`mojdmvm© yogavarta · 2019-03-02 · yoga’ (yama, niyama, asana, pranayama, pratyahara,...

3 Yoga Varta : October 2017

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coIH$m§Zr ì`º$ Ho$cocr _Vo hr `mo{d{ZMr _Vo AgVrcM, Ago Zmhr. VIEWS EXPRESSED BYAUTHORS NEED NOT NECESSARILY BE THOSE OF YOGA VIDYA NIKETAN

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a{O. Z§. (43668/85)

YOGAVARTABULLETIN OF YOGA VIDYA NIKETAN

Regn. No. (43668/85)

n§Mdm{f©H$ dJ©Ur : é. 500/- October 2017 à{V A§H$ _yë` … é. 10/-

PUBLISHED & POSTED ON 16TH OF EVERY MONTH

AZwH«$_{UH$m § INDEX

Reflections on the Cover Page ................... Shreedhar Parab ................ 5

Free Thinking ................................................. Sadashiv Nimbalkar ......... 17

hR>àXr{nH$m (àmUm`m_ {d^mJ) … .................. J§Ymcr XmeaWo ....................19

EH$ CÎm_ `moJ_mJ©Xe©H$ (coIm§H$ 42)

àý gmoS>dm`Mm Agoc Va ........................................................... 22

Let us Light the Lamp of Peace ..............................................................23

`moJ - EH$ OrdZe¡cr .............................. S>m°. gm¡. aoIm dmS>oH$a .............24

gm§Jcr `oWo `m¡{JH$ ew{Õ{H«$`m§Mr H$m`©emim ......... hf©X JmS>Jri .....................29

Aum As The Primordial,Effulgent, Divine Mother ............................................................................30

_hÎd `_-{Z`_m§Mo ................................ Xrnmcr A§. na~ ..................32

Jw§VmJw§VrMo àý ...................................................................... 39

Project Function Day of .............................. Nitin Desai ........................ 40Yoga Teachers’ Training Course

Yoga Varta : October 2017 4

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àH$meH$, _wÐH$ Am{U g§§nmXH$ � PUBLISHER, PRINTER & EDITORSadashiv P. Nimbalkar

(27895777)

H$m`©H$mar g§§nmXH$ � EXECUTIVE EDITORShreedhar Parab

(9821556677)

Cng§§nmXH$ � CO-EDITORSAnant Ashtekar & Mahesh Sinkar

H$m`©H$mar _§S>i � EXECUTIVE COMMITEE

Mukund Bedekar, Prabhakar Marathe, Neela Bhatia & Pradip Gholkar

Yoga Varta Mailing List In-charge : Mrs. Kanchan Ambre (Tel. : 9920535166)

Printed at M/s. Tejas Enterprises, A/3/6, Vimal Udyog Bhavan, Manorama Nagarkar Marg, NearStarcity Cinema, Matunga (W), Mumbai-400016 & Published by Shri Sadashiv P. Nimbalkar for

YOGA VIDYA NIKETAN (Regn. No. F - 3613 : Bom.)at its Office at Dadar : Shree Samartha Vyayam Mandir Bldg., 1st Floor, Kale Guruji Marg,

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YVN’s Office at Vashi :Yoga Bhavan, Plot No. 14, Sector 9A, Yoga Vidya Niketan Chowk,

Vashi, Navi Mumbai - 400 703. Tel. : 2766 9710 (6 to 8 p.m.)


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Reflections on the

Cover Page

The original Marathi article of Shri Shreedhar Parab

published under the column ‘Mukhaprushtha

Pahatana’ in Yoga Varta's issue for the month of

April 2016 has been excellently translated into

English by Shri Nitin Tawde (YVN's Yoga Teacher of

39th batch of YTTC). The said English version of Shri

Shreedhar Parab's article in Marathi is being

published hereunder with profound thanks to Shri

Nitin Tawde whose mobile no. is 9819186655).

An attractive image of the Sadhaka in a ‘Samadhi’

pose at the apex of the pyramid of the ‘Ashtanga

Yoga’ (Yama, Niyama, Asana, Pranayama, Pratyahara,

Dharana, Dhyana, Samadhi) of Maharshi Patanjali and

an appropriate caption ‘Yama, Niyama - the Base of

Ashtanga Yoga’ on the cover page of Yogavarta

instantly reminded me of the tall skyscrapers and

towers that have cropped up in the last few years in

Mumbai and Navi Mumbai. We instantaneously tend to admire these

tall buildings looking at their facade but the most important part of

these structures, the foundation or the base, usually goes unnoticed as

it is, in fact, invisible to us. Taller and heavier the structure, its

foundation below the ground level has to be deeper and stronger.

Therefore, utmost care is required to be taken while laying the

foundation of the building. The haste, negligence or mistake in this work

can turn to be disastrous for the building. Equally important are the first

two fundamental limbs, viz. Yama and Niyama of the Ashtanga Yoga

proposed by Maharshi Patanjali. A seer or Sadhaka won't be able to


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achieve the final goal of blissful state called ‘Kaivalyavastha’ i.e. Blissful

State or the ‘Nirbeeja (seedless) Samadhi’ mentioned by Maharshi

Patanjali, if these first two limbs are ignored. The expected spiritual

progress of a Yoga Sadhaka in the true sense will be possible only if he

practices the ‘Yama and Niyama’ very well.

Yama are the social disciplinary restraints to be observed while

living in the society. Man is a social animal. Man’s life is not fulfilled

without a social life. When man maintains relationship with others,

there is an ample scope for the virtues like love, compassion,

cooperation, helpfulness, etc as a social component but at the same

time, the influence of the vices like uncontrollable sex desire, anger,

greed, passion, lust, jealousy, envy, grudge, stealing, etc. on his mind is

inevitable. Thereby the mental, emotional and physical health and

stability of the Yoga Sadhaka may start declining and he can then be

deprived of both, the spiritual as well as worldly happiness and

satisfaction. One who has lost the physical, mental and emotional health

is unable to perform not only Yoga but even the daily chores effectively.

For the spiritual progress expected in ‘Ashtanga Yoga Sadhana’, the

psychosomatic health and stability is utmost necessary. The observance

of Yama rules is highly beneficial to achieve such health and stability.

The below-mentioned aphorism from ‘Patanjal Yoga Darshana’

suggests to observe the five Yama – Ahimsa, Satya, Asteya,

Brahmacharya and Aparigraha.

Aqhgm gË` AñVo` ~«÷M`m©n[aJ«hm `_m…Ÿ&& (nm.`mo.gy. 2.30)The first amongst the five Yama is ‘Ahimsa’ (Non-violence). Ahimsa

means not to do any violence. However, violence doesn’t mean only the

slaying. Ahimsa in true sense means not to cause physical, mental or

emotional harm to any living being, be it a human, animal or plant, by

harassing physically, verbally or mentally or in any other way. Man can

be provoked to do violence due to various reasons. Somewhat natural

and familiar reasons for violence are - 1) self defence and 2) food. At

times the violence is done for the removal of obstacles in the path of


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fulfilment of desires or sometimes it is resorted in support of the

progress or spread of own race, religion, caste, etc. Violence is seen

taking place on a very large scale when there are differences in opinions

amongst the religions, nations, sects, castes, political philosophy, etc.

