞#O Ñï=∞à◊„ Œ"åºxfl "å_ç#Ñ¨C_»∞ K«∞@∂ì =Ù#fl"å~°O ŒiH© P Ñï=∞à◊OÇ~Úx Hõeyã∞ÎOk. „Ñ ÕºHOz ã∞"åã<å „ Œ"åºxfl "å_®=∞xW «~°∞Å‰õΩ K≥Ñ¨Ê#Hõ ~°ÖË Œ∞. J Õ "åºÑ≤ã¨∞ÎOk. JO Œ∞ˆH =∞#è•º#O, Ñ¨Ó[, ÉèíQÆ=O «∞x QÆ∞iOz# PÖ’K«#Å∞ x~°O «~°O

KÕã¨∂Î =ÙO_ç, ÉÏ èŒº «Å∞ PÜ«∞#ÃÑ· =ÙOz Õ, =∞# QÆ∞iOz#PÖ’K«#Å∞ =ÙO_»=Ù. JÇÏO #tã∞ÎOk, P «‡ÃÑ· è•ºã =∂„ «"Õ∞q∞QÆ∞Å∞ «∞Ok. ã ü, z ü, P#O Œ ã≤÷uÖ’ =ÙO\Ï=Ú. =∞#ã∞P «‡Ö’ b#=∞ø «∞Ok.

QÆ~åfixfl J}KåeD „ÑÜ«∞`åflÅ#∞ KÕÜ«∞_®xH =ÚO Œ∞, =∞#O U^À Ñ¶ÖÏ<å

Õ=Ù_»∞ ÖË • QÆ∞~°∞=ÙQÍi •ã∞_»∞, Éèí‰õΩÎ_ç#x K≥ÑCH˘<Õ =ÚO Œ∞P =∂@ =∞#O HÍ Œ∞, W «~°∞Å∞ J#QÆeQ ™ê÷~ÚH KÕ~°∞HÀ"åe.JÖÏO\ #„=∞ « Hõey=ÙO_®e. â◊OHõ~° ÉèíQÆ=`åÊ Œ∞Å∞, „ÑÉèí∂!<å QÆ~åfixfl Ñ¨ÓiÎQÍ J}z"ÕÜ«∞=∞x „áêi÷OKå~°∞. =∞#O «@=∞#"Õ∞ „Ñ¨Hõ\ÕK«∞‰õΩO>Ë =∞# „Ñ¨QÆu ‰õΩO@∞Ñ¨_»∞`«∞Ok.x*ÏxH˜, <Õ#∞ ZO^Œ∞‰õΩ WO`« HõO>Ë Z‰õΩ¯= `«~°K«∞QÍÉèíQÆ=^•úº#O KÕÜ«∞ÖËHõ áÈ «∞<åflx PÖ’zã¨∞ÎO>Ë, P è•ºu‡Hõ„Ñ¨QÆu, P#O ŒO ÅaèOKÕ J=HÍâ◊O =ÙOk.

L Œú=Ù_»∞ NHõ$+¨μ‚x xOkOz#O « Ñ¨xKÕâß_»∞. «#HõO>ËU =∂„ «O Q˘Ñ¨Ê =ºHÎ HÍ Œx ÉèÏqOz# ‰õΩKÕÅ∞xx Ç¨Ï$ ŒÜ«∞

10 N ~°=∞}*’ºu, JHÀì|~ü 2018

Ñ¨Ó~°fiHõOQÍ Hõ~°∞}Õz# NHõ$+¨μ‚_»∞, «##∞ JÖÏQÆ ZO Œ∞‰õΩãïQÍ K«∂_»ÖË Œx L Œú=Ùx JaèÜ≥∂QÆO. ‰õΩKÕÅ∞_»∞ KåÖÏ¿Ñ^Œ"å_»∞, `å#∞ Ug∞HÍ#x ÉèÏqOKÕ"å_»∞. `«#‰õΩ Ug∞HÍ"åÅx NHõ$+¨μ‚_»∞x J_»QÆÖË Œ∞. PY~°∞‰õΩ LÑ¨ Õâ◊O ‰õÄ_»J_»QÆÖË Œ∞. NHõ$+μ‚_»∞ L Œú=Ùx, ‰õΩKÕÅ∞x ZÖÏ P ŒiOKå_»∞?‰õΩKÕÅ∞x ÉèÏ~°º HÍ"åÅx PtOz# Jxfl ÉèÏQÍºÅ#∞ NHõ$+μ‚_»∞„Ñ¨™êkOKå_»∞.

=∞#O x[O J#∞‰õΩ<Õk x[O HÍHõáÈ=K«∞Û. L Œú=Ù_»∞*Ïx=Ö HõxÑ≤OKÕ"å_»∞, HÍx *Ïx HÍ_»∞. L Œú=w «Ö’ J «xHUq∞ KÕÜ«∂e, Uq∞ KÕÜ«∞~å Œ∞ Jx NHõ$+¨μ‚_»∞ É’kèOKå_»∞.‰õΩKÕÅ∞_»∞ «#<Õ NHõ$+μ‚xH JiÊOK«∞‰õΩ<åfl_»∞. JÖÏQ QÀÑ≤HõÅ∞‰õÄ_» «=∞ Ç¨Ï$ ŒÜ«∂Å#∞ NHõ$+¨μ‚xH˜ ã¨=∞iÊOK«∞‰õΩ<åfl~°∞."åà◊√§ K« Œ∞=Ù‰õΩ#fl"å~°∞, ÑO_ç «∞Å∞ HÍ~°∞. <å‰õΩ áêO_ç «ºO`ÀÑ¨xÖË Œ∞. g∞~°∞ g∞ Ç¨Ï$ ŒÜ«∂Å#∞ <å‰õΩ JiÊOKå~°∞. g∞ãOÑÓ~°‚ ÉèíHÎ « «Ê~° « =Å¡ q∞=∞‡efl = ŒeÃÑ@ì_»O <å‰õΩ KåÖÏHõ+ìOQÍ =ÙOk J<åfl_»∞ NHõ$+μ‚_»∞. JO|s+μx QÆ∞iOz q+μ‚=Ù‰õÄ_» JÖÏˆQ K≥áêÊ_»∞. JO|s+¨μ_»∞ Ñ¨Ù„ «, èŒ# è•<åºÅxflO\˜x «ºlOKå_»∞. <å Éèí‰õΩÎÅ∞ ãÖÑ¨ Œ#∞, ÉèÏ~°º, Ñ≤Å¡Å#∞Jhfl `åºQÆO KÕ™êÎ~°∞. "åˆ~g∞ J_»QÆ~°∞. JO^Œ∞ˆH "å~°∞HÀ~°‰õΩO_®<Õ Jhfl W=fi_»O <å Éèí‰õΩÎÅ Ñ¨@¡ <å q Œ∞ºHõÎ èŒ~°‡O.D q+Ü«∞OÖ’ <å‰õΩ U ™êfi «O„ «º=¸ ÖË Œ∞, Jk <å ÉÏ èŒº «Jx J<åfl~°∞. P ã≤÷ux =∞#O KÕ~°_®xH˜ ÉèíQÆ=O «∞x Hõ$Ñ¨J=ã¨~°O. JÑ¨C_»∞ „Ñü XHõ \˜ ≥·"ÕK«ÛùQÍ ÉèÏq™êÎO.

11N ~°=∞}*’ºu, JHÀì|~ü 2018

u~°∞=}Ï‚=∞Ö·Ö’ "≥Ú Œ\™êi «##∞ Hõeã≤# «e¡QÍiH ‰õÄ_»ÉèíQÆ"å<£ W Õ ãÖ Õâ◊q∞KåÛ~°∞. Uk [~°QÍÅx =ÙO^À Jk[~°∞QÆ∞ «∞Ok. Uk [~°QÆ~å Œx qkè xâ◊Û~ÚOzO^À Jk [~°QÆ Œ∞.T~°Hõ =ÙO_»_»"Õ∞ L «Î=∞O J<åfl~°∞. „Ñu XHõ iH D „ÑÑOK«OÖ’ XHõ HÍ~°ºO x~°‚~ÚOK«|_ç =ÙO Œx, â◊HÎ=OK«# ÖË‰õΩO_»^•xx x~°fiiÎOz, Hõ~°‡Ñ¶¨ÖÏxfl „Ñ¨Éèí∞=Ù‰õΩ =^ŒeÃÑ\ÏìÅxK≥áêÊ~°∞. g∞‰õΩ ÅaèOKÕ âßOux g∞ K«∞@∞ì „Ñ¨Hõ Å =Ù#fl"åà◊√§‰õÄ_» J#∞Éèíq™êÎ~°∞.

NHõ$+¨μ‚_»∞ ÉèíQÆ=næ «Ö’ ''„Ñ¨*ÏÇü Ü«∞ ä• HÍ=∂<£ ã¨~åfi<£áê~°÷ =∞<ÀQÆ å<£! P «‡<Õº<å «‡<å «∞+≤ìó ã≤÷ «„Ñ¨[˝ãÎ ÀK«º Õ——J<åfl_»∞. Q˘Ñ¨Ê *Ï˝#∞Å∞ «=∞ HÀiHõÅ#∞ ã¨fi «Ç¨QÍ «ºlOz|Ü«∞\ #∞O_ç P#O^•xfl J<Õfi+≤OK«~°∞. «=∞‰õΩ Ö’ÑÅ ÅaèOKÕP#O ŒO`À Ñ~°=∞ ãO «∞+μìÅ∞QÍ =ÙO\Ï~°∞. Õ=Ù_»∞, QÆ∞~°∞=Ù,P «‡, U ¿Ñ~°∞`À Ñ≤ez#Ñ¨Ê\˜H˜, JÖÏ ÅaèOKÕ P#O ŒO`Àrq`«OÖ’ Z^Œ∞~°ÜÕ∞º ã¨=∞ã¨ºÅ „Ñ¨ÉèÏ=O ÖË‰õΩO_»KÕã¨∞‰õΩO\Ï~°∞. P ã≤÷ux =∞# ≥eq Õ@Å∞, â◊HÎ, PY~°∞‰õΩ„Ñ¨Ü«∞ «flO ‰õÄ_» ÖË‰õΩO_» ≥·=Hõ$Ñ¨ À KÕ~°QÆÅ∞QÆ∞`åO. „Ñ¨Éèí∂,z#fl =∞#ã∞`À, JÅ∞Ê_»<≥·# <Õ#∞ J#O`åxfl ZÖÏ J=QÍÇÏ#KÕã¨∞‰õΩO\Ï#∞, Jx „áêi÷OKåÅx â◊OHõ~° ÉèíQÆ=`åÊ^Œ∞Å∞J<åfl~°∞. •xH =∂~°æO XHõ>Ë! PÜ«∞<Õ <å =∞#ã∞Ö’ „Ñ"ÕtOz,##∞fl Ñ¨ÓiÎQÍ =â◊Ñ¨~°K«∞HÀ"åe.

* * *

12 N ~°=∞}*’ºu, JHÀì|~ü 2018

N â◊OHõ~° „™ÈHõÎ

N Õq HÍÖ’ «Î~° *Ï˝<åKå~° qKå~° Ñ¨@Å=Ú– ≥Å∞QÆ∞ J#∞"å ŒO: =ÚkQ˘O_» g~°Éèí„ ŒÜ«∞º

(QÆ « ãÖzHõ «~°∞"å~Ú)

43. Õg Õ= «Å∞, èŒ~å‡ èŒ~°‡=ÚÅ∞ "å\˜ Ñ¶e «=ÚÅ∞P„â◊Ü«∂„â◊Ü«ÚÅ ≥eq_ç ãÖ™ê~° |O èŒ#=ÚÅ∞

44. P„â◊Ü«∞=∞#fl ŒfiO Œfi=∞xÜ≥∞ Œ~°∞ ŒfiO^•fif «∞Å~Ú#*Ï<å"åÑ≤ÎÜ«∞QÆ∞J\˜ì Ü≥∂yÜ≥∞ r=#∞‡‰õΩÎ_»∞ ÕÇ¨#O «~°=¸q ÕÇÏ=Ú‰õΩÎ_»∞

– ~°∂Ñ=∞O>Ë ≥·fi «HõÅÊ#. Jk =∞Oz^• J#fl „Ñâ◊fl‰õΩ ÉèíQÆ"å<£– J@∞¡ „ÑtflOKÕ "åxx qKå~°=∂~°æO J#∞ãiOK«h, ~°∂áê~°Û#O"åxH˜ HÍ Œ∞.45. "≥·~åQÆº=Ú‡ =Åx â◊s~° åºQÆ=Ú‡ HÍ~°º=Ú‡HÍ Œ∞ =∞h+μÅ‰õΩ

Hõ~°‡ #tOz#O «<≥ ã¨fiÜ«∞=ÚQÆ #k ~åeáÈ=Ù#∞.

