The Methods and Benefits of Bhàvanà

8/4/2019 The Methods and Benefits of Bhvan

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The Methods and Benefits of Bhvan

(Cultivation Techniques and Its Benifits)

Venerable Sheelaratna Shramanachary

B.A., M.A., D.Dh. (Sri Lanka)


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The Methods and Benefits of Bhvan

1. Why one should practice Bhvan (Mind-Cultivaation practices)?

Bhvan is a mental exercise that can help to relieve the stressfulstates of life. Our daily life is filled with minor or bigger frustrations,

conflicts, disappointments, unsatisfactoriness, unhappiness, worries, and

tensions etc. In this so-called Modern time anxiety, depression, tension,

worries, fears, frustrations, conflicts are increased in lives of human. And

when lots of problems, difficulties arise, life may seem unbearable. But

the practice of Bhvan will bring lose of these troublesome

circumstances, which upset you and you will be able to face these


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circumstances and ups and downs of the life with more profound and

tolerance.

The practice of Bhvan will bring lots of relaxation of your mind.

Those who are working a steady routine can find relief from boredom or

tastelessness. The elderly and those who are burdened with illness will

not be so troubled with theirs problems and discomfort or fear. Thestudents can improve the memory and will be able to do their studies well,

more profound and better.

Daily works and social relationship will become more harmonious

and peaceful. As Bhvan strengthens the mind, weak physical and mental

conditions can be improved. With more peaceful mind, one will able to

have very restful sleep too.

While one is in sleep our five sense organs are inactive but the mind is still

active. When we sleep we give rest to the body but we can not give rest to


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the mind. It is working 24 hours nonstop. When one practice Bhvan one

gives rest to the mind; not only rest to the mind but also one gives food to

the mind, in the same way we give food to the body.

In short, Bhvan can help one to lead a more productive,

satisfying, healthy and comfortable peaceful life. The Pa (Rightwisdom or the wisdom of the path) that develops through Bhvan

brings a happiness that surpasses all others.

2. The way of the Mind and Types of Bhvan

Imagine trying to read a book by candlelight in a room that has all

of its doors and windows open. If there is a wind, the light will flicker

making it difficult for you to continue your activity. But when the wind


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stops, the light becomes steady and the reading can continue smoothly

with having any difficulties.

In the same way, the mind flickers here and there. But if the mind

becomes steady in onepointedness and calmed, it will bring light to

everything you do in your life.

3. Why does the mind flicker?

Because the Five sense-doors of the body namely, Eye, Ear, Nose,

Tongue, Body, and Mind the sixth door are open to receiving sensory

information. While sleeping the five senses doors of the body are not

active why? Because the mind is not connected to the sense doors. For

awareness to arise and to have knowledge of something there must be

three things- An object, the sense-doors and the mind.


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For example when a visible object, Eye and mind comes in contact

then one can see a visible object and can have knowledge about that

object. Likewise when ones ear, mind and a sound or auditory object

comes into contact then one can here and can know what kind of that

sound is.

If the sense doors are restrained or closed then the flickering of the mind

will be less. The Buddha has explained how to do this by calming the

mind in various ways. These exercises begin in a very profound

investigation of the mind.

There are two types of method used to calm and develop and

purify the mind:

1. Samatha Bhvan or Tranquility Cultivation Method trains themind to concentrate on only one object.


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2. Vipassan Bhvan or Insight Cultivation Method trains the mindto observe the many objects coming into awareness through the six

sense doors in order to develop the pa to eradicate the defilement,

cankers in the mind and be freed from sufferings, unstisfactorinesses

etc.

What is the principle of Samatha Bhvan? &

How is the mind concentrated through Samatha Bhvan?

As mentioned earlier, three things must come to contact for

awareness or knowledge to arise- an object, the sense door and the mind or

certain consciousness. By contemplating on a single object repeatedly, for

example the breath or visible object, the mind can be tranquilized and

brought to one-pointedness. Similarly, many other methods of Samatha

Bhvan can be found just by focusing the mind on any one object.


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There is many Method of Samatha Bhvan. Some important

methods are as follows:

1. npnasati Bhvan: Contemplating on the in and out Breathing

(npnasati Bhvan) is very popular and it can easily be cultivated and

can be easily practiced. Breathing is an activity, which goes on

continuously in the body though people are usually not aware of it; but if

one concentrate on the in and out breathing one can begin to feel it. Just be

aware of the sensation of the breath as it passes in and out through the

nostrils. Some time it passes through left nostril, some time right and some

time both nostrils. If one is aware of the breath continuously; then the

mind will start to get concentrated, calming down and tranquilizing. The

important thing is to keep the mind fixed in one-pointedness. In this way

one should train the mind thoroughly investigating oneself. This method is

recommended for any type of personality.


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2. Kasia Bhvan: By looking again and again at a visible object such a

Color, Clay, Water, Fire, or Wind, which is shaking a leaf, the mind, could

also come to one-pointedness. This is known as Kasia Bhvan. This

Method is depending upon personality that one has to practice a certain

type of Kasia. All Kasias are not good for all type of personality.

Therefore one has to be careful, when one practice Kasia Bhvan. This

Method has been existed before the Buddha.

3. Metta Bhvan: Someone who is irritable, depressed or worried would

benefit from concentrating on thoughts of Unlimited Loving-Kindness by

thinking, such as May all beings be well and happy. This is called

Mett Bhvan. This is also popular. This method is also recommended


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for all type of personality. But this method is very much beneficial for

above-mentioned type of personality.

4. Anussati Bhvan: They are only for developing one-pointedness.

Maranussati: Here one has to see how the body gets decayed.

This is also recommended for one who has much lust.

Asubhnussati: Taking a Corpse or a Skeleton, as an object would

be good method for a person that who has a lot of lust to develop

concentration. This method is called Asubha Bhvan; because one takes

Asubha object.

Buddhnussati: One trains ones mind in the Qualities of the

Buddha. Here one has to repeat the qualities of the Buddha again and

again until ones mind get concentrated and fully calmed.


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Dhammnussati: One trains ones mind in the Qualities of the

Dhamma. Here one has to repeat the qualities of the Dhamma again and

again until ones mind get concentrated and fully calmed.

Saghnussati: One trains ones mind in the Qualities of the

Sagha. Here one has to repeat the qualities of the Sagha again and again

until ones mind get concentrated and fully calmed.

Now we can begin to understand the principle of Samatha Bhvan

that is to focus the mind on one object again and again. The object could

be Your Body and an External Object or even a Wholesome thought.

Many objects could be found in nature.