Many a times, the violence erupts out of fear, weakness, ignorance,

selfishness, severe ailments, etc. It is possible to avoid the violence

arising through various such reasons but for the same, it is necessary

that the philosophy of non-violence has to be deeply rooted in mind. In

fact, the violence takes birth with indifference and non-violence is

preserved through the alliance. Therefore, the best way of non-violence

is by removal of the indifference from mind towards other individual

and to alienate him in oneness with the self, while maintaining his

individuality.

In fact, the observance of non-violence is to lead a life by taking care

that no harm is done to any living being. It is also doubtful whether this

ideal behaviour of non-violence be possible for common Yoga

practitioners. Many a times, it is necessary to take into consideration

the context, while deciding whether the particular act is violence or not.

For instance, if the violence is committed by one, with a pure intention

in the interest of the Nation or the society without disturbing the

stability of his mind, then such an act shall be termed as pragmatic

approach to nonviolence. It may be felt that inevitable eradication of

harmful pests for health protection and for avoiding hazards to life

would generally be considered as an excusable act of violence. On this

background, it may be said that Aqhgm na_moY_©… Z Vw nyUm}Y_©…Ÿ& which

means ‘Nonviolence is the supreme Sacred Duty - (Dharma) might be a

truth but not complete truth’ and it is felt that this would be a guiding

statement for common Yoga practitioners. Therefore, it would be more

practical to sincerely practise nonviolence; physically, verbally and

mentally; with conscience, rational thinking and to the best extent

possible. Violence without any reason is definitely condemnable

because due to such violence, the mind of Yoga Sadhaka can become


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unstable and his progress in Yogabhyas can come to a halt. Therefore,

such violence has to be strictly avoided. Progress in Yogabhyas would be

accelerated if the Ahimsa Yama is practised as best as possible with love

and affection towards all.

Just as Ahimsa is a controversial Yama, similarly the second Yama

‘Satya’ too is the one for which a common consensus cannot be arrived

at. The word ‘Satya’ is derived from the verb ‘Sat’ meaning perpetual or

which can never be changed. The eternal existence of ‘Sat’ is intended

in the word ‘Satya’. From practical point of view, ‘Satya’ means to speak

the truth, to narrate exactly what happened; but many a times, speaking

truth might create problems for others. In such scenario, the guidance

provided by Maharshi Vyasa proves very useful. He says

gË`§ ~«y`mV² {à`§ ~«y`mV², Z ~«y`mV² gË`§ A{à`_²Ÿ&{à`§ M ZmZ¥V§ ~«y`mV² Ef Y_©… gZmVZ…Ÿ&&

It means, one should speak true and pleasing but if the truth is

displeasing and the pleasing is untrue, then it should not be uttered. It

is appropriate to observe silence at such situation. If it is compulsive to

speak then speak only in the interest of all and to please the masses.

The concept of Truth (Satya) is actually subjective and varies from

person to person. The concepts of truth and untruth depends upon

various factors like the cultural upbringing, intellect and grasping power,

the capacity of sensory and action organs (kmZ|{Ð`o d H$_]{Ð`o),conscience, etc. The concept of Satya is also time and space related.

What holds true today can be proven otherwise with time and the

untruth of the past can be accepted as truth today. Therefore, like

Ahimsa, for the great righteous value Satya too, it can be said that gË`na_moY_©… Z Vw nyUm}Y_©…Ÿ&& which means ‘although Satya is the greatest

Sacred Duty (Dharma), it is not a comprehensive one’. Hence, it is

practical to sincerely follow this Yama, physically, verbally and mentally

with conscience, rational thinking and to the best extent possible. It

wouldn’t be inappropriate to say that following the Satya means, to

speak, conduct and behave as per the truth that appeals to one’s


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conscience. The mental and emotional state obtained from such

observance of truth would be favourable for the progress in Yogabhyas.

The third Yama out of the five is ‘Asteya’, means non-stealing.

Stealing means to consume, use or possess the thing or creation not

belonging to us, without the permission of its true owner or to keep the

thing in our possession or use it beyond the agreed time-frame. Such

dishonest acquisition is not only anti-social but hindrance in practising

Yoga. Such behaviour disturbs the steadiness of mind and hampers the

progress in Yoga practice. Asteya means not to behave in this manner.

When the two Yama viz. Ahimsa and Satya are observed, then the Yama

Asteya is observed automatically. The thought of stealing any belongings

or anything owned by someone else never enters the mind of such

person. Asteya thus naturally displays in life of such Yoga aspirant.

‘Brahmacharya’ is the fourth Yama after Asteya. Uncontrolled,

dissolute and undesirable sex life means loss of physical and mental

energy. Therefore, enjoying the natural well-regulated sex life and

observing the continence at physical, mental and speech levels is helpful

for the psychosomatic health and in turn, for the progress in Yogabhyas

of the Sadhaka. From the broader perspective, not only the sexual desires

but controlling any extravagance in enjoyment can be said as continence

or Brahmacharya. Some define ‘Brahmacharya’ in much more expanded

form. As per them, brahmacharya means - ~«÷²§ Ma{V gm ~«÷Mmar&According to this definition, ‘Brahmacharya’ means always thinking about

‘Brahman’, the ultimate truth and being aware of the reality that there

resides ‘Brahma’ (Supreme Divinity) within everyone and behave with

love, cooperation and politeness with all. It has been experienced by

many that if the first three Yama - Ahimsa, Satya and Asteya - are followed

with sincerity, then it becomes much easier to observe this Yama -

Brahmacharya.

Last and the fifth Yama is ‘Aparigraha’ meaning not to hoard

anything unnecessarily. Parigraha means stocking up. Food, clothing and

shelter are necessary for everyone to a certain extent, but it is a greed


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to accumulate these things beyond limit or more than necessity. It is in

the interest of the Yoga aspirant to avoid accumulation in this manner.

Not collecting things beyond necessary, as also not to store things that

are not needed; means the observance of the Yama ‘Aparigraha’. The

famous verse from ‘Geetaramayana’ of great poet G.D. Madgulkar – gd©g§J«hmMm dËgm Zme hmM A§V – (Destruction is the ultimate end of all

accumulations) tells us why we should follow ‘Aparigraha’. To stock up

unnecessary things or to pile up unlimited stocks of even the necessary

things means to lose the happiness of the present by worrying about

the future. This certainly is not wiser. By such hoarding, the stability

and peace of mind is lost. Therefore, it is beneficial to imbibe the value

‘Non-hoarding’ within us. However, ‘Aparigraha’ doesn’t mean that one

shouldn’t make any provisions for the future like a crow in a fable who

postponed his plans of building a nest till the onslaught of the rainy

season. Aparigraha doesn’t come in the way of making rightful

provisions well before the rainy season for the essential food, etc., for

the future at a secured place without anxiety and with steady mind like

an ant.

The following aphorism from the book ‘Patanjal Yoga Darshan’

clearly states that Maharshi Patanjali doesn’t agree to make any

exceptions in observance of the social restraints, that is the above-

stated five Yama – Ahimsa, Satya, Asteya, Brahmacharya and

Aparigraha.