46. ÇÏ$ ü ã~À[=∞O ŒÇÏ=Ú ~°∂Ñ=ÚQÆ z «∞Î x~°‡Å =∞K«Å=Ú‡JÇ¨ÏOHÍ~° Ñï`åºQÆ=Ú‡KÕ <åz «∞Î "≥∂HõΔ •~ÚxÜ«∞QÆ∞.

– [#‰õΩ_»∞ ''##∞fl W<åflà◊§|\ì Ñ‘_çã¨∞Î#fl ˘OQÆ ˘iHÍ_»∞.J «xxOHõ q_çKÕk ÖË Œ∞—— Jx J#flÑ¨C_»∞ PÜ«∞# K≥¿ÑÊk=∞#ã¨∞û ÖËHõ JÇ¨ÏOHÍ~°O QÆ∞iOKÕ.47. ã¨~Àfiáêkè qx~°∞‡HõÎ=∞QÆ∞ z„ Œ∂Ñ¨=Ú <≥Ñ¨Ù_»∞#∞

'<Õ<Õ t=Ù_»— #x è•ºxOz ã¨~åfiã¨H˜Î q_»∞=QÍ =ÅÜ«Ú.

13N ~°=∞}*’ºu, JHÀì|~ü 2018

– « äŒº"≥∞ÿ# 'JÇ¨ÏO— UHõ"≥∞ÿ xez#Ñ¨C_»∞, Jk 'JÇ¨ÏO„|Ç¨‡ã≤‡— J# Œ∞. (HÍx P 'UHõ=Ú— J~Ú#, JO>Ë Jk «Ñ¨Ê=∞~˘Hõ\˜ ÖË‰õΩ#fl ã≤ ÷ux, t=Ù_»#x ^è•ºxOK«=Öˇ#x`å «Ê~°º=Ú)

48. ÕÇ¨Ï *Ï`åºk =~å‚„â◊=∞ ã¨=∞xfi «ãÖ|O èŒ ÉèÏ==ÚÅÑi «ºlOz, ãfiÉèÏ==Ú<≥ ã^• ÉèÏqOK«QÍ=Ö.

49. <Õ<˘Hõ _»<≥, <å ÔH=~°∞#∞ ÖË~°∞ <Õ<≥=i "å_» HÍ#∞##∞fl «# "å_»<≥_ç "å_≥=fi_»∞ #QÆ∞Ñ≤OK«_»∞.

50. <Õ<Õ Ñ¨~°O„|Ç¨Ï‡=Ú#∞, [QÆ<åfl äŒ∞_»#∞Dâ◊fi~°∞_»#x J#∞Éèí∂ «=∞QÆ∞KÀ"å_≥ =Ú‰õΩÎ_»∞† qÑ¨s «=∞QÆ∞KÀ | Œ∞ú_»∞.

– <Õ#∞#∞ Hõ#∞HÀ¯, '<Õ#∞— „|ÇÏ‡"Õ∞. h=@∞¡ Ü≥∂zOz#Hõ ~°ÖË Œ∞. T~°H J Õ"≥∂ Hõ#∞HÀ¯.

51. *Ï˝# K«‰õΔΩ=ÙÅ KÕ « «# #â◊s~°∞xQÆ <≥Ñ¨Ù_»∞ K«∂K«∞<˘xsÇï_≥· JÑÙ_» «_»∞ ÑÓ~°‚âßOu ##∞ÉèíqOK«∞

52. ã~°fiâßG=ÚÅO ≥=fi_»AxQÆ, hâ◊fi~°∞xQÆ, #â◊s~°∞xQÆx~°∞æ}Ï «‡QÆ ≥Å∞Ñ¨|_»∞K«∞<åfl_Àxã¨ûOâ◊Ü«∞=ÚQÆ J «_≥ <Õ#∞ – ™È2Ç¨Ï=∞Ü«∞=∞ã≤‡

53. *Ï#=Ú#∞, x~°O «~° qâ◊√ Œ∞ú_»#∞ q=Ú‰õΩÎ_»<≥· ã~°fi„ «ã≤÷ «∞_»#∞#<≥fl=ikÜ«∞x x~°‚~ÚOK«QÆÖË~°∞ «~° =Ú‡K≥ ˘iÔH_ç "å_»HÍ#∞â’Hõ~°Ç≤Ï «∞_»<≥·# <Õ#∞ ã^•„|ÇÏ‡=∞Ü«Ú_»#∞.

14 N ~°=∞}*’ºu, JHÀì|~ü 2018

54. t~°ã¨∞ #∞Oz áê Œ «Å=Ú‡ =é‰õΩ Ö’ |Ü«∞Å∞Å #∞OzK«~°‡=Ú‡ ^•Hõã¨~°fi=Ú‡#∞, J=∞$ «~°∂Ñ¨Ù_»#∞ – <Õ<≥ J##º ã≤ Œú=∞QÆ∞z„ Œ∂ÑÙ_»#∞ <Õ<≥.

– P^è•ºu‡Hõ r=ÙÅ∞ ^ÕÇ¨Å∞ HÍ~°∞† "åiH˜ â◊s~°ã¨‡$`ÕLO_» Œ∞. "å~°∞ J=kè, PHõ$ «∞Å∞ ÖËx P «‡ =∂„ «"Õ∞. "åiÖ’"åiH˜ ã¨~åfixH© UHõ « LOk† UHõ Õ HÍ Œ∞, "åˆ~ ã¨~°fi=Ú#∂.55. D K«~åK«~°=Ú‡Å H©â◊fi~°∞_»#∞ «e¡Ü«Ú «O„_çÜ«Ú `å «#∞

K« «∞~°÷ Ñ¨nÜ«Ú_»QÆ∞ #<Õfl è•ºxO «∞~°∞ "≥∂HõΔHÍ=ÚÅ∞.

– «∞sÜ«∞=∞x P «‡‰õΩ =∞~˘Hõ¿Ñ~°∞. *Ï„QÆ •k =¸_»=ã÷Å∞#fl=x Zé˜y# =∞#‰õΩ ≥eÜ«∞xk P «‡ Ü≥ÚHõ >Ë.

– L#fl J=ã¨÷Å∞ =¸_»∞, *Ï„QÆ`ü ã¨fiÑ¨flã¨∞+¨μÑ¨ÙÎÅ∞,«∞sÜ«∞O <åÅæ=k HÍ Œ∞. ÃÑ· =¸\˜H˜ P è•~°"≥∞ÿ#k. HÍx Wk

ã¨∞ÅÉèíOQÍ J~°÷O HÍ Œ∞. JO Œ∞=Å¡ ^•xx <åÅæ= J=ã÷QÍ,UÔH·Hõ ã «ºOQÍ ÑiQÆ}OKå~°∞. x*ÏxH Jk ÕxH© aè#flO HÍ Œ∞.Jk ã~°fiãOÉèí"åÅ‰õΩ P è•~°O. Jk UÔH·Hõ ã «ºO. h Jã≤Î «fi"Õ∞Jk. J=™ê÷„ «Ü«∞=Ú P «∞sÜ«∞O g∞ Œ HõΔ}Hõ q+Ü«∞=ÚÅ∞QÍ#QÆÑ_ç «~°∞"å « •xÖ’<Õ J}yáÈ «q. HÍ|\ì Jq Ü«∞^•~å÷Å∞HÍ=Ù.

– ã≤h Œ$â◊ºOÖ’ z„`åÅ∞ ≥~°g∞k #_»h_»Å∞. Jq «=Ú‡HõxÑ≤OÑ*Ëã≤H˘x, =ÚO Œ∞ "≥#∞HõÅ‰õΩ Hõ ŒÖÏ_ç, XHõ •x #∞O_ç=∞iÜ≥ÚHõ\QÆ =∂i, Z>¡\’¡ =iÎ™êÎ~Ú. Jq HõÅ¡Å∞. JO «¿ãÑÓ=∂~°xk P ã≤h ≥~°ÜÕ∞. "åxx ÕxÃÑ· =Ú„k™êÎ~À P H<åfiãπ

15N ~°=∞}*’ºu, JHÀì|~ü 2018

x[=Ú. =∞# q+¨Ü«∞=¸ J>Ë¡. „áêÑÖzHõ =º=Ç¨~åÅ∞ÉÏÇ¨ºO`«~åÖ’¡xq. Jhfl `å`å¯eHõ=ÚÅ∞, P`«‡#∞HÍ^ŒxxeKÕq HÍ=Ù. J=hfl x*ÏÅh, =∞#‰õΩ "≥eQÍ#∞#fl=h J#∞H˘<ÕJÅ"å@∞ |Åã≤áÈ~Ú, "åxx „Ñ¨^è•#∞Å∞QÍ „Ñ¨^Œi≈Oz,x[ãfi~°∂áêxfl •z"ÕÜ«∞@O [~°∞QÆ∞ «∞#flk. ã^• L#fln, UÔH·Hõã «º=¸ J~Ú# P «‡#∞ Hõ#∞QÀQÍ<Õ, D HõÅ¡Åhfl HõiyáÈ~Ú,J=hfl ‰õÄ_® P «‡‰õΩ "Õ~°∞HÍ=#fl Zé∞Hõ q∞ye LO@∞Ok.(WHõ _» K« «∞~°÷Ñ¨ Œ=∞O Œ∞#fl t=Ù_Õ, P «‡ "≥∂HõΔHÍ=ÚÅ^•Ìx<Õè•ºx™êÎ~°x t"À2"åK«).

56. „|Ç‡k Õ= =∞#∞+º <åQÆ QÆO èŒ~°fi Ü«∞HΔÀÑû~° QÆ}=ÚÅ KÕ «J<ÕHõ Ü«∞*Ï Œ∞Å KÕ « ÑÓAº_»#∞ <Õ#∞, ÑÓlO «∞~°∞ ã~°∞fiÅ∞#<Õfl.

57. L„QÆ «Ñ¨=ÚÅKÕ qq èŒ •#=Ú‡Å KÕ ã¨~°∞fiÅ∞ #<ÕflÑÓlO «∞~°∞™ê÷=~° [OQÆ=∞ Éèí∂ «=ÚÅ∞ <Õ<Õ, UkÜ«Ú ÖË Œ∞ <Õ#∞«Ñ¨Ê, #xflÜ«Ú <Õ<Õ.

– „Ñu =ºH©Î K≥· «#ºO L#fl"å_Õ, JO>Ë t=Ù_Õ. J «_»∞ t=Ù_»∞HÍ=@"Õ∞ HÍ Œ∞, J «xH˜ ≥eã≤<å, ≥eÜ«∞‰õΩ<åfl t"Õ «~°=Úã¨~°fi=¸ J «_Õ. HÍx J*Ï˝#=â◊√_≥· [QÆ «∞Î#∞ |Ç¨ï~°∂Ñ¨=∞x`«ÅáÈ™êÎ_»∞. J`«_»∞ `«#Ü«∂`«‡<Õ K«∂z LO>Ë `«#‰õÄ„Ñ¨ÑÖKåxH© ÉèË Œ"Õ∞ ≥eÜ«∞ Œ∞. x*ÏxH˜, "åx =ºHÎ «fi=¸,J<ÕHõ ~°∂áêÅ∞QÍ =ºHõÎ=∞ÜÕ∞º W`«~°=ÚÅ∂ Jhfl =∞é˜yáÈ`å~Ú. t=Ù<Õ „Ñ¨ÑÖK«OQÍ K«∂™êÎ_»∞. HÍx P K«∂K«∞"å_»∞

16 N ~°=∞}*’ºu, JHÀì|~ü 2018

„ÑÑOKåxHõãÅ∞ P è•~°"Õ∞"≥∂ K«∂_»_»∞. ™ê è•~°}OQÍ =„™êÎ<ÕflK«∂™êÎ~°∞ QÍx ^•xxKÕÛ „ÑüÎx K«∂_»~°∞. ã≤x=∂Ö’ Hõ ŒÖÏ_ÕKèåÜ«∂z„`åÖË K«∂™êÎ~°∞ QÍx "åx P è•~°"≥∞ÿ# ≥~°#∞ K«∂_»~°∞.HÍy`åxfl K«∂_»~°∞, •xÃÑ· JHõΔ~åÅ<Õ QÍx. HÍ|\ì q+Ü«∞=Ú~°∂ÑK≥· «#º=ÚÅ ‰õÄ_çHõ. ™ê=∂#∞º_»∞ [QÆ «∞ÎÖ’x q+Ü«∂Å<ÕK«∂™êÎ_»∞. "åx PHõ$ «∞Ö’¡x t=Ùx K«∂_»_»∞. =¸Å=Ú t=Ù_»∞.J «_»∞ `åeÛ#"Õ Wxfl ~°∂áêÅ∂, "åxx K«∂_»QÆeæ# K≥· «#º=¸#∞.