The Best method I found is the npnasati (Breathing Method).

Because Breath is real and natural process and it is directly connected with

mind and body. It is working in our body twenty-four hours continuously


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without stopping a minute. It is True process. This is simple logic that

Truth leads to Truth and False leads to False.

Vipassan Bhvan: This method is completely discovered by the

Buddha. This is real path for freedom or emancipation or liberation. This

method had never existed before the Buddha. If anyone say so then he or

she is foolish and trying to destroy Buddha-Dhamma.

The essence of the Buddhas teaching is to develop the wisdom of

the path (Pa) to be freed from sufferings (Dukkha). Nothing is

permanent everything arises and passes away. Yet when we lose

something that we like we feel Sad. But if we can look at life with wisdom

we can see that everything does not happen the way we want but

according to impersonal natural laws.


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Realization of the IMPERMANENCE (ANICCA),

UNSATISFACTORINESS (DUKKHA), and SOULLESS

IMPERSONALITY (ANATTA) of all phenomena comes through

awareness of each and everything with Pa (wisdom). This is Vipassan

Bhvan (Insight Cultivation). Vipassan Bhvan is a completely

different thing from Samatha Bhvan. Although concentration is a basic

necessity, the mind is not kept to one-pointedness on a single object as in

Samatha Bhvan. Anything that comes to awareness through the six

sense doors can be an object for Vipassan.

You might think that this method of Vipassan Bhvan is

unusual. You may even wonder whether it is really Bhvan at all. But

that is just because methods of Samatha Bhvan are more familiar.

Samatha Bhvan only develops concentration while the practice of


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Vipassan Bhvan develops wisdom (Pa) to know, understand and

realize the Ultimate Truth.

To be mindfully aware of the Four Postures (Iriypatha)-Sitting,

Standing, Walking and lying down is an important part of Vipassan

Bhvan. While sitting be aware of sitting posture. While standing be

aware of standing. While walking be aware of walking and while lying

down be aware of lying down. It may simple to do and some may think

that it is not beneficial. But it is not so easy as it seems and is not non-

beneficial. When the mind is aware of these postures, cultivation of the

mind Bhvan goes very well developing.

It is also important that while doing daily activities one has

awareness (Sati Sampajaa) of those activities. Washing, eating,

drinking, bathing or showering, dressing, talking, playing etc. such all

activities should be done with mindfulness. For example, to drink a cup of


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tea, which is on the table, be aware of stretching the arm. Touching the

cup. Lifting to your lips. Slanting the cup. Drinking. Drinking.

Returning the cup to the table. and finally removing your hand.

Another method of mindfulness is to be aware of the mental

formations (Dhammnupassan) which come into your mind. If desire

arises, be aware of it. If Anger arises, be aware of it, it there is laziness, be

aware (know) that you are feeling lazy. If restlessness is present, know (be

ware that) you are restless, while meditating like this if you get a doubt

about the practice, be aware that you are having a doubt. Also if thee is no

desire, be aware of it. No anger, be aware of it. And likewise be aware of

everything whatever comes or arises in the mind.

To practice Vipassan bhvan in the sitting posture, bring the

attention to the breathing in and out and be aware of in and out breath.While practicing like this a thought may arises, make a mental note


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thinking, thinking. after noting in this way for a few times bring the

mind back to in and out breathing. If pain come note Pain, Pain note the

pain until it disappears. Do not try to get rid of the pain or want to go

away. If you feel the pain is too uncomfortable note that thought and

mindfully change posture noting Changing, Changing. Then return the

breath in and out. If you feel Sleepy, Lazy, Happy or any other feeling

also note it as Sleepy, Sleepy, Lazy, Lazy, Happy, Happy, etc. If

you hear a sound or noise note Hearing, Hearing. If you smell a

anything note Smelling, smelling. If you taste a any testiness note

Tasting, Tasting. If you touch anything through your body note

Touching, Touching.

When you will be familiar with the method you will realize the

value of this method and you will be benefited by this method. When youcontinue with this practice you will begin to understand the process of life


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and will be start to live in the present moment that mean you will start live

truth life. As the mind becomes clearer and clearer you will not dragged

away by difficulties, problems etc. And as mind develops you find less

problems and difficulties. And with Pa (wisdom) which you gained

through Vipassan Bhvan your life will become peaceful and

meaningful and you will live real awakened life.

May all those who want to live an awakened life learn and practice

Vipassan Bhvan. May all beings get the benefit of the Dhamma, realize

the Dhamma, realize the ultimate truth and get freedom from all kinds of

sufferings!


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Direct Methods for Practise

Let me precise the Method that I have taught to you.

Firstly sit down in lotus posture or half lotus posture or any other

postures, which is comfortable to you. Keep your back and knack strait

and close your eyes. Then bring your mind to the doors of the nose and

watch your breath. As breath comes in and goes out be aware of that.

When breath comes in be aware of breathing in and when breath goes

out be aware of breathing out. Do not force just be aware as it comes in

and as it goes out as its own natural process. While you are aware of

breathing in and breathing out, be aware it is short or long. When in

breathing is long, you are aware that breathing in is Long and when in

breathing is short, you are aware that breathing in is short. When out

breathing is long, you are aware that breathing out is Long and whenout breathing is short, you are aware that breathing out is short.


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While you are siting be aware that you are siting; while standing

be aware that you are standing; while you are walking be aware that you

are walking; and while you are sleeping be aware that you are sleeping.

In this four postures be aware of breathing in and out. Be aware of your

body in any postures, in any actions of your body and same time, be

aware of your breathing. While moving your hands or legs or any ports

of your body, be aware of them for example when you are moving your

hand forward be aware that you are moving you hand forward, and

when you are putting back your hand, be aware that you are moving

back your hand, in the same way other parts of the body and in the same

time you are aware of your breathing in and out. In this way one sees

the arising, passing, and arising & passing nature of body. One realizes

the real nature of body, internal and external, and breathing in and


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breathing out. And one becomes aware that every phenomenon bears the

nature of arising and passing away.

Be aware of your feelings, you may start from nostril and then

whole body. While feeling pleasant feelings, be aware that you are

feeling pleasant feelings and mentally notice it as feeling feeling.

While feeling unpleasant feelings be aware that you are feeling

unpleasant feelings and mentally notice it as feeling feeling. And

while feeling neutral feelings be aware that you are feeling neutral

feelings and mentally notice it as feeling feeling. Without having

attachment or hate (aversion) towards any kinds of feeling internal or

external just be aware as feeling as feeling, hearing as hearing, smelling

as smelling, tasting as tasting, thinking as thinking, touching as

touching and mentally notice them.