Om{VXoeH$mcg_`mZdpÀN>Þm… gmd©^m¡_m _hmd«V_²Ÿ& (nm.`mo.gy. 2.31)It means, caste acquired by birth, the nation where one resides, the

times one has been living in or the social environment; none of them

should be causing any constraints or should not be making any

exceptions, for the Yoga aspirant, in observance of these above-stated

five Yama because these five Yama are applicable universally and

eternally (gmd©^m¡_). Therefore, Maharshi Patanjali insists that these five

Yama must be observed as ‘Mahavrata’ i.e. Great Vow. In order to

achieve the Seedless Samadhi ({Z~uO g_mYr) or Blissful State


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(H¡$dë`mdñWm) - the ultimate spiritual goal of Ashtanga Yoga; it is

necessary for the highly passionate, ardent Yoga aspirant with an

intense desire, to strictly observe these five Yama like a big Great Vow -

‘Mahavrata’. In today’s scenario lot of people are practising Yoga

Sadhana with the limited intention of primarily gaining the physical and

mental health, as well as for the overall development of the personality

and thereby to lead a healthy, happy and content life. Very few Yoga

aspirants have the goal of attaining ‘Kaivalyavastha’ that is ‘Nirbeeja

Samadhi’. It will be difficult for the people leading worldly life, having

curiosity about the Yoga, to strictly follow the five Yama without

exception as suggested by Maharshi Patanjali. It is, therefore, beneficial

for such practitioners to observe these Yama to the best of their abilities

and to take care to maintain the continuity of their practice. Even if it is

not possible to observe these five Yama as Great Vow (‘Mahavrata’),

they are to be observed as Little Vow (‘Anuvrata’) or at least as Simple,

Ordinary Vow (‘Vrata’). If this too is not possible then the Yoga

practitioners should sincerely try their level best efforts to see how to

minimise the flaws in observance of these five Yama which will prove

beneficial in the progress of practising Yoga Sadhana. For example, many

a times in a casual conversation we speak out something that hurts the

others, point out to someone’s shortcomings or laugh at his failures,

physical disabilities, deformity or ridicule. Speaking in this manner, we

are actually hurting the minds of others and this in turn, is a verbal

violence but we fail to realise it. We can certainly minimise this kind of

violence. Something similar happens in case of the Yama ‘Satya’. At

times, we speak lies even for the petty matters. Sometimes, we

unnecessarily speak lie for the sake of having fun and then this becomes

a habit. If we become little bit aware of all these things then we can

substantially reduce speaking lie.

The five Yama stated in previous aphorism were related to the

external social life of the Yoga Sadhaka. The second limb in Ashanga

Yoga of Maharshi Patanjali is ‘Niyama’ which is related to the personal

life of the Yoga Sadhaka. The five ‘Niyama’ – Shauch, Santosha, Tapa,


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Swadhyaya and Ishwar Pranidhana – mentioned in the aphorism given

below are to be observed by the Yoga Sadhaka, for the sound health and

progress as well as for the qualitative uplifting of the self.

em¡M g§Vmof Vn… ñdmÜ`m`oœaà{UYmZm{Z {Z`_m…Ÿ&& (nm.`mo.gy. 2.32)First amongst the five Niyama is ‘Shauch’. Shauch means the physical,

mental and emotional purity which is utmost essential for the progress

in Yogabhyas. The body can be purified externally and internally by Yogic

Cleansing Processes (Shuddhhi Kriyas) carried out with the help of

‘Panchamahabhutas’, viz. Prithvi (mud), Aap (water), Teja (fire), Vayu

(air) and Akash (space) as well as by practising ‘Bahiranga Yoga’ i.e.

Asana, Pranayama, etc. accompanied by healthy and pure diet

(Yuktahar), appropriate activities (Vihar) and adequate rest (Vishranti).

Mental, emotional and spiritual purity can be obtained by practising

ideology, rational thinking, Pranadharana, Sakshibhavana, Omkar Japa

Sadhana and Dharana, Dhyana which are part of ‘Antaranga Yoga’. The

success in Yogabhyas is expedited by regular, external and internal

cleansing of the body and mind in this way.

The next Niyama is ‘Santosha’, which is the contented attitude of

mind. Santosha means the emergence of rational acceptance in the

mind. The pleasantness and balance of the mind is on the rise with the

achievement of cleansing of the body and mind. The acceptance about

the life is created because of the equanimity and pleasantness of the

mind. Such an acceptance is easily created once the proper mastery

over the organs is achieved. However, ‘Santosha’ doesn’t mean being

unduly complacent with minor gains. Santosh is the contented

acceptance of the final reward with balanced state of mind, after the

accomplishment of our duties with optimum utilisation of our

capabilities. Such contentment is useful for the progress in practice of

Yogabhyas.

The third amongst the five Niyama is ‘Tapa’. The consistent and

constructive efforts for the prolonged period for the achievement of

some quality goal is ‘Tapa’. Tapa doesn’t mean penance. In the 17th

chapter of Bhagvad Geeta, the three types of Tapa, viz. ‘Satvik’, ‘Rajas’


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and ‘Tamas’ are described in the verses from number 14 to 19. In Yoga

Sadhana, Satvik Tapa is expected at all the three stages - physical, verbal

and mental. Those who are willing to follow this type of Tapa and with

consistency are bound to succeed in Yogabhyas.

‘Swadhyaya’ is the fourth Niyama suggested by Maharshi Patanjali.

‘Swa + Adhyaya’ means Swadhyaya. Observe oneself, neutrally study

own life, introspect about the spiritual state of oneself or one’s very

existence by questioning “Who am I” and consistently contemplating

over it, is ‘Swadhyaya’. Swadhyaya also means self-study in any subject

with concentration like ‘Ekalavya’. Similarly, studying the Yogic science

and Spiritual literature also means Swadhyaya. It is remarkable that

once the Yoga Sadhaka is intellectually convinced through such

Swadhyaya, it becomes more easier to follow the Yama and Niyama. The

progress in Yogabhyas is then expedited through Swadhyaya.

Last and the fifth Niyama is ‘Ishwar Pranidhana’. To bestow all our

actions in dedication to the Almighty is ‘Ishwar Pranidhana’. The ‘Ishwar’

mentioned by Maharshi Patanjali is certainly not a particular deity. This

‘Ishwar’ is the ‘Vishesha Purusha’ distanced from all suffering and

worldly affairs. He is from the time immemorial, perpetual, boundless,

omniscient and very first Guru (‘Adi Guru). The ‘Ishwar’ in Yoga means

the primordial cosmic energy behind the creation of the Universe, the

fundamental source of the Laws of Universe, integrating power of the

Creation - Stability – Cessation or the fundamental principles behind it.