58. ã¨∂÷Å ã¨∂Hõ; â◊¥#º~°∂Ñ¨Ù_»HÍ#∞, *Ï˝<≥·Hõ ~°∂Ñ¨Ù_», [QÆ ÕHõ|O Œ∞QÆ∞_»x~°O «~°∞_», x~°‡Å∞_» hâ◊fi~°∞_» <Õ#∞,ã¨fiáêfl Œº=™ê÷K«∞º «∞_» x„+¨ÊÑÖK«∞_».

– *Ï˝xH˜ D =¸_»=ã÷Å∂ Jã¨ åºÖË. HÍx J*Ï˝xH˜ JkJ~°÷O HÍ Œ∞. J «xH˜ "≥∞Å‰õΩ=QÍ L#fl ã≤÷ Õ „Ñ¨=∂}O Hõ#∞Hõ.*ÏxHÀ, ã`åºxH „Ñ=∂}O ã «º"Õ∞. â◊√ ŒúK≥· «#ºO Ü≥ÚHõ Dã «ºO – âßâ◊fi «O. JO Œ∞=Å¡ #∞=Ùfi K≥¿ÑÊ =¸_»∞ J=ã÷ÅÖ’#∂ã¨=∂#OQÍ LO@∞Ok. P ã¨ «ºOÖ’ UHõ"≥∞ÿ# "åxH˜ =∞#ã¨∞ûÖË Œ∞. P =¸_»∞ J=ã÷Å∂ ÖË=Ù. JO Œ∞=Å¡ J «xH JO «~°∞‡Y=∞=@O, |Ç≤Ï~°fi~°Î#=∞=@O HÍx LO_»=Ù. J «#∞ P «‡<ÕZÑ¨C_»∂ Ziy LO\Ï_»∞ HÍ|\ì. J «<≥Ñ¨C_»∂ "≥∞Å‰õΩ=QÍL#fl>Ë¡ J`«xH˜ „Ñ¨ÑÖK«O =∞m§=∞m§ Hõ#|_Õ HõÅ=O\˜^Õ.J «<≥Ñ¨C_»∂ QÍ_è»x„ ŒÖ’ L#fl>Ëì––– ÕÇ¨Ï=∞O@∂ L#fl Œ#flè•º¿ã LO_» Œ∞. (ã¨âı+Ö)

17N ~°=∞}*’ºu, JHÀì|~ü 2018

J~°∞}ÏK«Å *’ºu~°æ=∞#OPOQÆ¡ =¸ÅO: N q. QÆ}Ëâ◊<£ : ''k ÃÑ¶·¡\ò PÑ¶π k ¿Ñ¶¡"£∞——

≥Å∞QÆ∞ J#∞"å ŒO: =OQÆ~° âßº=∞ã¨∞O Œi

QÆ=∞#O JO>Ë XHõ Hõ ŒeHõ. QÆ=∞#O J#QÍ J#∞Éèí=O.QÆ=∞#O J#QÍ HÍÅOÖ’ =∂~°∞Ê. k"åº#∞Éèí"åÅ∞ Õâ◊HÍÖÏÅÖ’<Õ ãÖÉèíq™êÎ~Ú. HÍx Jq ^Õâ◊HÍÖÏÅ‰õΩ Jf`«"≥∞ÿ#q.^•^•Ñ¨Ù Jxfl =∞`åÅ K«i„`«ÅÖ’#∂ k"åº#∞Éèí"åÅ‰õΩL^•ÇÏ~°}Å#∞ QÆ=∞x™êÎ=Ú. P J#∞Éèí=O á⁄Ok# „Ñu =ºHÎrq «OÖ’#∂, •x „Ñ¨ÉèÏ=O „Ñ¨ã¨∞Êù@OQÍ HõxÊã¨∞ÎOk.

WOH˘Hõ =ÚYº q+¨Ü«∞"Õ∞=∞O>Ë, PÜ«∂ Ñ¨Ù}º Ñ¨Ù~°∞+¨μÅrq`åÅÖ’ D J#∞Éèí"åÅ∞ XHõ "≥∞~°∞ÑÙ ÖÏQÍ =zÛ „"åÖÏ~Ú.HÍx "å~°∞ "åi J#∞Éèí"åÅ#∞ ÉèÏq «~åÅÔH· =∂@ÅÖ’ =∂iÛJOkOKå~°∞. =ºHÎ «fiO #∞O_ç ≥·= «fiO "≥·Ñ¨Ù‰õΩ #_çz# P=∞Ç «∞‡Å „ÑÜ«∂}ÏÅ#∞ XHõKÀ@ ‰õÄiÛ Õ J^˘Hõ Q˘ÑÊ =∂i‡Hõ„QÆO äŒ"Õ∞ J=Ù «∞Ok. "å\ •fi~å<Õ ZO`À=∞Ok =∞ÇÏ~°∞¬Å#∞,Ñ¶H©~°¡#∞ Q“~°=OQÍ QÆ∞~°∞ÎÃÑ@∞ìHÀQÆÅ∞æ «∞<åfl=Ú.

ÉèíQÆ"å<£ N~°=∞} =∞Ç¨Ïi¬ =∞$ «∞º J#∞Éèí=O WÖÏO\˜ Õ.16 ãÖII =Ü«∞ã¨∞ûHõÅ XHõ áê~î°âßÅ q^•ºi÷ xâ◊ÛÅ *Ï˝#=Úá⁄Ok# |∞∞+≤QÍ Ñï=~°Î#O K≥O Œ@O. J~Ú Õ D „Ñ¨Ü«∂}O=ºHÎ «fiO #∞O_ç ≥·= «fiO "≥·Ñ¨Ù HÍ Œ∞. k=º «fi"Õ∞ =ºHÎ åfixfl„q∞OQã≤Ok. N~°=∞}∞Å =∞~°}Ï#∞Éèí=OÖ’ ãOÉèíqOz#k XHXHõ „HÜ«∞ – Jk – k=º «fi"Õ∞ "åi =ºHÎ åfixfl <åâ◊#O KÕã≤Ok.

18 N ~°=∞}*’ºu, JHÀì|~ü 2018

J~°∞}ÏK«Å *’ºuÖ’x XHõ JyflHõ}O, „Ñ¨ã≤kúQÍOz# â‹·=ˆHΔ„ «=∞~Ú# u~°∞K«∞ÛoÖ’ è•i‡Hõ r=#O QÆ_»∞Ñ¨Ù «∞#fl XHõL^•~° =¸iÎ. JÅQÆ=∂‡àò Ö’xH J= «iOz =∂#= â◊s~åxflèŒiOzOk. JÅQÆ=∂‡àò èŒ#∞º~åÅ∞. Jyfl Õ=Ù_»∞ «# «e¡QÍ

P"≥∞#∞ ZOK«∞‰õΩ<åfl_»∞. P"≥∞ «# Ô~O_»= ‰õΩ=∂~°∞x QÆ~°ƒùOÖ’èŒiOz# ã¨=∞Ü«∞OÖ’ P"≥∞ J#∞ÉèíqOz# "Õ_çx, "≥Å∞QÆ∞#∞

Ju Hõ+ìO g∞ Œ ÉèíiOzOk. P Ñ≤Å¡"åx [## ã¨=∞Ü«∞OÖ’XHõ k=º"≥∞ÿ# "≥Å∞QÆ∞Ö’ P QÆk JO`å xO_ç áÈ~ÚOk. ÑÙ@∞ì„QÆ∞_ç¤ J~Ú# =∞O„ «™êx P *’ºux Œi≈Oz ''JÅQÆ=∂‡àò!g_»∞ k=º"≥∞ÿ# tâ◊√=Ù. ÕnÑº"≥∞ÿ# "≥Å∞QÆ∞#∞ <Õ#∞ Œi≈OKå#∞——J#flk.

P tâ◊√"Õ "≥OHõ„\Ï=∞<£. J «xH˜ TÇ¨Ï ≥eû#Ñ¨Ê\˜ #∞O_çÖ’Ñ¨Å J~°∞}ÏK«Å <å=∞O qxÊã¨∂ÎO_Õk. J~°∞}ÏK«Å∞_Õ DÉèí∂q∞ g∞ Œ ãOK«iOK«\ÏxH, D Ñ≤Å¡"åx â◊s~åxfl "åÇÏ#OQÍZOK«∞‰õΩ<åfl_»∞. Ñ¨ ŒÇ¨~°∞ ãÖIIÅ áê@∞, J~°∞}ÏK«Å <å=∞OJ «x ÇÏ$ ŒÜ«∞OÖ’ HõOÑ#=Ú K≥O Œ∞ «∂<Õ L#flk. ÇÏ~îå «∞ÎQÍXHõ~ÀA J`«x |O^èŒ∞=Ù <À\˜ #∞O_ç P <å=∞O â◊|ÌOQÍ"≥Å∞=_çOk. P «~åfi « Hõey# =∞~°}Ï#∞Éèí=OÖ’ J~°∞}ÏK«Å∞_Õ P Ñ≤Å¡"åxx «# âßâ◊fi «"≥∞ÿ# H“yeÖ’ W=Ú_»∞Û‰õΩ<åfl_»∞. =∞ èŒ∞Ô~·Ö’ [iy# D =∞Ç¨Ï «Î~°"≥∞ÿ# J#∞Éèí=OÖ’"≥OHõ„\Ï=∞<£ =∞~°}Ïxfl Z^Œ∞~˘¯<åfl_»∞, JkèQÆq∞OKå_»∞.=∞Ç¨*Ï˝xQÍ ~°∂á⁄O^•_»∞. =∞$ «∞º=Ù #∞O_ç J=∞$ « åÎfixH˜

19N ~°=∞}*’ºu, JHÀì|~ü 2018

[iy# D =∂~°∞Ê P è•ºu‡Hõ K«i„ «Ö’<Õ KåÖÏ qt+ª=∞~Ú#k.Ñ¨Ó~°‚=∞~Ú#k. âßâ◊fi «"≥∞ÿ#k.

''=∞$ «∞º Œ$â◊ºO——Ö’, Jxfl ~ÚO„kÜ«∂Å∞ JKÕ «#"≥∞ÿ#ÑÊ\H©, 'JÇÏO ã∞Êù~°}— =∂„ «O ãÊ+ìOQÍ ≥Å∞ã∂Î<Õ L#flk.JÑÙÊ_»∞ <å‰õΩ '<Õ#∞— JO>Ë D â◊s~°O HÍ Œx, â◊√ Œú K≥· «#º"Õ∞#xJ#∞Éèí==∞~ÚOk. '<Õ#∞— J<Õ Z~°∞Hõ <åâ◊#=Ú ÖËxk. ãfiÜ«∞O„ÑHÍâ◊=Ú. Wk ÕxH ãO|OkOz#k HÍ Œ∞. D â◊s~°O ŒÇ≤ÏOÑ|_ç#ÑÊ\H© '<Õ#∞— J<Õ Z~°∞HõÖ’ Z@∞=O\ =∂~°∞Ê LO_» Œ∞.JÑ¨ÙÊ_Õ '<Õ#∞ J Õ— (I am that) J#fl J#∞Éèí=O HõeyOk.

*’ºuãfi~°∂ÑÙ_≥·# «# «O„_çH Œ∂~°OQÍ, HÍeáÈ~Ú# „`å_»∞=O\ «# Éè∫uHõ â◊s~åxH Ñiq∞ «"≥∞ÿ rqOK«@O, P Ñ≤Å¡"åxHKåÅ JãÖ «$Ñ≤Îx HõeyOzOk.

Z@∞=O\˜ „Ñ¨Ü«∂}O Jk!