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Be aware arising of them, passing of them, and arising & passing of

them. While you have attachment, hate or any kinds of defilement or

good qualities related with any feelings be aware of them internal and

external.

Then one becomes aware of mental states or one practices mind

awareness. Be aware of you mind and mental states or mental thoughts.

When attachment arises in the mind one becomes aware that there is

attachment in the mind. When hate arises in the mind one becomes

aware that there is hate in the mind. When illusion arises in the mind

one becomes aware that there is illusion in the mind. When attachment,

hate, illusion is not in the mind one becomes aware that there is no

attachment or hate or illusion in the mind. When mind is running here

and there be aware that mind is running. When mind is concentrated be

aware that mind is concentrated. When mind is not concentrated be


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aware that mind is not concentrated. When mind is free from

defilements or cankers be aware that mind is free from defilements or

cankers etc. when mind is very small be aware that mind is very small,

when mind is very big be aware that mind is very big. Be aware of

Arising, passing and arising & passing of them internal or external

both. One becomes aware there is nothing my or mine or I, and those

things are not me or mine or I.

Then one, when sensual desire is in me, becomes aware (knows)

that there is sensual desire in me. When it is not there, becomes aware

that there is not sensual desire in me. One becomes aware of Arising of

sensual desire, and passing of sensual desire, and arising & passing of

sensual desire.

Then one, when aversion is in me, becomes aware (knows) thatthere is aversion in me. When it is not there becomes aware that there is


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not aversion in me. One becomes aware of Arising of aversion, and

passing of aversion, and arising & passing of aversion.

Then when sloth & torpor is in me becomes aware (knows) that

there is sloth & torpor in me. When it is not there becomes aware that

there is not sloth & torpor in me. One becomes aware of Arising of sloth

& torpor, and passing of sloth & torpor, and arising & passing of sloth

& torpor.

Then when Pride (agitation) & remorse is in me becomes aware

(knows) that there is Pride (agitation) & remorse in me. When it is not

there becomes aware that there is not pride (agitation) & remorse in me.

One becomes aware of Arising of Pride (agitation) & remorse, and

passing of Pride (agitation) & remorse, and arising and passing of Pride

(agitation) & remorse.


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Then when Doubt is in me becomes aware (knows) that there is

Doubt in me. When it is not there becomes aware that there is not Doubt

in me. One becomes aware of Arising of Doubt, and passing of Doubt,

and arising & passing of Doubt. (Doubt about what? Doubt about path

& practice).

Then one becomes aware of Arising, passing, and arising &

passing of five aggregates namely Rpa (form), Vedan (feelings),

Sa (perception), Sakhra (mental information or recognition) and

Vina (consciousness). Then one becomes aware of clinging

(grasping or attachment) towards these five aggregates.

Then one knows properly & clearly the six senses i.e. eye, ear,

nose, tongue, body, & mind; And six senses objects visible object, sound,

smell, taste, tangible object, and thought (mind object); and their


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consciousness namely, eye-consciousness, ear-consciousness, nose-

consciousness, tongue-consciousness, body-consciousness, and mind-

consciousness, and their arising, Passing and their arising-passing.

Then one knows properly & clearly the seven factors of

enlightenment namely, Awareness or Mindfulness, Investigation of

Dhamma, Effort, Rapture (happiness of dhamma), Tranquility,

Concentration, Equanimity are in me, and their arising, and when they

have fulfilled in me. And then their nature arising, passing, and arising

& passing.

Then one knows properly & clearly the four noble truths namely,

the noble truth of suffering, the noble truth of arising of suffering, the

noble truth of cessation of suffering and the noble truth of the path

leading to cessation of suffering.


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************************

Questions from students

Q1. How can students benefit from Buddhist meditation?

ANS. A student needs to be able understand clearly and to have a good

memory. Once a Brahmin told to the Buddha:Oh, Venerable

Buddha! What should I do, I find difficult to remember now,

what are the reason for this? The Buddha then answered with

five reasons for this forgetfulness.

(a) As color added to water makes it unclear, so DESIRE forthings muddles the mind making it difficult to remember

clearly.

(b) As it is impossible to see into boiling water likewise a mindseething with RESENTMENT or ANGER cannot see clearly.


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(c) Just as the bottom of a pond (lake) covered with weeds cannotbe seen, a SLEEPY, LAZY mind cannot see to understand

clearly.

(d) Like the surface of water stirred up by the wind a RESTLESSmind is agitated and wont be able to think smoothly.

(e) As it is impossible to see through water in the dark nothingcan be found in the memory when there are DOUBTS about

what has been learned.

These states of mind are the FIVE HINDRANCES (PANCA

NIVARANA); which obstruct the mind from concentrating and thinking

clearly. A strong control is needed to keep them from overtaking the

mind. And that control is Buddhist Meditation. Buddhist Meditation

frees the mind form these hindrances and also Awakens a vast wisdom.


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An unobstructed mind can think clearly and remember well. And when

the mind it alert you will be able to do your studies well.

Q2. Is it possible to get results her and now from Buddhist

meditation?ANS. Ans. Of course (Yes), if you practice properly and correctly, the

greatest benefits form Buddhist meditation can be realized here and

now.

May all beings be Happy! Be Happy! Be Happy!

With Mett & Mudit!

Yours in the Dhamma

Ven. Sheelaratna Shramanachary

Email:[email protected]
mailto:[email protected]


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/;ku&Hkkouk dh i)fr;k ,oa ykHk

iqT; nUr 'khyjRu

ch0, 0] ,e0,0] ,e0Mh0,p0] Mh0Mh0,p0 Jhyadk


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Ysk[kd ds nks opu


;g laf{kOr ,oa ljy Nks Vh lh iqLrd fdlh h mez ds ikBdksa ds fy, cgqr

mi;ksxh gksxh A lk/kd gks ;k ikBd nksuksa ds fy, mo;ksxh gSA bls ckjEckj

Ik


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1 fdlh O;fDr dks /;ku&Hkkouk D;ksa djuk pkfg, \

/;ku&Hkkouk,d ekufld O;k;ke gS tks gesa gekjs rukoiw.kZ voLFkkvksa ds fuokj.k es a lgk;d

gksrk gSA gekjk nSfud thou cgqar lkjs NksVs&cM+s leL;kvks a] fojks/kkHkklks a] O;xzrkvks a] vlarqf"V] o fpark]ijs'kkuh ekufld ruko bR;kfn foijhr ifjfLFkfr;ksa ls Hkjk xzLr gSA bl orZeku le; esa fpark]ijs'kkfu;k]