To bow down to this omnipotent power with complete surrender, to

dedicate life to this Divine element, to always be aware that HE is

witness to every occurrence in life, means Ishwar Pranidhana. The word

‘Pranidhana’ is made up of ‘Pra’+’Ni’+’Dhan’ means considering oneself

as the God given gift and to keep oneself closer to that Almighty is

called ‘Ishwar Pranidhana’. Being always aware of the existence of the

Divinity and to lead the life with awareness of the fact that everything

happens as per the wish of the Divinity within us and is witnessed by

HIM is ‘Ishwar Pranidhana’. Once the Niyama ‘Shauch’ and ‘Santosha’

are imbibed within, then it becomes much easier for the Yoga Sadhaka


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to observe the Niyama ‘Tapa’ and ‘Swadhyaya’. From this, ‘Ishwar

Pranidhana’ meaning the complete surrender to the Ishwar naturally

evolves. › is considered as the symbol of Ishwar. Therefore, Yoga

Sadhaka should practise Omkar Japa Sadhana and Omkar Dhyana

Sadhana with complete understanding of the meaning of Omkar. Then

the bondage with Ishwar element is created and the attitude of the

total submission to the Supreme Divinity will be maintained. The Yoga

Sadhana practised with such total submission will certainly be

successful.

Yama and Niyama are the two important fundamental limbs of the

Ashtanga Yoga. If the Yama and Niyama are very well observed, then

the structure of Ashtanga Yoga built on this strong and stable

foundation will be spectacular and will satisfy all the expectations.

Probably for the same reason, Maharshi Patanjali must have given initial

placement of utmost importance to the Yama and Niyama in the

practice of Ashtanga Yoga. It is possible that Maharshi Patanjali has one

more specific purpose in giving the Yama and Niyama at the very

beginning of the Ashtanga Yoga. It is believed in Yogashastra that after

consistent and prolonged Yogic practices like Asana and Pranayama, the

Sadhaka can acquire certain paranormal powers (Siddhi). If the

foundation of Yama and Niyama is weak, the Yoga practitioner gets

excited with acquisition of such paranormal powers and tend to misuse

such powers. Yoga practitioner who is ignorant of true Spirituality, gets

distracted from the path of Yoga after acquiring some such paranormal

powers, and his further spiritual progress in Yoga ceases. Siddhi or the

paranormal powers are the hidden dormant powers of Man. It seems

quite possible that Maharshi Patanjali has placed Yama and Niyama at

the very beginning in the practice of Ashtanga Yoga; taking into

consideration that to tread on the path of Yoga with the expected

spiritual progress, the backing of Yama and Niyama is necessary for

handling such paranormal powers (Siddhi).

There is a possibility that the Yoga Sadhaka gets distracted from the

path of Yoga if the negative thoughts arise in his mind about Yama and


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Niyama which are the basic pillars of Ashtanga Yoga’s foundation. In the

aphorism given below, Maharshi Patanjali has, therefore, provided a

solution to overcome the obstructions in Yoga Sadhana, due to such

negative thoughts -

{dVH©$~mYZo à{Vnj^mdZ_²Ÿ&& (nm.`mo.gy. 2.33)Means, if a negative thought arises in mind then generate an exactly

opposing positive thought in mind to drive away the earlier negative

thought. For example, if anger starts erupting in our mind when we

dislike the behaviour of some person then immediately we should think

about some other good incidents in his life or to remember about some

past incidents where we were irritated by his behaviour and had to

repent later on and thereby douse our anger. There will not be any

difficulties in observance of Yama and Niyama if it is borne in mind that

this is not the suppression of negative thoughts but its transition or

sublimation in an acceptable good thought.

Thus, it is necessary to observe strictly and meticulously, these ten

fundamental Yama and Niyama of Ashtanga Yoga suggested by Patanjali

by the highly passionate ardent Yoga Sadhaka with intense desire to

achieve the ultimate goal of Ashtanga Yoga i.e. the state of Spiritual

Bliss (H¡$dë`mdñWm) or Seedless Samadhi ({Z~uO g_mYr). For a common

man with worldly ties and a curious Yoga lover who generally starts his

Yoga practice with Asana and Pranamaya; a guidance given by our

respected Nimbalkar Guruji will be very useful. Guruji says, such Yoga

lovers should not be unnecessarily afraid of the Yama - Niyama and

distance away from it, because every person in fact, knowingly or

unknowingly, is observing these Yama and Niyama to some extent or

other. With the improvement in practice of Asana - Pranamaya -

Bandha - Mudra, the inborn rational powers in such Yoga Sadhaka

become stronger and consequently, the attitude for purposeful

observance of Yama and Niyama is created in such Yoga Sadhaka.

Therefore, common Yoga Sadhaka shouldn’t consider the five Yama and

five Niyama suggested by Maharshi Patanjali as ‘Mahavrata’ i.e. the

stricter bindings or ‘critical conditions’. They should observe, the five


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Yama like Ahimsa, Satya, etc. as easier ‘Anuvrata’ or ‘Vrata’ and observe

five Niyama like Shaucha, Santosh, etc. as the easier and simpler actions

for maintaining health and developing the personality to the best of

their abilities. By following this, a Yoga Sadhaka will expedite his

progress in Yoga and can lead happier, peaceful, healthy and successful

life. So let’s all have a firm resolution of following as best as possible

with sincerity, these Yama-Niyama that multiplies the benefits of Yoga

practice; by remembering all the time this inspirational picture on the

cover page of Yogavarta!

(lrYa na~)H$m`©H$mar g§nmXH$

^«_UÜdZr … 9821556677, Email : [email protected]

The most important

thing is to enjoy your

life - to be happy -

it’s all that matters.- Audrey Hepburn

It is always the simple that produces the marvelous.- Amelia Barr

The past is finished. Learn from it and

let it go. The future is not even here yet.

Plan for it, but do not waste your time

worrying about it. If you are not fully in

the present, you will look around and it

will be gone. (Dr. Brian Weiss)


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Free ThinkingE

Sadashiv Nimbalkar

(Tel. : 27895777)

THE REAL THINKER

There is always a question before an ordinary and common person

as to how to choose between two extremes. There are always two sides

to a coin. When coin is tossed, one has to accept one of the sides -

winning or losing. There is no third choice. Even in spirituality, one has

to take a decision to follow only one God - 'Keshavo va Shivoba' i.e.

Keshav or Shiva. Then only it becomes possible for the aspirant to do

intense and undivided worship or devotion. When there is only one goal

of life, the mind can concentrate on it better. If, however, one goes on

frequently changing the goal and object of life, then one fails to

concentrate one's mind on the goal or object. Mind then fluctuates and

becomes indecisive. Resultantly, such a person fails to reap the fruits of

his deeds. Therefore, for ensuring the success in Yogabhyas, Maharshi

Patanjali has advised to adopt the policy of 'Eka Tatvabhyasa' i.e. to

practise only one principle at a time so that there is no confusion in the

mind.

On many occasions in one's life, one has to decide as to what is

good and what is bad; what is desirable and what is undesirable; what

to choose and what not to choose. The common men usually find it

difficult to make a decision in this regard. Hence, they generally go to

wise men, thinkers, philosophers, sadhus, intellectuals, etc. and seek

their advice. In China, there was one famous thinker and philosopher

named Confucius who was always crowded by such common and poor

people who used to ask him various questions relating to their day-to-

day problems.

