bana bhante janmasarani 2010
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ebf‡š— Rš§¯§viKÕ10 BANABHANTE JANMASMARAK’10
ebf‡š— Rš§¯§viK Õ10
ebf‡š— Rš§¯§viK Õ10
ebf‡š— Rš§¯§viK Õ10
ebf‡š— Rš§¯§viK Õ10
ebf‡š— Rš§¯§viK Õ10
ebf‡š— Rš§¯§viK Õ10
ebf‡š— Rš§¯§viK Õ10
ebf‡š— Rš§¯§viK Õ10
ebf‡š— Rš§¯§viK Õ10
ebf‡š— Rš§¯§viK Õ10
ebf‡š— Rš§¯§viK Õ10
ebf‡š— Rš§¯§viK Õ10
ebf‡š— Rš§¯§viK Õ10
ebf‡š— Rš§¯§viK Õ10
ebf‡š— Rš§¯§viK Õ10
ebf‡š— Rš§¯§viK Õ10
ebf‡š— Rš§¯§viK Õ10
ebf‡š— Rš§¯§viK Õ10
ebf‡š— Rš§¯§viK Õ10
ebf‡š— Rš§¯§viK Õ10
ebf‡š— Rš§¯§viK Õ10
ebf‡š— Rš§¯§viK Õ10
ebf‡š— Rš§¯§viK Õ10
ebf‡š— Rš§¯§viK Õ10
ebf‡š— Rš§¯§viK Õ10
ebf‡š— Rš§¯§viK Õ10
ebf‡š— Rš§¯§viK Õ10
ebf‡š— Rš§¯§viK Õ10
ebf‡š— Rš§¯§viK Õ10
m~wPcÎ
cÖeÜ 1) kªveKey× ebf‡š— 2) Pjyb, cÖK…Z my‡Li mÜvb Kwi 3) AeyS ü`‡q ebf‡š— 4) mvabvb›` gnv¯’wei 5) †eŠ×ag© I AvR‡Ki wek¦ 6) cÖeviYv c~wY©gv Abyôv‡b cÖ`Ë kª‡×q ebf‡š— g‡nv`‡qi a‡g©vc‡`k 7) cve©Z¨ †eŠ×M‡Yi AZxZ I eZ©gvb 8) GKwU Amgvß Kv‡Ri BwZ K_v 9) ¯§„wZi cvZvq ebf‡š— 10) ‰gÎx 11) AvBZ¨v Zvwjgvwj Mi‡Ë 12) Òebf‡š— MYRvMi‡Yi AMÖ`~ZÓ 13) Avgiv †eŠ× I ‡eŠ×RvwZ: Rb¥m~‡Î bv Kg©m~‡Î 14) ÔAvwg‡Z¡i we‡K›`ªxKiYÕ 15) c~e©Rb¥ Ges m„wóKZv© 16) ey‡×i Rxeb-`k©b 17) m‡Z¨i wewKwKwb †bB 18) Òebf‡š—i Rb¥¯’vb †gvi‡Nvbvq ¯§„wZ¯—¤¢ Ges Amgvß wKQz K_vÓ 19) gnvcyi“‡li Abykvmb 20) ag© I Avgv‡`i mgvR 21) The Essence of Buddha’s teaching
22) Dana - the paradigm of Ethic, Ritual and Liberation in Theravada Buddhism 23) THE SPERMUNDANE STAR AND THE MĀRA-PRONE HUMANS
24) Venerable Sadhanananda Mahasthabir: The Banabhante
25) Crisis of Modernity
26) Buddhism in Bangladesh from Ancient to Banabhante dynasty
27) Arhant Sadhanananda Mohathero – The legend
ebf‡š— Rš§¯§viK Õ10
KweZv 1) wbe©vY mvabv AvR †Kvb c‡_? 2) we¯§q mva‡b wegy³ ebf‡š— 3) cÖfy ebf‡š— 4) wbe©vYZix ebf‡š— 5) Rb¥w`b 6) kvwš—i bx‡o 7) ïf ebf‡š—i Rb¥w`b 8) kªveKey× kª‡×q ebf‡š— 9) RvM ‡n! 10) `„p cÖwZÁv I K‡Vvi mvabvq Avh© mZ¨ ebf‡š— 11) ebf‡š—i wbKU cÖv_©bv 12) ab¨ Zzwg G RM‡Z kª‡×q ebf‡š— 13) gnvÁvbx ebf‡š— 14) me©Z¨vMx, me©Ávbx ebf‡š— 15) wÎKvjÁ ebf‡š— 16) K…ZÁZv 17) I‡Mv †gvi‡Nvbv 18) Rb¥w`‡b ebf‡š— 19) Áv‡bi Av‡jv ebf‡š— 20) ïf Rb¥w`b 21) c~wY©gvi Puv` ebf‡š— 22) ebf‡š—i ïf Rš§w`b 23) BANABHANTE
24) BANABHANTE, THE ENLIGHTENED ONE
25) A Fortunate Dream108
Mvb 1) I‡Mv cÖfy 2) Ávbx ebf‡š—
PHOTO ALBUM
ebf‡š— Rš§¯§viK Õ10
kªveKey× ebf‡š — kªxgr B›`ª¸ß wf¶z
c~e© cÖKv‡ki ci ...
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µq-weµq eR©b K‡i ïaygvÎ wf¶vRxwe n‡q Rxeb-hvcb KiQ| hw` Gfv‡e Ai‡Y¨ gviv hvI Zvn‡j †Zv Ab¨vb¨ wf¶ziv e‡j †eov‡e †h, eb wf¶z ey‡×i Dc‡`k gZ Pj‡Z wM‡qB gviv †Mj| Kv‡RB mveavb, ey‡×i Dc‡`k gZ ev ey× hy‡Mi g‡Zv Pj‡Z cvi‡e bv| wbe©vY mvabvq mvdj¨ jvf GLb n‡e bv| †n eb wf¶z! Zzwg Gfv‡e gviv †M‡j ey× Ges Zuvi D‡`kB †Zv wg_¨v cÖgvwYZ n‡e| Ggb mgq nVvr iv‡R›`ª jvj eo–qv (AemicÖvß ivR Awd‡mi GK wmcvnx) d¬v¯‹ fwZ© Mig `ya nv‡Z K‡i eb wf¶zi Kv‡Q G‡m Dcw¯’Z nb| Avi `ya cvb Kivi cÖv_©bv Rvbv‡q ci ci `yB Mvm Mig `ya `vb K‡ib mkª×v I AvZ¥Z…wß ü`‡q| `yÕMvm Mig `ya cvb Kivi ci kª‡×q ebf‡š— my¯’Zv †eva Ki‡jb Ges mÄxebx kw³ †c‡jb| g„Zz¨i ØvicÖvš— n‡Z Rxe‡b †eu‡P †M‡jb| m¤ú~Y© Av‡ivM¨ jvf Ki‡jb| KviY m×g© kvmb wnZv‡_© Zuv‡K `xN©Kvj †eu‡P _vKvi e‡ovB cÖ‡qvRb i‡q‡Q| Gfv‡e Avev‡iv c~‡Y©v`¨‡g `ytLgyw³ wbe©vY jv‡fi mvabvq AvZ¥wb‡qvM Ki‡Z m¶g nb wZwb|
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ebf‡š— Rš§¯§viK Õ10
_vbvq cÖZ¨veZ©b K‡i fvicÖvß Kg©KZ©v‡K c~e©vci NUbv Rvbvj| fvicÖvß Kg©KZ©v iv‡M Awfgv‡b ¶zä n‡q cybivq †mLv‡b wM‡q ebf‡š—‡K _vbvq wb‡q Avmvi R‡b¨ GK`j cywjk †cÖiY Ki‡jb| wKš‘ c‡_i g‡a¨ cÖ_‡g Kzqvkv”Qbœ Auvavi †Kvb iK‡g AwZµg Ki‡jI cieZx©‡Z AwMœ Zv‡ci R¡vjv kix‡i Abyf~Z nevi Kvi‡Y Avi AMÖmi n‡Z cvij bv| wedj g‡bvi_ n‡q _vbvq wd‡i G‡m Kg©KZ©v‡K ZwØl‡q AewnZ Ki‡jv| AZtci ¯^qs fvicÖvß Kg©KZ©v Db¥v`MÖ¯— n‡q `jej mnKv‡i ebf‡š—i KzwU‡ii Awfgy‡L iIbv n‡jb| gvSc‡_ cÖ_‡g ev‡Ni m¤§ywLb n‡jI mvn‡mi mwnZ mvg‡bi w`‡K AMÖmi n‡Z jvMj| wKš‘ hZB KzwU‡ii KvQvKvwQ †cuŠQ‡Z jvM‡jb ZZ‡ewk fxwZfve Kg©KZ©vi g‡b Ro n‡Z jvMj| GK ch©v‡q KzwU‡i †cuŠQ‡ZB cÖ_‡g GKwU A½wenxb gv_v k~‡b¨ †f‡m ag©xq †`kbv cÖ`vb wØZxqZ g~û‡Z©B i‡³ iwÄZ `yÕnv‡Z wb‡Ri KwjRvq Uvb †`qvi `yBwU A™¢yZ Ges fqvj `„k¨ †`‡L fxZ mš¿¯— wP‡Ë evZv‡m †`vjvqgvb e„¶c‡Îi b¨vq _i& _i Kw¤úZ A‡½ bZwk‡i ¶gv †P‡q cÖv_©bv Ki‡Z jvMj| ey‡×i RxeÏkvq †hgb A½ywjgvj Ges AvjeK h¶ civwRZ n‡q ey‡×i mKv‡k bwZ ¯^xKvi K‡iwQ‡jb wVK †Zgwbfv‡e fvicÖvß Kg©KZ©vI †mB gyû‡Z© c~R¨ ebf‡š—i c‡` jywU‡q c‡ob, Avi K…Z Aciv‡ai Rb¨ jw¾Z I AbyZß ü`‡q evi evi ¶gv cÖv_©bv KiZt Avkxe©v` Kvgbvq kiYvcbœ n‡jb| Ab¨ GKw`b, `xwNbvjvi ¯^bvgab¨ †nWg¨vb evey ivq Puv` (ivOvPvb) PvKgvi †Q‡j bbx †Mvcvj PvKgv Zvi evev‡K ey×a‡g© kª×vwš^Z Kivi Rb¨ c~R¨ ebf‡š—‡K Zv‡`i evox‡Z dvs (Avgš¿Y) K‡ib| ‡nWg¨vb eveyi ïf g½j Kvgbvq ebf‡š—I †mB dvs Aby‡gv`b K‡i‡b| D‡jL¨ †h, †nWg¨vb ivOv Pvb wQ‡jb ZK©evMxk I wg_¨v`„wó m¤úbœ| Zvi g‡Z ey× cª`wk©Z cÖeªR¨v (we‡klZ †hŠeb Ae¯’& vq) åvš— Ges e„_v| mvsmvwiK RxebB myL| mvsmvwiK ag© MÖnY K‡i ¯¿x-cyÎ cvjb KiZt LvI dzwZ© Ki| G‡ZB †Zv gvbe Rxe‡bi mv_©KZv GB wQj Zvi AwfgZ| Z`vbxš—b mg‡q mvaK e‡j cwiwPZ Avb›` wgÎ gnv¯’wei g‡nv`q‡K GKw`b wZwb wRÁvmv K‡ib, Avcwb wf¶z Rxe‡b wK AR©‡b m¶g n‡q‡Qb?...eis cigyLv‡c¶x n‡q Rxeb hvcb Ki‡Z‡Qb| c¶vš—‡i Avwg mvsmvwiK Rxe‡b `yÕ¯¿x, †Q‡j mš—vbvw`, bvwZ-bvZbx, K‡qK †`ªvb Avev`x Rwg, ‡Mvjv fiv avb, †Mvqvj fiv Mi“-gwnl, †`vZjv Ni Ges cÖPzi
A_© DcvR©b K‡i K‡Zv my‡LB bv Rxeb KvUvw”Q| AvR‡K Avwg hw` Avcbv‡K `vb bv Kwi Avcwb Lv‡eb wK? BZ¨vw`| mvsNvwZK g`¨c e‡jI GB e¨w³i cwiPq Kg wQj bv| c~R¨ ebf‡š— ivOvPvb eveyi evox‡Z †cuŠQ‡j wZwb wKš‘ Avcbv‡ZB buy‡q c‡ob ebf‡š—i AZxw›`ªq wenvix gyLveqe Ae‡jvKb K‡i| wbwg‡li g‡a¨ Zvi Ansfve `~i n‡q †Mj| bZwk‡i mfw³ wP‡Ë e›`bv KiZt Kzkj wewbg‡q iZ nb| m‡½ m‡½ ebf‡š— g‡nv`qI ag©‡`kbv cÖ`vb ïi“ K‡ib Ges Zv‡K g`¨cvb Kiv n‡Z weiZ _vK‡Z e‡jb| kª‡×q f‡š—i wbKU G ag©‡`kbv kªeY K‡i †nWg¨vb evey Awff~Z nb, cwiZ…ß nb, mw›`» e¨w³wU nb m‡›`n gy³| Avi †mB gyû‡Z©B ebf‡š—i m¤§y‡L e‡m g`¨cvb Kiv n‡Z weiZ _vKvi cÖwZÁv K‡ib| Gfv‡e c~R¨ ebf‡š—i cweÎ mvwbœ‡a¨ G‡m ivOvPvb eveyi Rxe‡b we¯§qKi iƒcvš—i NUj| Zvi wg_¨v`„wó AveiY L‡m coj; ey×a‡g©i cÖwZ kª×vkxj n‡q c‡ob wZwb| Ges cÖvq mgqB m•N`vb, Aó cwi®‹vi `vbvw` cyY¨K‡g© wbR‡K wb‡qvwRZ iv‡LbÑAvg„Zz¨Kvj| †mB mgq gvb‡e›`ª bvivqY jvigvI (whwb cieZ©x‡Z RbmsnwZ mwgwZi cÖwZôvZv I mfvcwZ n‡qwQ‡jb, eZ©gv‡b cÖqvZ) ebf‡š—i GKwbó f³ wQ‡jb| wZwb cÖvq f‡š—i `k©‡b I Dc‡`k kªe‡Y Z_vq MgbvMgb Ki‡Zb| eûevi wb‡Ri Kuv‡a K‡i c~R¨ ebf‡š—i Rb¨ øv‡bi RjI DVv‡q w`‡qwQ‡jb g‡g© ebf‡š—i Kv‡Q Rvbv hvq| GgwbZi nvRv‡iv †jv‡Ki DcKvi mvab K‡i c~R¨ ebf‡š— †mLv‡b (`xwNbvjvq) `k ermi hver Ae¯’vb K‡ib| B‡Zvg‡a¨ Zuvi ¸Y Mwigv Pvwiw`‡K Qwo‡q c‡o| wZwb GKRb gnvcyi“liƒ‡c cªwZwôZ n‡ebÑGB Avkv mK‡ji cÖv‡Y mÂvwiZ nq| AZtci 1970 mv‡ji b‡f¤^i gv‡m jsM`y wZbwUjv¯’ wZbwUjv †eŠ× wenv‡i (eZ©gvb jsM`y _vbv m`‡ii we G wW wmÕi mv‡ii ¸`vg †hLv‡b ¯’vwcZ n‡q‡Q, wVK †mLv‡b) KwVb Pxei `vbvbyôvb Dcj‡¶¨ `xwNbvjv †Q‡o P‡j Av‡mb| Abyôv‡bi w`b øv‡bi mgq ebf‡š— K_v cÖm‡½ wZbwUjv MÖv‡gi DËi-c~e© w`‡Ki Mfxi AiY¨f~wgwU †`Lv‡q w`‡q e‡jb HiKg Mfxi AiY¨B wf¶y kªvgY‡`i Ae¯’v‡bi GKgvÎ Dchy³ ¯’vb| Ai‡Y¨B Zv‡`i‡K †kvfv cvq| ebf‡š—i gyL n‡Z Gew¤^a Bw½Zc~Y© evK¨ ï‡b GjvKvevmx‡`i Avi eyS‡Z evKx iBj bv †h, Zv‡`i fv‡M¨v`q n‡”Q| wZbwUjv¯’ HAi‡Y¨ Ae¯’vb Ki‡Z ebf‡š—i c~Y© m¤§wZ i‡q‡Q| m‡½ m‡½ GjvKvevmxiv
ebf‡š— Rš§¯§viK Õ10
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ebf‡š— Rš§¯§viK Õ10
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AvR‡Ki GKwesk kZ‡K huvnv‡K Avgiv PZzivh© m‡Z¨i Avuavi ewjqvB Rvwb †mB gnvb Avh©cyi“l kªveK ey× mvabvb›` gnv¯’wei (ebf‡š—) g‡nv`q Avgv‡`i‡K cÖwZ wbqZB ewjqv hvB‡Z‡Qb †h, Ôhvnvi hvnvi gyw³i c_ Zvnvi wb‡RiB wbKU we`¨gvb iwnqv‡Q| Z‡e ¯^qs wb‡R‡KB †mB `ytL gyw³i †Póv Kwi‡Z nB‡e ev D‡`¨vM wb‡R‡KB jB‡Z nB‡e|Õ gnvKvi“wYK Z_vMZ ey× GB GKvi‡YB ewjqv‡Qb ÔZzg&‡nwn wK”Ps AvZàs AK&LvZv‡iv Z_vMZvÕ| A_©vr gyw³ Kvnv‡iv wbKU nB‡Z wf¶v Kwiqv jBevi g‡Zv wRwbm b‡n Ges †Kn Kvnv‡iv Kvc‡oi
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KviY a¨vb Qvov KLbI Ávb jvf Kiv hvq bv, Avi Ávb QvovI KLbI wegyw³ jv‡fi K_v fvevI Am¤¢eB e‡U| Z_vMZ fMevb ey× g„M`v‡q Avlvpx g~wY©gv wZw_‡Z cÂeM©xq wkl¨‡`i‡K ag©Pµ cÖeZ©b m~Î †`kbvi gva¨‡g ey×ag© cÖeZ©b K‡ib| wZb gvm AwZµg nIqvi ci Zuvnvi wk‡l¨i msL¨v lv‡U DcbxZ nq| AZtci wZwb †NvlYv Kwi‡jb- RM‡Z mevi Rb¨ AvR nB‡Z `ytL gyw³i Øvi Dš§y³ Kiv nBj| wZwb RMr evmx‡K D`vË K‡É AviI Avnevb RvbvB‡jb †h, G ag© †Kvb e¨w³ we‡k‡li ag© b‡n, whwb Abykxjb Kwi‡eb, cÖwZcvjb Kwi‡eb wZwbB dj jvf Kwi‡Z cvwi‡eb| Bnv M¨vivw›U mnKv‡i ejv hvB‡Z cv‡i, ey× fMevb e¨ZxZ GB Dš§Ë c„w_ex‡Z hvnviv ag© cÖPvi Kwiqv‡Qb Zvnv‡`i g‡a¨ †Kvb ag© cÖeZ©K ev ag© hvRKB `ytL nB‡Z gyw³i c_ Avwe®‹vi Kwi‡Z cv‡ibwb| KviY, hZ ag© cÖeZ©‡Ki Avwef©ve NwUqv‡Q GB aivZ‡j Zvnv‡`i g‡a¨ GKgvÎ gnvgvbe ey×B eRªK‡Ú ÔGm Ges †`LÕ ewjqv mË¡MY‡K wPi cÖkvwš— wbe©vY jv‡fi Z‡i Abš— `ytL ivwk nB‡Z wPi gyw³ jvf Kwievi c_ cÖ`k©b Kwiqv‡Qb| †Kvb wKQzB
ebf‡š— Rš§¯§viK Õ10
wZwb KvnviI wbKU A‡MvPi iv‡Lbwb| wZwb D`vË K‡Ú GI ewjqv wMqv‡Qb, Ò‡h †Kn `k cvigx `k Dccvigx, `k cigv_© cvigx c~i‡Yi gva¨‡g Avgvi b¨vq Ôey×Õ wn‡m‡e Avwef~©Z nBqv RvMwZK `ytLgq msmvi nB‡Z Rx‡ei gyw³i cÖ`k©K nB‡Z cvwi‡e| ey‡×i GB Dw³ nB‡Z eySv hvB‡Z cv‡i, Zuvnvi wKiƒc D`viZv, gnvbyfeZv! GLb cÖkœ Avwm‡Z cv‡i, Kvnv‡iv wb‡Ri KvR Kivi Rb¨ ev wbR‡K `ytL nB‡Z gy³ Kwievi Rb¨ AvMÖn iwnqv‡Q wKbv! hw` †m-B gb gvbwmKZv Kvnv‡iv gv‡S RvwMqv D‡V Zvnv nB‡j wZwb ey‡×i Avwe®‹…Z Pwjk cÖKv‡ii mg_ fvebv nB‡Z ÔAvbvcvbÕ bvgK fvebv Abvqv‡m PP©v ev Abykxjb Kwi‡Z cv‡ib|
Avbvcvb fvebv ey× mn Ávbx e¨w³iv cÖ_‡g Kwiqv _v‡Kb| hvnvi d‡j mn‡R †hB Kvnv‡iv wPË AwZ kxNÖB Avbvcvb fvebv Abykxj‡bi Øviv Ges Drcbœ cv‡ci webvk nBqv _v‡K| KviY gvby‡liv Rb¥ gyûZ© nB‡Z g„Zz¨Kvj Aewa Aweivg fv‡e k¦vm-cÖk¦vm cÖevwnZ Kwiqv _v‡K| k¦vm cÖk¦vm e¨ZxZ †Kn Rxeb aviY Kwi‡Z cv‡ib bv| Avð‡h©i welq nB‡Z‡Q, GB k¦vm-cÖk¦vm‡K ¯§„wZi mwnZ Kv‡R jvwM‡q gvbyl wPi `ytL nB‡Z gyw³ jvf Kwi‡Z cv‡ib|
Avbvcvb k‡ãi A_© Avk¦vm-cÖk¦vm wµqv‡K eySvq| cvwj MÖš’ g‡Z, Avk¦vm Z¨vM Kiv‡K ÔAvbÕ Ges cÖk¦vm MÖnY Kiv‡K ÔAcvbÕ ejv nBqv‡Q| Avi k¦vm-cÖk¦vm Gi mvnv‡h¨B †h fvebv Kiv nq Zvnv‡K Avbvcvb fvebv ewjqv AwfwnZ Kiv nq|
Z_vMZ mg¨K m¤^y× Avbvcvb fvebv‡K cÖksmv Kwiqv ewjqv‡Qb| whwb GB k¦vm-cÖk¦vm‡K Aej¤^b Kwiqv fvebv PP©v ev Abykxjb Kwi‡eb, wZwb GK Avm‡b wb‡R‡KB Dc‡ekb Kwiqv me© cÖKvi Avme¶q Kwiqv AinZ¡ gvM©d‡j DcbxZ nB‡Z cvwi‡eb| Avi GB mvabvq gvM©¯’-dj¯’ †KbB ev nIqv hvq? †mB cÖm‡½ Z_vMZ mg¨K m¤^y× mshy³ wbKv‡qi wØZxq Avb›` m~‡Î ewjqv‡Qb †h, hvnviv GB fvebv Kwi‡eb, Zvnv‡`i Pvwi ¯§„wZ cÖ¯’vb cwic~Y© nBqv m߇eva¨½ cwic~Y© nB‡e| mß †eva¨½ cwic~Y© nB‡j mßwÎsk †evwac¶xq ag© cwic~Y© nB‡e| AZtci mßwÎsk †evwac¶xq ag© cwic~Y© nB‡j Pzivwk mnmª ag© ¯‹ÜB cwic~Y© I `k©b Kiv nB‡e|
GB Avbvcvb fvebv Abykxjb Kwi‡j wK fv‡e Pvwi ¯§„wZ cÖ¯’vb cwic~Y© nB‡e GB cÖkœ DwVqv Avwm‡ZB cv‡i, Zvnv bq wK? Avbvcvb fvebvKvix mvaK Zj‡c‡Ui IVv bvgvi cÖwZ Mfxi ¯§„wZ ivwLqv mvabv Pvwj‡q hv‡eb| Bnv gvqvbgv‡ii cÖL¨vZ we`k©b AvP©vh kªxgr gnvmx †QqvW f‡š— KZ…©K cÖewZ©Z| hvnv wKbv Lye mn‡RB gb wPˇK mgvwnZ Ae¯’v ch©š— †cŠQvB‡Z mvnvh¨ Kwi‡e| Bnv Avbvcvbvi b¨vq Kvqvby`k©b ch©v‡qi| Bnv k¦vm-cÖk¦v‡mi Abyf~wZi †P‡qI AwaK kw³kvjx I ¯úk©bxq| d‡j Zi“Y mva‡Kiv Lye mn‡RB gb wPˇK w¯’i Kwi‡Z cvwi‡eb|
Giƒ‡cB Zj †c‡Ui DVv bvgvi cÖwZ ¯§„wZ Kwi‡Z Kwi‡Z †hvMxMY evqy bvgK iƒc Kv‡qi ev †`‡ni Pvwi avZzi GKwU gnvavZz‡K Awfivg iƒ‡c `k©b Kwi‡eb| Avi GB cÖKv‡i Awe‡”Q`¨ iƒ‡c ¯§„wZ Kwi‡Z Kwi‡Z fvebvKvixMY †`‡ni wewfbœ ¯’v‡b DòZv, kxZjZv, e¨v_v, †e`bv, PzjKvwb BZ¨vw` Abyfe Kwi‡eb| GB cÖKv‡i Awe‡”Q`¨ iƒ‡c †hvMxMY †`‡n Drcbœ bvbv iK‡gi †e`bv‡K `k©b Kwi‡eb| GB iƒ‡c AweiZ fv‡e †e`bv‡K `k©b Kwievi bvg †e`bvby`k©b| GK mgq ¯§„wZ Kwi‡Z Kwi‡Z †hvMxi wPË wewfbœ w`‡K Qz&UvQzwU Kwi‡e I wP‡Ëi gv‡S bvbvb cÖKv‡ii a¨vb-aviYvi D™¢e nB‡e| wP‡Ëi GB mKj cÖwZwµqv‡K Awfivg iƒ‡c `k©b Kwievi bvg wPËvby`k©b| †hvMx ¯§„wZ mnKv‡i _vwK‡Z _vwK‡Z AviI j¶ Kwi‡eb †h, Awb”Qvm‡Ë¡ I GgbwK Áv‡Z-AÁv‡Z, nVvr-nVvr wP‡Ë c bxei‡Yi Avwe©fve I wZ‡ivavb nB‡Z‡Q Zvnv‡Z Mfxi ¯§„wZ ¯’vcb Kwiqv Avcbv Avcwb Avevi Zvnv wZ‡ivavb nBqv hvB‡e| GBiƒ‡c Kv‡qiI wP‡Ëi wewfbœ cÖwZwµqvi AvMgb I ewnMgb nBqv GBiƒ‡c kixi I g‡bi gv‡S bvbvb iK‡gi cÖwZwµqvi DrcwËI aŸsm nB‡Z‡Q| Avi †mB¸‡jv Zvnv‡`i wbR¯^ MwZ‡ZB Pwj‡Z‡Q| GBiƒ‡c bvg-iƒ‡ci ¯^fve ag©‡K cysLvbyc•L iƒ‡c ¯§„wZgvb nBqv `k©b Kivi bvg ag©vby`k©b| cÖK…Zc‡¶ GB c ¯‹‡Üi gv‡SB wbe©vY bvgK ag©Lvwb jyKvBqv iwnqv‡Q| Avbvcvb-¯§„wZ fvebv Kwi‡j ev ixwZgZ PP©v Kwievi Af¨vm Mwoqv Zzwj‡jB Zv AR©b Kiv m¤¢eci nB‡e| cÖ_‡g cÖ_‡g Bnv Kgc‡¶ GKvm‡b 1N›Uv Kwiqv ewmqv _vKvi (emvi gv‡S 1 N›Uv Kwiqv PP©v Kivi) Af¨vm MVb Kwi‡Z nB‡e| AZtci ch©vqµ‡g Bnv 3 N›Uv ch©š—
ebf‡š— Rš§¯§viK Õ10
GKvm‡b ewmqv PP©v Kwievi Af¨vm Mwoqv Zzwj‡Z cvwi‡j Aek¨B GB fvebvq DbœwZ nB‡e| Avbvcvb ¯§„wZ fvebvi dj KL‡bv e„_v hvIqvi g‡Zv bq KviY Avbvcvb fvebv Z_vMZ ey× KZ…©K eûj cÖkswkZ GKwU fvebv| wb‡gœ GB fvebv m¤^‡Ü ey‡×i wKQz cÖksmv evYx Zz‡j aiv nBj|
1| GKvm‡b Dcweó _vwKqvB AinZ¡ gvM©d‡j DcbxZ nB‡Z cv‡ib|
2| GB dj †Kvb KviY ekZ AR©b Kiv m¤¢eci bv nB‡jI g„Zz¨i c~‡e©B g„Zz¨ kh¨vq Zv cÖvß nB‡Z cv‡ib|
3| BnvI hw` m¤¢eci bv nq, g„Zz¨i ci gyû‡Z©B ¯^‡M© Drcbœ nBqv ag©Kw_K †`eZvM‡Yi mvgvb¨Zg ag© †`kbv kªeY Kwiqv AinZ¡ gvM©d‡j DcbxZ nB‡Z cvwi‡eb|
4| c~e©vwRZ Rš§-Rb¥vš—‡ii mwÂZ cyY¨ I cvigx hw` bv _v‡K Zvnv nB‡j ey× k~b¨ K‡í Drcbœ nBqv c‡”PK ey× nBqv wbe©vY jvf Kwi‡Z m¶g nB‡eb|
5| ZvnvI hw` bv nq, Zvnv nB‡j AbvMZ ey×M‡Yi mv¶vr cÖvß nBqv `yÕ‡qKwU ePb ïwbqv gvÎ AinZ¡ gvM©dj jvf Aek¨B nB‡e|
Zvn‡j j¶ Kwiqv †`Lyb, GB fvebvi dj KL‡bvB bó gZ nIqvi bq| A_©vr whwb Kwi‡eb wZwbB jvfevb nB‡ebB ˆewK! ZvB Avi mgq‡¶cb bv Kwiqv Pjyb Avgiv mK‡jB GKwÎZ nBqv wbR wbR RxebUv‡K mv_©K I my›`i Kivi cvigx m„wó I `ytL nB‡Z gy³ nIqvi Kvh© m¤úv`b Kwi| ‡hb Avi `ytL Kó enb Kwiqv Rš§-Rš§vš—‡i fe P‡µi gv‡S Nywoqv †eovB‡Z bv nq|
ev‡i ev‡i hw`I ev GB cÖe‡Ü nB‡Z wPi gyw³i K_v D‡jL Kiv nB‡Z‡Q, Z_vwc hvnv‡`i gb wP‡Ë Abvw` Kvj nB‡Z `ytL †fvM Kwievi ciI `ytL nB‡Z gyw³
nIqvi Kvgbv GLbI RvMÖZ nq bvB, Zvnv‡`i RvMwZK `ytL nB‡Z gyw³ GK cÖKvi Am¤¢eB e‡U|
cÖm½µ‡g wb‡¤œi KvwnbxwUi AeZviYv Kiv nBj| GK`v GK mgy`ª gr‡m¨i mwnZ †Kvb GK K”Q‡ci eÜzZ¡ nq| NUbvµ‡g K”Qc GKw`b Zx‡i Pwjqv †Mj| wdwiqv Avwm‡j grm¨ ewj‡Z jvwMj- ÒeÜz, GZw`b †Kv_vq wQ‡j?Ó Dˇi K”Qc ewjj, ÒDce‡b wQjvg eÜzÓ| ZLb grm¨ ewjqv DwVj, Ònu¨v, Dceb? G †Kgb wRwbm fvB, Avwg‡Zv KL‡bv †`wL bvB| Z_vq R‡ji MfxiZv KZ? h‡_”Qv wePiY Kiv hvq wK? DËvj Zi½ jnix bvPvq wK? KPzix cvbv †Kgb Rš§vq? nv½i Kygx‡ii Dc`ªe bvB Z?Ó mKj cÖ‡kœi Dˇi ÔGiƒc b‡nÕ ewjqv grm¨ AÆnvm¨ Kwi‡Z jvwMj| K”Qc AÁ grm¨‡K Dceb wK wRwbm Zvnv ‡kl ch©š— †Kvb g‡ZB eySvB‡Z cvwij bv|
†jvf, †Øl, †gvn hy³ GB Dš§Ë aivq gvbyl hLb `yt‡Li mvM‡i fvmgvb my‡Li mÜv‡b n‡Y¨ nBqv Nywi‡Z‡Q ZLb gvb‡eiv kZ †Póv K‡iI bv cvB‡Z‡Q `ytL nB‡Z gyw³, bv cvB‡Z‡Q cÖK…Z my‡Li †Quvqv| A_©-weË, weÁvb-cÖhyw³ gvbyl‡K myL-¯^v”Q›`¨ w`‡Z‡Q, m‡›`n †bB| wKš‘ GB myL cÖK…Z myL b‡n, Bnv ei †fvM-wejv‡mi bvgvš—i| Avi †fvM wejv‡mi Z…òv nB‡ZB `yt‡Li m„wó| GKgvÎ a‡g©i mvM‡i AeMvnb Kwiqv hw` bv gb-wP‡Ëi gqjv iƒc Awe`¨v webvk Kiv bv hvq Z‡e gvb‡eiv cÖK…Z myL cvB‡e bv, GK_v wbwðZ| Ab¨w`‡K RM‡Z ey×vw` mrcyi“lMY RvMwZK `ytL nB‡Z gyw³i Rb¨ Avbvcvb ¯§„wZ fvebv‡KB Ab¨Zg cÖavb A¯¿ ewjqv‡Qb| myZivs Avbvcvb ¯§„wZ fvebv‡Z mK‡ji GKvš— g‡bv‡hvMx nIqv evÂbxq, ZvB bq wK? `yt‡L `yt‡L Avi KZ? GLb nB‡Z my‡Li mÜvb Kiv DwPZ|