Hk;] n%q[k d"V O;kf/k;ksa] rukoksa] fujk'kk] grk'kiu] vkfn leL;k, thou esa c


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ijs'kkfu;ksa ls cgqr vf/kd xzflr ugha gksaxsA fo|kFkhZx.k] Nk=&Nk=k,] LVqMs aVt bl i}fr ds vH;kl }kjk

viuh ;knnk'r eseksjh c


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vU; lHkh lq[kksa ls c


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dk;Zjr ugha gksrh gS a] D;ksa\ D;ks afd gekjk eu dk laca/k fo{ks i bu HkkSfrd bfUnz;ksa ls gks tkrk gSA

tkx:drk ,oa laKku gsrq fo"k; oLrq] bfUnz;k ,oa eu bu rhuksa dk lEidZ ;k laca/k vko';d gksrk gSA

mnkgj.k ds fy, tc ,d n '; fo"k;oLrq] vk[ksfUnz; vkSj eu rhuksa dk ,d lkFk

laca/k gksrk gS rks O;fDr ml n'; oLrq dks ns[k ldrk gS vkSj ml fo"k; dk Kku gksrk gSA mlh rjg vU;

bfUnz;k Hkh dk;Z djrh gSaA

;fn ge gekjs bfUnz;k la;fer j[kss a ;k ca n j[ksa rks gekjs eu esa fo{ks kHk de gksxkA

rFkkxr Hkxoku cq/n us eu dks 'kkr ,oa fLFkj djus gsrq vusd izdkj dh fof/k;k fl[kkbZ gSsA ;s fof/k;k

gekjs eu dh xgu vUos"k.k xaHkhj [kkst ls 'kq: gksrh gSaA ;s eq[;r% nks izdkj dh fof/k;k gS]a tks eu dks

'kkr] fodflr] ,oa 'kq/n cukrh gSa%&

1 leFk Hkkouk ;k 'kkfar of) dh fof/k;k %& ;g fof/k eu dks ,d fo"k; ij dsafnzr

djus dh fof/k gSA

2 foi';uk Hkkouk ;k var%ifjKku ,oa var%'kqf) dh fof/k %& bl fof/k esa eu dks

gekjs bfUnz;ksa ls lEcaf/kr fdlh fo"k; ij dsfUnzr djus ij izKk fodflr gks] ftlls O;fDr lc rjg ds

nq%[kksa ls eqDr gks] vkSj O;fDr ifjiw.kZ voLFkk] fuokZ.k voLFkk] ijelq[k voLFkk] ijecksf/k voLFkk dks izkIr

djrk gSA


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1 leFk Hkkouk ,dkxzrk /;ku&Hkkouk ds fl)kr D;k gS\ leFk Hkkouk ds }kjk gekjk eu dSls ,dkxzgksrk gS\

iwoZ dh rjg ftl rjg ij crykb xbZ gS mlh rjg tkx:drk ;k laKku ds fy, fo"k;]

bfUnz; vkSj eu bu rhuksa dk ,d lkFk lEidZ esa vkuk vko';d gksrk gSA fdlh ,d fo"k; ij ckjEckj

iqu% iq u% /;ku dsfUnzr djus ij ,dkxzrk vkrh gS mnkgj.k ds fy, ge Lo;a ds vkLokl&izLokl ij

ckjEckj /;ku vFkZ kr vius eu dks vius Lokal ij dsfUnzr djus ij gekjk eu ml ij fLFkj gksdj ,dkxz

,oa 'kkr gks tkrk gSA blh izdkj leFk Hkkouk ds vU; fof/k;ksa dk Hkh vH;kl izsfDV'k fd;k tkrk gSA

cq) /kEe esa leFk Hkkouk yxHkx pkyhl izdkj dh fof/k;k gSaA dqN egRoiw.kZ fof/k;k fuEufyf[kr gSa%&

1@ vkukikulfr Hkkouk ;k vkukikuLefr vkLokl&&izLokl Lefr /;ku&Hkkouk %& ;g fof/kcgqr izfl) ,oa izpfyr gS vkSj cgqr gh ljyrk ls bl fof/k dk vH;kl fd;k tk ldrk gS ] vkSj ,dkxzrk

o fLFkjrk dks vklkuh ls fodflr fd;k tk ldrk gSA

Lo;a dk Lokal vkLokl&izLokl fujarj fcuk :ds tUe ls ysdj eR;q rd lHkh euq';ksa esa pyrk

gh jgrk gS ijarq O;fDr bl ij tkx:d ugha jgrk gSA ;fn O;fDr vius eu dks vius vkLokl&izLokl

lkal ij dsafnzr djs rks O;fDr bls vuqHko dj ldrs gSaa vFkkZr tku ldrs gSa( dHkh lkal nk;s ukd ij] rks

dHkh ck;sa ukd ij] rks dHkh nksuksa ukdksa ls Lokal vanj vkrh gS] ckgj tkrh gSA ;fn O;fDr fujarj vius

lkal ij tkx:drk iwoZd Lefr j[ks rks gekjk eu fpRr ,dkxz o fLFkj gksus yxrk gS] 'kkar gksus yxrk gSA

bl fof/k esa egRoiw.kZ ckr ;g gS fd gekjk viuk eu fpRr dks ,d fo"k; ij dsfUnzr o ,dkxz djuk


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gksrk gSA bl rjg O;fDr vius eu dks] vius vkidks] Lo;a dks] Lor% dks iw.kZ:i ls o Bhd


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[k vlHkkuqLlfr Hkkouk ;k v'kqHkkuLefr /;ku&Hkkouk %& fdlh eR;q izkIr 'kjhj vFkkZr 'ko ;kgfM~M;ksa ds


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vc ge leFk Hkkouk] ,dkxzrk] fLFkj ;k 'kkaaaaafar fodflr djus dh /;ku lk/kuk fof/k ds fl)kr

dks le> ldrs gSaA og ;g gS fd vius Lo;a ds eu fpRr dks ckjEckj iqu%iqu% fdlh ,d fo"k; ij

dsfUnzr djuk iM+rk gSA fo"k; dqN Hkh gks ldrk gS tSls Lo;a dk 'kjhj] okg; ckgjh oLrq ;k dq'ky fpRr