Once Confucius was thus talking and advising people for solving


`moJdmVm©

their problems. That time one person informed Confucius about one

great intellectual and philosopher who had come to their village. The

people who called on him for the advice observed that the said

philosopher invariably takes unduly long time in answering their

questions and solving the problems.

'What is his name?', asked Confucius. 'He never disclosed his name

or age', said the man.

'Where had he come from?', asked Confucius.

'He said that he came from Himalayas where he studied and did

penance for twelve years', informed the man.

'How he answered the questions?', asked Confucius.

'He usually takes long time to answer. He followed a system of

thinking three times before answering the question. First, he thinks

about 'yes' answer, then about 'no' answer. Then for the third time, he

thinks on equality of 'yes' and 'no' answers. Due to this, he usually gets

confused and advise interrogator to come on the next day for the

answer,' said the man.

Hearing this, Confucius remarked, ''The poor sadhu must be having

a strong mind to think but not so strong intellect to decide and come to

the conclusion. That is why he is thinking for three or more times and

yet not able to come to any firm decision. The Real Thinker will think

only two times before taking any decision - once he will think positively

and for the second time, negatively. Then he would take decision using

his intellect.' Saying this, Confucius stopped for a while and emphatically

said, 'One who thinks positively and negatively about the problem and

takes the decision is a 'Real Thinker' and one who thinks so many times

and never comes to a firm conclusion is a 'Pseudo-Thinker'.''

��

Thanks for Donation of Rs. 30,000/- received fromShri Dilip S. Podar towards Sponsorship of year 2017’s

Cover Pages of Yoga Varta.


`moJdmVm©

hR>àXr{nH$m (àmUm`m_ {d^mJ) …

EH$ CÎm_ `moJ_mJ©Xe©H$(coIm§H$ 42)

E

J§Ymcr XmeaWo

(^«_UÜdZr … 9322264963)

erVcr àmUm`m_

grËH$mar d erVcr `m XmoZ àmUm`m_ àH$mam§V œmg KoÊ`mMr åhUOoM nyaH$H$aÊ`mMr {H«$`m ZmH$mEodOr Vm|S>mZo H$amd`mMr AgVo. Ë`m_wio Vm|S>, {Oìhm_yc dH§$R> `m§Zm erVcVoMm gwIX AZw^d òVmo, ho Oar Iao Agco Var Aem àH$mao Vm|S>mZohdm KoUo d¡ÚH$emómÀ`m X¥ï>rZo A{hVH$ma g_Oco OmD$ eH$Vo. åhUyZ Vm|S>mZoH$amd`mÀ`m nyaH$mMo V§Ì gw{Z`mo{OV d gwa{jV AgUo AË`§V Amdí`H$ R>aVo.Amnë`m AmXaUr` qZ~miH$a JwéOtZr ~hþYm hmM {dMma _ZmV R>oD$Z jwYmem_H$grËH$mar àmUm`m_mÀ`m nyaH$mMo Oo V§Ì {dH${gV Ho$co Amho, Vo ñdrH$mê$Z grËH$maràmUm`m_ H$aUo A{YH$ Cn`wº$ R>aoc Ago dmQ>Vo. øm V§Ìmà_mUo gmYH$mZo {OôMme|S>m daÀ`m XmVm§À`m _yimg cmdmdm d {OôMm nwT>rc ^mJ daÀ`m d ImcÀ`mXmVm§da ~goc Aem arVrZo Or^ Xþ_S>mdr Am{U nwT>rc XmV E_oH$m§da R>odmdoV. ømpñWVrV Jmc ngê$Z AmoR>m§V A§Va {Z_m©U H$amdo d nyaH$ H$amdm. Ago Ho$ë`mZoVm|S>mVrc XmoÝhr ~mOy§Zr Kf©U`wº$ "grV²' Agm AmdmO H$arV hdm H§$R>mdmQ>o AmVOmB©c. AmVm Imcrc ûcmoH$mVyZ _wZr ñdmË_mam_ erVcVmdY©H$ erVcràmUm`m_m~Ôc H$m` gm§JV AmhoV, Vo nmhÿ `m -

{Oh²ì`m dm`w_mH¥$î` nyd©dV² Hw$å^gmYZ_²Ÿ&eZH¡$K«m©UaÝY«mä`m§ aoMòV² ndZ§ gwYr…Ÿ& (h. à. 2.57)Jwë_ßcrhm{XH$mZ² amoJmZ² Áda§ {nÎm§ jwYm§ V¥fm_²Ÿ&{dfm{U erVcr Zm_ Hw$å^H$mo@`§ {ZhpÝV M & (h.n«. 2.58)AÝd` … {Oh²ì`m dm`w_² AmH¥$î` nyd©dV² Hw$å^gmYZ_² (AZÝVa_²) gwYr… eZH¡$…

K«mUaÝY«mä`m§ ndZ§ aoMòV²Ÿ&& (57)A`§ erVcr Zm_ Hw$å^H$… Jwë_, ßcrhm, Áda§ {nÎm§, jwYm§, V¥fm_² Am{XH$mZ²

amoJmZ² (VWm) {dfmUr M {ZhpÝVŸ&& (58)


`moJdmVm©

eãXmW© … AmH¥$î` = AmoT>Uo, IoMUo. gwYr… = ~w{Õ_mZ. eZH¡$… = gmdH$me,hiy hiy. K«mUaÝY« = ZmH$mMr ^moHo$, ZmH$nwS>çm. ndZ§ = hdm. A`§ = hm. Jwë_ =J«§Wr qH$dm JmR>. ßcrhm = pñßcZ (Spleen). Áda = Vmn. jwYm = ^yH$. V¥fm=VhmZ. {ZhpÝV = Zï> H$aUo.

ûcmoH$mW© … OrôVyZ (XmoÝhr ~mOyZo AmV didyZ, nÝhirgmaIm AmH$ma XoD$Z)hdm AmV IoMyZ, nyduà_mUoM H§w$^H$mMm Aä`mg H$amdm. Ë`mZ§Va ~w{Õ_mZ(gmYH$mZo) hiy hiy Zm{gH$m {N>ÐmVyZ hdoMo aoMZ H$amdo.Ÿ(57)

hm erVcr ZmdmMm àmUm`m_ J«§WtMr AH$maU d¥Õr, ßcrhoMo (Spleen) amoJ,Vmn, {nÎmmMo amoJ, {dfmar nXmWmªÀ`m godZmZo CX²^dUmao amoJ ~ao H$aVo d `m_wio ^yH$d VhmZ `mda {dO` àmá hmoVmo. (58)

{ddoMZ … àñVwV XmoZ ûcmoH$mV erVcr àmUm`m_ H$gm H$amdm `mMo dU©Z d`m àmUm`m_m_wio {_iUmao \$m`Xo, `mMo dU©Z Ho$co Amho. ñdmË_mam_m§À`m _Vo Or^Vm|S>mVyZ ~mhoa H$mTy>Z Ë`mVyZ hdm AmV IoMmdr d `WmdV H§w$^H$ H$ê$Z ZmH$mÛmaohdm ~mhoa gmoS>mdr, hm Pmcm erVcr àmUm`m_. gXaÀ`m ûcmoH$mVyZ àmUm`m_mgmR>rnyaH$ Zo_H$m H$gm H$amdm ho g_OV Zmhr. na§Vw àmUm`m_ hm Ho$di nwñVH$mV dmMyZ{eH$Vm òV Zmhr Ago ñdmË_mam_m§Mo _V Agë`mZo d Vmo "Jwê$n{Xï>oZ _mJ}U'åhUOoM Jwê$À`m gëë`mà_mUoM d Ho$di `mo½` Jwê$H$Sy>Z g_OyZ KoD$Z H$am`MmAgë`mZo òWo Ago ÌmoQ>H$ dU©Z {Xco Agmdo.