RM‡Zi mKj cÖvYx mKj cÖKvi `ytL nB‡Z gy³ nDK, we‡k¦ wPi kvwš— weivR Ki“K|
‡jLKt AvevwmK wf¶y, ivReb wenvi, iv½vgvwU|
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BwZg‡a¨ i_x‡›`ªi bvbv ai‡Yi eB cov we‡kl K‡i ag©xq cy¯—K covi AvMÖnI evo‡Z _v‡K| 1943 mv‡j i_x‡›`ªi eqm hLb gvÎ 23 eQi ZLb Zuvi evev nvi“‡gvn‡bi g„Zz¨ N‡U| G‡Z msmvi Pvjv‡bvi fvi c‡o eo †Q‡j i_x›`ª Ges Z uvi gv‡qi Dci| GgZve¯’vq i_x›`ª †ikg e¨emv ïi“ K‡ib| wZwb iv½vgvwU evRvi n‡Z †ikg µq K‡i MÖv‡g MÖv‡g †mB †ikg †g‡q‡`i Kv‡Q wewµ Kiv ïi“ K‡ib| GK mgq wZwb GB myZv e¨emv †Q‡o w`‡q gMevb †gŠRvi †nWg¨vb Ges mgvR †meK weivR †gvnb †`Iqv‡bi iv½vgvwU kn‡ii †`vKv‡b Kg©Pvix wn‡m‡e KvR Kiv ïi“ K‡ib| IB mg‡q Zuvi Rxe‡bi †gvo Ny‡i hvq Ges wZwb AZ¨š— ag©civqY n‡q D‡Vb; †Kej ag©xq cy¯—K cov ïi“ K‡ib| Zuvi ¯§iYkw³ AZ¨š— cÖLi wQj, Aí c‡oB wZwb me g‡b ivL‡Z cvi‡Zb| ZvQvov iv‡Î a¨vb I mvabv Ki‡Z _v‡Kb| Gfv‡e Zuvi g‡b ag©xq g‡bvfve Av‡iv e„w× cvq Ges GK mg‡q †eŠ× kªgY nIqvi B”Qv Zvi g‡b Dw`Z nq| Gmgq PÆMÖvg †Rjvi cwUqv _vbvi bvbLvBb MÖv‡gi evwm›`v M‡R›`ª jvj eo–qvi m‡½ Zvi cwiPq nq| M‡R›`ª eo–qv ZLb iv½vgvwU‡Z MÖvg¨ Wv³vix Ki‡Zb| BwZcy‡e© M‡R›`ª evg©vi †i½y‡b K‡qK eQi wQ‡jb Ges ey×ag© m¤ú‡K© A‡bK cov‡kvbv K‡ib| Zv‡`i `yÕR‡bi g‡a¨ ey×ag© wb‡q A‡bK Av‡jvPbv nZ| H mgq GKw`b i_x›`ª Zvi Kv‡Q Zvi †eŠ× kªgY nIqvi B”Qv cÖKvk K‡ib| M‡R›`ª Zv‡K Rvbvb †h wZwb Zv‡K PÆMÖvg kn‡ii b›`b Kvb‡b Aew¯’Z †eŠ× wenv‡i kªgY n‡Z mvnvh¨ Ki‡Z cvi‡eb| M‡R›`ª Zuv‡K Av‡iv Rvbvb †h †eŠ× wenv‡ii Aa¨¶ kªxgr `xc¼i kªxÁvb gnv¯’wei †mKv‡ji GKRb we.G cvk wf¶z Ges wÎwcUK wekvi`| G‡Z i_x›`ª Av‡iv DrmvwnZ n‡jb Ges kªgY nIqvi wm×vš— MÖnY K‡ib| Gici GKw`b i_x›`ª †`vKv‡bi gvwjK weivR †gvnb †`Iqvb‡K Zvi g‡bi B”Qvi K_v Rvbv‡jb Ges weivR †gvnb †`IqvbI Zv‡Z mvq w`‡jb| Gici i_x›`ª GKw`b †`vKv‡bi me wnmve-wbKvk gvwjK‡K eywS‡q w`‡jb Ges gvwjK weivR †gvnb †`IqvbI G‡Z Lywk n‡jb| Gi wKQz¶Y ci i_x›`ª euv‡ki GKwU †Pv½v †_‡K Av‡iv wKQz UvKv †ei Ki‡jb Ges †mB UvKvI weivR †gvnb †`Iqv‡bi nv‡Z w`‡jb Ges Zv‡K ej‡jb, GB UvKv Avjv`v K‡i †i‡LwQ Avcbv‡K cix¶v K‡i †`Lvi Rb¨ Avcwb †`vKv‡bi †ePv‡Kbvi wnmve m¤ú‡K© †Kgb
Lei iv‡Lb| GLb †Zv eyS‡jb Avcbv‡K Abvqv‡m duvwK †`qv hv‡e| weivR †gvnb †`Iqvb n‡Z we`vq wb‡q i_x›`ª MÖv‡gi evwo‡Z hvb Ges †mLv‡b gv I fvB‡evb‡`i Kv‡Q Zvi g‡bi B”Qvi K_v Rvbv‡jb| gv I fvB‡evb‡`i m¤§wZ †c‡q I Zv‡`i KvQ †_‡K we`vq wb‡q wZwb Avevi iv½vgvwU wd‡i Av‡mb Ges M‡R›`ª eo–qvi m‡½ †`Lv K‡ib| Gici GKw`b Zviv Df‡q PÆMÖvg kn‡i P‡j hvb| †mUv wQj 1949 mvj Ges ZLb i_x‡›`ªi eqm wQj 29 eQi| †eŠ× gw›`‡i Zviv Df‡q `xc¼i kªxÁvb gnv¯’we‡ii mv‡_ †`Lv K‡ib| i_x›`ª f‡š—i Kv‡Q Zuvi g‡bvevmbv Rvbv‡jb| f‡š— Zuv‡K bvbv cÖkœ K‡i Zuvi cÖeªR¨v MÖn‡Yi `„p msKí †`‡L AwZkq cÖxZ n‡jb Ges Zuv‡K cÖeªR¨v MÖn‡Yi AbygwZ w`‡jb| `yÕ GKw`b c‡i ïf dvêybx c~wY©gv, †eŠ×‡`i GKwU cweÎ w`b| †mw`b i_x›`ª cÖeªR¨v MÖnY Ki‡jb Ges n‡jb i_x›`ª kªgY| cÖeªR¨v MÖn‡Yi ci n‡Z wZwb kªgY‡`i wbqg Kvbyb K‡Vvifv‡e cvjb Kiv ïi“ Ki‡jb| cÖ‡Z¨Kw`b mKv‡j Nyg †_‡K D‡V cÖvZ¨wnK cÖvK…wZK Kg©vw` †m‡i wf¶vcvÎ nv‡Z wb‡q PÆMÖvg kn‡i †eŠ×‡`i evwo‡Z evwo‡Z †h‡q, A‡bK mgq wn›`y-gymjgvb‡`i evwo‡Z wM‡qI wf¶vbœ msMÖn Ki‡Zb Ges hv †c‡Zb Zv wb‡q wenv‡i wd‡i Avm‡Zb Ges †mw`‡bi Avnvi m¤úbœ Ki‡Zb| A‡bK mgq bv †c‡q Afy³ _vK‡Zb wKš‘, †Kvbw`b kxj f½ Ki‡Zb bv| Avnv‡ii ci wZwb ag©xq eB co‡Zb A_ev a¨vb mvabv Ki‡Zb| †eŠ× wenv‡i Zuvi mv‡_ cwiPq nq Av‡iKRb kªgY iex›`ª weRq eo–qvi mv‡_| iex›`ª ZLb PÆMÖvg K‡j‡R AvB.G †kªYx co‡Zb| GKB wenv‡i _vKvi d‡j `yR‡bi g‡a¨ eÜzZ¡ nq Ges A‡bK mgq `yR‡bB GKm‡½ mKv‡j wcÛvPi‡Y †h‡Zb| A‡bK mgq `yÕR‡b ey×ag© wb‡q Av‡jvPbv Ki‡Zb| GKw`b weKv‡j i_x›`ª kªgY iex›`ª kªg‡Yi Kvgivq wM‡q †`‡Lb iex›`ª kªgY Kjv-gywo Lv‡”Qb| †mUv †`‡L i_x›`ª kªgY nZevK n‡q hvb| D‡jL¨ `ycyi 12Uvi ci †eŠ× kªgY I wf¶ziv †Kvb k³ Lvevi †L‡Z cv‡ib bv, Z‡e Zij cvbxq †L‡Z cv‡ib| Gi K‡qKw`b ci GKw`b i_x›`ª kªgY Zuvi ¸i“ `xc¼i kªxÁvb gnv¯’we‡ii mv‡_ †`Lv K‡ib Ges iex›`ª kªg‡Yi Kjv-gywo LvIqvi welqwU Zuvi Kv‡Q DÌvcb K‡ib| ZLb `xc¼i kªxÁvb e‡jb, i_x›`ª kªgY, Avgiv †hLv‡b AvwQ mwZ¨Kvi A‡_© Avgiv †KDB †jv‡KvËi ag© jvf
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Kwiwb| mg¨K Ávb wK Zv AvgviI Rvbv †bB| eis Zzwg †hLvb †_‡K G‡mQ, †mLv‡b P‡jI hvI| †mLv‡b A‡bK R½j Av‡Q †mLv‡b a¨vb Ki, †jv‡KvËi Áv‡bi mÜvb †mLv‡b cv‡e| Gici n‡Z i_x›`ª kªgY Mfxifv‡e wPš—v Ki‡Z _v‡Kb Ges GKmgq PÆMÖvg †eŠ× wenvi Z¨vM K‡i wbR RvqMvq P‡j hvIqvi wm×vš— †bb| Gici GKw`b wZwb Zuvi ¸i“ `xc¼i kªxÁvb gnv¯’wei‡K Zuvi wm×v‡š —i K_v Rvbvb Ges Zuvi AbygwZ I Avkxe©v` wb‡q PÆMÖvg wenvi Z¨vM K‡ib| c‡_ wZwb KvßvB-Gi Kv‡Q Pxrgig †eŠ× wenv‡i wKQzw`b Ae¯’vb K‡ib| †m mgq wZwb wenvi Aa¨‡¶i mv‡_ †jv‡KvËi ag©, PZzivh© mZ¨, a¨vb mvabv BZ¨vvw` welq wb‡q Av‡jvPbv K‡ib; wKš‘ mš‘ó n‡Z cv‡ibwb| Gici wZwb Zuvi wbR GjvKv abcvZv Mgb K‡ib Ges †mLv‡b GK Mfxi e‡b GKwU myD”P cvnv‡oi cv`‡`‡k abcvZv Qovi wbKU e‡bi cÎ cj‡ei weQvbv †c‡Z a¨vb Avmb cÖ¯‘Z K‡i †MŠZg ey× I Zuvi wkl¨e„›` mvwicyÎ, †gv˜Mj¨vqb, Avb›` BZ¨vw` gnvb ¯’wei‡`i bvg ¯§iY K‡i a¨vb mvabvq e‡m hvb| cÖwZw`b mKv‡j wZwb MÖv‡g wcÛvPi‡Y A_©vr w`‡bi Lvevi msMÖn Ki‡Z †h‡Zb| wcÛvPi‡Y hvIqvi Av‡M wZwb KvD‡KI Lei w`‡Zb bv, d‡j A‡bK mgq wZwb Lvevi †c‡Zb; A‡bK mgq †c‡Zb bv| bv †c‡j †mw`‡bi Rb¨ D‡cvm _vK‡Zb| wKš‘ a¨vb mvabv K‡i †h‡Zb| cÖwZw`b i_x›`ª kªgY R½j †_‡K †ei n‡q wcÛvPi‡Yi Rb¨ †jvKvj‡q †h‡Zb †`‡L GKw`b wKQz †jvK Zuv‡K AbymiY K‡i †`‡L †h, i_x›`ª kªgY Avnvi †k‡l Mfxi a¨v‡b gMœ n‡q †h‡Zb| †mUv †`‡L Zv‡`i i_x›`ª kªg‡Yi cÖwZ Mfxi kª×v‡eva Rb¥vq| Gici GKw`b Zviv i_x›`ª kªg‡Yi Kv‡Q wM‡q Zuvi Rb¨ GKwU cY©KzwUi wbg©vY K‡i w`‡Z AbygwZ PvBj| i_x›`ª kªgY AbygwZ w`‡j Zviv Zuvi Rb¨ GKwU cY©KzwUi wbg©vY K‡i ‡`q| Gici n‡Z i_x›`ª kªgY †mB cY©KzwU‡i e‡m a¨vb Ki‡Z _v‡Kb| Gfv‡e i_x›`ª kªg‡Yi a¨vb mvabv Aweivg w`‡bi ci w`b, gv‡mi ci gvm, eQ‡ii ci eQi Pj‡Z _v‡K| ¯’vbxq †jvKRb Zuvi cÖwZ AwZkq kª×vkxj n‡q D‡V| Ges Zuvi L¨vwZ I mybvg Avkcv‡ki GjvKvq Qwo‡q c‡o| 1960 mv‡j KvßvB ev‡ai wbg©vY KvR †kl n‡j GjvKvwU KvßvB n«‡` Wye‡Z _v‡K| †m mgq Zuvi GKRb ¸Ygy» f³ wkwki Kzgvi PvKgvi cÖv_©bvq wZwb eZ©gvb LvMovQwo †Rjvi `xwNbvjvq P‡j hvb Ges †mLvbKvi
†evqvjLvwji Mfxi Ai‡Y¨ P‡j hvb| Ges GKwU myweavRbK RvqMvq Ae¯’vb K‡i c~‡e©i b¨vq a¨vb mvabv Ki‡Z _v‡Kb| cieZ©x‡Z ¯’vbxq †jvKRb GKwU cY©KzwUi wbg©vY K‡i †`q| 1961 mv‡ji 27 Ryb 12 Avlvp 1368 m‡b ivR¸i“ AMÖesk gnv¯’we‡ii AvMÖ‡n Ges †evqvjLvwj ivRwenv‡ii Aa¨¶ kªxgr Ávbkªx ¯’we‡ii D‡`¨v‡M i_x›`ª kªgY‡K Dcm¤ú`v w`‡q wf¶y‡Z¡i Avm‡b AwawôZ Kiv nq Ges Zuvi bvg ivLv nq mvabvb›` wf¶z| cieZ©x‡Z wf¶zZ¡ Rxeb 20 eQi c~Y© n‡j 1980 m‡b ivReb wenvi wf¶zmxgvq Zuv‡K gnv¯’wei gh©v`vq AwawôZ Kiv nq| mvabvb›` gnv¯’wei (ebf‡š—) †evqvjLvwj‡Z cÖvq 10 eQi wQ‡jb Ges GLvbKvi GjvKvevmx‡`i ag© †`kbv w`‡q m×g© AvPi‡Y DØy× K‡ib| d‡j ZrKvjxb mg‡q mvaviY cÖvwZôvwbK wk¶vnxb Ges bvbv Acms¯‹…wZi †eovRv‡j Ave× GjvKvi †jvKRb bZzbfv‡e ag©xq wk¶vq Av‡jvwKZ nq Ges GjvKvq ey×a‡g©i behy‡Mi m~Pbv nq| 1970 mv‡j mvabvb›` gnv¯’wei (ebf‡š—) †evqvjLvwj Z¨vM K‡ib Ges eZ©gvb iv½vgvwU †Rjvi Aš—M©Z evNvBQwo Dc‡Rjvi `~iQwo MÖvgevmx‡`i GKvš— AvMÖ‡n Zv‡`i wenv‡i 3 gvm Ae¯’vb K‡ib| †mLv‡bI Zuvi ag© †`kbv ï‡b GjvKvi †jvKR‡bi g‡a¨ ag©xq RvMiY †`Lv †`q| Gici mvabvb›` ¯’wei iv½vgvwU †Rjvi Aš—M©Z jsM`y‡Z P‡j Av‡mb| †mLv‡b ¯’vbxq †jvKRb wZbwUjv bvgK ¯’v‡b GK Mfxi R½‡j Zuvi Rb¨ GKwU cY©KzwUi wbg©vY K‡i †`q| †mLv‡bI †jvKRb Zuvi ag©‡`kbv ï‡b †Kej PgrK…Z nqwb, Zv‡`i g‡a¨ be cÖv‡Yi m„wó nq Ges ag©xq †PZbvq Av‡jvwKZ n‡Z _v‡K| GiB g‡a¨ me© mvavi‡Yi gv‡S Zuvi Avmj bvgwU nvwi‡q ebf‡š— bv‡gB AwaK cwiwPZ nb| KviY weMZ cÂvk `k‡Ki mgq n‡Z `xN©w`b wZwb Mfxi R½‡j, MvQ Zjvq ev cY© KzwU‡i e‡m a¨vb mvabv K‡i Avm‡Qb hv cve©Z¨ PÆMÖv‡gi Avi †Kvb †eŠ× wf¶zi gv‡S †`Lv hvqwb Ges Zuvi gZ Ab¨ †KD a‡g©i RvMiY m„wó Ki‡Z cv‡ibwb| Gfv‡e iv½vgvwU kn‡ii †jvKR‡bi g‡a¨ ebf‡š—i ag©‡`kbv, Rxebhvcb I Zuvi a¨vb mvabvi welqwU Qwo‡q c‡o Ges iv½vgvwUi wKQz wewkó e¨w³eM© Zuv‡K iv½vgvwU‡Z Avb‡Z AvMÖnx nb| PvK&gv ivRv †`ekxl
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ebf‡š— Rš§¯§viK Õ10
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hvnviv wg_¨v I AÁvb jBqv _v‡K Zvnviv nxb gvbyl| nxb gvby‡liv my‡Li jvjmvq bvbv cvcvPv‡i wjß nq Ges
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ebf‡š— Rš§¯§viK Õ10
Awfgy‡L avweZ nB‡Z cv‡i bv Ges msmvive‡Ë© Rb¥-Rb¥vš—i awiqv NyicvK LvB‡Z‡Q|
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K_v eySvq| Kv‡RB cÖ‡Z¨K‡K h_v_©fv‡e ag©vbyPiY Kwiqv a‡g©i mydj jvf Kivi †Póv Kiv DwPZ|
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cig kª‡×q ebf‡š—i Áv‡bi cÖfv‡e AÎ GjvKvi j¶ j¶ †jvK cÖK„Z ey×a‡g©i ixwZ Abymv‡i Rxeb hvc‡bi cÖ‡Póvq iZ i‡q‡Q| Aš—Z †h mg¯— GjvKvq eb wenv‡ii kvLv I ebf‡š—i wkl¨gÊjx i‡q‡Qb †mB A‡ji `vqK-`vwqKve„›` M„nx‡`i cÂkxj cvj‡bi †Póv K‡i Ges cÖ‡Z¨K Agvem¨v, c~wY©gv I Aógx‡Z D‡cvm_ cvjb Kivi Rb¨ DcvmK-DcvwmKvMY wenv‡i hvq| ey×ag© n‡”Q Aš—‡ii ag©| Bnv †jvK †`Lv‡bvi ag© bq| †h cvjb Ki‡Z cv‡i ïay ZviB jvf nq| wb‡RB wb‡Ri ÎvYKZ©v| wb‡Ri c_ wb‡R‡KB cwi®‹vi Ki‡Z n‡e| †KD Kv‡iv Rb¨ myL w`‡Z cv‡i bv ev wbe©v‡Y wb‡Z cv‡i bv| wf¶zm•N Avgv‡`i wnZvKv•Lx n‡q c_`ªóv ev c_ cÖ`k©K| M„nx‡`i Rb¨ Z_vMZ fMevb ey× cÂkxj cvj‡bi wb‡`©k w`‡q †M‡Qb| kxj cvjb Kivi A_© mrc‡_ Pjv| me mgq hw` kxj cvjb K‡i Pj‡Z cviv hvq Zvn‡j gvbwmKfv‡e kvwš—‡Z _vKv hvq| None
violence is the supreme virtue. A_©vr AcKg© bv KivB DrK…ó ag©| †h mg¯— Kg© m¤úv`b Ki‡j wb‡Ri I Ac‡ii ¶wZ nq †m mg¯— Kg© m¤úv`b n‡Z weiZ _vKv‡KB kxj cvjb eySvq| †m Rb¨ cig kª‡×q ebf‡š— `vqK-`vwqKve„›`‡K me mgq ¯§„wZ †i‡L Pjvi Rb¨ Dc‡`k †`b| ¯§„wZ‡Z _vKvi A_© mRvM _vKv| hv‡Z g‡b †Kvb cÖKvi AcwPš—v ev AKzkj wPš—v Avm‡Z I _vK‡Z bv cv‡i Ges hv‡Z †Kvb cÖKvi AKzkj Kg© m¤úv`b Kiv bv nq| wb‡R GKUz mRvM _vK‡j kxj cvjb Kiv hvq| Avi kxj cvjb Ki‡Z cvi‡j gvbwmKfv‡e kvwš— jvf Kiv m¤¢e nq| kxj cvjb Ki‡Z
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‡jLKt Aemi cÖvß Aa¨vcK|
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Zvici A‡bK w`b I eQi †cwi‡q †Mj| G ¯’v‡b Rwgi gvwjK evey i“`ª cÖZvc †`Iqvb G‡jb| GK mgq ebf‡š—I mwk‡l¨ Zuvi Rb¥¯’vb Ny‡i †M‡jb| Zv‡Z G ¯’vb wba©vi‡Yi AviI ¸i“Z¡ evoj| Ae‡k‡l iv½vgvwUi cÖÁv mvabv cÖKvkbv ms¯’vi †jvKRb, iv½vgvwU, e›`yKfv½v I gMevb BDwbq‡bi †jvKRb mn cvnv‡o gvwU KvUvi KvR D‡Øvab Kij| w`bwU wQj 2007 m‡bi 15 wW‡m¤^i, ïµevi| D‡Øvab Ki‡jb Rwgi gvwjK evey i“`ª cÖZvc †`Iqvb| Zuvi m‡½ Dcw¯’Z wQ‡jb gMevb BDwbq‡bi cÖv³b †Pqvig¨vb myywRr †`Iqvb cÖg~L| †mw`b mg‡eZ cyY¨v_©©x‡`i mv‡_ mvwgj nb eov`g Avwg© K¨v‡¤úi AwabvqK g‡nv`qI| wZwb ZLbKvi mg‡q iv½vgwU-KvßvB mo‡K Kv‡R wb‡qvwRZ eyj‡WªvRvi w`‡q cvnvo mgvb Kiv n‡j Zv‡Z mn‡hvwMZv Ki‡eb e‡j Avk¦vm w`‡qwQ‡jb| wKš‘ †m mgq †m Kv‡R RbM‡Yi Drmvn †`‡L web‡qi mv‡_ Zuvi cÖ¯—ve RbZv cÖZ¨vL¨vb K‡i| d‡j `yf©v‡M¨i welq, D³ cvnvo KvUvi KvR wKQz`~i GwM‡q †M‡jI GL‡bv Zv Amgvß Ae¯’vq c‡o Av‡Q|
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ebf‡š— Rš§¯§viK Õ10
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gnvbvg Dˇi ej‡jb, Ô‡n AbyR, msmvi ev mvsmvwiK Rxe‡bi KiYxq Kv‡h©i g‡a¨ mvaviYZ K…wl Kvh©B cÖavb| †hgbÑ cÖ_‡g Rwg AvMvQvgy³ Ges Kl©Y K‡i gvwU‡K aywjKYvq cwiYZ Ki‡Z nq| Rwg‡Z e„wói Rj msi¶Y Ki‡Z nq| Bnvi Rb¨ AvBj euva‡Z nq| gvwU big n‡j h_vmg‡q av‡bi exR ecb K‡i avb MvQ Rb¥vB‡Z nq| Rwg‡Z R‡ji cwigvY †ewk n‡j KgvB‡Z nq Ges avb MvQ eo n‡j- †mB avbMvQ Ab¨ Rwg‡Z cybt †ivcb Ki‡Z nq| †ivc‡bi ci avbMvQ¸‡jv hv‡Z webó bv nq AvMvQv wbg~©j Ki‡Z nq| avbMvQ eo n‡q av‡bi djb n‡j cvwL ev Ab¨vb¨ Rxe-Rš‘i cÖf„wZ hv‡Z avb webó Ki‡Z bv cv‡i Dnv ‡`L‡Z nq| avb¸‡jv cvK‡j †K‡U avbMv‡Qi AvuvwU †eu‡a Ljvq G‡b Rgv Ki‡Z nq Ges GB RgvK…Z avbMvQ n‡Z cwic° avb c„_K Ki‡Z nq| avb¸‡jvc„_K Kivi ci we-PvwjZ mg~n GK¯’v‡b ¯‘c K‡i Mevw`i Rb¨ Lv`¨ wn‡m‡e msi¶Y Ki‡Z nq Ges cwic° avb¸‡jv†iŠ‡`ª ïKvBqv we-PvwjZ ¶z`ª Askvw` I Acwic° avb¸‡jv evZv‡mi Øviv AcmviY K‡i cwi®‹vi Ki‡Z nq| cwic° avb¸‡jvh‡Zœ cÖ‡Kv‡ô †i‡L msi¶Y Ki‡Z nq| GB avb n‡Z PvDj †ei K‡i Avnv‡ii Rb¨ Abœ ev fvZ cÖ¯‘Z Ki‡Z nq| BnvB Abœ ev fvZ cÖ¯‘Z Kivi KiYxq Kvh©| mvsmvwiK ev cvwievwiK Rxe‡b Gfv‡e wbfy©j Ges GKwbô n‡q KvR K‡i Rxeb aviY Ki‡Z nq| ab-m¤úwË, †mvbv-AjsKvivw` BZ¨vw` m¤ú` h_vh_fv‡e i¶v Kivi Rb¨I cÖ‡qvRbxq e¨e¯’v MÖnY Ki‡Z nq| Bnv QvovI mvgvwRK I ivóªxqfv‡e mK‡ji
ebf‡š— Rš§¯§viK Õ10
mv‡_ my-m¤úK© Ges mZK©Zvi mv‡_ Kvh© m¤úv`b Ki‡Z nq|
Avevi AvMvgx eQ‡ii Abœ ms¯’v‡bi Rb¨ PjwZ ermi AvMvg Kv‡h©i e¨e¯’v Ki‡Z n‡e| Gfv‡e Rb¥ n‡Z g„Zz¨i AvM ch©š— mvsmvwiK Rxe‡b weiwZnxbfv‡e KvR Ki‡Z n‡e| Bnv QvovI wcZv-gvZv, `viv-cyÎ, AvZ¥xq-¯^R‡bi †`Lv-‡kvbv| Amy¯’ n‡j h_vh_ †mev k¥kÖ“lv Ki‡Z n‡e Ges Kv‡Ri †`vl e‡j wKQzB †bB| Gfv‡e Abœ ms¯’v‡bi Rb¨, RxweKvi Rb¨, mvgvwRK I ivóªxq Kv‡Ri Rb¨ KvR Ki‡Z Ki‡Z †h †Kvb GKw`b AÁvZmv‡i Rxe‡bi cwimgvwß N‡U|
gnvbvg mvsmvwiK Rxe‡bi weivgnxb LuywUbvwU wel‡q Gfv‡e my`xN© eY©bv Ki‡j Awbi“× wPwš—Z n‡jb Ges gZ cÖKvk Ki‡jb †h, ˆR¨ô åvZt Rxeb avi‡Yi R‡b¨ GZ¸‡jvKiYxq Kvh© m¤úv`b Kiv mvsmvwiK Rxe‡bi KZ©e¨? A_P G mg¯— Kvh© Ki‡Z Ki‡Z GKw`b G Rxe‡bi Aemvb n‡q hvq| G iKg mvsmvwiK Rxe‡b Avb›` I Drm‡e wbgMœ _vKvi †Kvb cÖ‡qvRb †bB| AvcwbB G mvsmvwiK Rxe‡b †_‡K wcZv-gvZvi cÖwZ cy‡Îi KiYxq eªZvw` m¤úv`b Ki“b| Avwg cÖeªwRZ Rxeb MÖnY K‡i Rxeb `yt‡Li Aemvb Ki‡Z eªZx ne| GB e‡j Awbi“× gvZvi wbKU we`vq cÖv_©bv Ki‡jb|
Gfv‡e Z_vMZ fMevb ey‡×i bxwZ I Av`‡k©i wk¶vi c`v¼ AbymiY K‡i j¶ j¶ Kzj-cyÎ Kzj-Kzgvix, ivRcyÎ, †kªô cÖeªR¨v Aej¤^b K‡i gvbe Rxeb‡K mv_©K K‡i †M‡Qb|
msmvi Rxe‡bi eÜb wQbœ K‡i ˆeivM¨ Aej¤^‡bi bvgB cÖeªR¨v| mvsmvwiK M„nev‡mi welv³ AvenvIqv cwiZ¨vM K‡i gyw³i c_ AbymÜv‡bi cÖeªR¨vB GKgvÎ c_|
Z_vMZ ey‡×i b¨vq AvR‡Ki gnvb Avh©cyi“l kª‡×q ebf‡š— GKB c_ AbymiY K‡i‡Qb gvÎ| AcÖwZiƒc †`k Z_v G‡`‡kiB `y‡h©vM AvenvIqvq jvwjZ-cvwjZ mš—vb gnvb Avh©cyi“l kª‡×q kªxgr mvabvb›` gnv¯’wei (ebf‡š—) g‡nv`q Rb¥MÖnY K‡iI Z_vMZ ey‡×i c`v¼ AbymiY K‡i `yj©f m¤ú` Pvwi Avh© mZ¨ Ges cÖZxZ¨ mgyrcv` bxwZ ag©‡K mg¨Kfv‡e Dcjwä K‡i‡Qb| wZwb h_v_©fv‡e ey‡×i mye¨vL¨vZ mZ¨ ag©‡K mg¨Kfv‡e AwaMZ Kivq cig wegyw³ my‡Li AwaKvix n‡q‡Qb|
†eŠ×kv¯¿ g‡Z Bnv Kí-Kívš—‡ii AmsL¨ cvigx¸‡Yi cÖwZdjb|
eZ©gv‡b kª‡×q f‡š— Z_vMZ ey‡×i gnvb †gŠwjK wk¶vbxwZi aviK-evnK wn‡m‡e mviv wek¦ cÖvYxi ˆgÎx Ki“Yvq I mׇg©i MYRvMi‡Yi j‡¶¨ Aweivg m×g© †`kbv K‡i hv‡”Qb| Avgv‡`i gvbe Rb¥ mv_©K n‡q‡Q †h, G wek¦e‡iY¨ mvaKcÖei Avh©cyi“l kª‡×q ebf‡š—i ïf Avwef©v‡e| Avgv‡`i Rb¥ Am¤ú~Y© †_‡K †hZ hw` bv GB gnvb Ávbx-gbxlxi Rb¥ bv n‡Zv|
ZvB Avmyb, AvgivI AZx‡Zi cvigx, eZ©gv‡bi mr cÖ‡Póv Ges mr¸i“ Kj¨vYwgÎ kª‡×q ebf‡š—i Dc‡`kmg~n AbymiY, AbyKiY I h_vh_ cÖwZcvj‡bi `„p A½xKvie× n‡qÑ G Rxeb‡K mv_©K K‡i Zzwj|
MYRvMi‡Yi AMÖ`~Z kª‡×q ebf‡š—| ebf‡š— Avwef©v‡ei d‡j †MvUv cve©Z¨ GjvKvi mvaviY MYgvby‡li Kv‡Q MY‡Rvqvi m„wó n‡jI ˆbwZK `„wó‡KvY †_‡K wePvi Ki‡j MYgvby‡li †Zgb †Kvb †gŠwjK cwieZ©b nqwb| GL‡bv †mB cyiv‡bv Ny‡Y aiv Ky-ms¯‹vi, Aïf I A‰bwZK cÖeYZv Øviv gvbyl Avµvš—| A‡bK †¶‡Î wbqwš¿ZI e‡U| A_P ey×`k©‡b gvby‡li e¨w³K, mvgvwRK I ag©xq Rxeb hv‡Z ˆbwZKZvq mg„× nq †mRb¨ wÎwcU‡Ki cÖv_wgK KZK¸‡jv ¸i“Z¡c~Y © wbqg ev weav‡bi K_v D‡jL i‡q‡Q| Zb¥‡a¨ ey× cÂkx‡ji K_v e‡j‡Qb| Z_v ey×`k©‡b m`vPv‡ii K_v ejv n‡q‡Q|