Hkh ,d fo"k; gks ldrk gSA cgqr lkjs fo"k; izdfr esa ik;s tkrs gSaSA

,d cgqr vPNh vkSj mRre fof/k vkukikulfr Hkkouk ;k Lokal vkLokl&izLokl Lefr /;ku

lk/kuk gSA D;ksafd gekjk Lo;a dk Lokal okLrfod vkSj izkdfrd gS vkSj ;g izR;{k :i ls gekjs 'kjhj vkSj

eu ls tqM+k gqvk gSA ;g gekjs 'kjhj esa fujUrj fcuk :ds pkSchlksa ?kaVk dk;Zjr gSA ;g iw.kZ :i ls lR; ,oa

okLrfod izfdz;k gSA ;g ,d cgqr gh lk/kkj.k rdZ gS fd %& ^^ lR; ekxZ ije lR; rd igqpkrh gS ,oa

vlR; xyr ekxZ ije vlR; xyr rd igqpkrh gS **

;g fof/k iw.kZ :i ls rFkkxr Hkxoku cq) ds }kjk [kksth xbZ gSA

2 foi';uk Hkkouk ;k foi';uk /;ku&Hkkouk %fo'ks"k dj ;g fo/kh iw.kZr% rFkkxr cq) }kjk [kksth x;h gSA ;g fof/k iw.kZr% okLrfod lR;iFk

ekxZ] iw.kZ Lora=rk eqfDr ds fy, eks{k] fuokZ.k] fujks/k ds fy, gS ;g fof/k cq) ds iwoZ fo|eku ugha FkhA

;fn dksbZ ,slk dgrk gS rks fuf'pr :i ls og O;fDr ew[kZ gSA vkSj og bl fof/k ;k cq) /kEe dks [kRe

djuk pkgrk gSA ;g fof/k iwoZ esa fo|eku xzaFkksa esa dHkh ugha FkkA ;fn dksbZ dgrk gS rks fuf'pr :i ls og

/kwrZ gSA


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rFkkxr cq) dh f'k{kk dk lkj iw.kZr% nq[k eqfDr ds fy, izKk pkj mRre lR; dk laizKku dks

fodflr djuk gSA dksbZ Hkh oLrq 'kkLor ugha gSA lHkh oLrq, mRiUu gksrh gSa] vkSj {k; dks izkIr gksrh gSaA

fQj Hkh blds ckotwn tc ge dqN [kks nsrs gaS] tks gesa ilan gksrk gS rks ge nq[kh eglwl djrs gSaA ijarq

tc ge izKk ls thou dks ns[ksaxs] rc ge ns[k ldrs gS fd lHkh ?kVuk, gekjh bPNkuqlkj ughaa dk;Z djrh

gSaa cfYd izdfr lkoZHkkSfed izkdfrd fu;eksa ds vuqlkj dk;Zjr gSaA

lHkh oLrqvksa dk izkdfrd fu;e lR;rk] {k.k Hkaxwjrk vfuR;rk] nq[krk ,oa vukRerk vuaRrrk

dk cks/k] lk{kkRdkj] izR;sd vkSj lHkh oLrqvks a ij izKk laizKk ds lkFk tkx:drk ds }kjk gksrk gSA ;g

foi';uk /;ku lk/kuk ;k vUr% fodflr vUr% 'kqf) dh fo/kh gSA foi';uk /;ku ;k foi';uk Hkkouk]

leFk Hkkouk ;k leFk /;ku lk/kuk ls iw.kZr% vyx lk/kuk gSA N% bfUnz;ksa ds laidZ esa vkusokys fdlh fo"k;

dh tkx:drk fodflr djus okys dksbZ Hkh fo"k; bl fof/k dk fo"k; gks ldrk gSA

dksbZ O;fDr lksp ldrk gS fd foi';uk /;ku fof/k vlk/kkj.k vO;kogkfjd gSA dksbZ Hkze esa Hkh

iM+ ldrk gS fd ;g /;ku lk/kkuk gS Hkh ;k ugha\ ijUrq ;g ,slk blfy, yxrk gS D;ksafd leFk /;ku

lk/kuk cgqr izpfyr gSA

leFk /;ku lk/kuk dsoy ,dkxzrk lekf/k fodflr djrk gS tcfd foi';uk /;ku lk/kuk izKk

fodflr djrk gS tks ije lR; vafre lR; dh Kku ds fy,] laizKku dks le>us ds fy, vkSj ijelR;

ds lk{kkRdkj ds fy, vko';d gksrk gSA


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pkj 'kkjhfjd voLFkk,W] cSBuk] [kM+s gksuk] pyuk vkSj lks uk ij Lefriw.kZ laizKku] tkx:drk]

foi';uk Hkkouk vH;kl dk ,d egRoiw.kZ Hkkx gSA tc cSBs gksa rks tkx:d jgsa fd cSBs gS] tc [kM+s gksa rks

tkx:d jgsa fd [kM+s gS a] tc pyrs gksa rks pyrs gq, tkx:d jgs a] vkSj tc lks;s gksa rks tkx:d jgsaA ;g

cgqr gh ljy gS ftlls dksbZ lksp ldrs gaS fd ;g ykHkizn ugha gSA ijarq ;g cgqr ljy Hkh ugha gS tSls

fd ;g izrhr gksrk gS vkSj ;g ykHkizn Hkh gSA tc eu bu pkjksa voLFkkvksa ij tkx:d] laizKku gksrk gS rks

eu] /;ku] laizKku vPNs


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dzks/k ugha mRiUu gqvk gks rks ml ij Hkh tkx:d gksdj laizKku jgsaA blh rjg tks dqN Hkh pSrfldk,

mRiUu gks ml ij tkx:drk jgsa] laizKku jgsaA

foiLluk Hkkouk ;k foi';uk /;ku dk cSBs gq, voLFkk esa vH;kl djus ds fy, vius eu dks

vius vkLokal izLokl ;k Lokal ij

/;ku j[ks a vkSj vanj vkrs Lokal o ckgj dks tkrs Lokal ds fujUrj laizKkurk iwoZd tkurs jgs aA bl rjg

vH;kl djrs gq, eu fpRr es a tks dqN Hkh fopkj] fparu euu ;k vU; dqN fpRr ofRr;kW o pSrfldk,W

mRiUu gksus ij mUgsa lE;d izKku tkurs gq, tkx:d jgsa] ns[krs jgsaA eu gh eu mu pSrfldkvksa ;k

fopkjksa dks uksV djrs jgsaA tSls dksbZ fopkj mRiUu gks rks mls fopkj ^^fopkj** nnZ mRiUu gks rks nnZ ^^nnZ**

bl rjg eu gh eu uksV djrs pys aA fQj iqu% vius vLokl izLokl dks fujUrj tkurs pys aA ;fn vki

uhan funzk eglwl djs rks mls uhan&uhan vkyL; dks vkyL;] ^^vkyL;** lwjt dks lwjt ^^lwjt bR;kfn dks

tkurs gq, tkx:d jgs a ;fn vkidks vkokt lqukbZ iM+s rks mls vkokt vkokt uksV djs a tkusa] ;fn xa/k

eglql gks rks xa/k xa/k tkusa uksV djsa] ;fn vki vius 'kjhj ds }kjk dqN Li'kZ eglwl djsa rks mls Hkh Li'kZ