AmVm {OôVyZ hdm AmV H$er AmoT>mdr? Va Or^ AYm© Vo EH$ B§M Vm|S>m~mhoaH$mTy>Z Orôcm XmoÝhr ~mOyZo AmVë`m {Xeocm didyZ {Vcm nÝhirgmaIm AmH$maÚm. hr nÝhir XmoZ AmoR>m§À`m_Üò AmoR>m§Zm {MH$Qy>Z R>odm. hm AmH$ma H$mdù`mÀ`mMmoMrgmaIm {XgVmo åhUyZ `mcm "H$mH$s_wÐm' Agohr åhQ>co OmVo. `m AmH$mamVrcOrôVyZ hdm AmV AmoTy>Z ¿`m`Mr Amho. hm Pmcm erVcr àmU`m_mMm nyaH$. AWm©V²`mMo àmË`{jH$ nmhÿZ d `mo½` àH$mao {eH$ë`mZ§VaM Vmo H$aVm òB©c. Koa§S> g§{hVm,{ed g§{hVm, Á`moËñZm Q>rH$m `m§_Üòhr `m àmUm`m_mMm C„oI Amho d Vmo H$gmH$amdm, `mMo dU©Z {Xco Amho. Koa§S> g§{hVoVrc hm ûcmoH$ nmhm -

{Oh²ì`m dm`w_mH¥$î` MmoXao nyaòÀN>Z¡…Ÿ&jU§ M H§w$^H§$ H¥$Ëdm Zmgmä`m§ aoMòËnwZ…Ÿ&&(Ko.g§.5.68)gd©Xm gmYòX `moJr erVcr H§w$^H§$ ew^_²Ÿ&AOrU© H$\${nÎm§ M Z¡d Xoho àOm`Vo&&Ÿ(Ko.g§.5.69)AW© … OrôZo dm`w AmoTy>Z Ë`mcm nmoQ>mV âm Am{U WmoS>m doi H§w$^H$ H$ê$Z

Zm{gH$m§_YyZ Vmo ~mhoa H$mT>mdm. ew^ Agm hm erVcr H§w$^H$ Zoh_r Ho$ë`m_wio AOrU©d H$\$, {nÎmmg§~§Yr AmOma CËnÞ hmoV ZmhrV.


`moJdmVm©

{edg§{hVoVrc ho dU©Z nhm -H$mH$M#dm {n~oX²dm`w§ erVc§ `mo {dMjU…Ÿ&àmUmnmZ {dYmZk… g ^doÝ_w{º$^mOZ…Ÿ&& ({e.g§.3.81)AW© … àmU, AnmZ, BË`mXr ~Ôc kmZ AgUmam Omo gmYH$ Amnë`m AmoR>m§Zm

H$mdù`mÀ`m MmoMrà_mUo ~ZdyZ erVc dm`wnmZ H$aVmo, Ë`m ~wÕr_mZ gmYH$mcm_w{º$ {_iVo.

~«÷mZ§Xm§À`m Á`moËñZm Q>rHo$_Üò hdm Vm|S>mZo ~mhoa gmoSy> Zò, åhUOoM aoMH$ hm\$º$ ZmH$mZoM H$amdm, Ago gm§{JVco Amho. Ë`m~m~VMm hm ûcmoH$ nmhm -

dŠÌoU ~m`mo{Z©…gmaU§ Vw Aä`mgmZÝVa_{n Z H$m`©_², ~chm{ZH$aËdmV²Ÿ&AW© … ~è`mM Aä`mgmZ§Va gwÕm dm`yMo Vm|S>mZo aoMZ H$ê$ Zò H$maU Ë`m_wio

~cmMr hmZr hmoD$ eH$Vo.OrôMr Aer nÝhir H$aUo ~è`mM OUm§Zm O_V Zmhr. Aem cmoH$m§Zr Or^

CcQ>r H$ê$Z daMo XmV d Q>miyÀ`m gmhmæ`mZo AmS>dr Zir V`ma H$amdr d œmgAmV ¿`mdm qH$dm hohr O_V Zgoc, Va AmoR>mMm M§~y H$ê$Z OrôMo Q>moH$ daQ>miyÀ`m {XeoZo {MH$Q>dmdo d nwaH$ H$amdm.

`m àmUm`m_m_wio g§nyU© earamV W§S>mì`mMm AZw^d òVmo. hdm Vm|S>mVyZ AmVAmoT>ë`mZ§Va Orôdarc Amocmì`mZo hdoMo Vn_mZ H$_r hmoVo d earamV erVcVmOmUdVo. åhUyZ {hdmù`mÀ`m {XdgmV AWdm ~mhoarc Vn_mZ IynM H$_r AgVmZmhm àmUm`m_ CKS>çmda H$ê$ Zò H$maU Ë`m_wio H$\$mer {ZJS>rV {dH$ma hmoÊ`mMmg§^d AgVmo. CÝhmù`mV _mÌ ñdÀN> OmJr EH$Q>çmZo hm àmUm`m_ Ho$ë`mg CîUVoMo{dH$ma hmoÊ`mg à{V~§Y ~gVmo.

ûcmoH$ H«$. 58 _Üò erVcr àmUm`m_mMo cm^ gm§{JVco AmhoV. {Z`{_VnUoerVcr àmUm`m_mMm Aä`mg Ho$ë`mZo J«§WtMr AH$maU d¥Õr hmoUo AWdm earamVJmR>r V`ma hmoUo, ßcrhoer g§~§{YV AmOma, daModa Vmn òUo, {nÎmmMo amoJ, {dfmarnXmWmªÀ`m godZmZo hmoUmao amoJ ~ao hmoVmV d ^yH$ d VhmZ `m§da {dO` àmá hmoVmo.