m`vPv‡ii g‡a¨ 5 (cuvP) wU wRwbm i‡q‡Q| h_vÑ nZ¨v, Pzwi, e¨wfPvi (ci`vi j•Nb), wg_¨v I †bkvKi wRwbm n‡Z weiZ _vKv| mׇg© cÖ‡e‡ki cÖ_g wmuwo n‡”Q G cÂkxj| GB cÂkxj KvwqK, evPwbK I gvbwmKfv‡e wfwË ¯’vb Ki‡Z mg¨K cÖwZcvjb I cwiPh©vi cÖ‡qvRb| ZvB ey×a‡g©i †gŠwjK mvabvi †K›`ªwe›`y n‡jv kxj| G cuvP cÖKvi kxj mwVKfv‡e wÎ-Øv‡i AvPiY, Abykxjb I cÖwZcvjb Ki‡j ˆ`bw›`b Rxe‡b kvwš — I mg„w× AwR©Z nq| AvPiYKvix mK‡ji Kv‡Q Av`iYxq nq| gvb, hkt myKxwZ©i cÖej Awfe„w× mvwaZ nq| G R‡b¨ cÂkxj‡K c¸i“ ag©I ejv n‡q _v‡K| †eŠ× cwifvlvq ¸i“Z¡c~Y© ag© bv‡gI AwfwnZ|
kxj e¨wZ‡i‡K mgvwa ev GKvMÖZv DrcwË nq bv| kvwš — AR©b Ki‡Z n‡j mׇg© mgvwa¯’ nIqv GKvš— cÖ‡qvRb|
ebf‡š— Rš§¯§viK Õ10
GB mgvwa Drcbœ bv n‡j cÖÁv jvf ev weïw× Ávb jvf Kiv m¤¢e bq| Z_vMZ ey× †`wkZ a‡g© Z_v mgMÖ wÎwcU‡Ki ¯‹Ü¸‡jv GKwUi mv‡_ Ab¨wUi mgš^q bv NU‡j kª×v, exh©, ¯§„wZ, mgvwa I cÖÁv GB cuvP Bw›`ª‡qi mg¨K weKvk n‡Z cv‡i bv|
cÖÁv Drcbœ Ki‡Z n‡j Kvq, evK¨ I g‡bi Abykxjb cÖ‡qvRb| †hLv‡b Abykxjb, Abya¨vb †bB †mLv‡b cÖÁv Drcbœ nq bv| GB cÖÁvi c~Y©Zv cÖvwßi Rb¨ c~e© myK…wZ ¯^iƒc mnRvZ cÖÁvi †hgb cÖ‡qvRb †Zgwb eZ©gvb R‡b¥i mvabvi cÖ‡qvRb| `yÕ‡qi ms‡hvM bv n‡j c~Y©Zv cÖvwß N‡U bv| cÖÁv †jvf, †Øl, †gvn‡K aŸsm K‡i wPË ev gb †_‡K Avmw³ `~i K‡i| Rxe RMr Ges Ro RM‡Zi AwbZ¨, `ytL, AbvZ¥fve Dcjwä Kiv cÖÁvi KvR|
gvby‡liv mvaviYZt ˆelwqK Kv‡R m`v wjß _v‡K| hv Zv‡`i‡K †gvnvm³ K‡i Ges `ytL K‡ói w`‡K avweZ K‡i| ˆelwqK Avmw³ n‡Z gyw³i cuvP cÖKvi c_ wbgœiƒcÑ (1) G we‡k¦i mKj e¯‘ m¤ú‡K© GKRb gvby‡li mwVK aviYv _vK‡Z n‡e| H aviYv mZK© ch©‡e¶‡Yi gva¨‡g MÖnY Ki‡Z n‡e Ges mwVKfv‡e e¯‘i Kvh©-KviY bxwZi gg©v_© eyS‡Z n‡e| gvby‡li `yt‡Li cÖK…Z KviY n‡”Q GB ˆelwqK Avmw³| H Avmw³ Rb¥ †bqÑ †jvf, †Øl, †gvn, gvb, AnsKvi, g`-gvrmh©-Gi g~j åvš— aviYv †_‡KB| G Kvi‡Y gvbyl Kvh©-KviY bxwZi gg©v_©‡K Dcjwä Ki‡Z cv‡i bv| Kv‡RB ˆelwqK Avmw³i G åvš— aviYvi g~j DrcvU‡bi gva¨‡gB g‡bi cÖK…Z kvwš—i †¶Î AR©b m¤¢e|
(2) gvby‡liv G åvš— aviYv Ges ˆelwqK Avmw³ †_‡K mZK©Zv Ges mwnòyZvi gva¨‡g gvbwmK mshgZvi Øvi D‡b¥vPb Ki‡Z m¶g n‡e| Kvh©Ki gvbwmK mshgZvi Øviv gvbyl †PvL, Kvb, bvK, wRnŸv Ges kix‡ii gva¨‡g µgvMZ †h Avmw³i DrcwË nq Zv eR©b Ki‡Z cv‡i| Gfv‡e Avmw³i g~j DrcvUb Kiv m¤¢e|
(3) e¯‘i e¨env‡iI gvby‡li mwVK aviYv _vKv GKvš — Ri“ix| †hgbÑ Lv`¨-`ªe¨ Ges Kvco-‡Pvc‡oi K_v| G¸‡jv e¨envi Avivg-Av‡q‡ki Rb¨ bq, kix‡ii †gŠwjK cÖ‡qvR‡b| Kvco-‡Pvco cÖ‡qvRb nq kixi‡K Mig I VvÛv n‡Z i¶v Kivi R‡b¨ Ges j¾vRbK ¯’vb Avei‡Yi R‡b¨| Avi Lv‡`¨i cÖ‡qvRb nq kixi‡K
euvwP‡q ivLvi R‡b¨| Gfv‡e wPš—v Ki‡j ˆelwqK Avmw³ Drcbœ nq bv|
(4) gvby‡li ˆah© Ges mwnòzZv wk¶v Kiv DwPZ| Mi‡g I kx‡Z, ¶zavq Ges Z…òvq mvgwqK Kó n‡jI Zv `„pZvi mv‡_ mn¨-‰ah© aviY Kiv| BnvB mwnòzZv PP©vi wbqg| G mwnòzZvi Øviv ˆelwqK Avmw³i Av¸‡b cª¾¡wjZ †`n‡K cÖ¾¡jb †_‡K i¶v Kiv m¤¢e|
(5) gvby‡li DwPZ mKj cÖKvi wec`‡K Rvbv Ges Z¨vM Kiv| Gfv‡e mZK©Zv I weP¶YZvi gva¨‡g Rxeb-hvcb Ki‡j ˆelwqK Avmw³I mn‡R DrcvUb Kiv hvq|
G c„w_ex‡Z 5 cÖKvi Z…òv ev ˆelwqK Avmw³ DrcwË nq| (K) `k©‡bi gva¨‡gÑ P¶z (L) kªe‡Yi gva¨‡gÑ KY© (M) NÖv‡Yi gva¨‡gÑ bvwmKv (N) Av¯^v`‡bi gva¨‡gÑ wRnŸv (O) ¯ú‡k©i gva¨‡gÑ Z¡K ev kixi|
G 5 cÖKvi Z…òv 5 cÖKvi `iRvi gva¨‡g Avgv‡`i kix‡i cÖ‡ek K‡i, Avivg-Av‡q‡ki m„wó K‡i| Z…òv ev Avmw³i Kvi‡YÑ kix‡ii cÖwZ fvjevmv Ges Avivg-Av‡qk D³ c Øv‡ii gva¨‡g AvMgb K‡i| G¸‡jvi g‡a¨ †h AKzkj ev `ytL RwoZ Av‡Q Zv gvbyl eyS‡Z cv‡i bv|
Dcwi D³ 5 cÖKvi ˆelwqK Avmw³ ev Z…òvi welq I KviY¸‡jv kª‡×q ebf‡š— cy•Lvbycy•Lfv‡e Rxe‡b Dcjwä K‡i mg~‡j DrcvUb K‡i‡Qb e‡jB mv_©K gvbe Rxe‡bi AwaKvix|
Gfv‡e `yj©f gvbe Rxeb mv_©K Ki‡Z n‡j Avgv‡`iI GKB c_ Abymi‡Y Af¨¯— n‡q `ytLgyw³ jv‡f m‡Pó n‡Z n‡e|
eZ©gv‡b A‡bK ag©vbymvix †`Lv hvq| mׇg©i DbœwZ, kªxe„w×, mg„w×, cÖPvi I cÖmv‡i †hUzKz f~wgKv †i‡L P‡j‡Qb, Zv wbtm‡›`‡n ïf j¶Y| wKš‘ ey×`k©‡bi g‡Zv RwUj †gŠwjK welq‡K Rvbv, eySv, Abyaveb Kivi g‡Zv cÖK…Z Ávbv¾©b Avgv‡`i GL‡bv n‡q D‡Vwb| †Kej ag© cvjb I kxj i¶v Kivi gva¨‡g Avgiv myL m¤ú` I wbe©vY jv‡fi Avkv K‡i P‡jwQ| A_P `ytL gyw³i cÖK…Z Dcvq ÔfvebvÕ‡K D‡c¶v K‡i hvw”Q| kª‡×q
ebf‡š— Rš§¯§viK Õ10
f‡š—i Kv‡Q wM‡q wbe©vY jv‡fi cÖv_©bv Ki‡j †Zv `ytL gyw³ jvf n‡e bv| A‡bK DcvmK-DcvwmKv, `vqK-`vwqKv åvš— AÜ wek¦v‡mi Kvi‡Y g‡b K‡i †h, kª‡×q ebf‡š—i Kv‡Q Avkxe©v` cÖv_©bv Ki‡j `ytLgyw³ jvf n‡e| G åvš— aviYvi Kvi‡Y ey× `k©b‡K Z_v mZ¨ ag©‡K ü`q½g Ki‡Z cviwQ bv| A_P Z_vMZ fMevb ey× I eZ©gvb kª‡×q ebf‡š— gyw³i c_ cÖ`k©K gvÎ| †h †Kn mZ¨ ag©‡K AvPiY, Abykxjb, AbymiY I aviY bv Ki‡j kª‡×q f‡š— wK wbe©v‡Y wb‡Z cvi‡eb? ey× `k©b wb‡RB wb‡Ri gyw³`vZv, ÎvYKZ©v| G mZ¨‡K Dcjwä K‡i wb‡Ri gyw³ wb‡R‡KB LuyR‡Z n‡e| wb‡Ri myß cÖwZfv, RvMÖZ cÖe„wË Ges ¸Yv¸Y‡K GKwbôfv‡e Abykxjb I Af¨v‡mi Øviv me©cÖKvi Kzkj Kg© m¤úv`b K‡i †h‡Z n‡e|
G e¨vcv‡i kª‡×q f‡š—i DËimyix‡`i mwVK w`K wb‡`©kbvq AMÖYx f~wgKv wb‡Z n‡e| cwic~Y© AwfÁZvm¤úbœ mg„× wf¶zm•N bv †c‡j mvaviY gvbyl‡K †gŠwjK welqwU eywS‡q †`qv Av‡`Š m¤¢e n‡e bv| Kv‡RB cÖK…Z AwfÁ Ávbx wf¶zm•N MVb Kiv cÖ‡qvRb|
AwfgZt kª‡×q ebf‡š—i kvmb‡K Ges mׇg©i ¯’vqx DbœwZ I kªxe„w×K‡í cÖwZwU kvLv eb wenv‡i fwel¨r cÖR‡b¥i Rb¨ ag©xq wk¶vi GKwU ev¯—gyLx c`‡¶c LyeB cÖ‡qvRbxqZv †`Lv w`‡q‡Q|
Avgv‡`i KwP-‡KvgjgwZ wkïiv hw` eªþPh©‡`i mvwbœ‡a¨ wenvi ‡Kw›`ªK ag© wk¶v jvf K‡i Zvn‡j a‡g©i cÖwZ kª×v‡eva, Avš—wiKZv I MfxiZv e„w× cv‡e| Zv‡Z wkïKvj †_‡K ˆbwZK PwiÎ MV‡b mnvqK f~wgKv ivL‡e e‡j Avgvi `„p wek¦vm| Avgiv kª‡×q ebf‡š—i ag©xq Abykvm‡b GL‡bv GK cÖRb¥ †kl Kwiwb| GK cÖR‡b¥ mewKQz AR©b Kiv hvq bv| †Rbv‡ikb Uz †Rbv‡ikb `iKvi| Gfv‡e PvKgv mgv‡R wkï-wK‡kvi-wK‡kvix‡`i wPš—v-‡PZbvq, gb-gb‡b †eŠw×K cÖfve RvMi‡Y m‡PZb AwffveK, `vqK-`vwqKvmn AwfÁ c~Rbxq wf¶zm‡•Ni mgš^q mva‡bi mg‡qi `vex| The World is a
Classroom, the Tipitaka is the Syllabus, Sangha is
the teacher, Life is Examination and the Buddha is
an examinar. So try to pass the examination through
Buddha’s teachings.
ÔRM‡Zi mKj cÖvYx myLx †nvKÕ
‡jLKt cÖ‡KŠkjx, moK I Rbc` wefvM, LvMovQwo I msKjK, m×g© Awfavb|
ebf‡š— Rš§¯§viK Õ10
Avgiv †eŠ× I ‡eŠ×RvwZ: Rb¥m~‡Î bv Kg©m~‡Î K…wZ PvKgv
Avgvi Pvicv‡ki A‡bK‡K Me© K‡i ej‡Z †`wL- ÒAvgiv njvg gnvgvbe †MŠZg ey‡×i eskai, A_©vr kvK¨es‡ki cieZx© eskaiÓ| Avgiv RM‡Zi gvbe‡kªô ag©- ‡eŠ× ag©vej¤^x| n¨uv, GK`g mwZ¨ K_v| Avgiv Av‡iv ej‡Z cvwi †`e-gvbe c~R¨ An©r cig kª‡×q kªxgr mvabvb›` gnv¯’wei ebf‡š—i g‡Zv gnvcyi“l Avgiv †c‡qwQ| GUv Avgv‡`i Rb¨ GK cig †mŠfvM¨ ejv hvq| wKš‘ `ytLRbK n‡jI mZ¨ †h, Avgiv KÕRb fMevb ey× KZ©„K wb‡`©wkZ c‡_ Pj‡Z cvwi| KÕRb Avgiv cig kª‡×q ebf‡š—i Dc‡`k evYx †g‡b Pwj| eZ©gv‡b Avgv‡`i‡K KwVb I msKxY© GK c_ cvwo w`‡Z n‡”Q, †hLv‡b åvZ…msNvZ, nvbv-nvwb, wnsmv-we‡Øl wbZ¨ ˆbwgwËK e¨vcvi| a‡g©i RvqMvq Aag© RvqMv K‡i wb‡q‡Q Ges wb‡”Q| hw` mwZ¨Kvifv‡e Avgiv ey‡×i bxwZ-Av`k© †g‡b PjZvg, f‡š—i Dc‡`k evYx †g‡b PjZvg, Zvn‡j G ai‡Yi AKzkj Kg© Kivi mvnm †KD †`LvZ bv| †evSvq hv‡”Q- Avgiv ïay Rb¥m~‡Î ‡eŠ× Z_v †eŠ×RvwZ, wKš‘ Kg©m~‡Î bq| A_P Avgv‡`i‡K Kg©m~‡ÎB ‡eŠ× ag©vej¤^x nIqv DwPZ Ges n‡ZB n‡e|
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4. mwVK KvR K‡iv ¶wZ bv Kiv Pzwi bv Kiv wnsmv bv Kiv
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7. mwVK †PZbv- ‡`n bk¦i Abyf~wZ gb NUbv
8. mwVK a¨vb- kxj mgvwa cÖÁv An
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Dc‡ii Qwe‡Z †`Lv‡bv Avh© Aóvw½K gv‡M©i cÖwZwU avc AR©‡bi Rb¨ cÖ‡qvRb Avgv‡`i cÖwZw`‡bi wPš—v, †PZbvq, gb‡b Qwe‡Z wb‡`©wkZ Pwiθ‡jv †g‡b Pjv| we‡kl K‡i 1bs n‡Z 5 bs Pwiθ‡jv †g‡b Pjv Lye GKUv KwVb KvR bv| M„nxRxe‡b †_‡KB Gme mrwPš—vi Abykxjb m¤¢e| cÖ‡qvRb ïay Avgv‡`i mw`”Qvi| Dc‡ii QwewUi w`‡K GKUz †Lqvj Ki‡j †`Lv hvq, Avgiv hw` cÖwZw`bKvi KvR, wPš—vq, †PZbvq wg_¨v K_v bv ewj, A‡b¨i ¶wZ bv Kwi, Ab¨‡K Kó bv w`‡q K_v ewj Zvn‡j Avgiv mn‡R †mªvZvcwË I mK…`vMvgx Áv‡bi AwaKvix n‡Z cvwi| †eŠ× BwZnv‡mi avwg©K bvix wekvLv †mªvZvcwË dj jvf K‡iwQ‡jb gvÎ mvZ eQi eq‡m| G †_‡K Avgv‡`i Zi“YmgvR hviv ey×ag©‡K e„× eq‡mi ÔfvebvÕiÕ welq †f‡e wk‡Kq Zz‡j iv‡Lb, Zv‡`i eyS‡Z cvivi K_v †h ey×`k©b n‡”Q KvjvKvjnxb (AKvwj‡Kv; eqmnxb), ÔGwncm&wm‡KvÕ- G‡mv Ges †`‡Lv ejevi Dchy³| G Ggb GK gvbwmK Dcjwäi e¨vcvi hvi cÖv_wgK Abykxj‡bi Rb¨ e„× eqm ch©š— A‡c¶vi `iKvi nq bv| Avevi D‡ëvfv‡e hviv cÖv_wgK Pwiθ‡jv wVK bv K‡i ÔfvebvqÕ ev Ôa¨v‡bÕ e‡mb Zv‡`i AvPiY¸‡jv †jvK †`Lv‡bv QjvKjv gvÎ| †mªvZvcwË, mK…`vMvgx djjvfx bv n‡q fvebvi gva¨‡g wbe©v‡Yi c_ †LuvRv e„_v| ÔfvebvÕi cÖ‡qvRb nq Dc‡ii Qwe‡Z †`Lv‡bv 6 bs ch©vq n‡Z A_©vr hLb gb cy‡ivcywi ï×| ZLb ïi“ n‡e ÔAbvZ¥vÕi wPš—v hvi †LvivK †hvMv‡eb GKRb wk¶K †hgbÑ Avgv‡`i kªveK ey× ebf‡š— evsjv‡`‡k Avgv‡`i ey× Av‡Qb, wk¶vi DcKiY (ag©) Av‡Q, †bB ïay cÖK…Z wk¶v_©x (m•N)| gb‡K AbvZ¥vi †PZbvq mgvwaZ Ki‡Z n‡j `iKvi Z…òv n‡Z gyw³|
GLv‡b cÖL¨vZ Jcb¨vwmK ˆmq` gyRZev Avjxi Ô‡ZvZvcvwLÕ KvwnbxwU D‡jL¨| A‡b‡Ki nqZ MíwU Rvbv wKš‘ M‡íi wbM~p A_©wU †KD Abyaveb K‡i‡Qb wK-bv Rvwb bv| GK mI`vM‡ii wQj GK †ZvZvcvwL| e¨emvi Kv‡R mI`vMi hv‡”Qb kn‡i evRvi m`vB Ki‡Z| evmvi Ab¨ mevi g‡Zv mI`vMi †ZvZvcvwL‡K ïav‡jb kni †_‡K Zvi wK PvB| A‡bK †f‡ewP‡š— †ZvZv Reve w`j kni n‡Z †divi c‡_ mI`vMi hw` †Kv‡bv †ZvZvcvwL †`‡Lb Zv‡K wRÁvmv Ki‡Z e›`xcvwLi LuvPv n‡Z gyw³i Dcvq wK? mI`vMi evRvi m`vB K‡i †ZvZvi K_v †egvjyg fy‡j †M‡jb| †divi
c‡_ e‡bi gv‡S †`L‡jb GKSuvK †ZvZv gv_vi Dci w`‡q D‡o hv‡”Q| ZvB bv †`‡L mI`vMi PxrKvi K‡i DV‡jb Ô‡Zvgv‡`i GK fvB †`‡k Avgvi Kv‡Q Av‡Q& †m Rvb‡Z PvqwQj gyw³i Dcvq wKÕ? GK_v †kvbvgvÎ Suv‡Ki GKwU †ZvZv nvUu A¨vUvK K‡i c‡o g‡i †Mj| mI`vMi nvq nvq Ki‡Z jvM‡jb| wZwb fve‡jb ¯^RvwZi e›`xi Le‡i †ZvZv gviv †Mj| wZwb ZvB wVK Ki‡jb G Lei evmvi †ZvZv‡K †Kv‡bvfv‡eB †`qv wVK n‡e bv| G †ZvZvi g„Zz¨i Le‡i LuvPvi †ZvZvI gviv co‡e| mI`vMi ZvB evmvq wd‡i mevi Rb¨ Avbv wRwbm w`‡jb wKš‘ †Kv‡bvfv‡eB †ZvZvi mvg‡b co‡jb bv| wKš‘ w`b Mov‡ZB †ZvZv mI`vMi‡K GKB cÖkœ ïavj| mI`vMi †kl‡gk Avmj Lei e‡j w`‡jb| †hB bv c‡_i †ZvZvi g„Zz¨i Lei ejv nj, LuvPvi †ZvZv Zv ï‡b `yg K‡i g‡i †Mj| mI`vMi wb‡Ri g~L©vwgi Rb¨ Avd‡mvm Ki‡Z Ki‡Z LuvPvi †ZvZvwU‡K wb‡q gvwU‡Z †d‡j w`‡jb| Ggwb giv †ZvZv dzi“r K‡i D‡o cvjvj Avi hvIqvi mgq mI`vMi‡K e‡j †Mj, Ôe‡bi wfZi Zzwg †h †ZvZvwU‡K gi‡Z †`‡LwQ‡j †m Avm‡j g‡iwb, givi fvb K‡i †m Avgv‡K Lei cvwV‡qwQj †h g„Zer _vKvB gyw³i Dcvq| M‡íi cvwLwUi g‡Zv gb‡K g„ZcÖvq AvPiY Kiv‡Z cvi‡j Avm‡e gyw³, ey×`k©bg‡Z wbe©vY| †h e¨w³ A‡b¨i wb›`v-cÖksmvq wePwjZ nb bv, hv wKQz Lvivc Zv †`‡LI bv †`‡Lb, †R‡bI bv Rv‡bb, ï‡bI bv †kv‡bb, ey‡SI bv †ev‡Sb wZwbB cÖK…Z An©r|
`ytLRbK n‡jI mwZ¨, An©r kªveK ey× ebf‡š—i mvwbœ‡a¨ †_‡KI Avgiv Zuvi †`kbvi wbh©vm Dcjwä Ki‡Z cy‡ivcywi e¨_© n‡qwQ| Gm‡ei cÖavb KviY Avgv‡`i AÁZv, Awe`¨v Avi wg_¨v`„wó| kªveK ey× ebf‡š—i MZ wZb `k‡Ki †`kbvKv‡j Avgiv AvuK‡o c‡o †_‡KwQ ciPP©vq gyLwiZ n‡q, cvov-cÖwZ‡ekx, AvZ¥xq-¯^R‡bi wb›`vq, A‡b¨i ¶wZ Kvgbvq wKsev mva‡b| ey× bvg ï‡b Avgv‡`i †hLv‡b Avb‡›` cyjwKZ nIqvi K_v, kª×vq webgª nIqvi K_v, ag©kªe‡Y Z…òv¶‡qi K_v, †mLv‡b kªveK ey× ebf‡š—‡K Avgiv ewm‡q †i‡LwQ GKRb AeZv‡ii Avm‡b huvi ¯ú‡k© Avgiv Kvgbv KwiÑ †ivMgyw³i, PvKyix jv‡fi A_ev mvgwqK cix¶v cv‡ki g‡Zv RvMwZK myL‡fv‡Mi Avkvq| kªveK ey× ebf‡š— Zuvi †`kbvq Avgv‡`i †h PZzivh© m‡Z¨i c_ †`Lv‡bvi †Póv K‡i‡Qb Avgiv †m
ebf‡š— Rš§¯§viK Õ10
c_ †_‡K j¶¨åó n‡q A‡Üi nvwZ `k©‡bi g‡Zv †h hvi g‡Zv ey×`k©b‡K AvZ¥¯’ Kivi †Póv K‡iwQ| d‡j Avgv‡`i Mixe-`ytLx, ga¨weË †eŠ×‡`i Rb¨ mvabvb›` gnv¯’wei n‡q D‡V‡Qb eªZ c~iYKvix †`eZv Avi Ae¯’vcbœ †eŠ×iv e‡j †M‡Qb ivReb wenv‡ii j¶ ev †KvwU UvKv `vbKvix e¨w³ Z_v ey×`k©‡bi Av‡jvPK ev mgv‡jvPK| Gfv‡e cÖK…Z mׇg©i PP©v †_‡K Avgiv `~‡i m‡i G‡mwQ| G wg_¨v AvPiY Avi bq; Avmyb ey‡×i G Rb¥w`‡b Avgiv mwZ¨Kvifv‡e GKevi cÖwZÁve× nB m×g© PP©vit (1) Avgiv wg_¨v`„wó (AvwgZ¡)†K `~‡i mwi‡q ivLe,
(2) mZ¨c‡_ Pje, (3) A‡b¨i AcKvi Kie bv, (4) Ab¨‡K Dc‡`k †`qvi Av‡M wb‡R Zv †g‡b Pje, Ges (5) mrwPš—vi DrKl© mvab Kie| Z‡eB wgj‡e gyw³ Z_v wbe©vY| cwi‡k‡l kªveKey× ebf‡š—i Av‡iv `xN©vqy Ges my¯^v‡¯’¨i Kvgbvq......
†jLK t Graduate Student, Chemical Engineering, Arizona State University, AZ, USA.
ebf‡š— Rš§¯§viK Õ10
c~e©Rb¥ Ges m„wóKZv © ‡RZeb eo–qv
c„w_exi gvbyl‡K GK `„wó‡KvY n‡Z `yÕfv‡M fvM Kiv †h‡Z cv‡i,
1| c~e©R‡b¥ wek¦vmx Ges 2| c~e©R‡b¥ Awek¦vmx|
GLv‡b ciR‡b¥i cªm½ bv Avbvi KviY n‡jv, GwU Kg‡ewk ¯^a‡g©B AwZ ¶y`ª cwim‡i n‡jI wek¦vm Kiv nq, hw`I ey×a‡g©i ciRb¥ Ges Ab¨vb¨ a‡g©i ciR‡b¥i g‡a¨ e¨vcK e¨eavb i‡q‡Q| ey‡×i g‡Z mg¨K`„wó m¤úbœ ejv nq Zv‡`i‡KB hviv wKbv c~e©Rb¥, ciRb¥ Ges Kg©d‡j wek¦vmx| †KD hw` c~e©Rb¥ wQj, G aviYvwU mwVK I mg¨Kfv‡e Dcjw× Ki‡Z cv‡i, Z‡e g‡b nq Zvi c‡¶ cvcK‡g© wjß nIqvUv GKUz KwVbB n‡e|
Avgiv hviv c„w_ex‡Z eZ©gv‡b ¯^v”Q‡›` A_ev ivRcÖvmv‡` †fvM wejv‡m iZ Zv‡`i c‡¶ c~e©R‡b¥ wek¦vmx nIqvi AeKvk †bB, Avevi Ab¨w`‡K hviv gbyl¨ Ae¯’vq †cÖZgvbe A_ev bviKxqiƒ‡c w`bhvcb Ki‡Q Zv‡`i c‡¶I ïaygvÎ A`„ó A_ev m„wóKZ©v‡K †`vl †`qv Qvov Dcvq †bB|
RMr msmv‡ii cÖvYx‡`i g‡a¨ ˆelg¨ GZB cÖej †h, `ywU cÖvYx‡K GKiƒ‡c †Kv_vI `„wó‡MvPi nq bv| †KD myLx, †KD ev `ytLx, †KD mvay, †KD ev †Pvi, †KD wecyj myL I †fŠ‰Mk¦‡h©i AwaKvix, Avi †KD ev c‡_i wfLvix| Kv‡iv iƒc-†hŠe‡b RMr gy», Avi Kv‡iv Kv‡iv Kzrwmr iƒc †`L‡jB g‡b nq Ag½j n‡e| †KD `xN©vqy Avi †KD ev f~wg¯’ nIqvgvÎB g„Zz¨‡K eiY K‡i| †KD †KD Av‡Q hviv wKbv memgq †ivM-e¨vwa Øviv Avµvš— _v‡K, Avi †KD ev k¥kv‡b hvevi cÖv°v‡jI my¯’ †`‡ni AwaKvix|
RM‡Z GZ ˆewPΨ I ‰elg¨ †Kb?
‡Kvb GK a‡g© GwU‡K cix¶vMv‡ii mv‡_ Zzjbv Kiv nq| hviv wKbv Avevi GKR‡b¥ wek¦vmx| A_v©r me©kw³gvb m„wóKZ©v G‡KKRb‡K G‡KKfv‡e cvVvb cix¶v Kivi Rb¨, G g‡ZB Zviv wek¦vmx| Z‡e G †jvK¸‡jvi Kv‡Q Avgvi cÖkœ n‡jv, †Kb wKQy †jvK GKvav‡i abx, D”Pesk, iƒcevb, ¯^v¯’¨evb, †gavex Ges
bx‡ivM ev †ivM nq bv ej‡jB P‡j? Ab¨w`‡K †KD †KD Av‡Q hviv GKvav‡i nxb-`wi`ª, bxPesk, Kzkªx, †ivMMÖ¯’, c¶cvZMÖ¯’ nvZ-cv wenxb Ges Ávbk~b¨|
‡Kb GKR‡bi wfZi G¸‡jv myweav †`qv n‡jv Ges Av‡iKRb‡K me ai‡bi Amyweav¸‡jvB †`qv n‡jv? Z‡e wK me©kw³gvb m„wóKZ©v AÜ? hw` m„wóKZ©v gnvKvi“wYK nZ Zvn‡j GKRb‡K Mixe A_P nvZ-cv wenxb, Rb¥vÜ Ae¯’vq cvVvZ bv Ges Ab¨ Av‡iKRb‡K bx‡ivM Ges abx wn‡m‡e cvVvZ bv|
‡Kvb GKa‡g© ejv nq †h, c„w_ex‡Z hv‡`i Kg Av‡Q ev K‡ó w`bhvcb Ki‡Q ciKv‡j Zv‡`i wn‡me Kg w`‡Z n‡e Avi hv‡`i †ewk Av‡Q Zv‡`i‡K ‡ewk w`‡Z n‡e| †h‡nZz GwU GKwU cix¶vMvi GLv‡b wewfbœ Rb‡K wewfbœ ai‡Yi cÖkœ w`‡q cix¶v Kiv nq|
Z‡e Avgv‡`i mK‡jiB wbðq Rvbv Av‡Q †h, cix¶v ZviB †bqv nq hvi wKbv ¯‹z‡j hvIqvi my‡hvM nq, cov‡jLv Kivi my‡hvM nq| †h GL‡bv ¯‹z‡jB fwZ© n‡Z cv‡iwb ev cov‡jLv Kivi my‡hvM cvqwb Zvi wbðqB cix¶v †bqv nq bv ev †bqvi `iKvi c‡o bv| A_v©r Avwg eyS‡Z Pvw”Q hvi †Kv‡bv cÖKv‡ii my‡hvM myweav ev mvg_¨©B †bB cov‡jLv Kivi †m wKfv‡e cix¶v ‡`‡e|
c„w_exi gvbylRb‡K j¶ Ki‡j Avgiv †`L‡Z cvB nxb-`wi`ª, A½cÖZ¨½wenxb †jv‡Ki cix¶vB †ewk †bqv nq| wKš‘ abx Ges my¯^v¯’¨evb †jv‡Ki cix¶v †bqv nq AwZ AígvÎvq ev †bqv nq bv ej‡jI fyj nq bv|
hw` mevi Rb¥ GKUvB A_©vr c~‡e© †Kvb Rb¥ wQj bv Ges k~b¨ n‡ZB hw` mevi kyi“ nq, Z‡e cix¶vMv‡i GKRb‡K †Kb me ai‡Yi myweav w`‡q cvVv‡bv n‡jv Avi Ab¨ Rb‡K me ai‡Yi| Amyweav¸‡jv w`‡qB cvVv‡bv n‡jv? hw` c~‡e© †Kvb Rb¥ bv †_‡K _v‡K Z‡e wK Z_vKw_Z gnvKvi“wYK m„wóKZ©v c¶cvZ`yó?