Li'kZ tkusa o uksV djsaA

tc vki bl fof/k ls ifjfpr gksaxs rc vki bl fof/k ds egRo dk cks/k djsaxs] le>saxs] vkSj bl

fof/k ls vkidks ykHk feyus yxsxkA tc vki bldk vH;kl fujUrj djsaxs] rc vki thou ds izfdz;kvksa dks

le>us yxsaxs vkSj vki orZeku esa thou thus yxsaxs vFkkZr vki lR; ls Hkjk gqvk lR; thou ;k lgh

thou thus yxsaxsA T;ksa T;ksa vkidk fpRr 'kq/n ls 'k)Rrj gksrk pyk tk;sxk R;ks a R;ksa vki thou ds


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leL;kvksa dfVukb;ksa bR;kfn;ksa ds }kjk [khaps ugha tk;saxs vkSj tc vkidk fpRr eu fodflr gksxk rc

vkidh dfBukbZ;kW] leL;k,W de gksus yxsaxsA bl foi';uk /;ku lk/kuk ;k foi';uk Hkkouk ds vH;kl ds

}kjk] tkxr izKk ds }kjk vkidk thou 'kkfr ls lkFkZdrk ls Hkj tk;sxk vkSj vki tkx:d txs gq,

thou thus yxsaxsA

tks dksbZ Hkh laiz Kku] va/kdkj ls eqfDr tkx:d thou] lkFkZd thou] lq[kiwoZd thou thuk

pkgrs gks a os bu /;kuksa dk o foi';uk /;ku lk/kuk ;k foi';uk Hkkouk dk rFkk rFkkxr dh f'k{kkvks a dk]

'khy] lekf/k] izKk dk vH;kl djs aA loZ izk.kh] lHkh lRo 'kq) /kEe ls ykHkizn gksa] 'k) /kEe dk cks/k gksa]

laizKku gksa] ijelR; dk lk{kkrdkj cks/k djsa vkSj lHkh izdkj ds nq%[kksa ls eqDr gksaA

!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!

bl/;ku&Hkkouk fof/k ;k /;ku lk/kuk fof/k dks eSaus baxySSM esa fl[kk;k FkkA ml fof/k dks laf{kIro dzec/n o.kZu ;k fo'ys"k.k djrk gwW%&

loZizFke in~ek'ku ;k v/kZ in~eklu ;k vU; vklu esa cSB tk,W tks vkids fy, vPNk o mi;qDr

vklu gksA vki vius ihB dk Hkkx dej ls ysdj xnZu rd lh/kk o ljy j[ksa rFkk vius vkW[kksa o eq[k

dks can j[ksaA rRi'pkr blds ckn vius fpRr dks] eu dks vius nksuksa ukdksa ds }kjksa ij dsfUnzr dj Lokal

ds vkLoka l lkal dk vanj vkuk izLokl lkal dk ckgj tkuk dks tkx:drk ls ns[ks aA Lokal ds vanj


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vkuk] Lokal ds ckgj tkuk dks tkus] ml ij tkx:d jgsaA tc Lokal vanj vk, rc mls tkx:drk ls

tkusa] tc Lokal ckgj tk, rc mls tkx:drk ls tkusaA vkLokal izLokal ij Lokal ds vanj vkus o ckgj

tkus ij fdlh izdkj dh rkdr ;k tcZnLrh uk djsaA tc vki vius Lokal vkLokal&izLokal ij tkx:d

gSa rc vki mlds NksVsiu yEcsiu dks Hkh tkusaA tc Lokal dk vanj vkuk NksVk gks rks mls tkusa fd Lokal

dk vanj vkuk NksVk gSA tc Lokal dk vUnj vkuk yEck gks rks mls Hkh tkusa fd Lokal dk vanj vkuk yEck

gSA tc Lokal dk ckgj tkuk NksVk gks] rks mls tkusa fd Lokal dk ckgj tkuk NksVk gSA tc Lokal dk ckgj

tkuk yEck gks rks Lokal dk ckgj tkuk yEck gSA Lokal fdl ukd ls vLokal izLokal gks jgh gS mls Hkh

tkusaA tc vki [kM+s gksa rks tkusa fd vki [kM+s gSaA tc vki cSBs gksa rks tkusa fd vki cSBs gSaA tc vki py

jgs gksa rks tkusa fd vki py jgs gaS vkSj tc vki ysVs lks;s gksa rks tkusa fd vki ysVs lks;s gq, gSaA bl rjg

bu pkjksa 'kjhj ds pkjksa voLFkkvksa dks Hkh laizKku ls tkusaA bu pkjksa voLFkkvksa esa vki vius Loka l ds

vkLokal&izLokal Lokal dk vanj vkuk rFkk ckgj tkuk dks izKk ls ns[ksa tkusaA vius 'kjhj ij tkx:d jgsa]

tkurs jgsa pkgs 'kjhj fdlh Hkh voLFkkvksa esa gksA 'kjhj dks tkurs gq, gh vki vius Lokal vkLokal&izLokal dks

Hkh tkurs jgsa] tkx:d jgsaA laizKku ls tkurs jgsaA vius 'kjhj ds vax gkFk] iSj ;k vU; fdlh Hkh vax dks

fdz ;kfUor djrs le; mUgsa tkurs jgsaA mnkgj.k ds fy, tc vki vius gkFk dks QSyk jgsa gks rks tkusas fd

gkFk QSy jgk gSA tc gkFk dks okil [khaprs gSa] rks mls tkusa fd gkFk okil gks jgk gS vkSj vius Lokal ds

vanj vkuk&ckgj tkuk vkLokal&izLokal dks Hkh tkx:drk ls ns[krs jgsa tkurs jgsaA bl rjg O;fDr vius

'kjhj ds izkdfrd LoHkko vfuR;rk vFkkZr mRiUu gksuk] u"V gksuk mRikn&O;; dks ns[krs gSa] vkSj izKk ls


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tkurs gS] cq>rs gS a vFkkZr le>rs gSaA ,d O;fDr lk/kd 'kjhj ds vkarfjd vkSj okg~; okLrfod lR;]