=∞ èŒ∞Ô~· #∞O_ç u~°∞=}Ï‚=∞Ö·‰õΩ Ô~·Å∞ Kèåi˚ 3 ~°∂II Jx≥eÜ«∞Hõ<Õ «#‰õΩ W=fi|_ç# 5 ~°∂áêÜ«∞ÅÖ’ 3 ~°∂II =∂„ «"Õ∞

fã¨∞‰õΩ<åfl_»∞. «# „Ñ¨Ü«∂}OÖ’ XHõ =Úã≤¡"£∞ Ñ¶H©~°∞ ãÔ~·#=∂~åæxfl xˆ~ÌtOK«@O, qÅ∞¡Ñ¨Ù~°O Ç¨ÏŸ@Å∞ Ü«∞[=∂x, èŒ#OPtOK«Hõ<Õ, Éè’[#O ÃÑ@ì@O, =∂O|ÅO Ñ@∞ì#∞O_ç H©Å∂~°∞‰õΩJ<åÜ«∂ãÖQÍ #_»=@O, ã¨<åfl~Ú "Õ∞à◊QÍ_»∞ «# „Ñ¨™ê^•xfl"≥OHõ„\Ï=∞<£‰õΩ W=fi@O, ÉèÏQÆ=`å~ü QÍi „¿Ñ=∞, B^•~°ºO,JO Õ HÍ Œ∞ XHõ =∞OQÆe J_çy =∞s HΔ“~°O KÕÜ«∞@O, WO «Ö’=~°¬O =zÛ PÜ«∞##∞ «_ç¿ÑÜ«∞@O – W=hfl J~°∞}ÏK«ÖËâ◊fi~°∞_»∞

20 N ~°=∞}*’ºu, JHÀì|~ü 2018

KÕ «∞Å∞ *Ïz «# «#Ü«Ú_çfl J‰õΩ¯# *Ë~°∞Û‰õΩ<Õ „H˜Ü«∞Ö’xJOâßÖË. |O è•ÅxflO\˜ #∞O_ô q=ÚHÎ á⁄Ok# "≥OHõ„\Ï=∞<£«#‡Ü«∞ «fiOÖ’ «# z=i Hõ~°Î=ºO ‰õÄ_® x~°fiiÎOKå_»∞. «O„_ç

= ŒÌ‰õΩ Ñ¨~°∞QÆ∞Ñ¨~°∞QÆ∞# "≥o§ PÜ«∞#‰õΩ ãÖÑ¨Ó~°‚ â◊~°}ÏQÆuK≥O^•_»∞.

âßG„ÑHÍ~°O, Ñi„"å[‰õΩ_»∞ XHõ QÆ∞_çÖ’, H˘O_» g∞ Œ QÆ∞ÇÏÖ’K≥@∞ì h_»# ÖËHõ #k X_»∞¤# «# x"åãO U~°Ê~°∞K«∞HÀ =K«∞Û#∞.ÃãÃÑìO|~ü 1, 1896# ÉÏÅ |∞∞+≤ J~°∞}ÏK«ÖËâ◊fi~° eOQÍxflHÍ=eOK«∞‰õΩ<åfl_»∞. Ñ¨q„`«"≥∞ÿ# P QÆ~°ƒùQÆ∞_çÖ’ Dâ◊fi~°∞_Õ‰õΩ=∂~°∞_çfl «# âßâ◊fi «"≥∞ÿ# H“yeÖ’H˜ fã¨∞‰õΩ<åfl_»#fl =∂@"åã¨Î="Õ∞"≥∂!

Ü«Ú=~°=∞}∞xH˜ `«#HõO@∂ XHõ „Ñ¨`ÕºHõ"≥∞ÿ# KÀ@∞J=ã¨~°O ÖË Œ∞. „Ñü J_»∞QÆ∂ PÜ«∞# Õ. Éèí∂ «Å"Õ∞ PÜ«∞#Ñ¨_»Hõ. K≥>Ëì Q˘_»∞QÆ∞. K«O„ Œ∞_Õ nÑÖ. aèHΔÍ@# KÕ¿ãÎ<À ÖËHõZ=Ô~·<å ≥zÛ ÃÑ>ËÎ<À Éè’[#O. Jk ÉÏ=ÙO^•, ÉÏQÆÖË • J#fl^è•ºã¨ ÖË^Œ∞. Uq∞ uO@∞#flk `≥eÜ«∞^Œ∞. ^ŒfiO^•fiÅ#∞Z^Œ∞~˘¯O@∂, ã¨∞Y ^Œ∞óMÏÅ#∞ J#∞ÉèíqOKÕ ^ÕÇ¨ÏO`À`å^•`«‡º`« J<Õ JÑ¨~å^èŒO #∞O_ç PÜ«∞<≥Ñ¨ÙÊ_À q=Ú‰õΩÎÅÜ«∂º~°∞. |ÅOQÍ, Œ$_è»OQÍ L#fl P Ü«Ú=‰õΩ_»∞ U PKåÛù Œ#ÖËHõ XHõ QÀ=Ù=Öˇ |Ü«∞@ uiˆQ "å_»∞. Hõ\˜Hõ <ÕÅ g∞^Œâ◊Ü«∞xOK«@O, â◊√„ÉèíOQÍ ~°∞ Œ∞Ì‰õΩx ™êfl#O KÕÜ«∞Hõ áÈ=@O,H“Ñ‘#O =∂„ «"Õ∞ èŒiOz Ü«Ú#flO Œ∞#, PÜ«∞# „ÉÏÇ¨Ï‡}=~°Ûã∞û =∞~°∞QÆ∞#Ñ¨_çOk.

21N ~°=∞}*’ºu, JHÀì|~ü 2018

J~°∞}ÏK«ÅO KÕi# "≥Ú Œ\ ~ÀAÖ’¡ ÉèíQÆ"å<£ rq «O K«∂¿ãÎ[_» Éèí~° «∞x ã¨Ç¨Ï[x+ª‰õΩ ãï «∂QÆ∞ «∞Ok. ÉÏÇ¨Ïº „Ñ¨ÑÖK«ã‡$u ÖË Œ∞. â◊s~° J=ã~åÅ#∞ «$}©Hõiã∂Î, J~°∞}ÏK«ÖËâ◊fi~°∞xÕ"åÅÜ«∞OÖ’, Ñ ŒÇ~à◊§ ÉÏÅ∞_»∞, JO «~°∞‡Y∞_≥· *Ï# x+ªÖ’

‰õÄ~°∞Ûx LO_Õ"å_»∞. ÉèÏQÆ= «OÖ’ [_»Éèí~° «∞x ã≤÷ux q=iã∂Î'rqOz LO_»QÍ<Õ =∞~°}Oz#@∞¡—QÍ L#fl Œx K≥áêÎ~°∞. JÖÏQÉèíQÆ"å<£ ‰õÄ_® J Õ ã≤÷uÖ’ 'qâßfixˆH „Ñ¨Éèí∞=ÙQÍ— ãÖK«iOKÕ"å~°∞. Wk 'J`åº„â◊q∞— J<Õ L#fl «"≥∞ÿ# ã≤÷u. ÉèíQÆ"å<£x DJ`åº„â◊q∞ã≤÷uÖ’ Z=Ô~·<å L<åfl~å—— Jx XHõ~°∞ J_çy#ÑC_»∞ÉèíQÆ"å<£ ''â◊√Hõ=∞Ç¨Ïi¬, i+¨Éèí Õ=Ù_»∞, [_» Éèí~° «∞_»∞ L<åfl~°∞——Jx K≥áêÊ~°∞.

«#Ü«Úx ãÖÑ¨Ó~°‚ â◊~°}ÏQÆuH˜ «O„_ç J#∞„QÆÇ¨ÏO ‰õÄ_®`À_»~ÚOk. ÖËHõáÈ Õ áê`åà◊ eOQÆO = ŒÌ è•º# x+ªÖ’ #∞#flÉÏÅ ÉèíQÆ"å<£#∞ ^Œ∞O_»QÆ∞Å ÉÏi #∞O_ç âıëê„k™êfiq∞HÍáê_»@O, WÅ∞ÑÊ =$HõΔO = ŒÌ L ŒÌO_ç <åÜ«∞<å~ü ÉèíQÆ"å<£‰õΩÑÓiÎ ~°HõΔ} HõeÊOK«@O, D ÉÏÅ ã<åºã≤H ~° «fl=∂‡àò PÇ~°O<À\’¡ ‰õΩHõ @O, Ñà◊x™êfiq∞ H˘xfl ãO= «û~°=ÚÅ áê@∞ Ñ≤ «$"å «ûÅºO`À HÍáê_»@O – g@xflO\˜h =∞#O ZÖÏ q=iOK«QÆÅ=Ú? ÉèíQÆ"å<£ «# â◊s~° è•ºã¨#∞ Ñ¨ÓiÎQÍ Ñï «ºlOz#~ÀAÅq. PÜ«∞# K≥ÜÕ∞º PÜ«∞#‰õΩ «ÅQÆ_», J~°K≥ÜÕ∞º qãÎi.zOH˜ QÆ∞_Õ¤ PÜ«∞# =GO. ™êfl#O ÖË Œ∞. áê#O ÖË Œ∞. ~å„uÑ¨QÆÅ∞ Õ_® ÖË Œ∞. _çâ◊O|~°∞ ~å„u"Õà◊ K«eH˜ HÍà◊√§ =Ú_»∞K«∞

22 N ~°=∞}*’ºu, JHÀì|~ü 2018

‰õΩx «Å#∞ "≥∂HÍà◊§ =∞ èŒº Œ∂iÛ Hõ ŒÅHõ Ñ¨_»∞‰õΩ<Õ"å~°∞.L ŒÜ«∂<Õfl =∞OK«∞Ñ_ç â◊s~°O g∞ Œ L#fl èŒ∂o èŒ=à◊=~°‚OÖ’HõxÊOKÕk. PÜ«∞#‰õΩ PHõe ÖË Œ∞. ^•Ç¨ÏO ÖË Œ∞. x„^• ÖË Œ∞."≥∞Å‰õΩ"å ÖË Œ∞.

1896 ÃãÃÑìO|~ü 1 #∞O_ç P ÉÏÅã<åºã≤ „ÉÏÇÏ‡} ™êfiq∞QÍ¿Ñ~°∞ á⁄O Õ=~°‰õΩ W Õ Ñïã≤÷u. „ÉÏÇ¨Ï‡}™êfiq∞ H˘<åflà◊§‰õΩ™ê èŒ‰õΩÅ „Ñâ◊flÅ‰õΩ „"å «ÑÓ~°fiHõOQÍ ["å|∞Å∞ WKÕÛ"å~°∞. "åi*Ï˝#É’ èŒ Ñ¨ Œº~°∂ÑÖÖ’, QÆ Œº~°∂ÑÖÖ’ =zÛOk. ™êfi`å‡#∞Éèí=OÖ’ =∞ø#ã≤÷u #∞O_ç <≥=∞‡kQÍ «# J#∞Éèí"åxfl JÅuJÅu =∂@Å`À ã¨∂\˜QÍ „Ñ¨[Å‰õΩ JOkOKÕ ã≤÷uH˜ =KåÛ~°∞.PÜ«∞# aèHΔÍ@#‰õΩ "≥à◊§HõáÈ Õ PÜ«∞# LÑ¨=ã≤ã¨∞Î<åfl~°<åfl~°∞.=∂\Ï¡_»Hõ áÈ Õ =∞ø#OQÍ L<åfl~°<åfl~°∞.

ãÖw « HõKÕÛiÖ’ "Õ~°∞ "Õ~°∞ ~åQÍÅÖ’ H©~°Î#Å∞ áê_ç<å,+¨_»=∞O P è•~°â◊$uQÍ LO@∞Ok. JÖÏˆQ ÉèíQÆ"å<£ =∞ø#OQÍL<åfl, =∂\Ï¡_ç<å, LÑ¨=ã≤Oz<å ÖËHõ PÇ¨~°O fã¨∞‰õΩ<åfl,ã¨~°fiHÍÅ ã¨~åfi=ã÷ÅÖ’#∂ P «‡x+ªÖ’<Õ LO_Õ"å~°∞. Hõ~°Î$ «fiÉèÏ=#ÜÕ∞ ÖËHõ, ÉÏÇ¨Ïº =º=Ç¨~åÅhfl ã¨=∞~°÷ ú=O`«OQÍx~°fiÇ≤ÏOK«QÆÅ ã≤÷uÖ’ PÜ«∞# LO_Õ"å~°∞. â◊√ ŒúK≥· «#º"Õ∞ =∞#=∞ èŒº ÉèíQÆ"å<£QÍ uiyOk. JO ŒiÖ’ XHõiQÍ, JO ŒiÖ’Z~°∞HõQÍ PÜ«∞# 54 ãÖIIÅ∞ rqOKå~°∞.