Z‡e ey‡×i a‡g© gvby‡l gvby‡l †f`v‡f‡`i KviY Kg©d‡ji gva¨‡g mwVK Ges my›`iiƒ‡c e¨vL¨v Kiv Av‡Q| ey‡×i gZ Abymv‡i Avgiv †`L‡Z cvB †h, hviv
ebf‡š— Rš§¯§viK Õ10
Aš—Ztc‡¶ GK‡ejv n‡jI kª×vi mwnZ Avnvi `vb K‡i, Zviv b~bZg GKkZ R‡b¥i Avqy, eY©, myL, ej I Ávb jvf K‡i| G‡ZB eySv hvq GKRb gvbyl wKfv‡e GKvav‡i abx, mykªx, ejevb I †gavm¤úbœ nq|
ïi“‡Z RMr‡K c~e©R‡b¥ wek¦vmx Ges Awek¦vmx G `yÕfv‡M fvM K‡iwQ| GLb Ab¨ `„wó‡KvY n‡Z RMr‡K `yÕfv‡M fvM Ki‡Z hvw”Q-
1| m„wóKZ©vq wek¦vmx 2| m„wóKZ©vq Awek¦vmx|
ey×ag© Abymv‡i mg¨K`„wó civqYiv m„wóKZ©vq wek¦vmx bb, Zviv ïaygvÎ cuvPwU wbq‡g wek¦vmx, G¸‡jv n‡jvt -
1| exR wbqg 2| FZz wbqg 3| wPË wbqg 4| Kg© wbqg 5| ag© wbqg| cÖK…Zc‡¶ Ck¦iB hw` mKj Rx‡ei m„wóKZ©v I Avnvi`vZv nb Z‡e ZviB m„ó cÖvYxi gvsm ‡fvR‡b wZwb wK mš‘ó n‡Z cv‡ib?
m„wóKZ©vi Aw¯—Z¡ m¤^‡Ü hw` ejv nq †h, wZwb wbivKvi Z‡e cÖkœ Av‡m hv wbivKviwewkó †m ¯’v‡b wKfv‡e Ávb Drcbœ nq? †h‡nZz Ávb g‡bi ag© †m‡nZz wbivKv‡i ÁvbB ev Avm‡jv †Kv‡Ì‡K Avi †Kv_v †_‡KB ev wZwb KZ…©Z¡ Kvi‡Y Ges Zvi B”Qvkw³B ev Drcbœ nq †Kv‡Ì‡K?
Avi hw` m„wóKZ©v AvKviwewkó nb, Z‡e wK Zvi wb‡Ri kix‡ii m„wóKZ©v wZwb wb‡RB A_©vr wb‡RB wb‡R‡K m„wó K‡i‡Qb wK? hv cy‡ivcywi Am¤¢e|
m„wóKZ©v cÖvYxi g½jv‡_© Rj, evqy, Lv`¨, Av‡jv m„wó K‡i‡Qb| wKš‘ cvc I Ag½j m„wó Ki‡jb †Kb? m„wóKZ©v hw` me©kw³gvb nb Ges me©wKQyB hw` ZviB m„wó nq, Z‡e gvby‡li g‡bi g‡a¨ †h GZ †jvf, †Øl, †gvn Z‡e ZvI wbðqB m„wóKZ©viB m„wó|
hv‡`i Kw¤úDUvi m¤^‡Ü †gvUvgywU aviYv Av‡Q Zv‡`i wbðqB Rvbv Av‡Q, Kw¤úDUv‡ii hZ ai‡Yi mdUIq¨i (hvi mvnv‡h¨ Kw¤úDUv‡ii hveZxq KvR Kiv nq) Zvi me¸‡jvB †cÖvMÖv‡gi gva¨‡g Kiv nq| †cÖvMÖvgiiv (GK ai‡Yi m„wóKZ©v) †hfv‡e †cÖvMªvg K‡ib wVK †m Abymv‡iB mdUIq¨i¸‡jv KvR K‡i |
gvbyl hw` m„wóKZ©vi m„wó nq Ges c~‡e© hw` †Kvb Rb¥B bv n‡q _v‡K A_©vr mevB hw` k~‡b¨i †_‡KB ïi“ K‡i
_v‡K Z‡e Zvi g‡a¨ hZ †jvf, †Øl I †gvn we`¨gvb ZvI wbðqB m„wóKZ©viB m„wó (A_©vr †cÖvMÖvg Kiv)|
hw` ZvB nq Z‡e †Zv m„wóKZ©vi g½jgq‡Z¡ Kvwji `vM c‡o hvq, G Sv‡gjv Gov‡bvi Rb¨ A‡b‡K Avevi kqZv‡bi welq AeZviYv K‡ib| Zvn‡j wK m„wóKZ©v n‡Z kqZvbB AwaK kw³kvjx? KviY c„w_ex‡Z hZ gvbyl †`Lv hvq Zvi g‡a¨ †jvf, †Øl, †gvn gy³ gvbyl‡Zv `~‡ii K_v, Aí †jvf, Aí †Øl I Aí †gvnhy³ gvby‡li msL¨v I AwZ bMb¨| ei †jvf, †Øl, †gvnhy³ gvbylB AmsL¨ AMwYZ|
Zvn‡j wK m„wóKZ©v n‡Z kqZvbB AwaK kw³kvjx? wKš‘ Zv ‡Zv n‡Z cv‡i bv| Avevi G cÖkœI g‡b Av‡m, kqZvb‡K wK m„wóKZ©v m„wó K‡ibwb? bv wK Ab¨ †KD K‡i‡Qb?
Ab¨ †KD K‡i‡Q GUv‡Zv n‡Z cv‡i bv| ZvB, hw` m„wóKZ©vB hw` kqZvb‡K m„wó K‡i _v‡Kb Z‡e gvbyl‡K wec_Mvgx Kivi Rb¨ †Kb m„wó K‡i‡Qb|
m„wóKZ©v Av‡Qb wK ‡bB G RvZxq cÖ‡kœi m¤§yLxb n‡q Z_vMZ ey× gvjysK¨ cyÎ wf¶z‡K e‡j‡Qbt Ò‡n gvjy¼¨ cyÎ! Avwg †h ag© cÖPvi K‡iwQ, †h c_ cÖ`k©b K‡iwQ Ges †h me Dc‡`k †Zvgv‡K w`‡qwQ, Zv Rxe‡b m¤ú~Y© AvqZ¡ Ki Bnvi AbymiY Ki| †jvK wPš—vi RwUjZvi g‡a¨ †hIbv, †jvKwPš—v Ab_©Kvix hviv G me wPš—v Ki‡e Zv‡`i‡K Db¥v` I Aby‡kvPbvMÖ¯— n‡Z n‡e| Zviv G mKj welq wPš—v K‡i msmvi `yt‡Li k„•Lj `„pZi Ki‡eb gvÎ| wKš‘ `yt‡Li Aemvb Ki‡Z cvi‡e bv|
g‡b Ki †n gvjy¼¨ cyÎ! †KvbI GK e¨w³i ey‡K welv³ kiwe× n‡q‡Q| Zvi me©v‡½ kiwe‡l R¾©wiZ| Zvi AvZ¥xq-¯^R‡biv Wv³vi-‰e`¨ G‡b ki DVv‡bvi Av‡qvRb Kij| Ggb mgq hw` †m e‡j †h, Avwg ZZ¶Y ch©š— ki DcvUb Ki‡Z w`e bv, hZ¶Y ch©š— bv Avwg Rvb‡Z cviwQ †h ki we×Kvix e¨w³ wK eªvþY bv ¶wÎq? Zvi wK bvg †Kvb& †MvÎ? †m wK `xN© bv n«¯^? Zvi †`neY© wK Kv‡jv bv †MŠi? †m ‡Kvb MÖv‡gi? AviI BZ¨vw` BZ¨vw`| †m hw` e‡j hZ¶Y ch©š— G mKj cÖ‡kœi mgvavb bv wgj‡e, ZZ¶Y ch©š— Avwg G ki DVv‡Z ‡`e bv| Zvn‡j †n gvjy¼¨ cyÎ! G RvZxq GZ¸‡jv cÖ‡kœi gxgvsmv Kiv ch©š— wK †m †eu‡P _vK‡e?
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†m GZ¸‡jv cÖ‡kœi DËi †Zv cv‡eB bv ei Zvi Av‡MB g„Zz¨gy‡L cwZZ n‡e|
‡Zgb †n gvjy¼¨ cyÎ! †jvK-wPš—v AwP‡š—q| wPš—v Ki‡Z Ki‡Z Rxebvš— NU‡e, Z_vwc wPš —vi wbimb n‡e bv|
Z‡e GwU mZ¨ hw` kiwU †U‡b †ei Kiv nq Ges wbivg‡qi Rb¨ mwVK KvRwU Kiv nq Z‡e †m e¨w³ my¯’ n‡q B”Qv Ki‡j Dc‡iv³ cÖkœ¸‡jvi mgvavb †c‡Z cv‡i|
cÖK…Zc‡¶ †h e¨w³ hZ †ewk wel‡qi m‡½ RwoZ †m e¨w³i ZZ ‡ewk msL¨K `ytL|
GK mgq gnv DcvwmKv wekvLvi bvZwb gviv hvIqv‡Z wZwb ey‡×i wbKU †M‡jb| ZLb ey× Rvb‡Z PvB‡jb DcvwmKv wekvLv Zzwg wK G bM‡i hZ cyÎ Ges bvwZ Av‡Q ZZ cwigvY ZzwgI PvI wK? Dˇi wekvLv nu¨v ejv‡Z, ey× Rvb‡Z PvB‡jb G kn‡i cÖwZw`b wkï gviv hvq wKbv? cÖwZ Dˇi wekvLv ej‡jb, wkï g„Zz¨ n‡Z G kni †Kv‡bvw`b gy³ bq|
ZLb ey× ej‡jb, ÔDcvwmKv wekvLvÕ a‡i bvI †h GZ wkïi Rb¨ †Zvgv‡K Kuv`‡Z n‡e Ges cÖ¯‘Z nI|
c„w_ex‡Z †h PviwU a‡g©i AvwacZ¨ †ewk †m PviwUi g‡a¨ ey×ag© e¨ZxZ Ab¨ wZbwU a‡g©i cÖwZôvi Rb¨ hy×-weMÖn Ges i³cv‡Zi cÖ‡qvRb n‡qwQ‡jv Zv Avgv‡`i mK‡jiB Rvbv| G ag©¸‡jv Avevi me©kw³gvb m„wóKZ©vqI wek¦vmx|
hw` Z_vKw_Z m„wóKZ©v †_‡K _v‡K Ges me©kw³gvb nb Z‡e †Kb Zvi ag© cÖwZôv Ki‡Z ZviB m„ó Rx‡ei i‡³i cÖ‡qvRb n‡jv?
Ab¨w`‡K ey×ag© hv wKbv me©kw³gvb m„wóKZ©vq wek¦vmx bq, †m ag©wU cÖwZôv Ki‡Z gnvKvi“wYK †MŠZg eyׇK i³cvZ Ki‡Z nqwb| gnvKvi“wYK K_vwU †Zv eyׇKB ejv hvq Z_vKw_Z m„wóKZ©v‡K bq|
e¯‘Zc‡¶ m„wóKZ©vq wek¦vm Kiv wg_¨v`„wói Aš—f©~³| gnvKvi“wYK fMevb ey× e‡j‡Qb Ò‡n wf¶zMY! Avwg wg_¨v`„wói b¨vq `~lYxq RM‡Z Ab¨ wKQz †`L‡Z cvw”Q bv| hZ cÖKvi †`v‡li †nZz GKgvÎ wg_¨v`„wóB| wg_¨v`„wó‡K ey× Avbš—wiK Kg© n‡ZI fq¼i e‡j‡Qb| KviY wg_¨v`„wóK‡`i Kg© wecv‡Ki †Kvb mgq wbw`©ó
‡bB| GgbwK ey× wg_¨v`„wóK‡`i K_vI kªeY Ki‡Z wb‡la K‡i‡Qb| †Kbbv ZvØviv wb‡RivI wec_Mvgx n‡Z cv‡i|
G cÖm‡½ GKwU D`vniY ‡`qv †h‡Z cv‡i| GK e¨w³ `xN©Kvj ch©š— R‡j †_‡K gvQ ai‡Z ai‡Z kixi AZ¨š— kxZj n‡j msÁvjyß cÖvq n‡q wM‡qwQj| ZLb †m wb‡Ri Di“‡K gvsm g‡b K‡i cÖnvi K‡iwQj| wg_¨v`„wóMY Giƒc fq¼i|
cÖK…Zc‡¶ hviv c~e©R‡b¥ wek¦vmx bq Zvi c‡¶ †h †Kvb ai‡bi cvcKv‡h© wjß nIqv hZ mnR, †m Zzjbvq †h c~e©R‡b¥ wek¦vmx Zvi c‡¶ cvcK‡g© wjß nIqvUv ZZ mnR e¨vcvi bq| Rb¥ Ges g„Zz¨ n‡jv GKB m~Zvi `yÕwU cÖvš—, Gi GKwU Qvov Ab¨wU Kíbv Kiv hvq bv| m~h© GK RvqMvq Dw`Z nIqvi A_© Zv Ab¨ Av‡iK RvqMvq A¯—wgZ n‡q‡Q, wVK †Zgwb GK RvqMvq A¯—wgZ nIqvi A_© †mwU Ab¨ GK RvqMvq Dw`Z n‡e|
MwY‡Zi w`K n‡Z hw` e¨vL¨v Kiv nq Z‡e †`Lv hvqtÑ
bv¤^vi jvBb‡K D`vniY¯^iƒc we‡ePbv Ki‡j GLv‡b Ô0Õ n‡Z evg w`‡K hZB hvIqv †nvK bv †Kb Gi †kl msL¨v cvIqv hvq bv| A_©vr cÖ_g FYvZ¥K (†b‡MwUf) msL¨v e‡j †Kvb msL¨v †bB †Zgwb Ô0Õ n‡Z Wvb w`‡K m‡e©v”P abvZ¥K (c‡RwUf) msL¨v e‡j †Kvb msL¨v wbw`©ó bq| GLv‡b †h †Kvb msL¨v †hvM n‡Z cv‡i| GKBfv‡e Avgv‡`i wPË †mªv‡Zi (Mindstream) †Kvb ïi“ ev †kl †bB A_©vr Avw`I †bB Aš—I †bB|
Avgiv AZx‡Z †hgb AMwYZ AmsL¨vevi Rb¥ wb‡qwQ, wVK †Zgwb hw` wbe©vY mv¶vr Ki‡Z bv cvwi Z‡e AviI AMwYZevi `ytL‡fvM Kivi Rb¨ Rb¥ wb‡Z n‡e|
wPË ev bvg wKfv‡e GK †`n n‡Z Ab¨ †`‡n ¯’vbvš—wiZ nq?
Avgv‡`i wPËcÖevn‡K †eZvi Zi‡½i mv‡_ Zzjbv Kiv P‡j| †eZvi Zi‡½i kw³ wewfbœ K¤úv‡¼ (Frequency) k~‡b¨ evqyi gva¨‡g mÂvwjZ nq| †eZvi Zi‡½i wewfbœ K¤úv‡¼i kw³ wbw`©ó wiwmfvi (Receiver) ev wbw`©ó †iwWI P¨v‡bj KZ…©K M„nxZ nq Ges G P¨v‡b‡ji Abyôvb Avgiv ïb‡Z cvwi| Avgv‡`i wPËI Z`ª“c|
ebf‡š— Rš§¯§viK Õ10
hLb g„Zz¨ nq gvbwmK kw³ k~‡b¨ cwiågY K‡i Ges cwic° wW¤^vYy (Fertilised Egg) Øviv AvKwl©Z nq Ges M„nxZ nq| cieZ©x‡Z å“Y m„wói gva¨‡g bZzb e¨w³‡Z¡i Rb¥ nq|
A‡b‡K cÖkœ Zzj‡Z cv‡ib g„Zz¨i ci GZ Aí mg‡qi g‡a¨ wKfv‡e bZzb †`n cÖvß nq|
‡h‡nZz ey× e‡j‡Qb g„Zz¨i mgq, †h Pz¨wZwPË Drcbœ nq Zv cyiv‡bv †`n ev iƒc Z¨vM K‡i bZzb Av‡iKwU iƒc Aek¨B MÖnY Ki‡e| Zv Zxh©K, †cÖZ‡jvK, gvbyl A_ev †`eZv †h iƒcB n‡Z cv‡i|
c~‡e© g‡b Kiv n‡Zv gv‡qi †c‡U †h å“Y i‡q‡Q Zv‡Z R‡b¥i wKQzw`b c~‡e© cÖvY mÂvwiZ nq| wKš‘ weÁvb ej‡Q R‡b¥i eûw`b c~‡e©B 哇Y cÖvY mÂvwiZ nq|
‡hB ¶‡Y gv‡qi †c‡U cÖwZmwÜ MÖnY K‡i †mB ¶‡YB iƒc I bvg (†`n I gb) GKmv‡_ cÖvY m„wó K‡i, hv AvovB nvRvi eQi Av‡M †MŠZg ey× ¯úó K‡i e‡j ‡M‡Qb|
Z…òvm³ wP‡Ëi MwZ AwZ `ª“Z I PÂj| wb‡g‡li g‡a¨ wPË hÎ-ZÎ Mgb Ki‡Z cv‡i; wPË eo `~iMvgx G‡Z wP‡Ëi Kvj‡¶cY nq bv, wK¤^v †fŠwZK `~i‡Z¡ †Kvbiƒc euvav Rb¥vq bv|
Avgv‡`i GB †`n GK †m‡K‡Û ev G cj‡K cuvP nvRvi †KvwUevi D`q-e¨q nq A_©vr m„wó nq Ges aŸsm nq, wVK Z`ª“c GB gb ev wPË GK †m‡K‡Û j¶-†KvwUevi D`q-e¨q nq hv fMevb ey× AvovB nvRvi eQi c~‡e© e‡j ‡M‡Qb| wKš‘ †Pv‡L bv †`Lvi Kvi‡Y Avgiv Zv wek¦vm Ki‡Z cvwi bv|
eZ©gv‡b weÁvb M‡elYv K‡i ej‡Q †h, GK †m‡K‡Ûi g‡a¨ kix‡ii †KvwU †KvwU †Kvl m„wó nq Ges aŸsm nq| †h‡nZz weÁvb M‡elYv K‡i ej‡Q †m‡nZz †Pv‡L bv †`L‡jI Avgv‡`i‡K Zv wek¦vm Ki‡Z n‡e|
cÖK…Zc‡¶ mvaviY Áv‡b G¸‡jv eySv hvq bv| wPË †h GK cj‡K j¶-‡KvwUevi D`q-e¨q nq Ges Gi cÖwZwU ¶‡YB †h Kg© m„wó nq Zv ïaygvÎ ey× Áv‡bB Dcjwä nq|
Avgiv hv‡`i Kw¤úDUvi m¤^‡Ü Ávb Av‡Q, Avgiv Rvwb Kw¤úDUv‡ii mewKQzB wn‡me nq b¨v‡bv †m‡K‡Û A_©vr
1 †m‡K‡Ûi 10 j¶ fv‡Mi 1 Ask = 1 wU wmMb¨vj ev KvR A_©vr 1 †m‡K‡Ûi cÖ‡Z¨KwU `ª“ZZg AskB G‡KKwU wmMb¨vj ev KvR|
Kw¤úDUvi‡K hw` Avgiv mZ¨ g‡b Kwi wVK Z`ª“c Avgv‡`i wPË †h 1 †m‡K‡Û j¶-‡KvwU Kg© m„wó Ki‡Z cv‡i ZvI Avgv‡`i wek¦vm Kiv DwPZ| A_©vr GK¶Y wP‡Ëi cÖ‡Z¨KwU ¶z`ªZg AskB cybRb¥ m„wó Kivi ¶gZv iv‡L|
Avgv‡`i g‡b cÖkœ Avm‡Z cv‡i, hw` c~e©Rb¥ _v‡K Z‡e Avgv‡`i ¯§„wZ‡Z Zv †bB †Kb| g‡b Ki‡Z bv cvivi A_© wKš‘ GB bq †h c~e©Rb¥ wQj bv| GgbwK A‡bK mgq Avgiv Avgv‡`i Mvwo †Kv_vq cvK© K‡iwQ ZvI fy‡j hvq| G ch©š— covi ciI hviv c~e©Rb¥ wQj e‡j wek¦vm Ki‡Z cv‡iwb Zv‡`i Rb¨ wb‡P Av‡iv wKQz we‡klY †`qv n‡jvtÑ
mvaviYZ 4/5 ermi eq‡m wkïiv cÖ_g †jLvcov ïi“ K‡i wKš‘ wKQz e¨wZµg †`Lv hvq hviv wKbv 5 eQ‡ii Av‡MB A‡bK †ewk wKQz Rv‡b Ges wk‡L †dj‡Z cv‡i, hv wKbv Ab¨‡`i †¶‡Î 20-25 eQi jv‡M| D`vniY¯^iƒc 1954 m‡bi RyjvB gv‡mi m½xwZ g¨vMvwR‡b 6 ermi eq‡mi †QvU †g‡q gv n¬vwMÖi m¤ú‡K© wjLv n‡qwQj| †m Lye KwVb cvwj co‡Z cvi‡Zv Ges Zv 3/4 evi ïb‡j gyL¯’ ej‡Z cvi‡Zv|
evg©vq wØZxq wek¦hy‡×i c~‡e© gvÎ 6 ermi eq‡m wÎwcUK gyL¯’ ej‡Z cvi‡Zv gs †_vqvB Tuq bv‡g GK evjK| gvÎ 6 ermi eq‡m Zv‡K wÎwcUK gyL¯’ Kwi‡q w`j †K? wbðqB m„wóKZ©v bq, †h‡nZz wÎwcUK m„wóKZ©vq wek¦vmx bq, †m‡nZz wÎwcUK †Zv m„wóKZ©vi cQ›` nIqvi K_vI bq| Zvn‡j Avgiv wbwשavq ej‡Z cvwi GwU Zvi c~e©R‡b¥ wkLv hv eZ©gv‡bI ¯§„wZ‡Z i‡q †M‡Q|
Pvi ermi eq‡m wek¦we`¨vjq fwZ© n‡q‡Q ïb‡j Avcbviv wK Avðh© bv n‡q cvi‡eb? 1985 g‡bi 18 †deª“qvwii msev`c‡Î Px‡b 4 ermi eq‡mi wkï wRb wRb m¤ú‡K© wjLv n‡q‡Q| wRb wRb †`o ermi eqm †_‡K Bs‡iwR I Pxbvfvlv my›`i K‡i eyS‡Zv| 2 ermi eqm †_‡K G `yB fvlv my›`i K‡i ej‡Z cvi‡Zv| R¨vwgwZi 2 cÖKv‡ii wPÎ †m eyS‡Zv Ges Zv‡`i bvg mn we‡klY K‡i ej‡Z cvi‡Zv| AvovB ermi eq‡m †m
ebf‡š— Rš§¯§viK Õ10
†hvM we‡qvM ¸Y fvM mn‡R Ki‡Z cvi‡Zv| 3 ermi eq‡m Bs‡iwR I Pxbv fvlvq KwVb KweZv co‡Z cvi‡Zv| 4 ermi eq‡m †m GK WR‡bi †ewk K¬¨vwmK¨vj KweZv gyL¯’ ej‡Z cvi‡Zv Ges D”Pwe`¨vjq ¯—‡ii A¼¸‡jv Ki‡Z cvi‡Zv|
Avðh© iK‡gi axkw³m¤úbœ wRb wRb‡K Px‡bi ga¨Â‡ji GKwU wek¦we`¨vj‡q fwZ© nevi my‡hvM †`qv n‡qwQ‡jv e‡j 16/02/1985Bs Pxbv †eZvi †_‡K msev` cÖPvwiZ n‡qwQ‡jv|
wRb wR‡bi I. Q. (AvB. wKD) (eyw× gvcvi wbqvgK) mgeqmx‡`i †P‡q 10 ¸Y †ewk wQ‡jv e‡j M‡elKiv gZ cÖKvk K‡ib| G ai‡bi Zx¶è ¯§„wZ jvf Kivi g~j KviY AZxZ R‡b¥i cvigx e‡j wek¦vm Ki‡Z n‡e| 1921 m‡b (Lubeck) kn‡i (Christian Henrich Hinicken ) wLª÷vb nvBbixP n¨vwb‡Kb Rb¥ †bq, †m gvÎ 10 gvm eq‡m K_v ej‡Z wk‡L| 2 ermi eq‡m ag©xq BwZnvm eyS‡Z cv‡i, 3 ermi eq‡m wek¦ BwZnvm Ges f~‡Mvj m¤ú‡K© h‡_ó cvi`k©x n‡q D‡V| ZvQvov d«vÝ I j¨vwUb fvlv `ywU fv‡jv K‡i ej‡Z cvi‡Zv|
HYPNOTIC AGE REGRESSION
m‡¤§vnb c×wZ‡Z †Kvb GK e¨w³‡K Zvi †d‡j Avmv w`b ¸‡jv‡Z av‡c av‡c wcQ‡b wM‡q Zv cybivq ¯§„wZ Dcjwä Kiv‡bv hvq| ZLb †m AZx‡Zi Rxeb AwfÁZv Abyhvqx cybivq evm Ki‡Z cv‡i| Giƒc Kiv‡K m‡¤§vnb w`‡q eqm Kgv‡bv (Hypnotic Age Regression) e‡j| G c×wZ‡Z weÁvbxMY AmsL¨evi M‡elYv Kivi ci Zv mZ¨ I weÁvbm¤§Z e‡j MÖnY K‡i‡Q|
Wt AvB‡mÝ (Dr. H.J. Eysench) 20 ermi eq‡mi GK gwnjv‡K m‡¤§vwnZ K‡i Zvi AZxZ eq‡mi w`‡K wb‡q wM‡q 6 ermi eq‡m †cuŠQv‡j Wvb nvZ w`‡q wjL‡Z wjL‡Z †m evg nvZ w`‡q wjL‡Z ïi“ K‡i| c‡i Zvi gv evev Rvbvq †h, †m gv evev wb‡la Kiv‡Z evg nv‡Z wjLvi Af¨vm 6 ermi eq‡m G‡m †Q‡o w`‡qwQ‡jv| A_©vr Zvi Av‡M †m evg nv‡Z wjL‡Zv|
Dr. Eysench Zvi ‘Sense and Nonsense in
Psycology’ eB‡q Av‡iv GKwU NUbvi K_v e‡jb| GK e¨w³ nv‡U©i †ivMx wQ‡jv| Zvi Wvb †Pv‡Li evg w`‡K †m †`L‡Z †c‡Zv bv| Wv³vi I we‡klÁMY Zvi nvU©
Acv‡ikb K‡i nv‡U©i Third Ventricle Gi Colloid
Cyst GKUv‡K †ei K‡i †d‡jb, Gici wZwb nvU© †ivM †_‡K gy³ nb Ges †Pv‡Li †R¨vwZ wd‡i cvb|
H e¨w³‡K m‡¤§vnb c×wZ‡Z M‡elYv Kivi mgq Zv‡K nvU© Acv‡ikb Kivi Av‡Mi mgq wb‡q †M‡j A_©vr Zv‡K Av‡iv Kg eq‡m wb‡q †M‡j †m nvU© I †Pv‡Li †iv‡M Kó †c‡Z ïi“ K‡i| ZLb Zvi Wvb †Pv‡Li evg A‡a©Kvsk cybivq bó n‡q †M‡Q e‡j g‡b n‡jv| GUv eo Avðh©RbK bq wK?