LoHkko y{k.k dk lk{kkrdkj cks/k djrk gSA lk/kd ,d O;fDr laizKku izKk ls tkurk gS fd lHkh

futhZo o ltho oLrq, vfuR; LoHkko mRikn&O;; okys gSa vFkkZr mRiUu gksrs gS a] vkSj fu:) {k; gksrs

gSaA

vius laosnukvksa ij tkx:d jgsa] vki vius ukd ls ysdj lEiw.kZ 'kjhj ij tc lq[kn laosnuk,

eglwl gksa] rc tkusa fd lq[kn laosnuk gks jgh gS vkSj eu gh eu laosnuk uksV djsaA tc nq[kn laosnuk gks]

rc tkus a fd nq[kn laosnuk gks jgh gS vkSj eu gh eu uksfVl djsa laosnuk laosnukA tc vnq[kn vlq[kn

vFkkZr U;Vy laosnuk gks rks tkusa fd U;wVy laosnuk gS vkSj mls Hkh eu gh eu uksfVl djsa laosnuk laosnukA

fcuk vklfDr ;k fcuk }s'k ds lHkh izdkj ds laosnukvksa] vkarfjd ;k okg~; gksa laizKku ls tkx:d jgsaA

tkx:d jgsa fd laosnukvksa dks laosnuk] lquus dks lquuk] xa/k dks xa/k] jl dks jl] fopkj dks fopkj Li'kZ

dks Li'kZ vkSj mUgsa eu gh eu uks fVl djsaA muds mRikn] fujks/k vkSj muds mRikn fujks/k dks tkusa] tkx:d

jgsaA laosnukvksa vkarfjd ;k okg~; ls lacaf/kr fdlh Hkh izdkj dh vklfDr ;k vU; Dys'kksa ;k dq'ky ofRr;ksa

dks tkusa] tkx:d jgsaA

rRi'pkr~ blds mijkar O;fDr vius eu dh voLFkkvksa ij tkx:d jgsa vFkkZr O;fDr eu dh

tkx:drk /;ku dk vH;kl djasA vius Lo;a ds eu fpRr] fpRrkoLFkkvksa dks tkx:drk iwoZd tkusaA tc

eu eas vklfDr mRiUu gks] rks tkx:drk ls tkusa fd eu esa vklfDr mRiUu gqbZ gSA tc fpRr esa dzks/k


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mRiUu gks rks tkx:drk ls tkus a fd fpRr esa dzks/k mRiUu gqvk gS] vkSj tc fpRr essa eksg mRiUu gks rks

laizKku ls tkusa fd fpRr esa eksg mRiUu gqbZ gS] tc fpRr esa vklfDr ;k dzks/k ;k yksHk ;k Hk; ;k eksg

mRiUu ugha gqbZ gks rks laizKku ls tkusas fd fpRr esa vklfDr ;k dzks/k ;k yksHk ;k Hk; ;k eksg mRiUu ugha

gqbZ gSA tc fpRr fopfyr gks jgh gks rks laizKku ls tkusa fd fpRr fopfyr gks jgh gS vkSj tc fpRr

fopfyr ugha gks jgh gks rc laizKku ls tkusa fd fpRr fopfyr ughaa gks jgh gSA tc fpRr ,dkxz gks jgh gks

rc laizKku ls tkusa fd fpRr ,dkxz gks jgh gSA tc fpRr Dys'kksa ;k irudkjh ;k fuoj.kksa ls eqDr gks rc

laizKku ls tkusa fd fpRr Dys'kksa ;k irudkjh ls eqDr gSA tc eu ladqfpr gks rc laizKku ls tkusa fd

fpRr ladqfpr gSA tc fpRr foLrr gks rc tkusa fd fpRr foLr`r gSA okg~; ;k vkarfjd nksuksa ds fpRr

ofRr;ksa ;k Dys'kksa ;k irudkfj;ksa ds mRiUu gksus dks] fujks/k dks rFkk muds mRiUu&fujks/k dks laizKku ls

tkusaA O;fDr laizKku ls tkuus yxrk gS fd dqN Hkh ;k dksbZ Hkh esjk ;k eSa ugha gS] dqN Hkh phtsa eSa ugha gwW

esjk ughaaa gSA

rRi'pkr O;fDr laizKku ls tkurk gS fd tc dkeokluk dkePNUn bafnz;] r`".kk gks rks ogtkurk gS fd bfUnz; r`".kk eq> esa gSA tc bfUnz; r`".kk bPNk ugha a gks rc laiz Kku lstkurk gS fd

bafUnz; r".kk eq> esa ugha gSA blds mRiUu gksuk] blds fujks/k rFkk blds mRifRr fujks/k dks laizKku ls

tkurk gSA


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rRi'pkr tc O;kikn ;k nzksg gks rc tkurk gS fdO;kikn eq>esa gS vkSj tc O;kikn ugha gks rctkurk gS fdO;kikn eq>esa ugha gSA blds mRifRr] blds fu:/n rFkk mRifRr&fujks/k dks ns[krk gS] tkurkgSA

rRi'pkr tc ru eu dk vkyL; o funzk gks rc tkurk gS fdvkyL; o funzk eq>esa gS vkSjtc vkyL; o funzk ugha gks rc tkurk gS fdvkyL; o funzk eq>es a ugha gSA blds mRifRr] bldsfu:/n rFkk mRifRr&fujks/k dks ns[krk gS ] tkurk gSA

rRi'pkr tc vkS/nR;&dkSdR; gks] rc tkurk gS fd vkS/nR;&dkSdR; eq>es a gS vkSj tcvkS/nR;&dkSdR; ugha gks rc tkurk gS fd la'k; eq>esa ugha gSA blds mRifRr] blds fu:/n rFkk

mRifRr&fujks/k dks ns[krk gS] tkurk gSArRi'pkr~O;fDr laizKku ls tkurk gS fd tc l'k; ;k lnsg gks rks og tkurk gS fdl'k; eq>

esa gSA tc la'k; ughaaa gks] rc laiz Kku lstkurk gS fdla'k; eq> es a ugha gSA blds mRiUu gksuk]blds fujks/k rFkk blds mRifRr fujks/k dks laizKku ls tkurk gSA

ik p fuoj.kks a ds mRikn fujks/k] mRikn fujks/k dks ns[krk gS] tkurk gS] blds ckn mRiUu ugha

gks xk mls Hkh tkurk gSA rRi'pkr ikWp LdU/kksa :i] osnuk] laKk] laLdkj ,oa foKku ds mRikn] fujks/k]

mRikn o fujks/k dks ns[krk gS] tkurk gS vkSj buds izfr miknku] vklfDr ;k tdM+u dks Hkh ns[krk gS]

tkurk gSA


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rRi'pkr 'kS{k] lh[kus okyk vH;kl djus okyk :i] os nuk] la Kk] laLdkj] foKku bu ikWpksa