A{Ve`moº$snyU© dU©Z H$aÊ`mMr ñdmË_mam_m§Mr e¡cr `m {R>H$mUr gwÕm àH$fm©ZoOmUdVo. erVcr àmUm`m_mMo \$m`Xo gm§JVmZm earamV JmR>r {Z_m©U hmoUo, ßcrhog§~§YramoJ hmoUo, dma§dma Vmn òUo, {nÎmXmof, {dfmar nXmWmªÀ`m godZmZo hmoUmao amoJ hmoVZmhrV d ^yH$ d VhmZ `mda {dO` {_idVm òVmo dJ¡ao Cƒ H$moQ>rMo \$m`Xo `màmUm`m_mZo hmoVmV, Ago gm§{JVco Amho. ho gd© AmOma earamVrc CîUVm A{V[aº$à_mUmV dmT>ë`m_wio hmoUmao Xmof AmhoV. erVcr àmUm`m_mÀ`m {Z`{_V Aä`mgmZoearamV erVcVm {Z_m©U hmoB©c ho Z¸$s, nU BVŠ`m gd© AmOmam§da Vmo {Z{üV CnMma


`moJdmVm©

Amho, ho åhUUo _mÌ H$mhrgo Z nQ>Umao Amho. earamV erVcVm {Z_m©U Pmë`mZoWmoS>çm\$ma à_mUmV VhmZ ^mJoc, ho _mÌ Z¸$s. CÝhmù`mV \$ma VhmZ cmJcr AgVm,Amnë`mH$S>o Oa nmUr Zgoc, Va ({deofV… àdmgmV dJ¡ao) erVcr àmUm`m_ H$ê$ZWmoS>çm\$ma à_mUmV AmnU nmÊ`m{edm` amhÿ eH$Vmo. nU BVa dU©Z A{Ve`moº$M._mÌ Ooìhm earamcm W§S>mì`mMr JaO Agoc Ë`mdoir ñdÀN> {R>H$mUr d EH$Q>o AgVmZmgmYH$m§Zr `m àmUm`m_mMr 10 Vo 15 AmdV©Zo H$amd`mg haH$V Zmhr.

àý gmoS>dm`Mm Agoc Va...

amOñWmZmVrc EH$m Jmdr EH$m åhmVmè`m eoVH$è`mOdi 17 C§Q> hmoVo. Amnë`mVrZ _wcm§_Ü`o Ë`mcm Vo C§Q> dmQ>m`Mo hmoVo. Ë`mZo _¥Ë`wnÌmV AY} C§Q> _moR>çm _wcmcm,{Vgam ^mJ _Yë`m _wcmcm Am{U Zddm ^mJ YmH$Q>çm _wcmcm Úmdm, Ago {c{hcohmoVo. Ë`mÀ`m _¥Ë`wZ§Va JmdmVco n§M dmQ>Ur H$aÊ`mgmR>r ~gco. Ë`m§Mo S>moHo$ MmcoZm.gVam C§Q>m§Mo AY} H$go H$amdo? {Vgam ^mJ, Zddm ^mJ H$gm H$amdm... gJioMH$R>rU. VrZ {Xdg IcV~-MMm© Mmcë`m. C§Q>m§Zm H$moUr XmUmnmUr XoB©Zm. AmVmAmncm _mcH$ H$moU, hm àý Ë`m§Zmhr nS>cm Agmdm. hr AS>MU gmoS>dÊ`mgmR>r

JmdmVë`m EH$m ehmÊ`m _Zwî`mZoAmncm ñdV…Mm C§Q> `m H$inmV{_gicm. JmdmVrc cmoH$åhUmcogwÕm H$s, ""Vwåhr H$m hmoJ_mdVm Vw_Mm C§Q>?'' nU VmoåhUmcm, ""Amnë`mcm àýgmoS>dm`Mm Amho Zm? _mPr V`mar

Amho. _mPr haH$V Zmhr.'' _J AR>am C§Q>m§n¡H$s AYm© ^mJ åhUOo ZD$ C§Q> {Xco_moR>çmcm. {Vgam ^mJ åhUOo ghm C§Q> _Yë`mcm d Zddm ^mJ åhUOo XmoZ C§Q>YmH$Q>çmcm XoÊ`mV Amco. ZD$ A{YH$ ghm, A{YH$ XmoZ, åhUOo EHy$U gVamMPmco. Ë`m_wio ehmÊ`m _Zwî`mcm Ë`mMm C§Q> naV {_imcm. hr H$Wm gm§JyZ _moamar~mnygm§JVmV, H$s Amncm C§Q> Q>mH$m`Mr V`mar Agoc, VaM àý gwQ>Vrc. lo`hr {_iocAm{U C§Q>hr naV {_ioc. nU Vmo C§Q> Q>mH$m`Mr V`mar hdr Zm...

(Am^ma … gH$mi {X. 18-09-2017 "nhmQ>nmdc§' gXamVrclr. {dZ` nÌmio øm§Mm coI gd©g§~§{YVm§Mo Am^ma _mZyZ CX²Y¥V)


`moJdmVm©

Let us Light the Lamp of Peace

Everyone wants peace. People want

peace in the world - in their country, their

city and in their home. Mostly, they want

peace within their own selves. I believe

that we can have global peace through

mysticism which is the study of our own

inner mystic self. It is the path of

discovering who we are, why we are here,

life after death... It is the science of

uncovering the greatest mysteries of the universe - God and our soul.

Building a peaceful world begins with the first foundation stone - our

own selves. We must first find peace ourselves through mysticism to

attain global peace. Let us, therefore, begin with our own

transformation and pursuit of peace. If you find inner peace and I find

inner peace and the person on our right finds inner peace and the

person on our left finds inner peace, then one by one - brick by brick,

we will have built a world whose principles rest on peace!

When we find that a new product, service, or technique is

benefiting someone else, we ourselves feel motivated to try it. Similarly,

if we find peace ourselves, our life will be transformed and others will

be curious to know as to why we are experiencing such joy and

happiness in our life. Then, they themselves will want to learn how we

achieved it. Example is one of the greatest teachers. Therefore, let us

light the lamp of peace in our own heart and shed that luminosity on

all we meet!

(Thanks : Extracts from the article of revered Sant Rajinder Singh published in

Times of India dt. 24th Oct. 2016 are reproduced here with thanks to all concerned.)

��

Peace


`moJdmVm©

`moJ - EH$ OrdZe¡crE

S>m°. gm¡. aoIm dmS>oH$a(^«_UÜdZr … 9969005190)

CnmoX²KmV …

AmOMo EH${dgmdo eVH$ AmYw{ZH$ emñÌ Am{U V§ÌkmZ øm§À`m KmoS>Xm¡S>r_wio_mZdmÀ`m gwIgmo`rMo gwdU©`wJM R>aco Amho. Varhr àH$fm©Zo OmUdUmao _mUgmMoAm§V[aH$ [aVonU, Ag_mYmZr d¥Îmr, VmUVUmd, ZmË`mVcr AÑí` q^V ho gd©{dfÊU H$am`cm cmdVo. øm gdmª_mJo XS>cocr AmÜ`mpË_H$, VÎdqMVZmË_H${ZajaVm Va øm n[apñWVrcm H$maUr^yV Zmhr Zm? ømMo nS>gmX _mUyg Am{Ug_mO ømV Û¡V ^md dmT>V Mmcë`mZo {XgVo.

AmO ZrVr_yë`m§Mo `mo½` à{ejU hr H$mimMr JaO R>acr Amho. H$maU øm _mJoCXmÎm g§H$ënZm§Mm g§M` Amho. øm gdmªMm "gË`' hm _Ü`dVu Am{U A{d^mÁ`KQ>H$ Amho. øm nmœ©^y_rda "nmV§Oc `moJ Xe©Zm'Mm C„oI Ho$ë`mdmMyZ nwT>o OmUoeŠ` Zmhr. H$maU ^maVr` ZrVr emñÌ Am{U AmÜ`mpË_H$ {dMmaàUmcrÀ`m àmMrZe¥§Icm§n¡H$s Vo EH$ Amho. Varhr AmO "`moJ' `m {df`mg§~§Yr OZ_mZgmV H$m`à{V_m Amho, ho nmhUo JaOoMo Amho.