Wv. Av‡j·vÛvi K¨vbb (Dr. Alexander Cannon) m‡¤§vnb c×wZ‡Z AZxZ Rb¥ †`L‡Z †c‡q‡Qb Ggb G nvRvi wZbkZ (1382) Rb‡K M‡elYv Kivi ci ‘The
power within’ ÔAš—‡ii kw³Õ bvgK GKUv eB wj‡Lb 1950 m‡b| Zv‡Z wZwb ¯^xKv‡ivw³ K‡i e‡jb †h, ÔRb¥-Rb¥vš—i Av‡Q e‡j †h wek¦vm Zv Avgv‡K eû ermi `yt¯^‡cœi gZ fq †`wL‡q‡Q| Avwg cÖ_‡g H ZË¡ wg_¨v wfwËnxb e‡j me©vZ¥Kfv‡e A¯^xKvi K‡iwQ| m‡¤§vwnZ e¨w³‡`i mv‡_ Avwg eû ev`vbyev` I ZK© K‡iwQ| wKš‘ m‡¤§vwnZ e¨w³MY Zv‡`i AZxZ R‡b¥i K_v ¯^vfvweKfv‡e ej‡Z _v‡K| ZvivI ¯^vfvweK Ae¯’vq ev m‡¤§vnb †k‡l AZxZ Rb¥ Av‡Q e‡j Awek¦vm Kiv e¨w³ nq|
AZxZ Rb¥ m¤ú‡K© cy•Lvbycy•Lfv‡e nvRv‡ii AwaK e¨w³‡K cix¶v M‡elYv Kivi c‡i Avwg (Reincarnation) cyb©Rb¥ MÖnYKvix Av‡Q e‡j ¯^xKvi K‡iwQ|
Av‡gwiKvi †cwÝj‡fwbqv A½iv‡R¨i Captic Church
(KcwUK PvP©) Rev. A.R. Martin eû M‡elYv †k‡l Research in Reincarnation and Beyond (c~e©Rb¥ Ges ZviB AZxZ wb‡q M‡elYv) bvgK GKwU MÖš’ wj‡Lb| wZwb Zvi MÖ‡š’i (11) b¤^i cvZvq Gfv‡e e‡j‡Qb|
mZ¨‡K AbymÜvbKvix mKj‡K G MÖ‡š’i D‡jwLZ NUbvmg~n Avcbv‡`i MÖnYK…Z, wek¦vmK…Z wek¦vm ev gZev‡`i mv‡_ wgj †nvK ev bv †nvK| mZ¨‡K kª×v Ki‡j G MÖ‡š’i eY©bv mg~n‡K Mfxi g‡bv‡hvM I kª×v mnKv‡i Aa¨qb Kiv DwPZ|
Av‡gwiKvi gvbwmK †ivM we`¨vi cÖ‡dmi óx‡fbkb Zvi M‡elYvq A‡bK cyb©Rb¥ MÖnYKvixi g‡a¨ GK Aviexi
ebf‡š— Rš§¯§viK Õ10
K_v wj‡L‡Qb| Zvi bvg (Emad Ilawar) Bgv` BjvIqvi| †m 1958 m‡bi wW‡m¤^‡ii 21 Zvwi‡L Kornayd MÖv‡g Rb¥MÖnY K‡i| †m †`o/`yB ermi eqm †_‡K AZxZ R‡b¥i K_v ej‡Z ïi“ K‡i| Zvi AZxZ R‡b¥i NUbvmg~n Zvi cwiwPZ e¨w³ I RvqMvi bvg mg~n|
AZxZ R‡b¥ Zvi bvg wQ‡jv (Ibrahim Bouhamzy) Beªvwng †evnvgwR| Zvi evm¯’vb wQ‡jv Lªxwe (Khriby) MÖv‡g| eZ©gvb MÖvg †_‡K 25 gvBj `~‡i| Zvi ¯¿xi bvg wQ‡jv (Jamile) Rvwgj, †m my›`ix wQ‡jv| Zvi GK fvB Gi bvg (Amin) Avwgb †m (Tripoli) wUªcjx bMix‡Z _v‡K|
Bgv` BjvIqv‡ii wcZv †Q‡ji K_v ï‡b wek¦vm Ki‡Zb bv| GKRb LvwU gymwjg wn‡m‡e †Q‡ji gy‡L c~e© R‡b¥i K_v ï‡b wcZv wew¯§Z n‡q c‡ob Ges †Q‡j‡K Hme K_v bv ejvi Rb¨ fq fxwZ †`Lvb| GKw`b wkï Bgv` Zvi `v`xi mvg‡bB Lªxwe MÖv‡gi GK †jv‡Ki bvg a‡i †W‡K Zvi mv‡_ Avjvc K‡ib| ZLb Zvi gv evev wKQzUv wek¦vm Ki‡Z ïi“ Ki‡jb|
Bgv` m¤ú‡K© Wvt óx‡fbkb ïb‡Z †c‡j Kibv‡qW MÖv‡g wb‡R wM‡q AbymÜvb K‡ib| wZwb wj‡Lb †h, Kibv‡qW MÖvg †_‡K Lxweª hvIqvi c_ AvuKveuvKv cvnvox iv¯—v hvevi Av‡M Bgv` Zvi gv evevi evwo‡Z 47 wU welq e‡jwQ‡jv hv Avwg †bvU K‡i ivwL| 47 wUi g‡a¨ gvÎ 3wU mvgvb¨ fyj n‡qwQ‡jv evKx me¸‡jv mwVK n‡qwQ‡jv|
gv‡S g‡a¨ AvgivI RvwZ¯^i Ávbm¤úbœ (c~‡e©i GK Rb¥ ev `yB Rb¥) e¨w³i mÜvb cvB| hv‡`i e³e¨ ï‡b c~e©Rb¥ wQ‡jv, GwU wek¦vm bv K‡i Dcvq †bB| †Zv G ai‡Yi A‡bK NUbv Av‡Q hvi me¸‡jv GLv‡b wjLv m¤¢e bq|
m‡¤§vwnZ Ae¯’vq mvaviY gvbylMY ch©š— AZx‡Zi welq ej‡Z cv‡ib| Avi †jvf, †Øl, †gvngy³ mgvwnZ wP‡Ëi AwaKvix An©r f‡š—iv †Zv AZxZ, eZ©gvb, fwel¨r ej‡Z cvi‡eb GUvB‡Zv ¯^vfvweK| GgbwK A‡bK fviZxq gywb, FwlMY ey‡×i c~‡e© Zv‡`i mgvwnZ wP‡Ëi gva¨‡g A‡bK wKQz ¯§iY Ki‡Z cvi‡Zb|
eZ©gv‡b kª‡×q mvabvb›` gnv¯’wei (ebf‡š—) g‡nv`q I †h GKRb cÖK…Z gy³cyi“l, Zv hviv kª‡×q f‡š—i mvwbœa¨ jvf K‡i‡Qb ev Aš—Ztc‡¶ f‡š—i †`kbv ï‡b‡Qb ev Rxebx c‡o‡Qb Zviv Aš—Zt wKQzUv n‡jI Dcjwä Ki‡Z †c‡i‡Qb| Zv bq wK?
kª‡×q f‡š—i ÔRxebx eB‡qÕ Avgiv †`L‡Z cvB wZwb AZxZ, fwel¨r m¤ú‡K© hv hv e‡j‡Qb Zvi meB wg‡j hvq ev Zvi †KvbwUB fyj cÖgvwYZ nqwb|
GB cÖm‡½ Avgvi e¨w³MZ GKwU AwfÁZvi K_v bv ej‡jB bq, hv Avwg wb‡R †`‡LwQ| MZ eQi Avwg hLb kª‡×q f‡š—i wenv‡i 14 w`‡bi Rb¨ kªgY wQjvg, †m mgq kª‡×q ebf‡š—i `yBRb wkl¨‡K (hviv Avgvi c~e© cwiwPZ) Avgv‡`i MÖv‡gi evwo‡Z dvs K‡i wb‡q †h‡Z †P‡qwQjvg| D‡jL¨ Avgv‡`i MÖv‡gi evwomsjMœ †h g‡bvig AiY¨ Av‡Q †m¯’v‡b f‡š—iv fvebvgq Rxeb hvcb Ki‡Z ‡P‡qwQ‡jv| †Zv cieZ©x‡Z Avwg hLb cybivq M„nx Rxe‡b cÖZ¨eZ©b Kijvg Ges kªª‡×q ebf‡š—‡K dvs Ki‡Z †Mjvg (f‡š—Øqmn) ZLb kª‡×q ebf‡š— dvs Gi KvMRwU covgvÎB f‡š—Øq‡K D³¯’v‡b †h‡Z wb‡la Ki‡jb| Avgvi c~e© cwiwPZ f‡š—Øq evi evi cÖv_©bv Kiv m‡Ë¡I kª‡×q ebf‡š— AbygwZ †`bwb| cieZ©x‡Z f‡š—Øq RvqMvi bvg D‡jL bv K‡i ïaygvÎ Ai‡Y¨ hvevi K_v ejv‡Z kª‡×q ebf‡š— AbygwZ w`‡qwQ‡jb| wKš‘ cieZ©x‡Z f‡š—iv hLb D³ ¯’v‡b Avm‡jb Ges Avgv‡`i ˆZixK…Z KzwU‡i Ae¯’vb KiwQ‡jb, †m mgq f‡š—Øq K‡qKRb gvby‡li Aš—iv‡qi Kvi‡Y D³ ¯’v‡b GK gv‡mi †ewk _vK‡Z cv‡ibwb|
G NUbv n‡ZB Avgv‡`i wk¶v †bqv DwPZ †h, kª‡×q ebf‡š— wf¶z-kªgY, `vqK-`vwqKv‡`i D‡Ï‡k¨ †h mKj Dc‡`k †`b Zv Avgv‡`i mK‡jiB kª×vi mv‡_ †g‡b Pjv DwPZ|
G ch©š— Av‡jvP¨ welq c‡oI hviv c~e©R‡b¥ Ges Kg©d‡j wek¦vm Ki‡Z cv‡ibwb ev mš‘ó n‡Z cv‡ibwb Zv‡`i Rb¨ Avgvi c¶ n‡Z ˆgÎx Kvgbv Kiv Qvov Avi wKQzB Kivi †bB| KviY GKRb e¨w³i c‡¶ mKj‡K mš‘ó Kiv m¤¢e bq| G cÖm‡½ GKwU D`vniY †`qv hvqt
GK mgq GKRb †jvK Ges Zvi cyÎ GKwU Mvav wb‡q evRv‡ii w`‡K †nu‡U hvw”Qj| Zviv hLb nuvUwQ‡jv wVK
ebf‡š— Rš§¯§viK Õ10
†m mgq wKQz †jvK Zv‡`i‡K †`‡L ej‡jb, ÒGB †evKv †jvK¸‡jv‡K †`L †Kb Zviv Mvavi wc‡V P‡o evRv‡i hv‡”Q bvÓ| †jvKwU G K_v ïb‡Z †c‡q wb‡Ri †Q‡j‡K Mvavi wc‡V DwV‡q w`j Ges wb‡R †nu‡U hvw”Qj| ZLb GK e„× gwnjv G `„k¨ †`‡L ejj wK w`b G‡jv? †hLv‡b GKRb e„× wcZv †n‡U hv‡”Q †mLv‡b Zvi hyeK †Q‡j Mvavi wc‡V P‡o hv‡”Q| Zv ï‡b hyeKwU †b‡g †Mj Ges Zvi wcZv‡K Mvavi wc‡V DwV‡q w`j| wVK †m mgq Ab¨ GKRb hyeZx G `„k¨ †`‡L e‡j DVj, †Kb †Zvgiv `yBR‡bB GKmv‡_ Mvavi wc‡V P‡o hv”Q bv| Zv ï‡b wcZv-cyÎ `yBR‡bB GKmv‡_ Mvavi wc‡V D‡V emj| Zv †`‡L Ab¨ GK`j Ô‡`L KZ `yf©vMv cïÕ hv‡K wKbv `yBwU †gvUv †jvK‡K GKmv‡_ enb Ki‡Z n‡”Q|
Ae‡k‡l Zviv Lye wei³ n‡q mevi gyL eÜ Kivi Rb¨ wVK Kij, Gevi Zviv MvavwU‡KB enb K‡i wb‡q hv‡e| hLb Zviv MvavwU‡KB enb K‡i wb‡q hvw”Qj, wVK †m mgq GKRb e‡j DVj Ô‡`L †`L GK Mvav‡K Av‡iK Mvaviv enb K‡i wb‡q hv‡”Q|
Ae‡k‡l ej‡Z nq mevB‡K mš‘ó Kiv ev mevi gyL eÜ Kiv KviI c‡¶ m¤¢e bq| hv ey×I cv‡ibwb|
‡hgb kª‡×q ebf‡š—i Acwimxg ¸Yivwk †`‡LI A‡b‡K AÁvbZvekZt Zuvi mgv‡jvPbv K‡ib| hv wKbv Zv‡`i Rb¨ gnv Ag½j`vqKB n‡e| kª‡×q f‡š— wb‡RI e‡jb †h, Avgv‡K bv gvb‡j bv gvb‡Z cvi wKš‘ Avgvi wei“×vPiY Ki‡e bv G‡Z †Zvgv‡`iB Ag½j n‡e|
ÔRM‡Zi mKj cÖvYx myLx †nvKÕ
‡jLKt 4_© el© cÖvYxwe`¨v wefvM, PÆMÖvg wek¦we`¨vjq|
ebf‡š— Rš§¯§viK Õ10
ey‡×i Rxeb-`k©b Aveyj dRj
gvby‡li BwZnvm my`xN©Ñ G `xN© BwZnv‡m gvby‡li Rxeb Avi Rxe‡bi cwiYwZ, Zvi Bn-ciKvj Avi myLkvwš—i fvebv-wPš—vq †h ¸wUK‡qK gnvgvbe Rxeb DrmM© K‡i‡Qb Zvi g‡a¨ gnvcyi“l ey× ïay Ab¨Zg bbÑ GK Abb¨ Avm‡biI wZwb AwaKvix| Ab¨vb¨ e„nr ag©-cÖeZ©K I cÖPvi‡Kiv cÖvqB mevB wQ‡jb †cÖwiZ cyi“lÑ Aš—Z ZvB Zuviv e‡j †M‡Qb| Zuv‡`i evYx Ck¦‡ii evYx, Zuv‡`i wk¶v Ck¦i-wb‡`©wkZ I Ck¦i-Avw`ó| Zuviv me©‡Zvfv‡e Ck¦‡ii gyLcvÎ I ZuviB cÖwZwbwa I `~Z| GgbwK †KD †KD Ck¦icyÎ ev AeZviiƒ‡cI n‡q‡Qb wPwÎZ I ewY©Z| Abyi³ f³‡`i Kv‡Q Gme Aåvš— wek¦v‡m cwiYZ| Avi Hme wek¦vm‡K †K›`ª K‡iB M‡o D‡V‡Q we‡k¦i GKvwaK e„nr ag©-m¤cÖ`vq I †mme m¤cÖ`v‡qi Rxeb-`k©b AvPvi-AvPiY|
ey× wb‡R †Zgb †Kvb `vex K‡ibwbÑ ‡Kvb iKg A‡jŠwKK kw³i BswMZ ev wb‡`©‡k wZwb b~Zb †Kvb ag©-cÖPv‡i nbwb eªZx| ev¯—e I e¨envwiK Rxe‡bi cÖZ¨¶ AwfÁZvi wfZi w`‡qB wZwb jvf K‡i‡Qb Zuvi ag©‡eva I Ava¨vwZ¥K †PZbv| Zuvi me iKg cÖÁv Avi cwiYv‡g ey×Z¡jvfI G AwfÁZvi c‡_B n‡q‡Q AvqË| †Kvb iKg A‡cŠi“‡lq kw³i mnvqZv QvovB wZwb †cuŠ‡Q‡Qb cÖÁv cviwgZvqÑwmw×jvf K‡i‡Qb †mªd Rxe‡bi AwfÁZv‡K a¨vb Avi mvabvq iƒcvš—wiZ K‡iB| Gw`K w`‡qI Zuvi mvabv I gbxlv gvby‡li Rb¨ GK weivU weRq| gvby‡li Af¨š—‡i GK Abš— m¤¢vebvi exR wbwnZ i‡q‡Q, Avi wb‡Ri mvabv Avi Zcm¨vq gvbyl †h KZ DuPz‡Z †h‡Z cv‡i, Zvi GK mv¶vr wb`k©b gnvgvbe ey‡×i Rxeb| wZwb wbf©i K‡ibwb †Kvb A‡jŠwKK kw³i DciÑ Zz‡j a‡ibwb gvby‡li mvg‡b Acvw_©e †Kvb Avkv Avk¦vm ev fqfxwZ wK cÖ‡jvfb| ZvB Zuvi ag©-`k©‡b Ck¦i †hgb Abycw¯’Z, ¯^M©-biKI †Zgwb †MŠY| ey×a‡g©i G GK eo ˆewkó¨Ñ Ab¨ a‡g©i mv‡_ GLv‡bI i‡h‡Q ag©-`k©‡b Zvi weivU cv_©K¨| m¾xeb hvcb Avi m`vPiYB ey‡×i wk¶vÑZvn‡jB jvf n‡e †gv¶ ev wbe©vY| wbe©vY gv‡b evi evi R‡b¥ Rxebhš¿Yv †_‡K wPiZ‡i Ae¨vnwZ jvf Kiv| Rb¥vš—i `k©‡bi m‡½
Avgv‡`i cwiPq †bB, ZvB Avgv‡`i †evaMg¨I bq Zv| g‡b nq GwU wn›`y-`k©‡biB m‡nv`iÑAš—Z ZviB ewa©Z iƒc|
ey‡×i GK eo ˆewkó¨ ev¯—e‡eva| wb‡Ri Rxe‡bi Pvi cv‡k ey× Rxe‡bi eûwea hš¿Yv †`‡L‡QbÑ hv †`‡L wZwb e¨w_Z I wePwjZ n‡q‡Qb| †k‡l M„n-msmvi myL †Q‡o †ewi‡q c‡o‡Qb G Rxeb-hš¿Yv Dck‡gi mÜv‡b| Rxeb-hš¿Yv †_‡KB wZwb †cuŠ‡Q‡Qb RxebcÖxwZ‡Z| G Rxeb-cÖxwZiB mv¶vr dj Awnsmv ev me©Rx‡e †cÖg| ejvevûj¨ Rxeb-hš¿Yv me gnvfv‡eiB DrmgyL| GgbwK gnr wkí-K‡g©iI| c„w_exi Zver a‡g©i DrcwËI Gfv‡eB N‡U‡Q| Pviw`‡K Rxeb-hš¿Yv hLb Amn¨ n‡q I‡V ZLbB Avwef©ve N‡U Zvi ÎvZviI| ZvB hyMvZxZ n‡qI gnvcyi“livI hyM-mš—vb| Zuv‡`i Rxeb-`k©‡b Avi ag©-‡`kbvqI ZvB hyM-cwi‡ek Z_v hyM-wRÁvmvi cÖwZdjb G Kvi‡YB Awbevh©| ey‡×i hy‡M fviZe‡l© hvM-hÁ-ewj RvwZ‡f` I A¯ú„k¨Zv GK wbg©g AgvbywlKZvq cwiYZ n‡qwQjÑ ey‡×i Rxeb-`k©b G m‡eiB g~Z© cÖwZev`! Zuvi hy‡M Zuvi g‡Zv AZ eo mgvR-we‡`ªvnxi wØZxq †Kvb Zzjbv †bBÑ wZwbB me©v‡MÖ wbwl× †NvlYv K‡i‡Qb me iKg Rxe-nZ¨v, iwnZ Ki‡jb gvby‡l gvby‡l †f`v‡f`, A¯^xKvi Ki‡jb Rb¥MZ AvwfRvZ¨ ev †kªôZ¡| Zuvi wkl¨ Avb‡›`i Rxebx‡ZB cÖKvwkZ n‡jv Zuvi evYx Gfv‡et
Rb¥ †nZz †Kn Kfy PÊvj bv nq, R‡b¥i Kvi‡Y †Kn eªvþY †Zv bq| PÊvj-eªvþY AvL¨v K‡g© cÖvß nq, m¤^y‡×i evYx Bnv Rvwb‡e wbðq|
[kªxkxjvj¼vi gnv¯’wei cÖYxZ ÔAvb›`Õc„t 141]
Gfv‡e AvovB nvRvi eQ‡iiI AwaKKvj Av‡M gnvgvbe ey× gvbeZvi evYx cÖPvi K‡i‡Qb| Rb¥ †Zv AvKw¯§K e¨vcvi, Zv wb‡q Me© ev K…wZ‡Z¡i `vex P‡j bv| Kg© Z_v mrKg© mÁvb mvabv Avi Z¨vM kª‡gi djÑgvby‡li †¯^vcvwR©Z m¤ú`| ey× †m m¤ú‡`iB Rq †NvlYv K‡i‡Qb| c‡o-cvIqv ev Av‡ivwcZ †MŠie †MŠieB bqÑ
ebf‡š— Rš§¯§viK Õ10
†Zgb †MŠie avi-Kiv, eveywMwii gZB me©‡b‡k| †mw`‡bi fviZ-mgvR‡K wZwb †m me©bv‡ki nvZ †_‡K i¶v K‡iwQ‡jb K‡g©i †MŠ¨ie †NvlYv K‡i| cieZ©x hy‡M Zuvi G D`vËevYx fy‡j fviZ-mgvR †h Avevi K‡g©i AvwfRvZ¨ Z¨vM K‡i R‡b¥i AvwfRv‡Z¨ wd‡i wM‡qwQj Zvi welgq dj BwZnv‡mi wewfbœ ch©v‡q Avgiv j¶ K‡iwQ| `yt‡Li welq Av‡Rv GK e„nr m¤cÖ`vq G welgq I AvZ¥NvZx aviYv †_‡K Ae¨vnZ cvqwb| gnvcyi“‡liv Av‡jvKewZ©Kv, Zuviv gvbyl‡K c_ †`wL‡q †`b, †m c_ a‡i Pjvi `vwqZ¡ Ae‡njv Ki‡j Zvi dj‡fvMx gvbyl‡K n‡ZB n‡e| fvi‡Zi eû `y‡f©v‡Mi Ab¨Zg KviY †h RvwZ‡f` cÖ_v I A¯ú„k¨Zv Zv cÖvq me©Rb ¯^xK…Z|
G wesk kZvãx‡ZI Ávb-weÁvb, wk¶v-mf¨Zvq GZ DbœwZi hy‡MI eû †`‡k I eû mgv‡R gvbyl Kg© wePvi‡K cÖvavb¨ bv w`‡q ag© Z_v mv¤cÖv`vwqK ag© I Mv‡qi eY©‡K cÖvavb¨ w`‡Z wM‡q wb‡R‡`i Rxe‡b †W‡K G‡b‡Q eû msKU| Gi d‡j eû mf¨ †`‡ki mv¤cÖwZK BwZnvmI n‡q‡Q ev‡i ev‡i i³iwÄZ I Kjw¼ZÑ GL‡bv n‡”Q| ey×evYx I Rxeb-`k©b Gm‡ei wei“‡× eRªK‡Vvi cÖwZev`| G cÖwZev‡`i cÖwZ Kvb w`‡j gvbe-mf¨Zvi A‡kl Kj¨vY n‡Zv, gvbyl †eu‡P †h‡Zv eû `ytL-`yM©wZi nvZ †_‡K|
ey× gvbyl Avi gvbeZvq wek¦vmx wQ‡jbÑ ZvB Ggb †Kvb Av‡`k-wb‡la wZwb cÖPvi K‡ibwb hvi d‡j gvby‡li ¯^vaxb wPš—vi c_ i“× n‡q †h‡Z cv‡i| AÜ AvbyM‡Z¨i wZwb we‡ivax wQ‡jbÑ wPš—vi ¯^vaxbZvi g~j¨ wZwb eyS‡Zb I w`‡Zb Zvi ¯^xK…wZ| GB ¯^xK…wZi GK AKzÉ ¯^v¶i i‡q‡Q Zuvi Awš—g evYx‡Z, Ô‡n wf¶zMY, ms¯‹vi gvÎB aŸsmkxj| Avcb KZ©e¨ AcÖgv‡`i mwnZ m¤úv`b K‡iv|Õ [Avb›` t 229]
A‡bK ms¯‹vi gvby‡li c‡¶ RMÏj cv_i n‡q I‡VÑ Zvi euva‡b A‡bK mgq Av‡óc„‡ô euvav c‡o gvby‡li gb, we‡eK I eyw×| d‡j AcÖgv‡` KZ©e¨ m¤úv`b n‡q c‡o Am¤¢e| ag©-cÖPvi‡Kiv A‡bK mgq wb‡R‡`i f³ Avi wkl¨‡`i gb Avi eywׇK MwÊe× K‡i ivL‡Z PvbÑey× Zv Pvbwb, wZwb f³ Avi wkl¨‡`i wb‡`©k w`‡q‡Qb gb Avi eywׇK ms¯‹vigy³ ivL‡Z| Zuvi wb‡`©k Avi wk¶v eyw×i gyw³i †¶‡Î GKwU ¯§iYxq w`M&`k©b| ey‡×i ag©-`k©‡bi g~j K_v t me `yt‡Li KviYÑ Z…òv| A_©vr AvKv•Lv ev †jvf mseiY Z_v me© AvKv•Lv gy³ nIqvB Pig Kvg¨| G Kvg¨ av‡g †cuŠQvi, †eŠ× cwifvlvq hv‡K ejv nq wbe©vY, KqwU gvM© ev c_ wZwb wb‡`©k K‡i‡Qb ms‡¶‡c hvi wbM©wjZ A_© t Bw›`ªq`gb, ¯^v_©Z¨vM I w¯’ieyw×|
ejvevûj¨, G meB †h gbyl¨Z¡ weKv‡ki mnvqK Zv‡Z m‡›`n †bBÑ ïay gbyl¨Z¡ weKv‡ki bq me iKg ØÜ-we‡iva cwinv‡iiI GK ivRc_| e¨w³MZ ch©v‡q †hgb, †Zgwb mgwóMZ Z_v RvwZ I m¤cÖ`vqMZ ch©v‡qI| w¯’ieyw× K_vUv LyeB g~j¨evb| w¯’ieyw× gvbyl KL‡bv †Kvb Aciva ev ANUb NUv‡Z cv‡i bvÑ cv‡i bv wb‡Ri ev Ac‡ii `yt‡Li KviY n‡Z| hy×-weMÖn, `v½v-nv½vgv, AbvPvi, Akvwš— meB Aw¯’igwZ‡`iB KvÊ| Bw›`ªq`gb I ¯^v_©Z¨vM G `yB cÖv_wgK kZ© cvjb K‡iB gvbyl w¯’ieyw× n‡Z cv‡i| Kv‡RB G wZb GKm~‡Î MÖw_Z| Ôga¨gv cÖwZc`vÕ A_©vr ga¨gvM© a‡iB P‡jv, ey‡×i G wb‡`©‡ki m‡½ Avgv‡`i a‡g©i wk¶vi m‡½I Avðh© wgj i‡q‡Q| Avgv‡`i a‡g©I ejv n‡q‡QÑ †Kvb iKg evovevwo K‡iv bv, `yB Pig Z¨vM K‡i gvSvgvwS c_ a‡iB P‡jv| ejvevûj¨ GI kvwš—i c_| ey‡×i †h wk¶v, Zvi Aek¨¤¢vex cwiYwZ Awnsmv Z_v me©Rx‡e `qv| G c_B †h wek¦kvwš—i GKgvÎ c_ G m¤ú‡K© wØgZ _vKvi K_v bq|
wet`ªt G †jLvwU Ôgvbe cyÎ ey×Õ cyw¯—Kv n‡Z msM„nxZ|
‡jLKt PÆMÖvg wek¦we`¨vj‡qi mv‡eK DcvPvh©, mv‡eK ivóªcwZi Dc‡`óv, mvwnwZ¨K I wk¶vwe`|
ebf‡š— Rš§¯§viK Õ10
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ebf‡š— Rš§¯§viK Õ10
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ebf‡š— Rš§¯§viK Õ10
ag© I Avgv‡`i mgvR bv›Uz PvKgv
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ebf‡š— Rš§¯§viK Õ10
The Essence of Buddha’s teaching
By- Ven. Pragya Jyoti Bhikkhu
According to the Buddhist historical evident,
Prince Siddhartha was belongs from Sakya
clan, who founded the Buddhism in 2553 years
ago (589 BCE-Before Christian Era) as
Gautama Buddha. As per as ancient historical
evident of Buddhist, Chinese, Indian, Burmese,
Chakmas and Vietnamese; proof that the origin
of the Chakmas and their Royal Kingdom was
in Champaknagar under the Kingdom of
Kapilavattu (now Bihar State of India); where
Prince Siddhartha’s father King Suddhadana
role the country for many years. Later, they
moved to Kalapnagar at Himalayas Mountain
and established the Kingdom (now Nepal).
From this historical point of views, the
Chakmas was originally Sakyan; and now they
themselves claimed as “Chakma” in writing;
but, “Changma or Sangma” in pronunciation.
We also found in the different histories that
they appeared as different names in different
countries, such as Tsangma, Tsak, Tsek, Sak,
Asak, Tsang, Tseng, Sakya in Nepal, Tibet and
in between Upper Myanmar and Southern
China border; Cham in Vietnam; Chak, Tek in
Mandalay Division; Dainak, Thek and Chak in
Arakan State of Myanmar; Chakma, Chak,
Tanchangya and Mro or Moro or Murung in
Chittagong Hill Tracts of Bangladesh; Chakma
and Tanchangya in Mizoram, Tripura,
Arunachal, Assam and West Bengal State of
India; and Sangma in Garo Hill in Meghalaya
State of India. Still found that some of the
Chakma given names are adopted as Sakya;
such as Mr. Sakya Prasad Talukdar (S.P.
Talukdar), who is famous Chakma writer. He
was born at Rangamati on 4th January 1941
during the British Colony; Mr. Sakya Mitra
Chakma; Late Sakya Jyoti Chakma, s/o Mr.
Baneswar Chakma in Kamalanagar town of
Chakma Autonomous District Council
(CADC), Mizoram. He was my boyhood friend
and his father was one of the founder members
of CADC; and so on.
For hundred of centuries passed by; they lost
and had changed many things after travelling
many centuries in different parts of South-East
Asian countries, but they never lost and
changed their faith as Buddhist. So, since
Buddhism appeared as religion in this
wonderful world, the Chakmas wherever goes
and whenever possible, they proudly practicing
Buddhism till today.
It is true. The modern Chakmas are practicing
Buddhism, mostly ritual. But, it is not enough
to understand and penetrate into the Dhamma,
the way how they practice and performed. As a
Buddhists, must clearly understand about the
basic ideas an essence of Buddha’s teaching,
not only by observing five, eight and ten
precepts for lay followers; 75 Shekia Dhamma
(Preliminary Training) for Shramaneras
(Novices); 227 precepts for Bhikkhu; and 311
precepts for Bhikkhunis.
If really want to overcome from this suffering
life or want to upgrade our life circle (in the
next life), have to put a sort of energy (Viriya)
to understand the Dhamma by studying what
actually Buddha’s taught (Sutta Pitaka) and the
way Lord Buddha practices (also Suttta and
Vinaya Pitaka). This is very important in
Buddhism to be claimed as a Buddhist.
Well, we knew that the essence of Buddha’s
teaching consisted into three Divisions. They
are- Pariyatti (theoretical/study); Patipatti
(Practical); and Pativeda Dhamma
(penetrate/insight/direct realization). Even
though the division itself is not canonical in
ebf‡š— Rš§¯§viK Õ10
origin, each of them, in the sense construed
here, is not without scriptural roots.
Pariyatti means theoretical knowledge and its
offers tools for inspiration and elucidation to
proceed ahead only. Patipatti is the
experiential application of the Buddha's
teachings by practical approach which is called
“Meditation”. To study the practical Dhamma
on our own fragile body, feeling, mind and
mental phenomena with mindfulness in every
moment in a kuti, under a tree, cave, open air,
bank of the river anywhere you feel suitable by
sitting, standing, walking, working, laying
down, watching, etc. Even, you can practice on
the car, bus, train and plane; in the toilet; in the
kitchen when you work; in the bathroom when
you taking bath; talking when you talking with
peoples, during the breakfast, lunch and dinner
when you having its; etc. which prescribed by
the Lord Buddha. But, be note that we must
have to proceed through method/technique and
under a proper spiritual teacher from the
beginning of your journey.
Pativeda is the direct realization of ultimate
reality through meditation. To reach Pativeda
Dhamma is important that those who seek to
overcome from this suffering life to blissful
happy life. It is not knowledge, textual or oral,
that is the basis of accomplishment, but
knowledge gained, figuratively by going away
from it, through meditation practice, leading to
personal discovery, which is “Insight as a
distinct category”. Pativeda is an expectation
in the developed meditation that in consciously
including insight six doors and knowing them
to be merely of the nature of impermanence
(Anicca), un-satisfactoriness (Dukkha) and
insubstantiality (Anatta) is for understanding
the Truth of Suffering. Thus, with every
instance of taking note, the task of gaining
penetrative insight as to the understanding of
the Truth of Suffering is accomplished.
Having seen the true nature of Anicca, Dukkha
and Anatta, of each phenomenon by taking note
of them, no opportunity arises for liking or
craving for these nãma-rupa (material and
physical) objects. This is momentary
eradication of craving, which is the Truth of the
Origin of Suffering. Thus, with every instance
of taking note, the task of gaining insight as to
the eradication of the cause of suffering is
accomplished. Here, insight is gained not by
observing the object; it just knows the fact of
eradication and abandoning.
With the cessation of craving, the upãdãna,
kamma, sankhãra, viññãna and nãma-rupa will
not get an opportunity to arise. This momentary
stage is called “Nirodha”, is achieved by means
of Vipassanã (mediation). Thus Vipassanã ñãna
is developed by the momentary cessation,
nirodha and to realization the Ariya Magga.
But the achievement comes about not by direct
observation of the object; it is just an
accomplishment of temporary cessation at each
instance of taking note. This is called
Sacchikiriya Pativeda (gaining penetrative
insight as to cessation by realizing it, knowing
about it through meditation).
With every act of observing, the Eightfold Path
headed by Right View is developed inside
oneself. This is Bhãvanã Pativeda (gaining
insight as to development). This knowledge,
however, does not come about by direct
observation; as it is experienced personally,
reflective consideration will reveal that
development has taken place within oneself.
Thus, at each instant of noting and knowing the
Dukkha Saccã, Samudaya Saccã, Nirodha
Saccã, and Magga Saccã; is rightly well-
understood. And when they become fully
accomplished, mature and well-established; the
Ariya Magga will appears and then the Nibbãna
is realized. That so why! In searching for the
Dhamma, it is very important to strike the
correct method. Without Pariyatti; Patipatti
ebf‡š— Rš§¯§viK Õ10
cannot flourish. And without Pariyatti and
Patipatti; the Pativeda cannot be achieved.
For example- Pariyati is like the embankment
in building a pond. Patipatti is like water and
Pativeda is the lotus flower. If there is no
embankment, water cannot be retained and if
there is no water there cannot be lotus flower.
Second example— Pariyatti is the formula of
making medicine, Patipatti is the treatment and
Pativeda is curing. If there is no formula there
can be no treatment and if there is no treatment,
there can be no cure. Therefore the correct
method is the criteria to walk the right Path of
Pariyatti, Patipatti and Pativeda Dhamma. After
finding the correct Path the second criteria is
perseverance. If there is no perseverance or
stamina success cannot be achieved. Intensive
practice with perseverance on the right path is
searching for Dhamma.
We also found many Suttas related to Pariyatti,
Patipatti and Pativeda Dhamma in Sutta Pitaka,
which discoursed by Exalted One himself
(Pothita Sutta for example).
Writer: A Buddhist Monk from Goldfields Meditation Centre, Australia.
ebf‡š— Rš§¯§viK Õ10
Dana - the paradigm of Ethic, Ritual and Liberation in
Theravada Buddhism
Ven U Bodhinyana
“If people knew as I know the results of giving and sharing,
they would not eat without having given nor would
the stain of miserliness persist in overpowering the ir minds.
Even if they were down to their last bit of food, they would not eat
without having shared it, if those to receive it were present.”
- Itivuttaka 26
Introduction
A central theme of Dana – religious charity in
Buddhism is caring for religious mendicants
(monks and nuns) and their institutions. The
donor motivated to give for religious reasons
tend to be major supporter of temples, pagodas
and similar organisations and also tend to back
other worthy causes. They believe that they
have an obligation to give charitable causes
and, generally, do that with open fist. The
religiously motive donors frequently looks at
any other merits or rewards to giving as
secondary. He or she gives simply for the sake
of sharing his or her wealth and resources in the
service of religious recluses and their
institutions.
It is not the ethics but the rituals of dana that
grew over time into a complex understanding
of behaviour at this interface that guides the
‘giving and receiving’ implicit as settlement
hierarchies expand and differentiate throughout
the Ganga Valley. This paper has been
presented in the context of Theravada
Buddhism—the school of thought practiced by
the Buddhists in Bangladesh, Cambodia, Laos,
Myanmar (Burma), Sri Lanka and Thailand—
to reveal the socio-religious dynamics, the
rituals and ethics associated with dana.