ÉèíQÆ"å<£ ~ÚÖÏ JO\Ï~°∞. Jk XHõ xâ◊ÛÅ ã≤÷u. *Ï„QÆ ü,ã¨fiÑ¨fl, ã¨∞+¨μÑ≤Î J=ã÷Å∞ ^•xÖ’ Hõ#|_Õ Hõ ŒeHõÅ∞. ã≤x=∂

23N ~°=∞}*’ºu, JHÀì|~ü 2018

„Ñ Œ~°≈#Ö’ ≥~°g∞ Œ HõkÖË ÉÁ=∞‡Å=O\q. ≥~°#∂, ÉÁ=∞‡Å#∂Hõe¿Ñ K«∂™êÎ~°∞HÍx, ≥~°#∞ Ñ\ìOK«∞HÀ~°∞. ÉÁ=∞‡Å<Õ K«∂™êÎ~°∞.HÍx *Ï˝x ÉÁ=∞‡Å#∞ Ñ¨\ìOK«∞HÀ_»∞. "å\˜H˜ P è•~°"≥∞ÿ# ≥~°<ÕK«∂™êÎ_»∞. ÉÁ=∞‡Å∞ ≥~°g∞ Œ<Õ Hõ ŒÅ∞`å~Ú. HÍx ≥~°g∞ Œ"å\ „ÑÉèÏ=O Ug∞ LO_» Œ∞. ≥~° Hõ ŒÅ Œ∞. ã≤÷~°OQÍ LO@∞Ok.J Õ „Ñü XHõ i ã¨Ç¨Ï[ã≤÷u. XHõ™êi ã¨Ç¨Ï[ ã≤÷ux KÕi Õ •x#∞O_ç "≥· ˘ÅQÆ@O LO_» Œ∞. Jk âßâ◊fi « ã≤÷u. "≥·~åQÆº=∞<åfl,ã<åºã=∞<åfl ÉÏÇÏº „ÑÑOKåxfl =ke "ÕÜ«∞@O HÍ Œ∞. •x`À`å^•`å‡ºxfl áÈQ˘@∞ìHÀ=@O. u~°∞=}Ï‚=∞Ö· KÕi# ˘e~ÀAÖ’¡ÉèíQÆ"å<£ «# â◊s~° J=ã~åÅ#∞ ÑÓiÎQÍ JÅHõΔºO KÕâß~°∞. HÍxÉèíQÆ"å<£QÍ QÆ∞iÎOÑ¨|_ç# «~°∞"å «, PÜ«∞#, "≥·~åQÆºO Ü≥ÚHõWOH˘Hõ =ÚYº"≥∞ÿ# áê~å≈fixfl ≥eÜ«∞*Ëâß~°∞. ''QÍ_è»"≥∞ÿ# HÀiHõÅ∞Hõey LO_»@O ZO « JÇ¨ÏOHÍ~° ÅHõΔ}"≥∂, u~°ã¨ iOK«∞@‰õÄ_® JO Õ JÇ¨ÏOHÍ~° ÅHõΔ}=Ú—— Jx.

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WOH˘Hõ J Œ∞ƒù «"≥∞ÿ# q+¨Ü«∞"Õ∞=∞O>Ë, J~°∞}ÏK«ÖËâ◊fi~°∞xÕ"åÅÜ«∞=ÚÖ’, QÆ∞~°∞=¸~°ÎOÖ’ [iy# ãOQÆ «∞Åhfl ÉèíQÆ"å<£

uiy K≥Ñ¨Ê@O. "åi xifiHõÅÊ ã¨=∂kèÖ’ «#Ö’ `å#∞QÍ

24 N ~°=∞}*’ºu, JHÀì|~ü 2018

L#flÑ¨Ê\˜H©, ÉÏÇ¨Ïº Ñ¶∞@#Å Ü«∞O Œ∞ Zé∞Hõ L#flk. D ã≤÷uKåÅ J~°∞^Œ∞. P^è•ºu‡Hõ âßGOÖ’ nxx ã¨Ç¨Ï[ ã¨=∂kèJO\Ï~°∞. ^ÕÇ¨ÏOÖ’ LO@∂<Õ ^•x Ñïq∞`«∞Å#∞ ^•\˜LO_»@O. z=i ~ÀAÅÖ’ ÉèíQÆ"å<£ â◊s~åxH˜ =~°∞ã¨QÍ â◊GzH «ûÅ∞ [~°∞QÆ∞ «∞#fl ã=∞Ü«∞OÖ’ Hõey# f„= ÉÏ èŒ#∞ ‰õÄ_®PÜ«∞# ÅHõΔºÃÑ@ìÖË Œ∞. ÉèíQÆ"å<£ É’ èŒ JO`å J Õ: ÕÇ¨ «‡ÉèÏ"åxfl =ke âßâ◊fi «"≥∞ÿ# P «‡QÍ ãÖã≤÷ «"≥∞ÿ LO_»=∞x.

â◊√Hõ=∞ÇÏi¬, [_»Éèí~° «∞_»∞, N~°=∞}∞Å =O\ =∞ÇÏhÜ«ÚÅ∞`å=Ú D â◊s~°=Ú HÍ=∞x, âßOux "≥ Œ[ÖË¡ â◊√ Œú K≥· «#ºãfi~°∂ÑÙÅ=∞x x~°∂Ñ≤OKå~°∞. J~°∞}ÏK«ÖËâ◊fi~°∞x ã=∞HõΔOÖ’<Õ«#Ü«Ú_»∞ *Ï# ™ê„=∂*ÏºxH Jkè<Õ «QÍ L<åfl_»∞. x «º"≥∞ÿ#

ã¨`«º=Ú JO^ŒiH© JO^Œ∞ÉÏ@∞Ö’H˜ =zÛOk. ™ê^èŒ‰õΩÖˇ·#=∂#=ÙÅˆH HÍ Œ∞, [O «∞=ÙÅ‰õΩ, K≥@¡‰õΩ ‰õÄ_®! u~°∞K«∞ÛoÖ’"≥Ú ŒÖ·# *’ºu J~°∞}ÏK«ÅO KÕi PÜ«∞#Ö’<Õ b#=∞~ÚOk.J~°∞}ÏK«Å∞_Õ ~°=∞}∞_»∞QÍ Hõke =KåÛ_»∞ ZO Œ∞‰õΩ? JO Œih,„Ñu XHõ ih, =∞# =O\ "åix ‰õÄ_® «# =∂~°æOÖ’H =∞~°Å∞Û@‰õΩ =∞#O =∞#=¸Å"≥∞ÿ# ãzÛ^•#O Œ=ÚÖ’ SHõº=∞ÜÕ∞ºOŒ∞‰õΩ. ÉèíQÆ"å<£ „"åã≤# J~°∞}ÏK«ÖÏ+ìHõOÖ’ ~ÚÖÏ JO\Ï~°∞.

''L Œkè <≥QÆÜ«Ú "Õ∞Ñ¶∞ =Úifi =i¬OK«∞h~°k =Úhfl~°∞ *Ë~°∞ Ñ¨~°ºO «=∂Ñ≤##∞ xÅ∞= Œ@∞Å<Õ ÕÇ≤ÏhÜ«∞O Œ∞ "≥Å∞=_ç x<Õ~°∞ Œ#∞Hõ——

25N ~°=∞}*’ºu, JHÀì|~ü 2018

~°=∞} =∞Ç¨Ïi¬ Ü≥ÚHõ ÉèíHÍÎ„ˆQã¨~°∞Å∞ZK≥Û=∂‡àò

N ÉèíQÆ"å<£ ~°=∞}=∞Ç¨Ïi¬ ~°=∞}Ï„â◊=∞OÖ’ Éè’[#O ÃÑ@ì_®xHQÍHõ, =O@ K≥Ü«∞º_®xH ‰õÄ_® JkèHõ „áê è•#º «#∞ WKÕÛ"å~°∞. âßO «=∂‡àò, â◊OHõ~°=∂‡àò, ãOÑÓ~°‚=∂‡àò "≥Ú ŒÖ·# „ã‘ÎÅ∞~°=∞}Ï„â◊=∞OÖ’ =O@KÕã≤ «iOz#@∞=O\ "åàı§ HÍÅ„Hõ=∞OÖ’ P„â◊=∞OÖ’ =∞Oz =O@=ã¨ «∞Å∞ U~°Ê_ç<å, H˘O «=∞Ok=∂„ «O "åà◊§ z=i Œâ◊ =~°‰õΩ „Ñü~ÀE `å"Õ∞ ã¨fiÜ«∞OQÍ=O_ç ÉèíQÆ"å<£ = ŒÌ‰õΩ ≥zÛ =_ç¤OKÕ"å~°∞. JÖÏO\˜ "åà◊§Ö’ZK≥Û=∂‡àò XHõ~°∞.

ÉèíQÆ"å<£ =O@QÆk =∞ èŒºÖ’ LO_ç =O@Ñxx Ñ~°º"ÕHΔã∂Î,«QÆ∞ ã¨∂K«#Å∞, ã¨ÅÇ¨Å∞ Wã¨∂Î =O@"åà◊§`À Hõeã≤ KåÖÏ

ã=∞Ü«∞O =O@Ñ#∞Ö’¡ ãÇÜ«∞O KÕã∞ÎO_Õ"å~°∞. nx`À =O@QÆkÖ’ ÑxK≥Ü«∞º_»O JO>Ë ÉèíQÆ"å<£ À ãÇÏr=#O KÕã≤#>Ë¡#x=O@"åà◊√§ ÉèÏqOK«∞‰õΩ<Õ"å~°∞. =O@‰õΩ K≥Ok# z#flz#flq+Ü«∂Å#∞ ‰õÄ_® "Õ •O`åxfl *’_çOz ÉèíQÆ"å<£ "åà◊§‰õΩ K≥¿ÑÊ"å~°∞. JO>Ë P «‡qKå~°}‰õΩ ãOÉOkèOz# q+Ü«∂Å#∞ =O@KÕã¨∞Î#fl ã¨=∞Ü«∞OÖ’<Õ "åà◊§‰õΩ É’kèOKÕ"å~°∞. nx`À "åà◊§Ö’ãOÑÓ~°‚ Ñi=~°Î# =KÕÛk. WOHÍ K≥áêÊÅO>Ë P„â◊=∞OÖ’ =O@KÕ¿ã „ã‘ÎÅ Ñ¨@¡ ÉèíQÆ"å<£ Hõ$Ñ¨ Jáê~°OQÍ LO_Õk. JO «\˜Jáê~°"≥∞ÿ# Hõ$Ñ¨#∞ ÉèíQÆ"å<£ #∞Op á⁄Ok# =∞Ç¨ «∞‡~åÅ∞ZK≥Û=∂‡àò.

26 N ~°=∞}*’ºu, JHÀì|~ü 2018

ZK≥Û=∂‡àò‰õΩ XHõ™êi ãfiÑflOÖ’ XHõ Ü«Ú=™ê èŒ∞=Ù HõxÊOzP"≥∞‰õΩ LÑ Õâ◊O WKåÛ~°∞. J Õq∞\’ J~°÷OQÍHõ •xx QÆ∞iOzPÖ’zã∞Î#fl H˘kÌ~ÀAÖ’¡<Õ P"≥∞ Éèí~°Î, ‰õΩ=∂~°∞_»∞, XHõ ‰õΩ=∂Ô~Î=∞~°}ÕK«_»O [iyOk. nx`À P"≥∞ KåÖÏ «Å¡_çe¡Ok. =∞iH˘kÌ~ÀAÅ «~åfi « =∞~°Å J Õ ~°HõO ãfiÑflO ~å=_»O [iyOk.D™êi P ãfiÑflOÖ’ J Õ Ü«Ú=™ê èŒ∞=Ù HõxÊOz XHõ ãOã¯$ «=∞O„`åxfl K«k"å~°∞. Jn P"≥∞‰õΩ J~°÷OQÍHõ ãfiáêflÅ#∞ QÆ∞iOzq_»=∞~°z K≥¿ÑÊ"åà◊§ = ŒÌ‰õΩ "≥o§ J_»QÆQÍ P HõÅÅ‰õΩ J~°÷O≥·"å#∞„QÆÇ¨ÏOQÍ P"≥∞ ≥Å∞ã¨∞‰õΩ<åfl~°∞. D™êi HõÅÖ’ J Õ

Ü«Ú=™ê^èŒ∞=Ù HõxÑ≤Oz P"≥∞`À ''h =¸_»∞ [#‡Å∞Ñ¨Ó~°Î~Ú#q—— Jx J#_»O`À ^•xx P"≥∞ ≥·"å#∞„QÆÇ¨ÏOQÍÉèÏqOK«∞‰õΩ<åfl~°∞. JÖÏ =¸_»∞™ê~°∞¡ P"≥∞ HõÅÖ’H˜ =zÛ#P Ü«Ú=™ê^èŒ∞"Õ ÉèíQÆ"å<£ ~°=∞}=∞Ç¨Ïi¬QÍ HÍÖÏO`«~°OÖ’áÈÅ∞Û‰õΩ<åfl~°∞. WOHÍ P"≥∞ ÉèíQÆ"å<£ = ŒÌ‰õΩ ~åHõ=ÚO Õ P"≥∞J#∞ÉèíqOKåeû# 3 [#‡Å‰õΩ ÉèíQÆ"å<£ Ñïã¨=∂Ñ≤Î KÕâß~°O>ËP"≥∞ ZO «\˜ J#∞„QÆÇ¨xfl ÉèíQÆ"å<£ #∞Op á⁄O^•~À ≥Å∞ã¨∞HÀ=K«∞Û.