LdU/kksa dks ns[krk gS] tkurk gSA ;g :i gS];g osnuk gS] ;g laKk gS] ;g laLdkj gS] ;g foKku gS] ;g

:i dk mRikn gS] ;g osnuk dk mRikn gS] ;g laKk dk mRikn gS] ;g laLdkj dk mRikn gS] ;g foKku

dk mRikn gSA ;g :i dk fujks/k gS] ;g osnuk dk fujks/k gS] ;g laKk dk fujks/k gS] ;g laLdkj dk fujks/k

gS] ;g foKku dk fujks/k gSA ;g :i osnuk] laKk] laLdkj ,oa foKku dk mRikn&fujks/k gSA

rRi'pkr~ N% bafnz;ksa vkW[ksfUnz;] dkusfUnz;] ukdsfUnz;] ftOgsfUnz;] dk;sfUnz;] eusfUnz; rFkk buds

fo"k; oLrqvks a :i] 'kCn] xa/k] jl] Li'kZ ,oa /kEe vkSj buds foKku] vkW[k foKku] dku foKku] ukd

foKku] ftOgk foKku] dk; foKku] ,oa eu foKku] vkfn dks laizKku ls ns[krk gS] tkurk gSA bu lHkh ds

mRikn dks] fujks/k dks ,oa mRikn&fujks/k dks Hkh ns[krk gS] tkurk gSA

rRi'pkr~ 'kS{k lh[kus okyk Hkyh Hkkfr lkr cksf/k vaxksa lfrlEcksT>ax Lefr lEcks/kkax] /kEe

fop; lEcks/kkax] fofj; oh;ZlEcks/kkax] ihfr iz hfr lEcks/kkax] iLlf/k izJfC/k lEcks/kkax] lekf/k lEcks/kkax

vkSj misD[kk mis{kk lEcks/kkaxksa dks tkurk gSA eq>esa gS ;k ugha gS] muds mRikn] dks tkurk gS] tc os eq>esa

iw.kZ gks x;k] muds mRikn] fujks/k] ,oa mRikn&fujks/k dks ns[krk gS] tkurk gSA

rRi'pkr~ og pkj Js"B lR;ksa nq[k ijelR;] leqn; lR;] fujks/k lR;] ekxZ lR; dks Hkyh&Hkakfr

tkurk gS fd ;g nq[k lR; gS] ;g nq[k dk dkj.k leqn; lR; gS] ;g nq[k dk fujks/k lR; gS vkSj ;g nq[k

eqfDr dk ekxZ gSA bl rjg og pkj Js"B lR;ksa dks Hkyh Hkkfr laizKku ls ns[krk gS] tkurk gS vFkkZr izrhR;

leqRikn dks Hkyh Hkkfr ns[krk gS] tkurk gSA


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lHkh izk.kh lef)'kkyh gksa! lq[kh gksa! lq[kh gksa!

!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!

lk/kdks ds iz'u%&iz'u %& fdl izdkj fo|kFkhZx.k bu /;ku Hkkouk fof/k;ksa ds vH;kl ls ykHk izkIrdj ldrs gS\mRrj %& fo|kfFkZ;ksa dks vius Lefr ds fodkl ds fy, fuEu rF;ks dks Hkyh Hkkfr le>uk pkfg,A

,d ckj ,d czkEg.k rFkkxr cq) ds ikl igpdj ;g iz'u iwNk fd Hkxoku eq>s dNHkh ;kn ugha gksrk bldk dkj.k crykus dh vudEik djsA rc rFkkxr cq) us ml ckEg.k dks ;kn u gksusds fuEu ikp dkj.k cryk,A

1 ftl rjg ikuh es a jx feykus ij ikuh dh ikjnf'kZrk de gks tkrh gS vFkkZr ikuhvLi"V ;k vuDyh;j gks tkrk gS Bhd mlh izdkj r`".kk dkeokluk ;k dkeNUn gekjs eu dks /kqfey djnsrk gS ftlls gekjh ;kn djus dh {kerk de gks tkrh gS ;k /kqfey fpRr dks ;kn djus es dfBukbZ gksrhgSA

2 ftl rjg mcyrs ty es Hkyh Hkkfr ns[kuk eqf'dy gksrk gS Bhd mlh rjg }s"k ;kdzks/k ls mcyrs fpRr eu es Hkh ikB ;k /kVukvks dks Lej.k j[kus ,oa vko';drk gksus ij mls Hkyh HkkfrizLrqr djus esa dfBukbZ gksrh gSA


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3 ftl rjg iks[kjh iks[kj.kh ;k rkykc ds uhps yxs vui;ksxh ikS/ks fn[kkbZ ughaiM+rs gS] Bhd mlh rjg funzk o vkyL; ;Dr eu Hkh Hkyh Hkkfr ugh fn[kkbZ iM+rk gSA

4 ftl rjg ty dk ijh lrg ok;q ds izHkko ls /kqfey] pfdzzr ;k rjafxr gksus ds

dkj.k ty ds vanj dk n'; Li"V ugh fn[kkbZ iM+rk gS Bhd mlh rjg papy] vfLFkj] mnPN dqdqPN ;qDr

eu Hkyh HkkW fr ns[k ugha ldrk] le> ugha ldrk vr% rF;ksa dks Lej.k ugha j[k ldrkA

5 ftl rjg va/ksjs esa izdk'k ds vHkko esa ty ds vkjikj fn[kkbZ ugha iM+rk gS Bhd

mlh rjg la'k; Hkze ;qDr eu fpRr ls dqN ;kn djuk laHko ugha gSA

fu ok j .kmijksDr ikp fuoj.k fpRr dh ,dkxzrk ,oa Hkyh Hkkfr fpru euu es ck/kd gksrh gS] bUgs vius o'kfu;a=.k ;k dUVksy esa djuk vfr vko';d gksrk gS] vkSj bUgsa o'k es djuk gh /;ku Hkkouk ;k /;kulk/kuk ;k esfMVs'ku gSA fLFkj] ,dkxz] 'kkar ,oa cy'kkyh fpRr ;kn djus es l{ke gksrk gS vkSj tc vkidkeu fpRr tkx:d gks rc vki viuh i


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mRrj%& th gk] ;fn vki d'ky vkSj ;ksX; ekxZn'kZu esa Bhd

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