Donor
In the Theravada Buddhism the donors are
generally the lay people who are known as
dayaka (male) and dayika (female). The Pali
source says that the excellence of the dana is
determined by three factors: the state of mind
of the donor, the object to be given and the
recipient. The Anguttara Nikaya states that on
each side of the gift negotiation, the two agents
have three things to uphold in order to bring
about the negotiation to a successful closure:
the ideal giver is happy before giving, of
peaceful heart while giving, and of uplifted
(satisfied) mind after giving. Likewise, the
ideal receiver is free of passion or becoming so,
free of hatred or becoming so, and free of
delusion or becoming so while receiving the
gift [AN 3.336 in Findly 2003:214].
The various moments of feeling and thought
that comprise a gift are elaborated in great
detail, and pleasure and good feeling are to be
presented throughout. A verse often quoted in
Anguttara Nikaya reads thus: Velukantaki
Nandamata was a devotee of the Buddha. She
gave offerings to Sariputta and Moggallana.
Referring to this the Buddha said:
1Itivuttaka,Khuddaka Nikaya. From: http://www.buddhistglobalrelief.org/main.html
ebf‡š— Rš§¯§viK Õ10
"A giver must be pleased before he gives dana;
his mind must be pleased while giving dana
and after giving dana.
The receiver of the offering must be free from
passion, hatred and delusion. The consequence
of such a gift is immeasurable". Nandamata
gave such a gift to Sariputta and Moggallana,
and she obtained immeasurable consequence of
the gift. (A.N., III, 336-337)
We should keep in mind that the most
important element that must be present for
there to be dana is cetana (volition) that need to
be nurtured in the heart of the donor. Without
the volition to give there can be no generosity.
There are three positive form of volition that
should be present in association with dana.
They are Pubba cetana (prior volition), Munca
cetana (prevailing volition) and Apara cetana
(postcharity volition).
The good volition which occurs while
procuring and preparing for charity is pubba
cetana (prior volition). Your cetana must be
free from vain pride or selfishness such as, "I
am the builder of this pagoda, I am the donor of
this monastery; I am the donor" etc. While you
are preparing for the charity you and members
of your family must not indulge in quarrels and
disagreements. You must not be hesitant in
carrying on with the good deed once you have
already decided. When you feel delighted and
cheerful during our preparations throughout,
you may then rest assured pure and sincere
pubbha cetana will prevail.
Munca cetana (prevailing volition) means
renunciation, or detachment. Therefore, in the
act of giving charity you must renounce the
offertories from your possession completely. In
offering alms-food to a bhikkhu your thought
should be "I renounce this alms-food from my
possession" and then physically offer alms to
the recipient. This is munca cetana (prevailing
volition). While performing kusala (good)
deeds, no akusala (bad) minds such as greed,
pride, anger, or attachment to the recipient, etc.
should interfere. You should not crave for
future benefits. Just freely let go the offertory
generously.
The third cetana, which occurs at the
completion of the deed of the merit, is the bliss
of accomplishment you enjoy for having done a
virtuous act. You feel joyous for your
accomplishment of the deed, recall it often and
wish to repeat it soon. This is the burgeoning of
your apara cetana (post-charity volition).
However at a later time apara cetana can be
contaminated if you feel dissatisfied at the loss
of the property donated or if you feel
disappointed with the monk for whom you have
donated a monastery. Then you might ponder,
"May be I should not have given that charity."
If so, not only your apara cetana is spoiled but
also you develop an evil attitude of
dissatisfaction (akusala dosa).
Recipient
As an individual person a worthy recipient is
rare and precious. The paradigmatic recipient is
the sangha, in its instantiation in a monk and
nun, but they recognize a hierarchy of
recipients. The Buddhist treatises mention
fourteen ‘graded’ recipients ranging from
animals all the way to Perfectly Awakened
Buddhas, gradually increasing in religious and
moral qualities [For detail see Heim 2004:65].
The recipient monk is not individual monk as
the donor specifies it is donated ‘to the
universal sangha headed by the Buddha’. So
one should not see an individual monk, with all
his own personal weaknesses and faults, but
instead his presence should indicate an
opportunity to give to the sangha. While in his
casual interaction with the monk he may be
treated as an individual, but in the ceremony of
dana, the monk was treated as an instantiation
of an ideal.
2 Anguttara Nikaya. From: http://www.urbandharma.org/udharma3/women.html
ebf‡š— Rš§¯§viK Õ10
The lay people need monks and nuns in order
to advance along their religious path. The
recipients are deemed to be worthy is that they
receive on behalf of the ‘universal sangha
headed by Buddha,’ a reminder of the spiritual
path and goal that they represent to others. The
sangha, by its very definition, according to
texts, cannot be immoral. By giving to the
‘universal sangha headed by the Buddha,’ a
donor ensures that he or she gives true respect
and that the receiver is purified by the good
qualities of the sangha.
The removal from economic intercourse, with
its patterns of give-and-take, generates the
purity that allows the monks and nuns to
receive gifts. They are the purest recipients
who are the least eager to receive. The more
ascetic and aloof from material support a
monastic is, the closed he or she is to the
spiritual goal, and so the gift is more fruitful for
the donor. This is due not to any alleged poison
or danger in the gift, but because of religious
values about renunciation and asceticism. An
ideal monk or nun should not in any way be
greedy and attached to materialism. Ideally the
renouncer cares little whether he receives or
not, and never ask for anything. Ironically this
leads to a curious structural tension between the
donor and the receiver in that naturally the
donor will want to give lavishly to such person,
even though their accepting such largesse
would threaten the very renunciation for which
they are so highly esteemed.
The Gift Item
The degree of merit on the other hand also
depends on the quality of the materials. In the
Theravada tradition the gift items are the four
basic necessities- food, robes, temple and
medicine, and as well as the eight requisites
(attha-parikhara)- the three sets of robes, bowl,
belt, needle, water strainer and razor. However,
as per the Tipitaka the gift items are mentioned
variously and classified according to the pitaka
which given below:
1. In the Vinaya, four things are mentioned:
food, robes, monasteries and medicine. Some
people take this list to be exclusive. But it
should rather be seen as the requisites that the
Buddha allowed the Sangha.
2. In the Abhidhamma, gifts are listed as of six
sorts, corresponding to the six senses: visible,
making sounds, odiferous, with taste, objects of
touch, and mental objects. This list too is not a
list to limit the types of Dana but rather a way
to analyse them.
3. In the various Suttas, some people maintain,
there are ten kinds of Dana- food, drink,
clothing, transportation, flowers, perfumed
unguent or powder, ointment, bed, dwelling-
place and light (anna, pana, vattha, yana, mala,
gandha, vilepana, seyya, avasatha &
padipeyya). But here again we should take this
as a list of ten possible gifts, not a list of the
only gifts to be given.
If the donor gives lower graded materials than
he would use for himself then that dana is hina
(inferior) dana. If he gives same quality
materials then it is called majjhima (medium)
dana, and if he gives high quality things then it
is called panita (superior) dana. So to get high
merits (i) the donor should be morally sound,
(ii) the gift items should be acquired
righteously and of high quality, and (iii) the
recipients i.e. the monks should too be of
higher spiritual footings. Such an approach
might suggest that the dana culture of the
Theravada Buddhist are uninterested or
unconcerned with the material aspects of
dana—specially the monetary value of the gift
item.
Donation Process
In the Theravada religious functions, sila (five
or eight precepts) are usually given to the lay
people by a monk and the gift items are
delivered to the monks thereafter. It is believed
that to obtain higher punya (merits) from the
donation the donor has to be morally clean and
ebf‡š— Rš§¯§viK Õ10
it is the reason behind why sila is taken prior to
the presentation of gifts to the monks. Pali texts
and literatures specifically stipulate that the
donor is morally pure so as to make sure that
the materials that are to be donated have been
acquired righteously (dhammiya ladda).
A donation ceremony usually ends with the
blessings of the monks while one (or some) of
the lay people pour out water symbolising
sharing of merits which is known as libation
ceremony. The water is a symbol of life, purity
and cleansing. As it is poured it represents the
‘fluid’ nature of generosity, how easy it is for
this kindness is passed from one person to
another. The elderly sits in front, slowly pour
water into a plate or bowl, till the end of
recitation by the monks. The water is then
released outside into the soil or garden.
Rituals
This water pouring is a Brahmanic symbol, but
the sharing of the merits that it represents is
perfectly Buddhist. The donor invite his or her
friends, family, devas etc living or dead, to
share in the inner feeling of merit. However,
the ending stanza of the blessing formula
indicates, it calls the merit worshipers to the
attention of Vasundhara – the goddess of earth
and wealth – to stand witness of the donation
ceremony so that she would remind the donor
in the next rebirths – if he/ she unable to
recollect the merits done in this occasion.
Here, the introduction of Vasundhara into the
ritual blessings has cast doubt upon many
critics as the people involved in the ceremony
never really understood the rationality and the
ethics behind it. Although little is known in
ancient Buddhism, this goddess is known later
in Theravada Buddhism and incorporated in the
blessing formula recited by the monks on
behalf of the donors. So the blessing formula
that is recited throughout Bangladesh
apparently has Bhramanic origin intertwined
with a Buddhist parable. Once it is said that
Vasundhara appeared as a woman when
Buddha was confronted by Mara who asked for
examples of his merit. Accordingly to lore,
Vasundhara proves the Buddha’s symbolic
merit by squeezing the water out of her long
hair, which creates a flood that washed Mara
away. The syncretic nature of Theravada
Buddhism is more intriguing when Swaraswati
(Hindu goddess of knowledge) is adored as
‘protector of the Tipitaka’ which are the
scriptures that form the foundation of
Theravada Buddhism. In the paradigm of socio-
religious dynamics where the forces of rituals
surpasses the ethics, it would not be an
exaggeration to say that the libation ceremony
or water pouring ceremony is a Buddhist rituals
rather than of philosophy and ethics.
The procedure or etiquette of the gift, which is
elaborate in all of the medieval treatises are in
formal and in ritualistic term. Etiquette is a
code for membership in moral and ideological
communities. Gift ritual is a kind of religious
aesthetics. How rituals and ethics could be
related to (or opposed to) one another has
opened a venue of scholarship. In an interesting
way recent work on Buddhist ethics provides a
good example of the view that ethics and rituals
are in conflict. Gombrich makes an historical
argument that the Buddha’s rejection of
brahmanical ritualism was responsible for the
‘ethicisation of the world,’ which he regards as
‘a turning point in the history of civilisation’
[Gombrich 1996:51].
Ethics
Though most of the Buddhist material treats
dana as an ethical and ritual practice in the
context of meritmaking venture, but there are
undercurrents that also suggest the only true
interest is a desire for liberation. In one place
the Compendium of the Essence says:
Whether there is something small such as a
meritorious dana of only a handful of
vegetables, or something great such as the
ebf‡š— Rš§¯§viK Õ10
merit of the dana of Vemala [a famous and
generous donor], if one desires success in
rebirth (samsara), then it is established wrongly
because it is connected to rebirth and one is
able only to reach rebirth, not liberation. But if
one is able to give with the desire for liberation
[thinking]: “let my dana lead to the extinction
of the cankers,” then [this is] established
correctly with respect to liberation, even
Arahatship, the knowledge of Solitary Buddha
and Omniscience (the Fully Enlightened
Buddha) [Sarasangaha: 181].
The knowledgeable person would restrain from
reciting those Pali words that are confusing and
devoid of Dhammic value and the most
preferred Pali verse that leads to ‘liberation
from dana are:
iddhame danam asava khayam aham hotu;
iddhame puññam nibbanassa paccayo hotu.
Let this dana be the cause for the extinction of
cankers;
Let this merit be the cause for the attainment of
Nibbana.
sabbe satta sada hontu, avera sukhajivino.
katam punnaphalam mayham, sabbe bhagi
bhavantu te
May all living beings always live happily, free
from animosity.
May all share in the blessings, springing from
the good I have done.
Conclusion
Intriguingly a Buddhist tradition also indicates
that in the final era of the decline of the
Dhamma (Sanskrit: dharma) in their own
cosmology, the only practice remaining is dana
[Lingat 1962:12]. This is referred to as Kali
Yuga (Dark Age), the last of the four great
epochs of time in traditional Hindu cosmology
[for detail see Heim 2004:9].
A gift presented with proper attitude to an
appropriate recipient will produce high merit,
and although a small gift ‘given well’ may
bring as rich a reward as a large one, happy
indeed is the donor whose resources will allow
him or her to emulate Anathapindika and
Visakha. Nonetheless, even the donor who
gave on such a munificent scale as these two
great examples during the Buddha’s time could
not accomplish the final goal Nibbana (Sanskrit
Nirvana), during their lifetime. For all donors
must supplement giving with self-control and
other forms of established religio-moral and
spiritual practice.
Gift given with the intention to derive the merit
in the future worldly wealth and pleasures, and
heavenly existences resulting suffering in the
cycle of existences is called vattanissita-dana.
The other gift that is done for the liberation
(Nibbana) which is free from the suffering in
the cycle of existence is called vivattanissita-
dana. It has been said that in order for the gift
to become the foundation for Nibbana (vivatta-
nissita), one should not be casual or careless
while making a gift nor should desire any
particular stage of enlightenment either.
Through wisdom he is free from "I-donating"
and "my-donation" and through compassion he
is free from lethargy and depression. In its most
developed form, this would be a highest gift
given while the donor develops insight into: ‘I
am anicca, dukkha and anatta (impermanent,
unsatisfactory and without self)’, ‘the receiver
is anicca, dukkha and anatta’ and ‘the gift
materials too are anicca, dukkha and anatta’.
A gift that is unaccompanied by wisdom is
called ñana-vippayutta-dana such as a gift
done by imitating others then it is
unaccompanied by wisdom. While a gift
accompanied by wisdom is called
ñanasamppayutta- dana. If one makes a
donation while one is aware of volitional acts
(kamma), their resultants (vipakka) and the path
that would free him from vipakka then it is a
gift accompanied by wisdom. In this
connection, a brief explanation is necessary
ebf‡š— Rš§¯§viK Õ10
with respect to some exhortations about the
path that is associated with vipassana-ñana
aspects and that would free him or her from
kilesas (defilements). There are 10 defilements,
thus called because they are themselves defiled,
and because they defile the mental factors
associated with kamma (including dana). They
are:
(1) Greed (lobha),
(2) Hate (dosa),
(3) Delusion (moha),
(4) Conceit (mana),
(5) Speculative views (ditthi),
(6) Sceptical doubt (vicikiccha),
(7) Mental torpor (thina),
(8) Restlessness (uddhacca),
(9) Shamelessness (ahirika),
(10) Lack of moral dread or
unconscientiousness (anottappa).
To conquer these ten defilements one need to
apply vipassana-ñana efficiently and this can
only be cultured and developed through
vipassana meditation. The more one could free
him or her from these defilements one become
more adept in shaping life including offering
dana. The One who has freed from all these
defilements is called Arahat (the worthy), One
who has reached the final stage of spiritual
progress. The kamma (deeds) that they perform
including offering dana is classified as kiriya
(functional) which do not have the efficacy to
produce vipakka (resultant) and this is Vimutti
(Deliverance or Liberation, in Sanskrit:
Vimukti), the other name for Nibbana—the
highest and ultimate goal of the Theravada
Buddhism.
Recommendation
In this context it is worth mentioning some
recommendation, that are warranted for the
people who are yet to accomplish the high
stage, while building monasteries, constructing
pagodas, etc that are the dana of great
magnitude (thavara-dana). There is also dana
of less magnitude (athivara-dana) when you
offer alms or clothing or when you give food,
water, etc; to the needy. In giving charity of a
great magnitude, you are liable to encounter
interference from within yourself as well as
from malicious elements.
Therefore if you plan to perform dana of great
magnitude you should plan for yourself seeking
good advice from friends and learned teachers.
Only then you will get worthy recipients for
your dana. Choice of recipient is not so
important in doing dana of small magnitude;
even feeding animals has its own merit. The
crucial factor in doing dana is to have the right
mental attitude not the quantity of offerings.
Try to invite four more than monks to perform
‘sangha-dana’ whenever possible. Never be
attached to the offertories you intend to donate.
Let your mind be filled with complete
renunciation of the material things that you
have set aside for charity. This attitude is called
mutta cagi (mutta means detachment,
renunciation and cagi means one with generous
habit). So the donors should bear in mind not to
be attached to the recipient; not to be attached
to the offertories; not to pray or long for
worldly luxury in the abode of humans and
devas; only to have the noble desire to attain
the supreme bliss of Nibbanic peace. This will
make you the ideal donor. I would like to
conclude this paper by quoting a poem from
Buddhadasa, “Doing Good like Water”:
Not asking for anything in return,
Just like water used in spinning and pouring a
clay pot,
Or used in mixing and pouring concrete,
Which evaporates and dries up, until nine is left
To ask for anything in return or seek praise.
Like bricks, stones, clays, and sand,
Let’s do good turns for each other without
Asking for anything in return, just like water.
[Buddhadasa: 47]
ebf‡š— Rš§¯§viK Õ10
BIBLIOGRAPHY
1. Digha Nikaya. Translated by Maurice Walshe. The Long Discourses of the Buddha. Boston:
Wisdom Publication, 1995.
2. Mijjhima Nikaya. Translated by Bhikkhu Òanamoli and Bhikkhu Bodhi. The Middle Length
Discourses of the Buddha. Boston: Wisdom Publication, 2005.
3. Sarasangaha. Edited by Genjun H. Sasaki. Compendium of the Essence. London: Pali Text
Society, 1992.
4. Buddhadasa Bhikkhu. 2003. Thoughts & Experiences. Thailand: Dhammadana Foundation.
(Translated by Poonsiri Phanumphai & Santikaro, and Edited by Santikaro)
5. Findly, Ellison Banks. 2003. Dana Giving and Getting in Pali Buddhism. Delhi: Motilal
Banrasidass Publication.
6. Gombrich, Richerd F. 1996. How Buddhism Began: The Conditioned Genesis of the Early
Teachings. London: Athlone.
7. Heim, Maria. 2004. Theories of the Gift in South Asia . New York: Routledge.
8. Lingat, Robert. 1962. “Time and the Dharma”. Contributions to Indian Sociology 6:7-16.
Writer: Convener of ‘Center for Multifaith Dialogue’ and President of ‘Arakanese Research
Society of Bangladesh. He did his Masters in Management with Honours from the University of
Chittagong then served in a private bank for over 8 years before he was ordained as a bhikkhu
(monk) in 1997 and since then he has been a proponent of Engaged Buddhism distinct from
“popular Buddhism” and/or any branch of “organised religion”.
ebf‡š— Rš§¯§viK Õ10
THE SPERMUNDANE STAR AND THE MĀRA-PRONE HUMANS
By- Sudatta Priya Chakma
In the Dhammapada, an event of the Buddha’s
time says that once a Yakka drawing himself
near Buddha asked: “O Lord! Could you please
tell me as to whom is to be worshipped and
offered the Dāna so as to reap the greatest
yielding?” The Omniscient replied: “The
bumper harvest of virtues lies in the offering of
Dāna and serving to the Arahants who are
devoid of delusions, cankers, fears and
victorious over the cardinal passions of lust,
anger, greed, infatuation, conceit and envy.”
The Dhammapada reads:
“Pujārahe Pujayoto Buddhe Yadi Ba Sāvake
Papaňcasamatikkaňte Tiňňasokapaddibe
Te Tādise Pujayato Nibbute Sakutobhaye
Na Sakka Puňňayang Saghatung Imeomapi
Kenaci”.
Those who worship the worship-worthy
Buddhas and the disciples who have surpassed
the Papaňca (the world of diffuseness); those
who have passed off sadness, sorrow and
remorse; and the great personalities, who have
attained the nibbāna and are fearless, can gain
immeasurable merit that cannot be calculated.
Therefore, glorifying such great personalities is
directed to the strengthening of the Budhha
Sāsana and is also a deed of well being. The
Arahant, Ven. Sadhanananda Mahāthera
(Banabhante), the Abbot of Rangamati Rajbana
Vihāra, is one of such great humans of our
time.
Unlike Gautama Buddha, Venerable the
most, Arahant Sadhanananda Mahātherā
was born, for his last birth, to a middle-
class farmer family. The noble friend of all
beings is most popularly known as
Banabhante. The biographies of
Banabhante depict the naming to have been
‘a switch over’ from the identification by
name ‘Bana Sramon’ to ‘Banabhante’
respectively means ‘Sāmonera of the
forest’ and ‘monk of the forest’ – as
pronounced by the devotees of the time
with utmost veneration.
As we know, the tradition reveals that the
Gautama Sāmonera, as an aspirant hermit, had
to travel from place to place passing through
one Teacher to another for years together and it
was his indomitable will that led him to
attaining all the spiritual stages that had already
attained by his contemporary teachers but
finally the dejected Gautama Samonera had to
resort to his own course to become Buddha –
the Enlightened One. Ven. Banabhante’s
voyage to attaining the Māĝĝa Phala is also
ebf‡š— Rš§¯§viK Õ10
marked with the events more or less similar to
that of the Buddha’s in respect of taking to own
course of action – as the final resort. The then
Sadhanananda Sāmonera renounced the
association and all attachments with his
venerable teacher and inmates amidst the
dazzling city life of Chittagong City only to
seclude himself in the dense woods of the
Dhanpata forest that spread either side of the
mighty Karnafully River between Rangamati
and Kaptai towns. All along with him, as he
says, were a set of books and the robes he
wore; and apart from the Buddha, Ananda
Mahāthera, Sāriputta Mahāthera, Moggalāyana
Mahāthera and the like were his model teachers
and the source of all inspirations, strategy and
tactics in combating with the Māra for more
than a decade in the wilderness without being
served and sheltered.
However, no biographer is to claim for a
certain as to when and during what occasion or
at which place Ven. Banabhante attained the
mightiest power of putting an end to the course
of births and rebirths. But a consensus claim
goes concluding that Ven. Banabhante is an
Arahant belonging to the Chal-Abhiňňa
Arahant Category for being endowed with six
higher powers, such as, Divine Sighting (eyes),
Divine Hearing (ears), Power (knowledge) of
reading other’s mind, Power (knowledge) of
destroying cankers, Manifold Iddi (Magical
Power) and Knowledge of previous births. The
universal identification asserts that Ven.
Banabhante is, most probably, the only living
Chal-abhiňňo (An Arahant in possession of 6
higher powers) in the world. It is his
immeasurable contribution towards
strengthening the Buddha Sāsana that had
already instated him at the helm to steer the
wheel of the’ revival of Buddhism’ ahead in
this part of the globe. The Dhamma light that
he rekindled soon touched the nooks and
corners of the Buddhist world. The statesmen,
dignitaries and devotees of important
personalities from around the world come to
Rangamati Rajvana Vihāra to pay a visit to
him, apart from the regular visits of thousands
of devotees coming from different parts of the
land and from abroad as well. Rangamati
Rajvana Vihāra has become a spot of
pilgrimage, a source of regaining self-
confidence, a factory for reshaping morality
and a seat of learning & hearing the Sublime
Dhamma from a living Arahant, which is rare
to be sighted and rare to be heard.
For a layperson like me, it would rather be folly
to go for an accumulation of the doctrinal
expositions that have been being delivered by
Ven. Banabhante throughout the last decades
since 1960s. In his deliverance, he speaks of
the issues relating to both the mundane and
supermundane worlds. The vision is to help the
humans reduce their sufferings and enabling
them to put an end to the sufferings by breaking
the prison cell of the Māra. The mission is to
strengthen the Buddha Sāsana by rectifying,
reshaping and promoting the Māra-subjugated
human mind responsible for both the
wholesome and unwholesome deeds that cause
them to ascend to the upper course leading to
the nibbāna or to fall prey to the endless
sufferings throughout their traveling along the
cycle of births and rebirths for the ‘asamkya’
years together. Therefore, I find it appropriate
to glorify the Great Supermundane Star as I
have seen and heard from him since, it is said
in the Mangala Sutta, glorifying such an object
of ultimate veneration is meritorious and well
being and that I could not help presenting some
of his blissful messages sent on different
occasions, in the following manner:
1. On Eternity of the Buddha’s Dhamma:
“Buddha’s Dhamma is the Dhamma of this
sacred earth. The humans have integral tie with
this Dhamma. When the human society, having
forgotten the real Dhamma, got submerged in
the vastness of multifaceted false views and
being tainted with the worldly pleasures did
sow the seeds of anger and hatred and
ebf‡š— Rš§¯§viK Õ10
consequently became sorrowful, sick and
remorse-ridden; at this juncture, in order to
diffuse their sufferings and for the well being,
the ultimate Great Grand of compassion, the
Buddha having emerged in the world, with the
influence of his morality and advice, taught the
real taking of refuge to the Dhamma. And it is
for this purposes, the Buddha’s Dhamma has
been being prevailed as a flow since the
beginning and will continue to exist as eternal.
The Buddha is not a lay human; he is a
reservoir of infinite knowledge, boundless
compassion and a vastness of pure virtues. As
in the case that an ailing patient essentially
requires a good physician similarly, the
necessity of a pure and great personality with
complete body form, as it had been and so will
remain ever invincible for the extinction of
sufferings of the living beings trodden with
threefold woes. It is for this purpose, following
after ‘asamkya’ years, as to emerge in the
world as the great personalities with complete
body form, the Enlightened Ones in singles, the
‘Bodhisattvas’ (Enlightenment Beings) get
prepared through fulfilling the ‘Pārami’
(Perfections) in their hardest meditation for the
indefinite period of time. The emergence of
Buddha does not take place for a particular
country or a nation; this rather takes place for
the extinction of sufferings stemming out of the
birth-decay-ailment-death-sorrow states of all
the living beings. It is for this reason; the
Buddha is more valued than that of all other
valuable gems in the world. It is for the general
wellness of all beings and for attaining the best;
his messages and all the worldly contribution
are greater than the jewels. Being in line with
the Dhamma, those who by virtue of own ideal
lives and advice preach the messages of
Buddha are also reckoned to be greater than
that of all the precious stones of the world. The
fortunate are they who take refuge to the triple
gem and become the possessors of peace and
happiness.”
2. On Pilgrimage:
“Buddha spoke about the four great spots to be
visited, worshipped and prayed as to rejuvenate
one’s firm stand for an ever extinction of the
sufferings of life. These are – Buddha Gaya,
Sarnath, Kushinagar and Lumbini. Why?
Sighting of these four sites of great
remembrance signify the remarkable events of
the Buddha. Victory over Sankāra Māra – the
mother of sufferings at Buddha Gaya,
expositions of the means for achieving triumph
over the Sankārā Māra for welfare of the world
at Sarnath, Victory over the Skhanda Mārā at
Kushinagar and giving final opportunity to the
Sankārā Māra i.e. taking the last birth – the
sighting of these four sites, if vibrates the
visitor’s mind, will cause to arise inspiration
for attaining freedom from suffering.
For a pilgrim, with a start from cherishing
firmness to go for a visit and pray the four great
sites to his/her breath for the last, if he/she
meets failure to lead the life in accordance with
the path shown by the Buddha including if
he/she cannot remain firm in struggling for an
access to the nibbānā, then going for such
pilgrimage bears no meaning. In my opinion
(Banabhante), if someone can bring extinct to
the Greed, hatred and delusion, then it is for a
certain that his/her visiting of Buddha Gaya
ends up right there. If it happens that the
Sublime Dhamma is heard and the Dhamma
knowledge and the Dhamma eyes are attained
while sitting at home, then the visiting of
Sarnath ends up there. On being able to decline
to the passion for male body and female body,
etcetera, thus ends up the visiting of
Kushinagar. To an aspirant firmly determined
with a vow that goes: ‘This is my last birth; this
is my suffering-prone-prison-like-body
formation for the last time and I will not let the
Skhanda Mārā enjoy this opportunity for the
second time, I will not.... and....I will never...’ -
thus the aspirant firmly employed in line with
the Buddha-shown path in the struggle against
ebf‡š— Rš§¯§viK Õ10
greed, hatred and delusion including ignorance,
desire and fetters and as such, the sighting of
Lumbini, worshipping and praying takes place
in him within the moments.
I bless the wishers who are in willingness to put
an end to the suffering for ever: May the
indomitable will and firm determination arouse
in their mind.”
3. On rare birth as human:
“Rare is the birth of human. As per the
Parinibbāna Sutta, the span of Buddha Sāsana
is stated to be for five thousand years. At
present it is 2542 B.E. and 2458 years remain
as balance (the message was originated in
1998). It will be of a matter of great fortune if it
happens to have rebirths as human within this
given time. The reason is that taking rebirth as
human in this period will have no meaning, if
no opportunity appears to travel along the
eight-fold path directed by the Buddha and
having achieved at least one of the four Māĝĝa
Phlas and thereby getting the downward course
closed, then the taking of birth as human will
be of worthless. Birth as human is, of good
fortune, attained through performing
wholesome deeds and fulfilling the perfections
for the births and rebirths together. If you miss
the golden opportunity by being indulged in
pleasures and negligence, then there is every
doubt whether the next birth as human will be
within this period. In order to mark the existing
birth with a meaning, every one has to make
good use of the days by way of being with pure
mind and with the observance of ‘Silā’ and
Sublime Dhamma; and has to be along the
eight-fold path employing oneself in the ‘Smriti
Vipāssanā Bhāvanā (tranquility insight) and
that should be the duty. Otherwise, being
encountered by sufferings is unavoidable in the
existing birth and in the birth that follows.
He, who is in love being devoid of attachment
to all beings at heart, indiscriminate of friend
and foe and compassionate, is free from danger
and is dearer to humans and the devās.
Therefore, O devotees! At this existing birth,
one can gain happiness, peace, love and honor
by declining to hatred, showing kindness to all
beings and rearing loving compassion towards
all the living beings of the world.”
4. On being conscious and happy:
The way of leading life, as is not easy, simple
and smooth, so is as sharpened as a blade and
inaccessible. There is a constant contradiction
in between auspiciousness & inauspiciousness,
sin & merit and well-being & not well being. A
slight negligence inevitably invites deviation
and death. And hence, one is to lead the life
with deep concentration of mind and in phases
of thoughts. It is as similar as the case with a
passerby who proceeds to the goal in slow
paces. He, who always thinks of
impermanence, sorrow and non-self nature in
all the objects, be he is on move, at sitting or in
lying; and destroys the sins so originated and
gets the origination of sins closed and veering
the perturbed state of mind becomes the
possessor of supermundane knowledge through
self restraint, is the person who is an ever
happy human.
Therefore, be controlled while you are the
dining table for drinks and meals. Nobody can
be happy being indulged in sensual pleasures.
Stay apart from satisfying the uncontrolled
senses and stay free from the endless
sufferings.
5. On observance of the Paňca Silā:
For the households in worldly condition, the
observance of Paňca Silā is a must. Refraining
from hatred upon the living beings or killing
the beings, avoiding the acts of theft, abstaining
from being involved in adulteration, declining
to lying, back-biting, harsh words, gossiping
and being free from anger, envy, ignorance,
ego-feeling and false views – only then one can
be really happy. One can attain right course
ebf‡š— Rš§¯§viK Õ10
through performing the Dāna, observing Silā
and practicing with Bhāvanā.
On observation of the Paňca Silā, the course of
life gets developed and three-fold treasure is
gained, such as (a) Admiration, (b) wealth and
(c) upward course after death. With the Paňca
Silā, just being alive for a single moment is a
grand success of being alive. On the contrary,
leading a life for a century without morality
(Silā) spells the life to be worthless, just
because, it leads to ‘Apāya’ (down course) after
death. Hence, with Silā, it is better to remain
alive for a single moment rather than leading a
life for a century without being with Silā.
Therefore, every man and woman by practicing
with the Paňca Silā can improve the mind for
own happiness in the family life.”
6. On attainment of the Nibbāna:
“What the Buddha said about the extinction of
birth and death of the living beings ridden with
‘Kilesā’ (defilements) – the deeds of action
leading to such Dhamma of extinction is called
the ‘Nibbānā. The humans tight up with the
bondage of behavioral manners tainted with
ignorance just embrace and accept the
sufferings. In order to let the humans get rid of
the decadence, birth, ailments and death, the
Tathāgata Buddha professed the sweetest
Nibbāna Dhamma saying, ‘Those who are
learned, honest, simple and devoid of delusion;
with practicing the Buddha’s advice and
through generating the light of wisdom; and
having the rebirth extinguished, enable to
witness the Nibbāna.
The Hell, Sub-human, Preta and Asurā - are the
four worlds that comprise the ‘Apāya’ i.e. the
down course. In order to get rid of these four
‘Apāyas,’ do accept the Supermundane
Dhamma and gain the real peace thereby. Do
practice with the Buddha’s Middle Path – the
‘Smriti’ and Vipassanā Bhāvanā.
Sadhu! Sadhu! Sadhu!