"≥Ú Œ\’¡ ZK≥Û=∂‡àò «# Éèí~°Î, a_»¤Å`À Hõeã≤ u~°∞=}Ï‚=∞Ö·H ãg∞ÑOÖ’ LO@∞O_Õ"å~°∞. Œ∞~° Œ$+ì=âß «∞Î P"≥∞ Éèí~°Î,‰õΩ=∂~°∞_»∞, XHõ ‰õΩ=∂Ô~Î =∞~°}OK«_»O`À P"≥∞ «# „QÍ=∂xH"≥o§áÈÜ«∂~°∞. JHõ _çH˜ "≥o§# H˘kÌ~ÀAÅÖ’<Õ q∞ye# XHõ‰õΩ=∂Ô~Î =∞~°}ÕK«_»O`À f„= =∞#™êÎáêxH˜ QÆ∞~°Ü«∂º~°∞. P

27N ~°=∞}*’ºu, JHÀì|~ü 2018

ã¨=∞Ü«∞OÖ’ ÉO èŒ∞=ÙÅ ã¨ÅÇ¨ "Õ∞~°‰õΩ ZK≥Û=∂‡àò u~°∞=}Ï‚=∞Ö· "≥àÏ§~°∞. Jk 1906= ãOII=Ú. JÑC_»∞ ÉèíQÆ"å<£ q~°∂áêHõΔQÆ∞Ç¨ÏÖ’ L<åfl~°∞. JHõ _» ÉèíQÆ"å<£ P"≥∞`À Ug∞ =∂\Ï¡_»HõáÈ~Ú<å "åi ã¨xflkèÖ’ ‰õÄ~°∞Û#fl "≥O@<Õ P"≥∞ =∞#ãÖ`åÕeÔH· Œ∞óYO JO`å =∞@∞=∂Ü«∞=∞~ÚOk. P<å\˜ #∞O_Õ

N ÉèíQÆ"å<£ P"≥∞#∞ JÜ«∞™ê¯O «OÖÏ PHõi¬OKå~°∞. WHõ P"≥∞P<å\ #∞O_Õ «# [#‡O`å ÉèíQÆ"å<£H aèHõΔx"åfiÅx =∞#ã∞Ö’Œ$_è»OQÍ ÉèÏqOKå~°∞. JO Õ, P «~°∞"å « „Ñü~ÀE P"≥∞

ÉèíQÆ"å<£‰õΩ Éè’[#O fã¨∞‰õΩx "≥à◊§_»O „áê~°OaèOKå~°∞.

XHõ~ÀA ZK≥Û=∂‡àò =∞ÇÏi¬H Éè’[#O Ñ@∞ìH˘x H˘O_»<≥‰õΩ¯`«∞O_»QÍ =∞Ç¨Ïi¬x K«∂_»ÖËHõáÈÜ«∂"Õ∞#x H˘O^Œ~°∞ qKå~°Ñ¨_» «∂ H˘O_» kQÆ∞ «∞O_»@O QÆ=∞xOKå~°∞. "≥O@<Õ "åà◊§x«# "≥O@ =∞ÇÏi¬ Œ~°≈<åxH QÆ∞ÇÏ = ŒÌ‰õΩ fã∞ÔHàÏ§~°∞. JO Õ

P Ü«∂„u‰õΩÅ∞ P QÆ∞ÇÏÖ’x ™êfiq∞x K«∂ã≤ Pâ◊Û~°ºáÈÜ«∂~°∞.HÍ~°}O ''JO «‰õΩ=ÚO Œ∞ XHõ =∞\ìQÀ_»#∞ Hõ_»∞ «∞#fl =∞x¿+ÉèíQÆ"å<£QÍ QÆ∞iÎOK«Hõ ‰õÄe"å~°#∞H˘x ''™êfiq∞ ZHõ _»?—— JxJ_»QÆ@O. ^•xH˜ ã¨=∂ è•#OQÍ =∞Ç¨Ïi¬ ''<å‰õΩ ≥eÜ«∞ Œ∞——Jx K≥Ñ¨Ê_»O [iyOk. Ü«∂„f‰õΩÅ∞ "≥o§# «~åfi « JÖÏZO Œ∞‰õΩ "åà◊§x «Ñ¨C^•i Ñ¨\ìOKå~°x ZK≥Û=∂‡àò J_»QÍæ''<Õ<ÕO KÕ¿ãk? <Õ#∞ ~°=∞} =∞Ç¨Ïi¬ Jx J@ìg∞ Œ ~åã≤ «ÅH˜Hõ@∞ìHÀ=∞O\Ï"å—— Jx J<åfl~°∞. P"≥∞ ÖËâ◊"≥∞ÿ<å JÇ¨ÏOHÍ~°OÖËx ÉèíQÆ"å<£ Ü≥ÚHõ ã¨Ç¨Ï[ã≤÷ux K«∂ã≤ K«eOzáÈÜ«∂~°∞.

28 N ~°=∞}*’ºu, JHÀì|~ü 2018

P"≥∞Ö’ WOHÍ Ñ≤Å¡Åg∞ Œ =∞=∞HÍ~°O q∞ye =ÙO_»@O`ÀÉèíQÆ"å<£ J#∞=∞u`À K≥Ö¡=∂‡àò J<Õ ¿Ñ~°∞QÆÅ ÉÏeHõ#∞ Œ «Î «fã¨∞‰õΩ<åfl~°∞. H˘O «HÍÖÏxH˜ K≥Å¡=∂‡àò‰õΩ q"åÇ¨ÏO [~°∞Ñ¨QÍXHõ ‰õΩ=∂~°∞_»∞ [x‡OKå_»∞. P ÉÏÅ∞x ZK≥Û=∂‡àò ÉèíQÆ"å<£QÆ∞_çÖ’ LOz n"≥#Å#∞ JO Œ∞H˘x ~°=∞} Jx ¿Ñ~°∞ ÃÑ\Ïì~°∞.WHõ ZK≥Û=∂‡àò ÃÑ ŒÌ Œ=_»O`À ‰õΩ=∂Ô~Î •fi~å ÉèíQÆ"å<£‰õΩ Éè’[#OÑÖÑ≤ã¨∂ÎO_Õ"å~°∞. Œ∞~° Œ$+ì=âß «∞Î H˘O «HÍÖÏxH˜ K≥Ö¡=∂‡àò=∞~°}ÕzOk. nx`À P"≥∞ qÑ¨s «"≥∞ÿ# HõÅ « K≥Ok#Ñ¨Ê\˜H©ÉèíQÆ"å<£ ã¨=∞HõΔOÖ’ =ÙO_»@O=Å# T~°@ K≥Ok ‰õΩ Œ∞@Ñ¨_®¤~°∞. ÉèíQÆ"å<£ J#∞„QÆÇ¨ÏO`À P «‡™êHΔÍ`å¯~°"Õ∞ QÆ=∞ºOQÍxâ◊Û~ÚOK«∞H˘x P «‡ qKå~°}Ï=∂~°æOÖ’ #_çKå~°∞.

ZK≥Û=∂‡àò rq «OÖ’ [iy# Ô~O_»∞ ãOÑ¶∞@#Å#∞ QÆ=∞x¿ãÎÉèíQÆ"å<£ Hõ$Ñ P"≥∞ g∞ Œ ZO «QÍ =i¬OzO^À =∞#O QÆ=∞xOK«=K«∞Û. (1) „Ñük#O ÉèíQÆ"å<£‰õΩ Éè’[#O `≥ã¨∞Î#fl P"≥∞‰õΩXHõ~ÀA P„â◊=∞ Ü«∂[=∂#ºO WHõ P"≥∞ Éè’[#O Õ#=ã¨~°OÖË Œx J#_»O`À P"≥∞ f„= ÉÏ èŒ‰õΩ Ö’#Ü«∂º~°∞. =∞#ã¨∞Ö’ÉèíQÆ"å<£ QÆ∞iOz zOuã¨∂Î WO\˜ ^•i Ñ¨\Ïì~°∞. J^Õã¨=∞Ü«∞OÖ’P„â◊=∞OÖ’ Éè’[#O QÆO@ H˘\ì<å ZO «¿ãÑ¨\˜H©ÉèíQÆ"å<£ Éè’[#âßÅH˜ "≥à◊§HõáÈÜÕ∞ãïH˜ P„â◊=∞ Ü«∂[=∂#ºO«=∞ «Ñ¨C ≥Å∞ã¨∞H˘x Ñ¨~°∞QÆ∞Ñ¨~°∞QÆ∞<å ZK≥Û=∂‡àò = ŒÌ‰õΩ

"≥o§ HõΔ=∂Ñ¨} HÀ~å~°∞. JO ÕQÍHõ P"≥∞ HÍ~°}OQÍ ÉèíQÆ"å<£Éè’[#O K≥Ü«∞ºÖË Œx q#flqOK«∞HÀQÍ "≥O@<Õ P"≥∞ Ñ¨~°∞QÆ∞Ñ¨~°∞QÆ∞# ÉèíQÆ"å<£ = ŒÌ‰õΩ "≥àÏ§~°∞.

29N ~°=∞}*’ºu, JHÀì|~ü 2018

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Bhagavan Ramana: His Silent Upadesa (Part-1)Arthur Osborne

It is surprising how secret was the upadesa of SriBhagavan, that is to say the guidance or instruction he gaveto his disciples — there is no exact English translation of theword. Although he was accessible to all alike, althoughquestions were normally asked and answered in public, theguidance given to each disciple was nevertheless intenselydirect and adapted to his character. When asked once bySwami Yogananda, a Swami with a large following inAmerica, what spiritual instruction should be given to thepeople for their uplift, he replied, “It depends on thetemperament and spiritual maturity of the individual. Therecan be no mass instruction”. It is enough to recall the storiesof four devotees already referred to — Echammal, theMother, Sivaprakasam Pillai and Natesa Mudaliar — torealize how enormously the treatment varied.

Sri Bhagavan was intensely active — he himself has saidso, though none who experienced his Grace needed anyconfirmation — and yet so concealed was his activity thatcasual visitors and those who failed to perceive believed thathe gave no upadesa at all or that he was indifferent to theneeds of seekers. There were many such, like the Brahminwho tried to dissuade Natesa Mudaliar from visiting him.

The extreme importance of this question lies in the factthat (except in the rarest of cases, such as that of SriBhagavan himself) Realization is possible only through theGrace of a guru. Sri Bhagavan was as definite about this asother Masters.

31SRI RAMANA JYOTHI, OCTOBER, 2018

Therefore it was not enough for the sadhaka (aspirant)to know that his teaching was sublime and his presenceinspiring; it was necessary to know that he was a gurugiving diksha (initiation) and upadesa (instruction).

The term ‘Guru’ is used in three senses. It can mean onewho, although he has no spiritual attainment, has been invested(like the ordination of a priest) with the right to give initiationand upadesa. He is often hereditary and is not unlike afamily doctor for spiritual health. Secondly, the guru can beone who, in addition to the above, has some spiritual attainmentand can guide his disciples by more potent upadesa (eventhough the actual practices enjoined may be the same) as faras he himself has gone. But in the highest and truest meaningof the word, the guru is he who has realized Oneness withthe Spirit that is the Self of all. This is the Sat-guru.

It is in this last sense that Sri Bhagavan used the word.Therefore he said, “God, guru and Self are the same”. Andin describing the guru he said (in Spiritual Instructions):

The guru is one who at all times abides in the profounddepths of the Self. He never sees any difference betweenhimself and others and he is completely free from false notionsof distinction that he himself is the Enlightened or theLiberated while others around him are in bondage or thedarkness of ignorance. His firmness or self-possession cannever be shaken under any circumstances and he is neverperturbed.

Submission to this guru is not submission to any outsideoneself but to the Self manifested outwardly in order to helpone discover the Self within. “The Master is within; meditation


is meant to remove the ignorant idea that he is only outside.If he were a stranger whom you were awaiting he would bebound to disappear also. What would be the use of a transientbeing like that? But as long as you think that you are separateor are the body, so long is the outer Master also necessaryand he will appear as if with a body. When the wrongidentification of oneself with the body ceases, the Master isfound to be none other than the Self”.