Writer: Engaged with translation and compilation, English medium educational Institutes and
N.G.O. consultancy.
ebf‡š— Rš§¯§viK Õ10
Banabhante-The Apostle of Peace
By- Shri Ranjan Kumar Barua
Ven. Sadhanananda Mahathero (Banabhante;
the forest monk) is the well-known,
famously worshipped, clairvoyant, omnipotent,
omniscient Bhikshu in Bangladesh who has
attained the highest magga 'Arahanta'. For over
forty years, transcending religious barriers,
creed, and other societal divisions, he has been
providing directions to people from all walks of
life much like Lord Gautama Buddha, about
their moral and spiritual developments. As
such, Ven. Banabhante has never been
beholden to any particualr sects or segments of
population nor to any particular individuals for
their devotion to him as arduous devotees.
Belonging to no one, he truly belongs to ALL
of those who come to embrace his edifying
ideals to enrich their lives by nurturing and
cultivating 'kusala kamma'.
As an Arahanta, His Holiness Ven.
Banabhante maintains strict discipline in
upholding dictates of Lord Buddha for the
'Sangha' entailed in 'Binoypitok' and he
steadfastly avoids any claims of ownership on
anything --money, expensive gifts, material
property, and 'special devotees' . Individuals
by their own merits and contents of inner
qualities can endear themselves to Ven.
Banabhantee and as such one's nearness to the
venerable Bhikshu cannot be deemed as his
personal preferences. Indeed, as a clairvoyant
Arahanta, he can instantly view latent merits or
'lack of' among his devotees. For he has risen to
the summit heights of immeasurable
achievements surpassing normative,
ontological boundaries. His fundamental
philosophy and teachings emanate from
Buddha's teachings as he reminds everyone in
quotidian living the importance and needs for
observance of Lord Buddha's principles of
'sila' (good conduct), 'samadhi' (right
meditation), and 'prajna' (attainment of
wisdom).
As life cannot be divorced from diurnal
existence, it becomes all the more urgent that
we pay attention to our conducts and Ven.
Banabhante passionately propounds that
flourishing of inner virtues lie inextricably
intertwined with our mental inclinations. Our
actions with putrid predilections will inevitably
bring about unwholesome outcomes
embodying 'dukkha' meaning sufferings. His
teachings are pointed remarks on endless
sufferings mired in our cycles of rebirths and
stark reminders that our actions yield
unavoidable consequences based on its own
merits. There is no magic wand by which one's
mischievous deeds could simply be, despite
infinite wishes, washed away or wiped off by
some miraculous quackery. Thus, grounded in
scientific reality of inter-connectedness
between causes and effects, and in reasonable
discernment Ven. Banabhante envisions a
community of present and future progenies
who would adhesively adhere to edifying
conducts devoid of 'Ahimsa', hidden jealousy,
envy, acrimonious feelings and other conducts
borne out of filthy perversities--in thoughts,
words, and in all kinds of daily activities. As
we yearn to live in peace and harmony, our
actions must coincide with our inner state of
mind. Negative, unwholesome thoughts with
mental defilements will inevitably
breed unwanted, undesirable outcome. One
needs to investigate into the nature of reality by
delving deep into the reality of mind and matter
within self, not in the form penance, but in
sincere attempts to extricate mind from inward
defilements. Careful observations of reality by
interrogating the nature of reality leads to
observation of truth. It is to know the
self through process of self-examination. That
ebf‡š— Rš§¯§viK Õ10
investigation requires vigilance, self-discipline
and incisive self-analyses into the contents of
our thoughts. This art of living is deeply
embedded in Vipassana
Meditation.
Born in Moraghona near Rangamati,
Chittagong Hill Tracts on the auspicious day of
8th January, 1920, Rathindra bore signs of an
occult and astounding greatness. His gaze since
childhood was set on a far distant future as
though he remained deeply absorbed in
compassionate contemplation at humanity's
intense sufferings and finding ways to alleviate
their pains and incalculable misery. His
observations on the world around us gave him
the determinations to set out in search
of 'Saimyak gyan' or right views. Merely a
novice in the Buddhist Sangha, the 'Rathindra
Sraman' made a query to his then teacher Sri
Dipankar Mahathero who were staying at
Chittagong Buddhist temple. His teacher was
startled by his disciples' rather
audacious inquiry-'how to attain right wisdom'
or 'Prajna'. The young 'samana' was discontent
at heart as he failed to quench his bubbled up
thirst to grasp the infinite, immeasurable, and
ineffable. An enormous inward transformation
brought about a stupendous, supramental
consciousness as 'Rathindra Sraman' embarked
on his unknown journey at nearby Longhadhu
Forest adjacent to his childhood residence at
Dhanpata forsaking mortal dangers, agonies of
sensory deprivations of foods and shelter. He
was fearless like Siddharta Sri Goutama whose
'mahaviniskraman' certainly gave him the
exemplary impetus to be worth emulating.
And, Rathindra after 12 years of austere
practice of Bippassana emerged as the 'Forest
Monk', the venerable 'Banabhante'. The
uniqueness of ’Banabhante's' emergence did
not simply come from introspective dissection
or from intellectual analyses of contents of his
vast consciousness. It had gone through a
gigantic inward transformation saturated in his
unnerving determination like Tennyson's
Ulysses--'to strive, to seek, and to find, but
never to yield'.
It is difficult to fathom the depth, scope,
intensity of this 'great sage’, but one can
speculate Sri Aurobindo's eternal words
reverberating in the contours of Banabhante's
enormous psyche--'man is Nature's great item
of transition in which she grows Conscious of
her aim. In him she looks from the animal with
open eyes towards the divine ideal'. It was ,
indeed, this imperceptible , yet intensely
palpable at heart which propelled to remind
within him rather incessantly the Nietschzean
ideal--'If the night and the day are such that you
greet them with joy, if life emits a fragrance
like flowers and sweet scented herbs, is more
elastic, more starry, and more immortal; that is
your success''. To Ven. Banabhante, life is like
Nietzsche's vision which means 'for us
constantly to transform into light and flame all
that we are and we meet with'. He drew the
lesson from Buddha-'Atma Dipa Biharena
Atma Sarana Aynya Sarana' meaning 'Know
thyself' and entuned his mind, heart and entire
being into Shakespearean addage--'To thine
own self be true , Then it must follow as night
the day'. His significance, therefore, can be
discerned not only to those who are initiated
but to the values he remotely suggests by this
extraordinary manifestation of the superhuman
in the process of his 'becoming' into the
'Banabhante'. His titanic influence has spread
an immense awareness and has compelled a
vast sea of humanity in his surrounding region
to retreat from habitual walks and to aspire to
redefine their lives by 'practices of Bipassana'.
Like T. S. Eliot, Ven. Banabhante portrays the
stark futility of human existence in
his unceasing advocacy for ' continence', 'metta'
and 'peaceful co-existence' in a world where
blood shook his heart at 'The awful daring of a
moment's surrender, which an age of prudence
can never retract, by this, and this only, we
have existed which is not to be found in our
obituaries, or in memories draped by the
ebf‡š— Rš§¯§viK Õ10
beneficent spider' (Wasteland, T.S. Eliot). In
such a world with full of 'endless
duhkkha' Eliot’s condign depiction finds a
striking resonance in Ven.
Banabhante's tireless espousal at needs for
inward transformations. As the mortal
existence in his view--"Here one can neither
stand nor lie nor sit, there is not even silence in
the mountains, but dry sterile thunder without
rain, there is not even solitude in the
mountains"(Wasteland, T.S.Eliot). It must be
pointed out that he is not a messenger of gloom
and despondency in our present existence but
his emphasis is on needs for upliftment so as to
eschew fatal consequences of 'Akusala
Kamma'--unwholesome actions. He often
questions 'how life can be lost in living' so that
we engage in our efforts at seeking significance
of life in our mortal existence
Discourses of Ven. Banabhante:
This body is borne out of 'Abidya' meaning
ignorance and 'Tanha'meaning desire. The
conjunction of 'Abidya' and 'Tanha',
instantaneously, results in birth of
'Panchaskandha'. So, the utmost efforts must be
there to manintain awareness about the nature
of 'Abidya'. It means to be aware of all
activities pervading our daily existence. Ven.
Banabhante lays tremendous emphasis on the
'Satipatthana Vipassana' and is scornful
of weak resolves of small motivations. He
reminds that a ceaseless stream of efforts and
awareness are essential requirements for
practice of Vipassana Meditation. It is to
cultivate choice less awareness in the
continuous movements of 'seeing', 'hearing',
'thinking', imagining' etc. A beginner should
endeavour to contemplate on 'arising' and
'vanishing' which eventually will give rise to
'insight of illness'.
This human existence in an individual may not
take rebirth in human form once again, Ven.
Banabhante sternly warns quite often as the
next round of re-birth could take place in the
unhappy life of lower existence. Everyone
ought, therefore, strive to reach the first stage
of 'Sottapatti magga' as a minimum
achievement in this life. Ven. Bana Bhante's
teachings and discourses focus essentially on
Lord Buddha's 'Pratitya Samutpada Niti'--the
laws of causations. He notes that efforts in
mental discipline all too often is accompanied
with unwanted tedious labor without delight ,
but the realization of nature of 'dukkha' and
'impermanence' will bring forth compassionate
'panna' to heal those wounds long-suppressed in
the heart.
It is a frivolous exercise of preposterously
empty-headed mind to be indulging into
confabulation of 'Nature of Nibbana' with
adornments of verbal ornamentation, whereas a
mind remains quagmire, inescapably, in petty
calculations of earning a little name and
fame of being a 'writer' or 'thinker' in so doing
and harboring surreptitiously hidden jealousy,
envy and other mental defilements. It is
pragmatic rather not to dwell on this imagined
state of "Nibbana' but to work with steely
determination in attaining 'magga' by delving
deep into the practices of mindfulness with an
inexorable pace. It is imperative that a mind
extricate fully from 'kama'-'lustful thoughts'
long before one ponders on the 'state of
Nibbana'. From a sloka in Dhammapada, one
can discern the fatal consequences of lustful
thoughts forewarned by Lord Buddha--'Kamatu
jayate shoka, Kamatu jayate bhayang, Kamatu
bippimuttassu natthi shoka kutu bhayang'. The
ideation and identification of sense of ''me', or
'I' is borne out of misperceived assumptions
inbred within us in the form of 'ignorance'. This
ignorance is of 'Lokuttara Gyan', which cannot
be erased by accumulation of institutional
knowledge or by resorting to pedagogy of an
instructional curriculum by any self-acclaimed,
clever saints espousing various adjectives of
religiousity, at times, far-fetched, about the
unseen, unfelt qualities of 'Nibbana'.
Leaving cacophonies of such self-professed
ebf‡š— Rš§¯§viK Õ10
attributes of 'emptiness' from caterwauls of
Sadhus aside, Ven. Banabhante once described
' Nibbana' as cessation of all 'dukkhas'. His
attainment of "Nibbana' is epitomized in his
very self-absorbed, succinct depiction of a
sublime state which needed no cliched,
tautological , and tortured wordings like
crochet cross-gained of a mundane wordsmith.
There lurks a hidden danger in such
labyrinthine web of ornamentations as it
represents an insidious image of vain glory in
the guise of substantive discourse. It is also
important to decipher the actual meanings
of 'Etipiso Bhagava, Arahang, Samma
Sambuddho, Bijja-charana samppnna, Sugata,
Lokabido, Anuttara, Puriso Dhamma Sarathi,
Satta, Deba, Manussacha, Buddho bhagabati'.
The critical emphasis, Ven BanaBhante
mentions is on the word 'Etipiso' meaning
'Thisis the'. It refers to absolute', unequivocal,
irreconcilable, recondite and 'Adaitavm'. The
uniqueness of the Lord Buddha's teachings sets
him apart and Ven. Banabhante's emanenace
as embodiment of Buddha's teachings mark a
pronounced departure from teachings of other
'luminaries' amongst our contemporary epoch-
makers or trend-setters. After all, all that
glitters is not gold and one can think of
only Krishnamurti who has ascended to that
identical stage of spritual pre-eminence. It will,
therefore, be misleading to bring into the
discourses of Ven. Banabhante a quixotic and
arbitrary relevance of 'others who are
temperamentally and philosophically, unrelated
to his 'Panna' or 'Wisdom', just because one has
read about them 'a little' and can bridge a
connection by some melange of words
according to one's inclinations to profess to be
a reservoir, albeit mini, of infinite knowledge.
It must be emphasized here that Lord Buddha
counseled humanity to 'expand compassion to
all living beings just as a mother distributes her
boundless love for her only offspring'.
........'Mata Yata Niyang Puttang, Ayusa Eka
Putta Manurakhye, Ebampi Sabba Bhutesu,
Manasang Bhavaye aparimang'. As the true
disciple of Buddha, Ven. Banabhante stressed
solely on 'peaceful co-existence, on metta, even
when he was faced with 'sagacious or practical
choices' on numerous occasion as was
witnessed by this author. His instructions were
on farewell to arms adhering to Buddha's
principles of eschewing all kinds of hostile
activities and practicing equanimity,
ceaselessly, even in the face of extreme
provocation and to adjust a living upholding
principles of 'peaceful co-existence'. The
significance of Ven. Banabhante's emanace,
seems to me, lies in averting a cataclysmic
maelstrom surrounding his native region where
as an apostle of peace he made us aware of
'higher values' in our spiritual journey and in
so doing, he resonated teachings of Lord
Gautam Buddha. It is in the principles of
'Ahimsa' 'metta' and peaceful co-existence; we
can attain some measure of sanity in our daily
living.
Writer: Educated in America, M.A in English literature; M.A in Government and International
Relations; M.P.A with Pi Alpha National Hones in Public Policy and Administration, USA.
ebf‡š— Rš§¯§viK Õ10
Venerable Sadhanananda Mahasthabir: The Banabhante
By- Sutapa Barua
Sadhanananda Buddha
Born: 8th January, 1920
Birthplace: Morghana, Rangamati, Bangladesh
The Saavaka Buddha: A great philosopher who discovered and follows the teachings of Lord
Buddha
Family name: Rothindro Chakma
Mother: Birpati Chakma
Father: Haromohon Chakma
His teaching: Sufferings can be ruined by attaining deathless state which is called ‘Nirvana’
His Holiness Ven. Sadhanananda Mahathera
(Banabhante- the saint of forest), a name of
great sanctity pronounced with high veneration
amongst the Buddhists* in Bangladesh. He is
one of the Arahant’s who has attained the
‘Nirvana’ (freedom of suffering
and amalgamation of wisdom and edification).
Thus he has reached the state where one can
stop his craving for being birth, while an
ordinary man is always driven by desire to seek
for happiness. The ultimate happiness, the
‘Nirvana’, can only be found when one’s mind
is seized for sensual pleasure and pleasure
associated with wealth. All these bring
sufferings. Ven. Banabhante showed how to
ruin the sufferings. He discovered the four-
fold- truths which is all about the knowledge of
sufferings, knowledge of the origin of the
sufferings, knowledge of the extinction of
sufferings, and means of the extinction of
sufferings.
Knowledge of suffering: It means
understanding of sufferings. The birth is
sufferings, its cycle of living with disease,
aging, death all cause sufferings to a human
being.
Knowledge of the origin of the sufferings: What is the origin of suffering? Sufferings
originate from ignorance of desiring more and
more. According to Ven. Banabhante if there
exists no actions done by you, there grows no
sufferings.
Knowledge of the extinction of sufferings: How long will you be suffered? A year, two,
more or beyond one life cycle.
Means of the extinction of sufferings: Ignorance, desire, clinging, defilements, group
of existence, spheres and elements are the
causes of sufferings.
Ven. Banabhante says, "If you want to go to
the Nirvana, you cannot be in the worldly
condition maintaining the relation as husband-
wife and sons-daughters. Your duty is not to
back to the householder situation and not to
view a woman as a female. You are to reject
the concepts of 'I am', 'mine', and of 'self'. This
is the echo of Lord Buddha's doctrine
which tells that the concept of 'self' is the
principal obstruction on the way to Nirvana.
Ranjan Barua, one of the fortunate (in the sense
of 'hearing and sighting the Buddha is a rare
case of rarest') close observer of Ven.
Banabhante expressed his thinkings in this
way: "His (Bhante's) teachings are inextricably
entwined with many facets of Lord Buddha's
teachings. He has been a manifestation of
extraordinary transformation of humanity into a
ebf‡š— Rš§¯§viK Õ10
superhuman stage. That said, one thinks, it is
essential that one brings about the similar or
identical transformation within oneself". By
saying so he further added, "The fact that this
human life may be gone forever in next
existence". The realization of destruction
of reincarnation should provide serious impetus
for meditation in order to bring about 'magga'
within self. Ranjan said, "Fundamentally, this
is the crux of Banovantay's teachings.
'Atmadipa biharena, atma sarana anyasarana'.
Be a light to yourself. Meditate. Transform.
Attain magga. Attain Enlightenment".
Nirvana is the supreme human goal that all
Buddhists, and by extension all human beings,
should chase after, but many of us are not wise
and sagacious enough to fathom out the
inherent significance of attaining Nirvana—a
reason why, we Buddhists--- let alone people
from other creeds--- do not ponder on bravura
Enlightenment or Edification. Excellence of
human life is beyond elucidation. By being
born as human, we can organize our thought
process, optimize the situation and chances,
dissimulate our cynicism and flourish our
potentials, which are patently unfeasible for the
other quadruped and biped. But, we dissipate
our mental energy, fertility and mettle and
intellectual fecundity for so-called mundanely
acquirement and by so doing, accrue, by
stealth, prosaic sins that work as “Catalyst” to
burrow our future life deep into abysmal
inferno. Thus human lives come in the grip of
unending sorrow, unclean thoughts, amoral
actions, unethical impurity and disastrous birth
cycle!
Ven. Banabhante says, "Self-restraining, mind
restraining and restraining of senses are the
supreme duties of an ordained. Restraining
means refraining from committing to sin.
Refraining from sin leads to the fulfillment of
the 'Sila' (morality), 'Samadhi' (concentration),
and the 'Prognya' (wisdom)".
Ratiocination, contemplation, mental and
physical immersion plus heart-felt reverence
are prerequisite for ascending to the ectoplasm
of Nirvana—a state of mental purification and
fecundity whereby one can see, feel, discern
and read the very delusive fabric of the
universe that people, by mistake, conceptualize
as the Eden of happiness, peace and tranquility.
But, enlightenment is a systematic
methodology to plumb the matrix of physical
and mental structure and constitution and more
importantly, how physical and mental desires
likes of cohabitation, fleeting materialistic
exultation, appetite or rapacity, dragoon human
beings into corrupt and amoral activities. The
very process of “Knowing thyself” is an
ossified medium to realize this moralistically
illicit and noxious drowning into the grisly sins
that we keep on doing by being propelled by
physical desire mainly. But, if we keep us
occupied with understanding just earthly
intricacies and aloof us from striving to figure
out whether physical and mental inclinations
plunge us into the nadir of tribulations, our
endeavour to attain Nirvana will be futile in the
end. The question of why we should seek
Nirvana can only be answered, only when we
will reason out the complexities and afflictions
of physical and mental hankerings.
Meditation has now been very prolific medium
to allay mental agonies and eschew the
unanticipated anguish. But this exercise could
only ensure a transient and periodic jubilation
as such contemplation doesn’t spur one into
dissecting the very fundamental nature of mind
and body. So, once the temporal phase of
enchantment tapers off, we have got to sit on
meditation over and over again to find out
solutions to mundane pains and conflicts. Thus
human lives keep swirling round the circle of
sorrow and mental chaos. But, Bipasana
meditation (Meditation for plumbing where the
extraction of body and mind is and seeing how
body and mind works) apprises us of the
conflicting and critical germination in our
ebf‡š— Rš§¯§viK Õ10
physical entities and makes us aware of
incessant origination of sorrows, consternation,
fear and lubricious excitement. If you cogitate
on our physiological texture pensively, you
must be wondered at the agglomeration of both
body and mind for creating a ravenous
sensation in us, which goads us on to respond
to their demand in a flash. But, if we can
prevail over this mind-body dominance over
human beings, we could be able to concentrate
on metaphysical knowledge of mind-body
relationship and ascertain that as long as we
cannot get rid of the idea of “Physical
excellence”, of “Cogito Ergo Sum” or of “the
domain of I and we”; our inner journey will
remain incomplete and unsuccessful.
At this critical threshold of confrontation
between atavistic and primordial reality and
metaphysical actuality, a skeptic or mundanely
man would hurl the teaser to the enlightenment -
seekers why do we have to trivialize the
importance of body and mind or why on earth
should we posit that mind and body is
concertedly producing pessimistic gamut of
sorrow, rue and pains in us? To understand this
inexorable rise of anguish in our quotidian
living, we have to acquire wisdom. Wisdom is
not just having erudition in earthly knowledge
or social fluidity, but it is very much esoteric
and somewhat turgid. Wisdom rather is having
a mind, which can see and read beyond the
periphery of materialistic knowledge. Once you
have gained and gathered such wisdom,—
which can be attained through Bipassana
Meditation--- you will feel, see and twig the
delusive canopy of illusion, blindness,
meanness, dwarfism and ignorance ( In terms
of mental purity and sanctity) of educated and
uneducated people of the world!!
However, it is very perilous and pernicious for
physical and mental health to set out for inner
sanctity, because this very purified layer of
mind is not confined in our so-called reasoning
of enlightenment To attain this, one needs to
sacrifice that material, physical and mental
comfort in the first place. We define
enlightenment as a medium to become a good
human being, who has a huge institutionalized
schooling, a great load of reading of so many
books and a good chart of character. The much-
familiar “Want to be enlightened
beings” revolution of Abdullah-Abu- Sayeed in
Bangladesh has pandered immensely to
categorize Enlightenment in such angle, but we
fail to grasp the salient point that enlightenment
is completely and patently a mental process—a
man without complete academic knowledge or
certificate can have enlightenment that cannot
be found in those schooled fellows. This is a
matter of wisdom that guides one’s inner
aspiration for Nirvana to enlightenment. The
bookish basics are always concocted and
capricious, but enlightenment is perpetual and
eternal. It is such a mental fertility, by which
you will be able to observe the sorrows of
being born, cohabiting, appetite, aggression and
so forth.
But, we get gravitated towards ephemeral bliss,
foregoing to plunge into the ethical, moral and
contemplative connotation of life itself.
Intoxicated and inebriated with material fortune
and temporary happiness, we defy the cruel and
grim reality of leading an insignificant and
unpurified life. But savants like Buddha,
Socrates or Swami Vivekananda must slough
off this so alluring and quixotic life-style and
meditate for acquiring true wisdom, whereby
they will procure knowledge of the infinite and
the unseen. Sagacity and perspicacity are two
overarching features to grapple with abstruse
issues, which materiel people may consider as
“Idle” and “nugatory” exercise. It is basically
ignorance of us, the educated but heavily
mundanely people.
If we think of achieving Nirvana, what we must
need to do is get the drift of the abstruse issues
of the universe. That the whole universe is
leavened with sorrow, pain and illusion is to be
ebf‡š— Rš§¯§viK Õ10
fathomed and we have to strive to come out of
the shell of illusion and false dawn. But, the
problem is whenever we start out brooding in
this particular fashion, the sorrow-loving
(though unbeknown to them) people will begin
to ridicule you. We are very much coy about
going beyond our known world and labor under
the delusion that the visible physical world is
the totality of knowledge. Being mired with
such disillusioned wisdom and primeval fear,
we jettison the idea of “the world is rueful” and
“the rudiments of the universe are hidden in our
body and mind”. So, to attain Nirvana,
Enlightenment or purified wisdom, we have got
to eliminate the roots of ignorance, false
ideology and materialism.
"If you are really willing to go to Nirvana, earn
the wisdom of four-fold-noble truth, knowledge
of dependent origination and the knowledge of
destruction of cankers. Having attained these,
reach the Nirvana and stay in real peace", says
Ven. Bhante.
It is not possible to gather this great
philosopher's activity in such a limited page.
The emergence of this self-enlightened Buddha
is a rare begetting to not only the Buddhists in
Bangladesh but also "people of all walks of
life", as said by Ranjan Barua, a follower of
Bhante. The Saavakabuddha has been
distributing the message of the truth, he earned,
to the people of all strata to ensure them
achieving freedom from woeful earthly world
and attaining the eternal peace. At the end, let's
all wish a longer life of the Sadhanananda
Buddha by keeping glorious bandana
(salutation) at his footage.
"Bhavatu Sabba Mangalam"
"May all beings be happy in the world"
References:
1. Indragupta Vikkhu, 'Sermon of the Ariyasavaka- Banovantay', series-1, 2000
2. Ven. Weragoda Saroda Mahathero, 'Treasury of Truth - Illustrated Dhammapada'
Acknowledgements: 1. Ven. Priyaratna Bhante, Rajbana Bihara, Rangamati, Bangladesh
2. Ranjan Barua, Kansas, USA
3. Sulav Chowdhury, 'Nirvana, Wisdom and Enlightenmen t', 2007
4. Ven. Karunabangsha Bhante, Rajbana Bihara, Rangamati, Bangladesh
5. Ven. Dharmaratna Bhante, Rajbana Bihara, Rangamati, Bangladesh
Writer: Graduate Student, Chemical Engineering, Arizona State University, AZ, USA.
ebf‡š— Rš§¯§viK Õ10
Crisis of Modernity
By- Sujan Kumar Barua.
We live in post-modern world amidst enormous
technological developments, scientific
innovations embodying modernity. Modernity
is synonymous to “Newness”. It can be
deduced; therefore, that whatever new is
‘modern’. We are incessantly busy like a
monkey and chasing after this ‘new
phenomenon’ without considering effects of
our pursuits. The zeitgeist is such that by all
means necessary, we must ‘become’ modern.
Indeed, the characteristic outlook of post-
modernity demands us to be ultra-modern. It
means to embrace complexities forsaking our
primitive simplicity. Misguided and
confounded by allures of modernity, we are
engaged in hot pursuits after the golden
chimera. Unaware, totally, that we are standing
on quick sands, we are gradually losing our
foundations and it is going to devour us. As
such just for our selfish reasons, we are
extraordinarily busy with adornments for self-
aggrandizements, for our families and yes, also
for our nationalistic fervors. Instead of co-
operation, peaceful co-existence, we strive
steadfastly to gaining, mindlessly, for the
interests of our families, own society and for
the causes of our nationalism yet at the cost of
our collective interests. It is a slippery slope as
though a mere inattention will result in a sure
descent to an abyss, irretrievably.
We can notice that break-up of the Soviet
system has galvanized our collective mistrust in
the socialist system. The aftermath of
disintegration of socialist economy heralded
unshakeable trends for globalization.
Globalization literally means free economic
interactions across nations of the world. It also
means free trade and freedom to explore global
commercial enterprises. States or governments
would have lesser controls on economic
activities; instead, private enterprises and
initiatives would direct and guide new market
economy. In actuality, whether governments
ought to have no controls on the economy is
greatly debatable as we fail to understand,
fully, the complexities of modern economy. By
economy, we intrinsically mean factors of
demand and supply in which our individual and
collective wants for basic food, shelter and
employments are mitigated, meaningfully. It
seems to me, that general understanding of the
consequences of globalization are geared to
ameliorating our collective material well-being
which would bring about common good for all
segments of human population across nations.
Inextricably related to economic developments,
obviously, is the political stability of respective
cultures. If we look at Soviet Union and China,
we see on the one hand, astounding economic
progress in China due to stable political system
presided over by CCCP, and on the other, near
bankrupt economic meltdown due to lack of
viable political system in the wake of the
disintegration of the Soviet Union. What is
discernable here is that success of globalization
greatly depends on concurrent existence,
growth and developments of political systems
in which an agreed-upon procedure as to how
to bring about changes in the governing body
remains well defined and widely accepted.
Therefore, periodic elections after certain
times, representative Governments with ethical
accountability, freedom of press, rules of law
and individual subjugation under law and order,
equal opportunity, due process of legal systems
and above all, transparency define the
normative political culture. For the sake of
collective well-being and to ensure common
good, nation-states must consider an equitable
distribution of wealth so as to uplift the
neglected corners of the society as moral and
ethical imperatives. In a free market economy,
ebf‡š— Rš§¯§viK Õ10
freedom to engage in competition is mere
tautological argument. It is a truism but such
competition remains ill defined as its
deleterious effects, unintended hopefully,
manifest an uglier spectacle of inequality
giving birth to wide spread discontents across
cultures. Resultant imperfections due to free-
market competition brings forth monopoly in
profit making, widening disparities between
rich and the poor, unequal distribution of
wealth and opportunities and exacerbate
existing East West dichotomy. A new kind of
violence is being introduced by the free-market
competition in the wake of globalization. While
the new information age aided by technological
innovations inundate us with all sorts of useful
and also unnecessary knowledge, it must be
admitted that such deluge of information does
not yield any knowledge of our inward
transformation. Look around, you will notice
unjust; incurable ills afflict humanity in an
inexorable pace, in their quotidian living. It is
an old-fashion to talk about peaceful co-
existence, communal harmony and human
community. There has been a death-knell of
amity. Enmity has replaced spirits of amity.
Death comes as a natural process when it is
augured by decline of internal conditions. It is
also caused by extraneous forces accompanied
by sheer animosity. There lies an irreconcilable
difference by the ways in which death
introduces a culmination. The later is a more
insidious than the other. It is uglier, deadlier
and fatal.
1. We remain busy in anticipating various form
of terror. The more varieties of terror we can
invent or imagine, the more endowed we feel in
our mental and cerebral fecundity. We pay
homage to individuals, groups, nations who
have greater contributions to inflicting
incalculable misery, it seems. Human
rationality as a collective body is cowed into
submission before instruments of violence and
catastrophe. Normative concepts and
definitions of greed, hatred and harmony have
undergone a huge transformation. Those who
claim to be the pillars of our society are
redefining these age-old concepts and leave a
stark reality for our future progenies in which
unwholesome is to be greeted as welcome
attributes forsaking our collective conscience
and sense of ‘right’ and ‘ wrong’. The hiatus
and interstices between ‘right’ and ‘wrong’, as
a consequence, has been gossamer. Impervious,
impenetrable can no longer withstand the
onslaughts of modernity. Where the humanity
is being led to? Society is being gradually
dependent on these blind leaders who are
devoid of visual power, yet in charge of
providing directions to masses. Human without
humaneness proliferate the ranks and figures of
such leaders as these visionaries have banished
humanity to the morgue. Reasonableness,
moderation, rationality with profound sense of
humanity characteristically interferes into the
affairs of these leaders and creates battles
within, at times, presenting irreconcilable
differences. We are familiar with the adage
‘Man is the best creations’. It can be argued,
therefore, that ‘inhumanity is the worst of all
creations’. We do not realize the fall extant of
this adage as we gain a limited, insular view
right after our birth and remain beholden a
generational insularity in terms of being
influenced by inherent presuppositions. The
fact that we are limited in our perspectives has
its genesis in our birthright to inherit certain
religious-cultural views.
We need to broach our religious-cultural views
of rational and universal viewpoints. These
views have shaping influences on our
conceptualization of meaning of ‘religion’.
What religion is differs from individual to
individual. An individual’s understanding of
‘religion’ is partly rooted in socio-cultural-
societal upbringing. Yet there are universal
values of a common humanity, which embody
intrinsic definition of ‘religion’. In simple
terms, religion means an internal discipline to
contain and nurture certain ‘virtues’. These
ebf‡š— Rš§¯§viK Õ10
virtues are to be accepted practiced with sane
and rational understanding of causations.
Mankind has many religions only to hate each
other, accurately observed by eminent English
thinker, Dr. Samuel Johnson. Indeed, in order
to have a proper understanding of what religion
is, we need to have rational understanding of
differences between ‘right’ and ‘wrong’. It’s
foundation must be based an scientific
rationality and ought be devoid of any irrational
quackery. An irrational exuberance with its
hypnotic power can present deadly
consequences; as such even a lunatic can claim
to assume a fatal attraction with its misguided
power. It is due to these differences in our
beliefs; humanity is divided across nations as
‘minority’ and ‘majority’. It is in our failure to
understand some fragile differences in our
beliefs; we fail to understand the common
humanity, which binds us, more than divides us
exacerbating various societal cleavages,
animosity and hostility towards each other. We
have banished from our collective thinking the
fact that this world does not belong to any
particular group or clan. Therefore, we must
engage in and share with amity, alacrity with
each other. In reality, we are committed to
doing entirely the ‘opposite’. In the name of
modernity, we advance and demand our putrid
self-interests at the cost of our collective well-
beings, at times. Our hidden jealousy with
mercenary thoughts is incessantly busy like a
monkey in bringing about conflicts,
unavoidable, with its unwholesome results.