It is axiomatic that one who is a guru in this supremesense of having realized his identity with the Absolute doesnot say so, inasmuch as there is no ego left to affirm theidentity. Also he does not say that he has disciples, for,being beyond otherness, there can be no relationship forhim.

Although the jnani is one with the Absolute, his traits ofcharacter continue to exist outwardly as the vehicle of hismanifestation, so that one jnani can have quite different humancharacteristics from another. One characteristic of SriBhagavan was his shrewdness and perspicacity. There seemsno doubt that, just as he allowed himself to be considered amouni (one who has taken a vow of silence) during his earlyyears at Tiruvannamalai in order to avoid disturbance, so hetook advantage of this doctrinal impossibility of assertingidentity or admitting relationship in order to ward offunwarranted demands for upadesa from those who werenot his real devotees. It is remarkable how successful thedefence was, while real devotees were not taken in by it andwere not intended to be.


Let us examine Sri Bhagavan’s statement carefully. Hesometimes said he had no disciples and never stated explicitlythat he was the guru; however, he used the expression ‘theguru’ as equivalent to ‘the jnani’ and in such a way as toleave no doubt that he was the guru, and he more than oncejoined in singing the song Ramana Sadguru.

Moreover, when a devotee was genuinely distressed andseeking a solution he would sometimes reassure him in away that left no room for doubt. An English disciple, MajorChadwick, kept a record of such an assurance given to himin the year 1940:

Chadwick: Bhagavan says he has no disciples?Bhagavan: Yes.Chadwick: He also says that a guru is necessary if one

wishes to attain Liberation?Bhagavan: Yes.Chadwick: What then must I do? Has my sitting here all

these years been just a waste of time? Must I go and lookfor some guru in order to receive initiation seeing thatBhagavan says he is not a guru?

Bhagavan: What do you think brought you here such along distance and made you remain so long? Why do youdoubt? If there had been any need to seek a guru elsewhere,you would have gone away long ago.

The guru or jnani sees no difference between himself andothers. For him all are jnanis, all are one with himself, sohow can a jnani say that such and such is his disciple? But


the unliberated one sees all as multiple, he sees all as differentfrom himself, so to him the guru-disciple relationship is areality, and he needs the Grace of the guru to waken him toreality. For him there are three ways of initiation — bytouch, look and silence, (Sri Bhagavan here gave me tounderstand that his way was by silence, as he has to many,on other occasions).

Chadwick: Then Bhagavan does have disciples!Bhagavan: As I said, from Bhagavan’s point of view there

are no disciples, but from that of the disciple the Grace ofthe guru is like an ocean. If he comes with a cup he willonly get a cupful. It is no use complaining of the niggardlinessof the ocean; the bigger the vessel the more he will be ableto carry. It. is entirely up to him.

Chadwick: Then to know whether Bhagavan is my guruor not is just a matter of faith, if Bhagavan will not admit it.

Bhagavan: (Sitting straight up, turning to the interpreterand speaking with great emphasis) Ask him, does he wantme to give him a written document?

Few were so persistent as Major Chadwick in theirdemand for an assurance. The statement involving recognitionof duality would not be made, but short of that Sri Bhagavanadmitted being the guru clearly enough for any person ofunderstanding and goodwill; and some knew it without verbalconfirmation.

(To be continued)


Lord Krishna’s Recipe For HappinessDr.K.Subrahmanian ( Talk No.40A)

Amongst all the avatars of Lord Vishnu, there issomething extraordinary about Sri Krishna-avatar. SrimadBhagavatam says that everything about Sri Krishna is sosweet - descriptions of Him as a baby, as a young boy, as ayouth, Krishna as a lover, Krishna as a husband, as a friend,as a soldier, as a philosopher, as a lover of nature, as amusician playing His flute, and finally as a jnani and aTeacher - every single aspect of Krishna is incredibly sweetand beautiful. Can there be anything about Him that is notbeautiful and sweet ?

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Adharam madhuram vadanam madhuram nayanammadhuram hasitam madhuram

Hridayam Madhuram gamanam Madhurammadhuradhipate rakhilam madhuram

“Oh Krishna, Your lips are sweet, Your face is sweet,Your eyes are sweet, Your laughter is sweet; Your Heart issweet, Your gait is sweet! You are the Lord of Sweetness!”

No other avatar has been described in so many aspectsso beautifully. That is why it is said that Krishna-avatar isPoorna-avatar, a complete manifestation. If you study Hisattitude individually towards Kuchela, Bhishma, Arjuna,Draupadi, Rukmini or Uddhava – you will find each one ofthese to be tremendously profound.

His compassion towards His devotees is so great that Hesays in Bhagavad-Gita :


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oz ÁÊ uånÆÁußÆÏO˛ÁåÁÊ ÆÁzTqz™Ê ƒ“Á©Æ“™Ω @@

Ananyas chintayanto maam ye janah paryupaasateTeshaam nityabhi-yuktaanaam Yoga kshemam

vahaamyahamKrishna says in this Sloka, “ Those who think of Me and

nothing else, who depend on Me alone totally, I look aftertheir day to day needs”. Real sadhus and saints think aboutHim all the time. They talk about Him always. Because theythink of nothing else but Him, it becomes His responsibilityto look after them. And He takes care of them in His ownway- that is, it does not mean they will live in luxury all thetime. It means that they will be granted a kind of contentmentwhich makes them feel that they do not lack anything. Theywill not ask for anything. In our case, we constantly seeksomething or the other and we are never content with whathas been granted to us. Our whole life is wasted in seeking.In the case of those who do not ask for anything, the LordHimself looks after them in the most effective way.

Buddha says, “Health is the greatest wealth; contentmentis the greatest gain; faith is your greatest friend andrenunciation is the greatest happiness!” Faith is your greatestfriend because, it can take you anywhere. Faith is like thetelescope that enhances your vision and makes you see thingswhich you will otherwise not see or experience. Sages andsaints have said that ordinary people do not have a visionthat a man of faith has, because they use reasoning alone tounderstand things. The last thing that Buddha says is aboutrenunciation. That alone can bestow permanent happiness.When you are not attached to anything, you will not go afterworldly things. Whatever comes by itself, you accept it. If


something leaves you, you won’t be sorry. In Bhagavad-Gita, Lord Krishna says :

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Duhkehu Anudvigna Mannah Sukheshu vigata- sprihahVeeta-raaga-bhaya-krodhah Stithadheer MuniruchyateYou are not upset if something sorrowful happens. You

will not be elated if something good happens. You will havethe conviction that the whole life is cyclical in nature; goodand bad alternate, everything keeps changing and that nothingis permanent. A jnani or a stithaprajna is not affected byanything that happens. He is free from desires ( raaga), fear(bhaya), anger (krodha) and so on.

In the case of people like us one emotion leads to another:when we seek something and encounter obstacles in theway, we become frustrated and angry. Anger leads toconfusion and one loses one’s sense of proportion. Thisfinally ruins us.

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N¿˛ÁzáÁnßƒuo ÃÊ™Áz“:

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sangaat sanjayate kamah kamaat krodhobhi-jayatekrodhaat bhavati sammohah

sammohaat smriti-vibhramah smriti bhramsaat buddhinashah; buddhinashat pranashyati

For this reason, Lord Krishna says that the whole basis oflife should be one of action without expectation of results.The fruits of action are given by the Lord. Rememberingthis, one must engage in action in this life. Krishna asks us


to accept success and failure alike. There is no way we canexplain the disparities we encounter in life. A bright personmay end up as a lowly clerk and a dull one may become anofficer. But if you work to the best of your ability withoutworrying about results, the Lord will give you peace ofmind.

What is it that we are seeking? We want happiness butpermanent happiness is impossible because we seek it inthings outside of us. If we analyse our life carefully, we willfind that our happiness depends on other people. Theirhappiness also depends on us, on our temperament. Wecannot expect proper behavior from other people when wefind fault with them ; they are going to do the same too. Ifwe start with ourselves, if there is a change in ourselves,then only there will be a change of behaviour in others. Ifwe are good to some extent, even people we consider tobe bad will come to us and be good. When we think of agood person, a sadhu or a holy man, for that period weourselves become good. This is something that we canexperience. You enjoy a shanti that you never enjoyedbefore. The sadhu does not tell you to be good; their verygoodness influences you. Therefore, when you have goodintentions even to a limited extent, others will come to youwith good intentions.

When you think of Sri Rama, Sri Krishna or Bhagavan,these very thoughts make you good. This is the best way toinfluence others; not simply asking others to be good but bybeing good yourself. And so, it is important that a persondoes his job to the best of his ability and accepts whateverhappens as Divine Prasad. This alone will result in peaceand lasting happiness.


Sri Bhagavan and AhimsaV.Krithivasan

When Sri Bhagavan arrived at Arunachalam, we all knowthat he rushed to the sanctum sanctorum of the temple toreport his arrival to his ‘Father’. He says that the burningsensation he had been feeling in the previous five or sixweeks left him immediately. The boy then came out of thetemple and did something spontaneously: he threw all hispossessions into the temple tank, and prompted by an innerforce, took out the symbol of his caste -the sacred thread -and threw out that too. Again, the same force made him cutout a cod piece from the dhoti he was wearing, which wasto become his permanent manner of dressing thereafter. Whena barber approached him from nowhere and offered to tonsurehis head, the boy meekly agreed. A sharp shower from theskies at that time fulfilled the requirements of the ceremonialbath. The boy was not to know this at that time but all thesewere the various steps followed in initiating someone intoSanyasa Asrama, the life of a renunciate. Without anyconscious plan on his part, the tradition had acted itselfout! The inner force was recognised as Arunachala by theboy without an iota of doubt as he would later make repeatedreferences to Arunachala as his guru in his hymns.

In the formal initiation into Sanyasa, the final step is totake an important vow and make a declaration to this effect:“May all creatures be free from fear from me”. This iscalled as Praisha Mantra in the scriptures.


This is the mantra that young Adi Sankara uttered andbecame a Sanyasin under dramatic circumstances. The youngSankara wanted to be a Sanyasin but knew that his widowedmother would not allow him to be one. When he went withhis mother one day to take bath in the river, a crocodilegrabbed him. He told his mother who was watching helplesslyfrom the banks, that to escape from his destiny of death ata young age, a remedy was available; he could take toSanyas which was the same as taking a new life. The poormother, who wanted her son to live at any cost, reluctantlyagreed. Obtaining his mother’s approval in this manner, AdiSankara uttered the Praisha Mantra, became a Sanyasinand got freed from the crocodile’s grip.

By this moving vow, the Sanyasin declares, “ No livingcreature, man or beast, need fear me! I shall not hurtanyone at any time.” This is called giving abhaya, givingfreedom from fear. This is also a declaration of ahimsa(non-violence) and of supreme love too, to all living beings.

Of course, young Ramana did not have to utter thesewords; by living in the egoless state from the time of hisdeath experience, his entire earthly life was one ofbenediction, a life which radiated peace and ahimsa. Whenthe mind is destroyed, the jnani sees no ‘other’. He hasconflict with none.He is perfectly at peace with himself andsees harmony and perfection in everything. He acceptseverything as it is.He lives joyously in the present. He is theliberated one, liberated from the illusory existence of being aseparate being. In his presence, violence does not rear itsugly head.


Not only humans but even animals responded to the peaceemanating in Sri Bhagavan’s presence and they shed theiranimal tendencies. Monkeys were his special friends; squirrelsran over his body as he lay serenely on his couch; birds,cows, peacocks, and even snakes and cheetahs were equallyat ease in his presence, as humans were. He would not callany animal ‘it’ but ‘he’ or ‘she’. His compassion extendedto the plant kingdom also; he would not allow hacking of atree for its leaves or fruit. Once when someone wanted toperform a special puja with one lakh leaves, he admonishedher saying it would be better for her to pinch herself onelakh times instead! His sense of equality was to be seen tobe believed. He saw all creation as one; identifying himselfwith the Universal Being, the pain as well as the joy of allbeings were his own. He practiced non-violence in the mostprofound way.

Sri Bhagavan was accessible to everyone, all 24 hours ofthe day (till the last few months when his health haddeteriorated). In a small hall in his Ashram he occupied acouch and all others slept on the floor around the couch.When he had to go out to answer nature’s call in the night,he would carefully pick his way through the sleeping bodiesin the room. When someone presented a flash light to him,he started using it – in his own unique way. Instead ofshining the light on the ground, as we would normally do, heshone it on his stomach and used the reflected light to findhis way around. He felt that the direct light would disturb thesleeping devotees! A stray dog used to sleep in the hall too.During cold winter nights, the dog sometimes would urinate


in the hall, much to the annoyance of the devotees. Theywere for driving the dog out; Sri Bhagavan would not hearof it. To solve the problem without disturbance either to thedog or the devotees, he used to get up at all odd hours inthe night and gently take the dog out so that it could urinateoutside the hall! Such was his compassion for all creatures.Every single act of his exuded compassion, empathy andsensitivity towards others’ needs – which is the rock bedof ahimsa.

The test for non-violence comes when unprovokedviolence is directed against us. Sri Bhagavan used aremarkable technique in tackling evil – he did not recognizeevil! He ignored evil in such a manner that the opportunityfor conflict did not arise at all, at least from his side. Whenone side offers no resistance whatsoever, the conflict nevermaterializes. Being a perfect jnani, he remained a witness toeverything that happened around him. In the initial days therewas a person who shared a cave with him in the Arunachalahill. This man was enjoying a certain measure of prominencewith the local populace, till Sri Bhagavan came on the scene.This man started feeling jealous when huge crowds throngedto see Sri Bhagavan immersed in glorious sahaja nishta.He could not stand it and decided to do away with SriBhagavan. One day when Sri Bhagavan was sitting in silenceoutside the cave, he climbed up the hill and started pushingdown heavy rocks with the intention of crushing Sri Bhagavan.When the first stone fell near him, Sri Bhagavan thought itwas an accident; later he realised that this person was playinga mischief. He quietly left his seat and went up the hill through


a different route and caught him in his act. Sri Bhagavanmerely made this man realize that he was exposed – thatwas all; no accusation, no anger, not even an admonition!Even after this, Sri Bhagavan continued to share his cavewith this man! Eventually, this person left the place and wentelsewhere as by now the local people had realized, withoutSri Bhagavan saying a word, that this man was up to nogood.

One night two thieves entered the Ashram, thinking thatthere must be a lot of money there, as they had seenmultitudes of devotees visiting it. They started roughing upthe inmates when they discovered that practically there wasno useful thing in the Ashram. They even beat up SriBhagavan, who was all along appealing to them not to harmanyone but leave with whatever they could lay their handson. On seeing Sri Bhagavan beaten up by the thieves, one ofthe inmates became angry and wanted to give them a goodthrashing. Sri Bhagavan stopped him saying, “They arefollowing their tendencies; but we should never take toviolence as we are sadhus. No violent act of ours, howeverjustified, will be condoned. Leave them alone”. The thievesleft in frustration after some time. To the police who wantedto investigate the incident, Sri Bhagavan casually said it wasnothing. When they wanted to know if he was beaten up, hesaid with his characteristic humour that they too did somepuja in their own way!

Two incidents stand out to illustrate the importance SriBhagavan placed on ahimsa, instances when he was immenselysorry that he accidentally violated this supreme dharma.


During his stay in Virupaksha Cave, once he went out alonefor a walk. While crossing a stream, he found an unusuallylarge banyan leaf. He guessed that the leaf belonged to thefamous banyan tree (under which Arunagiri Yogi is believedto be seated, teaching in Silence). He proceeded further tosee this tree. On the way, his leg accidentally brushed againstan hornets’ nest. The hornets came out in large numbersand started stinging the leg (and only that leg) which hadstepped on the bush. Sri Bhagavan felt that he should payfor his mistake and stood there silently, allowing the hornetsto sting the offending leg to their heart’s content. He stoodlike that till they all withdrew! Soon the leg became enormouslyswollen and he returned limping to Virupaksha Cave. PazhaniSwami who was with him then, was shocked to see hiscondition. He removed the innumerable stings one by oneand applied oil on his leg.

Years later, when Muruganar heard this story, hecomposed a poem asking Bhagavan: “O Venkata, why shouldyou feel repentant for an accidental error, as if you had doneit intentionally?” (Guru Vachagak Kovai, 815)

Bhagavan Ramana too replied in verse form thus:“ When I was stung by hornets in revengeUpon the leg until it was inflamed,Although it was by chance I stepped uponTheir nest, constructed in a leafy bush,What kind of mind is one’s if one does notAt least repent for doing such a wrong?”

(Part of Stray verses in Collected works)


At another time Sri Bhagavan inadvertently bumped againsta sparrow’s nest and an egg fell out and cracked. He wasdismayed and cried out to his attendant Madhava, “Look,look at what I have done today! Oh, the poor mother willbe so sorrow-stricken, perhaps angry with me also, at mycausing the destruction of her expected little one! Can thecracked egg shell be pieced together again? Let us try!” Sosaying he took a piece of wet cloth, wrapped it around thebroken egg and laid it carefully back into its nest. At frequentintervals he took it out, removed the cloth, took it in hishand and glanced at it for a few minutes. Seven days later,after taking the egg from its nest, he announced with theastonishment of a schoolboy, “Look what a wonder! Thecrack has closed!” Some days later he found that the egghad hatched and the little bird had come out. With a facebeaming with joy he took the tiny new-born into his hand,stroked and caressed it and showed it to others, so that theycould also admire it!

Sri Bhagavan advised again and again that one shoulddevelop detachment. But he never meant that one shouldbe uncaringly indifferent to the sufferings of others. On thecontrary, through his own actions he clearly exemplified howcompassionate, tender-hearted and caring we should all be,and how strictly we should avoid causing even the leastharm to any other living being. In every situation, his attitudeand response clearly demonstrated his unbounded and allinclusive love to all living beings. He was the very embodimentof ahimsa and abhaya - in deeds, words and in spirit.

* * *


Vision Of Siva At Mt. KailashSivani

One night during my stay at Manasarovar, I was in thegrip of a strange fear. It appeared to have started with asimple upset stomach and worked itself up to uncontrolledproportions that left me weakened in both body and mind.By nightfall I felt tired, miserable and worried. Noticing myrestless condition, my co-pilgrims reassured me there wasnothing to worry about and they said it was probably theeffect of rarefied atmosphere, climatic changes and thedesolate landscape. Nevertheless my fear remained. Whenafter dinner my roommates fell asleep, I sat there on my bedwide awake, fumbling for security. Accommodation at theguesthouse was on a sharing basis, with five pilgrims to aroom. It was a small room and the window and door weretightly shut at night to keep out the cold. This left littleventilation and in this stuffy room I began to feelclaustrophobic. In the blackness of night, I could see throughthe window snowflakes falling gently. Now and then I heardthe ominous howling of wild dogs. Several times I got upand went out for fresh air, but it was too cold to stay therefor any length of time and I would soon return indoors onlyto be tortured by this inexplicable fear. It was a mystery tome why this was happening. It was the fear of doom and mymind went berserk imagining all sorts of tragic scenarios.The loud breathing and snoring of my roommates put mesomewhat at ease. I wished that someone would wake up


and keep me company, and was tempted to wake upeveryone to rescue me from this terrible fear. But betterjudgment prevailed, for I felt none could save me from thispredicament. I checked the time every so often. Each minuteseemed endless. While the hours passed slowly I wasdrowned in agonizing fear. All was silent and still. It wasmidnight and a long night to pass. I could bear it no longer.In desperation, at last, I turned to the Lord and cried outfrom the bottom of my heart: “Save me Siva, from thisagonizing fear. Help me, please!” I pleaded and clung toHim like one drowning. Like someone possessed, I ran myfingers feverishly over the japa mala, chanting His holy name.I prayed with an intensity quite unknown to me. Sometimebetween three and four o’clock I must have fallen asleep. Atlong last a reprieve from my mental anguish.

Then I had a dream. I dreamt I was at Sri Ramanasramam,inside the New Hall where the stone couch and statue ofBhagavan are seen. The place was brightly lit and there wasan air of much activity, people coming and going. A gentlehand ushered me to a spot where I saw Sri Bhagavan seatedon the ground, leaning against one of the tall stone pillars. Aswe see in some of His photographs, Bhagavan Ramana waslooking far away, beyond the beyond. I was so overwhelmedbeing in His presence that to prostrate before him nevercrossed my mind. “Look intently at the Guru,” a voicewhispered. “You will see him blessing you!” An aura ofimmense peace suffused the hall while Bhagavan sat in


rocklike silence. I looked on spellbound. Oh, what aradiance! What a storehouse of compassion! I stood therein awe and rapture. Then a thought crossed my mind:‘Bhagavan is looking far, far away. Will He not glance myway and bless me with His gracious look?’ Reading mymind and in His infinite kindness, Bhagavan slowly turnedHis gaze and rested it on me. Our eyes met. A luminous lightappeared, like an orb as cool as the moon. I was engulfed inthat splendorous light, in Divine peace and ecstasy. I had nosense of body or mind and experienced unspeakable peace,immersed as I was in that Supreme Light. Even upon wakingthat brilliant light and that supreme peace lingered in myconsciousness. The feeling of fear that issued from mysubconscious was instantly extinguished by this divine dream.I found eternal shelter in this divine vision. With His intrinsicgreatness, His gentle look and benign smile, Bhagavan blessedme. To this day, this blessed vision remains ever fresh. Inthe morning my fellow pilgrims were surprised to see aremarkable transformation in me. “Tell us what medicationyou took to have acquired an air of well-being overnight,”they asked. I smiled, but said nothing. People say one shouldnot disclose the experience of Divine dreams immediatelybecause its effect will diminish. With Bhagavan’s blessing Iwas able to reach Mount Kailash in the best of health andspirits and obtain the blessings of Siva.

(Source: The Maharshi-Jul/Aug 2006)


In The World, But Not Of The WorldThe Story of Kaduveli Siddhar

Kaduveli Siddhar was famed as a very austere hermit. Helived on the dry leaves fallen from trees. The king of thecountry heard of him and offered a reward to one whowould prove this man’s worth. A rich dasi (courtesan) agreedto do it. She began to live near the recluse and pretended toattend on him. She gently left pieces of pappadam alongwith the dry leaves picked by him. When he had eaten themshe began to leave other kinds of tasty food along with thedry leaves. Eventually he took good tasty dishes supplied byher. They became intimate and a child was born to them.She reported the matter to the king. The king wanted toknow if she could prove their mutual relationship to thegeneral public. She agreed and suggested a plan of action.

Accordingly the king announced a public dancingperformance by the dasi and invited the people to it. Thecrowd gathered and she also appeared, but not before shehad given a dose of purgative to the child and left it incharge of the saint at home. As the dance was at its height,the child was crying at home for its mother. The father tookthe babe in his arms and went to the dance performance. Asshe was dancing heartily, he could not approach her with thechild. She noticed the man and the babe, and contrived tokick her legs in the dance, so as to unloose one of heranklets just as she approached the place where the saintwas. She gently lifted her foot and he tied the anklet. The


public shouted and laughed. But he remained unaffected.Yet to prove his worth, he sang a Tamil song meaning:

“For victory, let go my anger! I release my mind when it rushes away.If it is true that I sleep day andnight quite aware of my Self,may this stone burst into twainand become the wide expanse!”Immediately the stone pillar burst with a loud noise. The

people were astounded. Thus he proved himself anunswerving jnani. One should not be deceived by the externalappearance of a jnani. Verse 181 of Vedanta Chudamanifurther explains this.

Its meaning is as follows: Although a jivanmukta associatedwith the body may, owing to his prarabdha, appear to lapseinto ignorance or wisdom, yet he is only pure like the ether(akasa) which is always itself clear, whether covered bydense clouds or without being covered by clouds. He alwaysrevels in the Self alone. Though he remains silent like onedevoid of learning, his supineness is due to the implicit dualityof the spoken words of the Vedas; his silence is the highestexpression of the realised non-duality which is after all thetrue content of the Vedas. Though he instructs his disciples,he does not pose as a teacher in the full conviction that theteacher and disciple are mere conventions born of illusion(maya), and so he continues to utter words like voice fromthe heavens. If, on the other hand, he mutters wordsincoherently like a lunatic, it is because his experience is


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inexpressible. If his words are many and fluent like those ofan orator, they represent the recollection of his experience,since he is the unmoving nondual One without any desireawaiting fulfilment. Although he may appear grief-strickenlike any other man in bereavement, yet he evinces just theright love of and pity for the senses which he earlier controlledbefore he realised that they were mere instruments andmanifestations of the Supreme Being. When he seems keenlyinterested in the wonders of the world, he is only ridiculingthe ignorance born of superimposition. If he appears wrathfulhe means well to the offenders. All his actions should betaken to be only divine manifestations on the plane of humanity.There should not arise even the least doubt as to his beingemancipated while yet alive. He lives only for the good ofthe world.

(Source: Spiritual Stories As Told By Bhagavan)

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