Conflicts, internally, between the head and the
heart, between edifying ideals and putrid
impulses, between ennobling ideas and
assumed reality present fractured identities of
humanity. So, in most cases, we can not
recognize our true selves. The selves within
‘self’ are fragmented breeding cognitive
dissonance. As a result, we desire amity with
our enmity at heart. There remain a chasm
between what we utter and what we practice;
what we believe to be sane and sacrosanct at
heart is not matched by our actions, which
negate the very foundation of our beliefs. We
are in dire need of ‘friendship’ and compassion
without any preconditions. And it is a
reciprocal process. As reciprocity is the central
theme of interpersonal conducts, we must learn
to treat each other the way we desire to be
treated at heart. This is not an adage but a
prescription grounded in reality. If we unaware
of this, such hidden jealousy, animosity will
result in catastrophic maelstrom as greed for
power will continue to confront humanity in
search of new conflicts and all too often, with
new names and in multifold disguises.
2. Love for humanity, compassion, humanistic
& altruistic values are clichéd words without
any substances. We are accustomed, in
actuality, in our hot pursuit for unethical luxury
with super-abundant necessity, which we deem
to have as essential for quotidian existence. Our
collective responsibilities do not gather us to
stand shoulder to shoulder with an indivisible
sense of community. Our shoulders have been
platforms to launch vicious attacks against each
other just so we can annihilate others with the
fastest and the most effective methods possible.
We are deeply immersed in selfish pursuits
which keep an demanding only ‘me’ ‘me’ and
‘me’ even at the cost of collective well-being.
Heavy at heart with indomitable greed for self-
aggrandizement, our holy books can not seep
into and inculcate nobler, kinder values to
uplift us with humanistic values. On the other,
without humanistic values, practice of religion
and religious ideals can mere create sects and
segments in human society only to exacerbate
animosity and hatred against each other. To be
truly religious is to be constantly aware about
edifying values which nurture an inviolable
purity at heart which permeate strict sense of
purpose at maintaining peace, amity and non-
violence as a same member of a human
community. It is irreligious exuberance to be
involved in mindless, wanton killings in the
name of religion, Religious violence is an
ebf‡š— Rš§¯§viK Õ10
oxymoron and actions stemming from it are
fraught with cognitive dissonance.
In Capitalistic economy, rich becomes richer
and the poor gets indigent. Segmentations of
human labor permeate a class division in
capitalistic economy as we come to know from
Marxist views which have resonance in current
reality. A diurnal demand for accumulation of
‘more’ and ‘more’ transform our sensitivities
into dull and callous objects contributing only
to inflate our ego with in-substantive
consciousness in which cacophonies of endless
chatter in the form of ‘me’, ‘me’ and ‘me’ only
exacerbate conflicts and division without any
ends in sight. The conflicts between idea and
action, utterance and thoughts, truth and
actuality continue unabated as we are bent upon
nurturing, harnessing this constant drumbeats
of ‘me’. We are engaged in deadly
competitions to advance such self-
aggrandizements in very insidious ways, at
times, only attempting to attain the highest
place in the annals of human history, despite
undeservingly. What one desires to secure for
oneself, one wants to deprive the other of the
same, lest the other becomes equal in material
and intangible values. The desire to ameliorate
one’s material condition is coupled with one’s
deliberate intentions to deny the other of
similar goals. We do not desire to share with
others in empathy, sympathy and in altruistic
values. We derive pleasure in outsmarting
others by shenanigans, by polemics and by
using deliberate subterfuge. We seldom dare to
wish others happiness and prosperity, even in
our private thoughts. Our camouflaged
identities maintain our insidious thoughts yet to
project us as humanistic, philanthropic and
‘educated’ beings. It is doubtful to claim that
we are truly ‘educated’. To be intrinsically
educated is to be devoid of barbaric impulses,
devoid of hidden jealousy, envy and putrid
ideas to dominate others. A husband with true
education can never yearn to impose his
arbitrary wills upon his spouse despite
objections. Similarly a wife ought not to crave
to exercise her filthy, abnormal and hostile
tricks, even silently, if claims to be educated,
upon her husband just to keep him under her
so-called full control. We often see the deadly
effects of such control and domination which
transforms, visibly, a masculine force into an
ineffectual, uxoriously meek, sheepish voice.
Such transformation is not borne out of healthy
introspection as the noticeable effect of
seemingly inviolable serenity lasts only in the
presence of the feared enforcer.
Only true education with right views can bring
about durable transformations. We ought to
remember that ‘hostility begets hostility’. So
long we harbor unwholesome impulses towards
each other; our society will remain engulfed in
unholy celebrations in which disorder, distrust
and decadence will become the diurnal
occurrence depleting humanity of any
semblances of normalcy, peace and respectful
co-existence.
Writer: Cultural Secretary of “Anoma Cultural Association”, Secretary General of “Bangladesh
Buddhist Academy”, free thinker and occasional writer.
ebf‡š— Rš§¯§viK Õ10
Buddhism in Bangladesh from Ancient to Banabhante dynasty
By- Suharto Chakma
Bangladesh was once the cradle of Buddhism
still bearing traces in the various architectural
remains of temples and monasteries with large
number of Buddha images, relics, copper and
stone plates discovered at different times from
various parts of the country. The copper plates,
stone inscription found at Mahasthangar
(Bogra), Paharpur Somapuri (Jaipurhat) and
Mainamati (Comilla) were dated between 6th
and 10th Centuries.
The National Museum of Dhaka has a big hall
reserved for Buddhist historical objects and
contains unique sculptures in stone, metal and
wood. The terracotta figures from Paharpur
Monastery (Jaipurhat) arouse great popular
interest. A few words can be added here on
Bikrampur Bihar which is only a few miles
away from Bikrampur (Munshigonj) the oldest
historically recorded city in the neighborhood
of Dhaka. It was an important place during the
hey-day of the Pal rulers of Bengal. According
to some historians, the name Bikrampur is
derived from the title Bikramaditya,
These glorious sons of ancient Bangladesh a
professor of Nalanda University, Atish
Dipankar Srijnan, world famous saint and
philosopher.He was born in the year 980 /982
A.D. in the village of Bajrojogini in Bikrampur
(Dhaka). Pandit Shilabhadra, the Principal of
Nalanda University; Pandit Prajnabhadra alias
Tilopa, the Principal of Pandit Bihar University
and other scholars made many contribution to
the progress of mankind. The Siddhacharyas
(saint scholars) of ancient Bangla like Luipa,
Kanupa, Ariyapa or Haripa who were engaged
in teaching in Bihars used to compose mystical
lyrics or songs known as Charyapadas which
marked the creation of Bengali language more
than one thousand years ago.
After the 12th Century, Buddhism was
challenged by militant Brahmanism and other
opposing forces in the Sub-continent wiped out
from its birth place. At this declining state of
Buddhism, a group of orthodox Buddhists
from Baishali, Magadh (Now Bihar and Uttar
Pradesh, India) migrated to further East through
Assam to Chittagong and settled there with the
help of local Buddhist rulers. These newly
settled Buddhists were known as
Barua.Chittagong and eastern part of
Bangladesh came several times under the rule
of Arakanese kings from 2nd Century to 15th
Century. These Arakanese kings were
followers of Theravada Buddhism. Thus
Theravada Buddhism came to prevail again in
the mainstream of Bangladesh largely through
Arakanese influence particularly as a result of
reformation movement pioneered by Sangharaj
Saramedha of Arakan in mid-Nineteenth
Century in Chittagong; Buddhists are populated
in Chittagong Hill Tracts and other regions.
The Buddhist Community of Bangladesh:
The mid-19th Century was a turning point in
the religious history of the Buddhists of
Chittagong which in fact was the home of
Buddhism in the then Bengal and undivided
India. In that very Dark Age, the Buddhists
were steeped in deep superstitions. The
Sangharaj of neighboring Arakan most
Venerable Saramedha Mahathero came on a
chance to visit Chittagong in 1856. He was
shocked to see the condition of Buddhism with
Tantric rituals and worship of false gods and
goddesses. The Sangharaja Sramedha again
visited Chittagong and Chittagong Hill Tracts
in 1864 and took upon himself the task of
reforming the prevailing Buddhism in
ebf‡š— Rš§¯§viK Õ10
accordance with Dhamma and Binaya of the
Tripitaka. He faced a tough time but he
succeeded in having the support of Rani
Kalindi, the ruler of the Chakma dynasty of the
Chittagong Hill Tracts and some leading
figures in Chittagong during his Theravada
reformation movement. Beside, the Barua
Buddhists in the plains of the Chittagong
district, a large number of Buddhists in the hilly
regions of the Chittagong Hill Tracts are
mainly Chakma,tangchungya. Another group of
Buddhists are the Bomangs who are settlers of
neighbouring Arakan several hundred years
ago. All these three groups bound together by
common bond of Theravada Buddhism were
inspired by the reformation of Sangaraj
Saramedha in the mid-19th Century,
particularly with patronage and impetus from
Chakma Rani Kalaindi Devi who had harbored
the reformist Sangharaj for a long time. The
lamp of Saddhamma was enkindled by the
Theravada religious reformation movement
launched by Sangharaj Saramedha. Monks and
laity were inspired by his illuminating
discourses and finally discarded Tantric
practices and a lot of other superstitions alien to
Buddhism. Monks were given fresh ordination
on attaining the age of 20 and initiated into the
Theravada monastic disciplines laid down in
the Binaya.
Banabhante dynsty:
Banabhante is delivered his speech for mankind
and world peach. He teaches us four noble truth
and noble eightfold path. The enlighten man
was born 8th January 1920. His father’s name is
Haru Mohon Chakma and mother’s name is
Biropudi Chakma. In 1949, he took to ‘forth-
going’ life as samonera at Nandan Kanan
Buddhist Monastery in Chittagong under
Venerable Diponkar Bhikkhu.He also happened
to have contact with the leading bhikkhus of
the time. But the glamour of the port city and
the pleasure thereof sent in a negative vibration
to his mind. In his word…“As I found no
environment where an aspirant like me can go
for searching the truth in solitude. Hence, I left
Chittagong monastery and set myself in the
wilderness of the Dhanpata forest”. Afterwards,
he went to Boalkhali under the Dighinala police
station at the humble prayer of a pious dayaka
named Nishi Kumer Chakma, an inhabitant of
Dhanpata, when all the people of the
Rangamati area had already left their own lands
and homestead which were immerged under the
water of the Kaptai Dam constructed on the
river Karnofully in 1960. In 1970 Ven.
Banabhante went to durchari from dighinala at
the humble prayer of virtuous dayakas. But
after three months stay at durchari he went to
Tintilla under the Longudu police station as a
when invited by Anil Bihari Chakma and other
dayaka. Chakma Raja Devashis Roy felt the
necessity of having connecting link with affairs
of religion of which the light was about to go
out in CHTs. Then Chakma Rajmata and other
Buddhist intellectuals urged Ven, Bhante
respectfully to abide permanently at
Rangamati. He becomes deeply absorbed in
deep meditation for period of twelve years.
After successive of his meditation he is now
Arahat bhikku. He controlled his rebirth and all
natural sorrow in 1974 at the Katin Chivara
Dana Ceremony Banabhante began his speech
at the public gathering. According to the
Buddhist philosophy the present life is the
harvest of the action of the past life and so the
action of the present life is regarded as the
milestone and devices for the preparation of
future life. There is no denying the fact that
Rev. Banabhante’s present extraodinery
personality is the desired harvest of his life.
Happy birthday to Banabhante (91 birthday celebration).
Writer: Student, Depertment of Pharmacy, University of Khulna.
ebf‡š— Rš§¯§viK Õ10
Arhant Sadhanananda Mohathero – The legend
By- Anurag Chakma
A good number of great persons have born in
the history of different nations in the globe.
They have led the misguided people into the
light by teaching them; have lightened up the
society which is overcast with the darkness;
have introduced revolutionary change in the
world. Really, we the people of the Buddhist
community are proud of our honorable Ven.
Arhant Sadhanananda Mahathera who has
obtained fame worldwide in the name of
Banabhante.
The 8th January, 1920. An important
remarkable day in the history of Buddhist
nation-cannot be forgotten any way. In this
holy day our venerable religious teacher Ven.
Banabhante had come of an ideal middle class
family in a village named Morghona, a part of
magban mouza, which is 6 kilometers far away
from the district town of Rangamati.
His nickname was Rathindra. His childhood
and youth was full of sorrows and sufferings.
He was the eldest son of late Mr. Haru Mohan
Chakma and Mrs. Birapudi Chakma. He lost
his father at the age of 23. As the eldest son of
his parents he had to take the responsibility of
the family in the absence of his father. To
support his helpless family he had to take a job
in the shop of Biraj Mohan Dewan, the
Headman of the Mogban mouza. He introduced
with Gajendra Lal Barua during his service in
the shop. Gajendra Lal Barua was a religious,
honest and wise man. A good relationship was
built soon between them because of same-
minded. They disussed and discussed as to the
human life and the religion. One day, by the by,
Rathindra said Gajendra Lal Barua, “I would be
a Shraman.I want to be freed from all worldly
desires”. For this work they talked about and
took a decision to go to Ven.Depakar Sirgan
Mahasthabir, the principal of Chittagong
Buddha Vihara.
The decision was finalized. Rathindra went to
Biraj Mohan Dewan to inform the matter and to
take his departure. He said Biraj Mohan
Dewan, “I would be a disciple of great Buddha.
I want to search for the way of getting rid of all
kinds of sorrows and sufferings. I have seen
that no one can be happy in his life in
meaningful sense. I want to abandon this life.”
Biraj Mohan Dewan let and blessed him to say
this “May you be successful. Have a bright
future. Never retreat.” Then he started for his
village to meet and inform this matter to his
beloved mother.On the way to his village
home, he was thinking deeply. Sometimes his
heart wept in a depressed manner. His mother’s
heart knew no bounds when she saw
Rathindra to come. But it was absolutely
unknown to her what a sad news is waiting for
her. Rathindra sat inside the house and said his
mother about his plan in details. His widower
mother became surprised to hear this. No words
came out from his mother’s mouth. He solicited
his mother to let him to be a disciple of great
Buddha.
In the long run, his mother said him with
tearful eyes, “Rathindra, may your desire be
fulfill. I blessed you a lot.”
Rathindra now started for Chittagong with
Gajendra Lal Barua taking his tragic departure
from his mother, brothers and sisters.
The year of 1949.He was ordained under Ven.
Depankar Sirgan Mahasthabir. He stayed there
with him about three months more. He realized
that Nibbana cannot be obtained living here.
Then he came to Dhanapatha close to Kaptai
and began to reside in a calm and quiet place
far from locality.
ebf‡š— Rš§¯§viK Õ10
The year of 1960. When his abbot went under
the water on account of constructing Kaptai
dam, he went to Dighinala accepting the Fung
(invitation with prayer) of Mr. Nishi Mohan
Chakma who was an inhabitant of Danpatha
locality.
The year of 1970. He shifted Dulachari from
Dighinala.He stayed there about six-seven
months.Later he went to Tinthila accepting the
Fung of Mr. Anil bihari Chakma, a religious as
well as well-known person of Longudu.
The year of 1974. The Full-Moon Day, the
most important day for the Buddhist is called
“Prabarana Purnima”, was held at the Rajbana
Vihar. In this religious festival Binita Roy,
mother of Chakma’s king Debashis Roy, and
many devotees prayed him to dwell at the
Rajbana Vihar. He gave consent.
The year of 1977.He went to Rajbana Vihar
with his disciples for the purpose of living the re
permanently and is still there.
The year of 1981.He was crowned
Mahasthabir. He is famous under the title of
“Shrabak Buddha” to the Buddhist nations of
the world. Thousands of people come to him
from home and abroad aiming at hearing his
religious instructions and taking bless too.
He has made a great contribution in spreading
the spirit of Buddhism especially in the
Chittagong Hill Tracts. He always teaches us to
observe silas’. He reminds us that peace can be
established at individual, family and social
level in meaningful sense only by observing the
principles of Buddhist Religion and practicing
the correct Buddhist culture. He says, “The
person who observes the silas’ becomes
healthy, venerable, intelligent, skilled as well as
wealthy. All adores him. No one can cause
harm to him. Buddha saves him. So, you should
observe silas’ in your lives. “Thus, he is
showing us the right path.
Indeed, we the people of the conflict-prone and
war-torn globe are facing various kinds of
problems and challenges in this century.
Conflicts and wars are taking place all across
the world. Many are being killed. Many are
becoming wounded. Many are losing their
beloved persons. Many are being uprooted.
Many are fleeing from their native land. Ah!
Man, what are you doing? Only for anger?
Only for greed? Only for ignorance?
Stop! Look at forward. Who is providing
religious and moral education thousands of
people? Arhant Sadhananada Mahathero. Let
us pray him to teach us. Let us purify ourselves.
Let us make a society free from all types of
violence.
Sadhu! Sadhu! Sadhu!
Writer: Student, Department of Peace and Conflict Studies, University of Dhaka.
ebf‡š— Rš§¯§viK Õ10
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f‡š—i Dc‡`k ï‡b mK‡j gy» n‡q hvq, kvwš— cvevi Avkvq KZ gvbyl G‡m hvq| `vb-kxj-fvebv‡Z _v‡K †hb Avgvi gb,
¶gv-‰gÎx w`‡q _vK‡Z cvwi †hb mviv¶Y| Ze Ávb `v‡bi Av‡jv‡Z mevB c_ Luy‡R cvq, ‡Zvgvi g‡Zv Avh© Ávbx Avi †Kv_vI bvB|
‰gÎx wP‡Ë Zzwg cÖfy K‡iv ag© †`kbv, cy‡Y¨i w`‡K Qz‡U wM‡q cvq †hb Aby‡cÖiYv|
Zzwg a¨vbx Zzwg Ávbx Zzwg gnvb kªveK, mwZ¨B cÖfy wek¦vm Kwi ZzwgB gnv-gvbe|
Ze Rb¥ w`‡b AvR Avwg AvZ¥nviv, Avkxe©v` w`I cÖfy bv nB †hb w`‡knviv|
‡Zvgvi Kv‡Q cÖfy AvR GB cÖv_©bv, `ytL †_‡K gy³ n‡q c~Y© †nvK g‡bi evmbv|
ebf‡š— Rš§¯§viK Õ10
Áv‡bi Av‡jv ebf‡š— wbcv PvKgv
cÖYwg †Zvgvq ebf‡š— AvwR GB ïf w`‡b
‡R‡M DVyK mKj gvbe †Zvgvi 91 Zg Rb¥ w`‡b cÖfy Zzwg Áv‡bi cÖ`xc, AÜKv‡ii Av‡jv Rvbyqvwi 8 ZvwiL Rwb¥‡j, wek¦ ab¨ n‡jv RMrUv‡K w`‡q‡Qv f‡i, Áv‡bi wkLv w`‡q gvZv-wcZv ÁvwZ-eÜz, G‡m‡Qv mKj †Q‡o ‡Zvgvq †`Lv †c‡q cÖfy ab¨ Avgvi Rxeb Awbe©vYKvj cvq †hb ey× Áv‡bi kiY mKj cÖvYxi Kj¨vYMvgx ZvB Zzwg gnvb mevB e‡j Avh© cyi“l Av‡iv KZ mybvg Mfxi e‡b eviwU eQi K‡i‡Qv a¨v‡b
we‡k¦ Zzwg cwiwPZ ebf‡š— bv‡g ‡Zvgvwi †`kbvq †R‡M DVyK mKj gvbeZv
Avwg bB Kwe ZeyI wjLwQ AvR KweZv Awe`¨v Z…òv aŸsm K‡i n‡qQ Áv‡bi cÖZxK Áv‡bi Av‡jvq fiv Zzwg mZ¨ a‡g©i cÖZxK
ab¨ †Zvgvi Rb¥ cÖfy R‡b¥ c„w_ex‡Z mKj‡K †Zv †c‡i‡Qv gyw³i c_ †`Lv‡Z
‡Zvgvwi kxZj Qvqvq †i‡Lv †gv‡`i AvM‡j a‡i ‡d‡j †hIbv cÖfy †gv‡`i AK~j mvM‡i
‡Zvgvi Rb¥w`b †nvK ïf, nI `xN©vqy wb‡ivMx Zvnvi Z‡i kvwš— †nvK, ab¨ †nvK wek¦evmx|
ïf Rb¥w`b Gwc PvKgv
‡hgb Av‡m iv‡Zi c‡i my›`i GKwU w`b
‡Zvgvi Rxeb mvZ i‡O †nvK iwOb| GB w`‡b Zzwg G‡m‡Qv c„w_ex Av‡jvwKZ K‡i
ab¨ njvg †gviv cÖfy †Zvgv‡K †c‡q| ZzwgB gnvgvbe †`Lv‡j Avgv‡`i gyw³i c_
‡Zvgvwi a‡g©i ¯úk© †c‡q Luy‡R †c‡qwQ Avgiv gyw³i c_| cÖfy Zzwg AÜKvi aiYx‡K K‡i‡Qv Av‡jvwKZ
AvR †Zvgvi GB Rb¥w`‡b Avgiv mevB Avbw›`Z| Zzwg G‡m‡Qv 8B Rvbyqvwi GB aiYx‡Z
gy³ Ki‡Z Avgv‡`i, wb‡q †h‡Z ¯^M© wbe©v‡Yi †mvcv‡b| 8B Rvbyqvwi GB aiYx‡Z wb‡q‡Qv Zzwg Rbg
Avgv‡`i gv‡S †eu‡P _v‡Kv Zzwg mviv Rbg Rbg| A‡bK euvav †cwi‡q gvi‡K K‡i‡Qv Zzwg Rq
‡Zvgvi Adziš— ˆah© Avi Áv‡bi Rb¨ gvi n‡q‡Q civRq| ‰gÎx Ki“Yv w`‡q Zzwg Rq K‡i‡Qv GB gnvwek¦
GB RM‡Zi cvcx‡`i‡K a‡g©i Ávb ZzwgB w`‡qQ| AvR GB w`‡b †gviv †c‡qwV †Zvgv‡K avwg©K, Ávbevb
Zzwg †mvbv, Zzwg gvwbK, Zzwg iZœevb| mvZ ivRvi ab †c‡qwQ †gviv cÖfy †Zvgv‡K †c‡q
mviv Rxeb †hb a‡g©i evYx ïb‡Z cvB cÖv_©bv †gv‡`i mK‡jwi| gnvb cyi“l Zzwg K‡iv †gv‡`i Avkxe©v`
‡Zvgvix a‡g©i c_ a‡i Kwi †hb wbe© vY jvf| Avkxe©v` K‡iv †gv‡`i Ki‡Z cvwi †hb `vb, kxj, fvebv
bv _v‡K †hb `ytL, wbf©‡q Ki‡Z cvwi †hb mvabv| ‡kl KiwQ †gvi GB KweZv †Zvgvix ïf Kvgbvq
Ae‡k‡l RvbvB cÖfy ïf Rb¥w`b †Zvgvq|
ebf‡š— Rš§¯§viK Õ10
c~wY©gvi Puv` ebf‡š— wjUb PvKgv
Avwg bB Kwe, ZeyI wj‡LwQ AvR KweZv, g‡b Kwi †Zvgvq cÖfy, Áv‡bi †`eZv|
‡R¡‡j DVyK Avgvi g‡b, ey× Áv‡bi evwZ, f‡š—i AvR Rb¥w`‡b, Rv‡Mv †n †eŠ× RvwZ| Ze Avkxl †c‡q mevB, P‡j hvq Lywk g‡b,
Av‡iv †ewk ab¨ †gviv Ze Ávb `v‡b| Áv‡bi Av‡jvq fiv Zzwg, mZ¨ a‡g©i cÖ`xc,
Awe`¨v, Z…òv aŸsm K‡i n‡q‡Q Áv‡bi cÖZxK| ÒcÖfyÓ †Zvgvi Kv‡Q ev‡i ev‡i, GB Avgvi wgbwZ,
Rb¥ g„Zz¨ `ytL n‡Z, cvB †hb Ae¨vnwZ| MÖnY K‡iv cÖfy Zzwg †gv‡`i GB cÖYvg,
ewa©Z †nvK Avqy †Zvgvi AwR©Z †nvK mybvg| D`q †nvK Avme¶q Ávb mKj cÖvYx Z‡i, wbe©vY jvf Kwi †hb Avkxe©v` `vI †gv‡i|
‡fv‡Mi evmbv wQbœ K‡iQ Zzwg Z¨v‡Mi mvabvq, Zzwg Qvov c„w_ex‡Z †bB †Kvb ZzjbvB|
c~Y© K‡i‡Qv `k cvigx AMwYZ Rb¥ n‡Z, ZvB‡Zv Zzwg msMÖvgx, `ytmva¨ mvabvi c‡_|
‡hŠeb Rxeb Z¨vM K‡i n‡jb cÖeªwRZ, Avh© mZ¨ Ávb jv‡f n‡jb cÖwZwôZ|
‡Zvgvi GB ïf Rb¥w`‡b, Lywk‡Z mevB AvZ¥nviv,
cvwLiv Mv‡Q Mvb, Mv‡”Q Qov| ‡gviv ïay GB cÖv_©bv RvbvB
mviv Rxeb †hb †Zvgvq Kv‡Q cvq| ïf †nvK Rb¥w`b, GB Avgv‡`i Kvgbv,
cwi‡k‡l i‡q †Mj ïay GB †gv‡`i cÖv_©bv|
mvay mvay mvay
ebf‡š—i ïf Rš§w`b G¨vwg PvK&gv,
ZejQwo, iv½vgvwU|
†n gnvb mvaK †hvMx ebf‡š— RvbvB †Zvgvq nvRv‡iv cÖYvg|
AvwR GB ïfw`‡b G‡mQ G aivq|
Pvwiw`‡K Lykxi KjZv‡b ‡hb Avb›` nvivq|
†n gnvb mvaK Ávbx ebf‡š— RvbvB †Zvgvq nvRv‡iv cÖYvg|
lovwfÁv An©r Zzwg ‡c‡qQ gyw³i mÜvb|
Avav‡ii Av‡jv †n ¸Yx w`‡qQ wbe©v‡Yi `k©b| †`e-gvbe †Zvgvq c~u‡R
kª×v fiv g‡b| fe mvM‡ii `ytL †_‡K
gy³ nevi Z‡i| †n gnvb mvaK †hvMx ebf‡š— RvbvB †Zvgvq nvRv‡iv cÖYvg|
AvR G Avb›` w`‡b G‡mwQ †Zvgvi Kv‡Q|
wbe©vY a‡g©i mZ¨ mvabvq Avh© Aóvw½K gvM©‡K Rvb‡Z
cÖf~ †Zvgvi Kv‡Q Avgvi Kvgbv wbe©v‡Yi †nZz †hb nq GB Avgvi cÖv_©bv
mKj cÖvYx myLx †nvK GB Avwg PvB
†Zvgvi wbe©v‡Yi Ag„Z myav
‡hb Avgiv cvq|
ebf‡š— Rš§¯§viK Õ10
BANABHANTE
By- Shri Ranjan Kumar Barua.
Transcending demiurges for unethical luxury;
Drowsy slumber and hedonistic proclivities, He hath trodden on a course mightier and monumental.
Unapproachable for mortal’s grasp who aspire not
To embark on journeys’ impalpable;
Embracing accustomed realm of consciousness
Craving endlessly for glory, vain and terminable,
Whose existence has lost essence in existence itself.
Craving, possessing and charting future in miniscule
Incapable he feels to grasp the infinite
Insouciant his senses are, intangible he views
Strange, absurd, foreign and non-existent
Harkened ye, a clarion call
From unfathomable depth of the nameless entity,
For self-inquiry of recondite absolute Lone thou sat cross-legged, determined with spirit austere
Indomitable, inviolable Transgressing tangible tremors of pain and intermittent delight
Thou hath reached threshold of unnamable ineffable;
Instilling mind with dormant, transcendent ecstasy, Inundating with waves of unheard melodies harmonious
Yet voiceless and incommunicable;
Permeating through limbs, senses and neurons
Cascades of celestial radiance removed mortal tedium.
Feeling enlivened with piercing lucency
In evanescent shadows of bright and dim:
The entity quivered, faintly nostalgic of past abode
Gazing at vast luminous horizons simultaneously,
Eyes scrunched up in utter perplexity.
A sublime purity of sense invigorating
Every particle of inward energy awoke,
Enthralling inner sanctum with rapturous ripples
Of immeasurable delight without cause,
An incandescent nimbus of all-knowing wisdom
Surrounded the heart with rhythmic cadence,
Born within, a being of infinite compassion
Encompassing all sentient beings,
Extending benediction serene and balsamic; The blissful throb removed all woes, afflictions, and agonies
Travails of existence, vicissitudes of life
Gazed the irradiant Rishi solitude,
Tranquil region of immense effulgent beatitude,
Enveloping thought-ceasing equanimity,
Liberating a force tremendous leaped upon the mind
Pulverized shackles of sanskara;
Delivered an intoxicating relief with
All-ceasing deluge of nirbanic gushes interminable.
An incommensurable glittering enlightenment
Embodied the entity, transforming, transporting
To a state of mutably immutable, immovably calm
Though incessantly, ceaselessly, spontaneous
And non entity is the entity;
Impenetrable, imperceptible, occult and ineradicable
Writer: Educated in America, M.A in English
literature; M.A in Government and International
Relations; M.P.A with Pi Alpha National Hones in
Public Policy and Administration, USA.
ebf‡š— Rš§¯§viK Õ10
BANABHANTE, THE ENLIGHTENED ONE
By- Adarsha Chakma
The benevolent and compassionate Bana Bhante, The glorious and the enlightened one,
Serene and pure, as the heavenly swan,
The foster parent of the great virtue, you are,
And, of all vices and sins, the destroyer,
Of the most benevolent God, a prophet,
The saviour of a humanity distressed.
To help us wash our sins, you descended, And all our cravings and desires, to be eliminated, You are an eternal light, resplendent in glow,
All our fears and doubts which dispels in a flow,
Leading us to an world, perfect and enchanting,
Where, neither birth nor death is residing.
You are an epitome of truth and wisdom,
One among the greatest in God’s kingdom,
Oh! Behold the world shall never ever,
On its fertile bosom, a soul greater,
For all humanity to fondly cherish,
In all the ages to come and flourish,
Happily to hell I would rather go,
With your blessings, if upon me you bestow,
Than that ever blissful heaven,
Without your blessings upon me given.
Writer: M.A. in English Literature from Kolkata
University and an occasional writer among the
Indian Chakmas.
A Fortunate Dream
By- Reagan Dewan
With an extreme hope I slept
To dream of a legendary men
I saw the sweetest flower with green altar
Banabhante! O mysterious priest
There is not one, no, no, not one
Who has his own gentle story
Thou behold mighty devotion and power
A voice said, Look me in the stars
I weep for those-violent people
Miscarrying religious outcast and poor soul
O People rise up and listen the Morals
Rise up- for you the Morals are immortal
Now, I pray for his blessings
To fly at my desire, like nature
Keep patience to cast aside the darkest way
And I feel too proud to die
Oh! Merciful soul, full of kindness
Forgive our misdeeds, I found
He came and brought for us
The extreme hope.
Writer: B A (Hons) in English, Stamford University,
Dhaka.
ebf‡š— Rš§¯§viK Õ10
Mvb
I‡Mv cÖfy (Mvb)
ey×vb›` wf¶z
I‡Mv ebf‡š— Avh©kªveK ïf †nvK Ze Rb¥w`b
GB w`‡b †nvK R‡qv aŸwb AvKvk evZvm mxgvnxb \ 2evi
8B Rvbyqvwi‡Z Avh©iƒ‡c Zzwg Rb¥ wb‡j I‡Mv cÖfy mevB †gviv
‡Zvgvix PiY Z‡j \2evi j¶ †KvwU AvwR cyjK wkniY K‡Zv gbyl¨ Avi †`e bvMMY GB ïfw`b g‡bi Avb‡›` K‡i‡Q mwe eiY \2evi ab¨ †Zvgvi GB Rxeb
c~Y© †Zvgvq cvigx mKj eÜb K‡i Aemvb
n‡q‡Qv Aš—h©vgx \2evi
Ávbx ebf‡š— Mqvmyi PvKgv
Zzwg Avh© Zzwg mZ¨ Zzwg Áv‡bi Avuavi|
fvlvq †Zvgvi Avh©myi Kvqvq Avh©bxwZ, wP‡Ë Av‡Q Avh©ag© AviI Av‡Q ¯§„wZ; Kvq-gb-ev‡K¨ †Zvgvi Av‡h©i AvPvi|
K_b mZ¨ †`kbv mZ¨ mZ¨ †Zvgvi Kv‡R,
wP‡Ë †Zvgvi m‡Z¨i myi w`ev-wbwk Kv‡R;
Kvq-gb-ev‡K¨ Ki Zzwg m‡Z¨i cÖPvi|
gy‡L †Zvgvi Áv‡bi myi
Kvqvq AïwP †f‡e Ávb cÖfv, wP‡Ë †Zvgvi ev‡R m`v
wbe©vY Áv‡bi exYv; Kvq-gb-ev‡K¨ †Zvgvi
Áv‡b GKvKvi|
ebf‡š— Rš§¯§viK Õ10
ebf‡š— Rš§¯§viK Õ10
ebf‡š— Rš§¯§viK Õ10
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ebf‡š— Rš§¯§viK Õ10
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