`moJ - AmOMr gd©gmYmaU YmaUm

"`moJ' hm {df` ~è`mM dfmªnmgyZ ~hþM{M©V Am{U ñdmJVmh© R>acocm Amho. AmOEH${dgmì`m eVH$mV XoIrc 21 OyZ hm "OmJ{VH$ `moJ {Xdg' åhUyZ Omhra Ho$cocmAmho. hr ~m~ ^maVr` VÎdkmZmÀ`m B{VhmgmgmR>r Jm¡admñnX Amho. AmO ~è`mM{R>H$mUr `moJdJ© Mmccoco {XgVmV. {d{dY `moJmgZo, ì`m`m_ àH$ma, àmUm`m_,ewÕr{H«$`m BË`mXrMm Aä`mg {eH$dcm OmVmo. nU ZrVr d gXmMmam{df`r _m¡Z {XgVo.CcQ>njr `moJ {ejH$m§_Yrc AmnmngmVrc Zmd Am{U n¡gm ømgmR>r MmccocrAh_h{_H$m, à{gÕr Am{U cm¡{H$H$mgmR>r Mmccocm AmQ>m{nQ>m, ømVyZ {Z_m©U hmoUmao`moJ{ejH$m§_Yrc VUmdnyU© g§~§Y... ho gd© {dcjU _Z hocmdyZ Q>mH$Umao Amho.`moJ {eH$dUo ho EH$ YZàmárMo _mÜ`_ JUco OmV Amho. ho gd© "`moJ' øm emómÀ`m_yi g§H$ënZoÀ`m {H$Vr {damoYm^mgr Amho, ømMrM Iar I§V dmQ>Vo.


`moJdmVm©

_Zwî`Xoh `m XoUJrMm AmË_-CÞ`Z Am{U CXmÎm g_mO Cn`moJr H$m`©H$aÊ`mgmR>r {dMma H$aUo, hr {ZH$S>rMr JaO Amho. Ë`mgmR>r Xoh d _Z gwÑT> d{ZamoJr R>odUo hr ñdmJVmh© ~m~ Amho. _mZdr eara ñdmñÏ`mg§~§YrMo _hÎd {deXH$aUmam "hR>`moJ' hm àmMrZ ^maVr` J«§W Amho. Ë`mVrc EH$ ûcmoH$ Agm Amho-

àUå` lrJwé§ ZmW§ ñdmË_mam_oU `mo{JZm &Ho$dc§ amO`moJm` hR>{dÚmon{Xí`Vo && (h. à. 1-2)

_mZdr XohmncrH$S>o AgUmao A§{V_, gyú_ Am{U emœV Ago Oo gË` Amho Ë`mMmemoY KoUo, hoM _Zwî` Y_m©Mo H$V©ì` Amho. Ë`mgmR>r ho M§Mc _Z Vmã`mV R>odUoAË`§V JaOoMo Amho. hr _ZmMr pñWVr {deX H$aUmam "amO`moJ' (nmV§Oc `moJXe©Z) hm gd©loð> Amho.

nmV§Oc `moJ Xe©Z

àmMrZ ^maVr` Xe©Z (Mmdm©H$ dJiVm) VÎdqMVZmË_H$ Am{U Q>rH$mHw$ecnÕVrZr g_¥Õ AgyZ Ë`mMo A§{V_ Üò` AmË_kmZ qH$dm gËèmoYZ hoM hmoVo. "nmV§Oc`moJ Xe©Z' ho Ë`mn¡H$s EH$ Amho. ho EH$ g§{já, _wÔogyX Am{U AW©nyU© gyÌ~Õ {cImUAmho. dmñVdmV Agcoco gË` {deX H$aUmar hr EH$ VÎdqMVZmË_H$ {ZdoXZm§Mre§¥IcmM åhUmdr cmJoc. g^modVmcMo ~mø OJ, _mZd Am{U M¡VÝ` øm§À`m_YrcAgUmam ZmVog§~§Y Vo _mZgemñÌr` Ñ{ï>H$moZmVyZ nÕVera Am{U {dñV¥VnUoCcJS>VmV. øm {R>H$mUr AmË_{Zð> ^mdZm, CXm. Jd©, amJ, AmË_H|${ÐV d¥Îmr, H$éUm,ào_, B.Mmhr nam_e© KoVcocm {XgVmo. _Zmo{dO`mMm _mJ© AYmoao{IV H$arV Vo _mZdrOrdZmVrc XþI…_wº$sMr CH$chr ghO H$aVmV.

`moJgyÌm§Mm àdmg gw~Õ Am{U gw{Z`mo{OV AgyZ Vmo gmYH$mgmR>rdV©UwH$s~m~VMm {eñV~Õ _mJ© XmIdV OmVmo. hm _mJ© gmYH$mÀ`m gdmªJrUAm{U Am§V[aH$ CÞ`ZmMm AgVmo. åhUyZ ho EH$ Cn`mo{OV àm`mo{JH$ emñÌMåhUm`cm haH$V Zmhr. øm nmœ©^y_rda `moJXe©Z {Z{üVM AmOMo gm_m{OH$àý èñdr[aË`m hmVmioc.

`moJXe©Z d¡{eð>ço

* àmMrZ Xe©Zm§n¡H$s \$º$ "`moJ Xe©Z' Am{U "gm§»`' øm àJV OJmMm dmñVdgË` åhUyZ ñdrH$ma H$aVmV. BVa Xe©Z (Mmdm©H$ dJiVm) OJVmH$S>o {ZameoÀ`mgwamV nmhVmV. "`moJ Xe©Z' øm OJmVM amhÿZ A§{V_ gË` emoYÊ`mMm Am{U Xþ…I{ZdmaÊ`mMm _mJ© XmI{dVo. hr gH$mamË_H$Vm øm OJVmMm EH$ KQ>H$ åhUyZ_mUgmcm àmoËgm{hV H$aVo.

* nmV§Oc `moJ Xe©ZmV M¡VÝ` ~m~VMm _mZgemñÌr` Ñ{ï>H$moZ AË`§V


`moJdmVm©

{dñV¥VnUo Am{U {eñV~Õ arVrZo _m§S>cm Amho. "`moJ {MËV d¥Îmr {ZamoY…!' hrì`m»`m g_J« `moJ Xe©ZmMm Jm^m Amho. _mZdr _ZmMr ewÕ, {Z_©i Am{U {ZanojAer AmXe© AdñWm ì`º$ Ho$cocr Amho. AmO AmnU gd©Ì Oo _mZdr OrdZnmhVmo, Ë`mMoM _Zmo{dûcofUmË_H$ {ddaU òWo Amho. _mZdr Xoh, M¡VÝ` Am{U ~mø{dœ øm§À`mVrc ZmVo g§~§Ym§Mr CH$c H$aVmZm Vo CÚmMm AmXe© _mZd gmH$maVmV.

* `moJ Xe©ZmÀ`m _Vo, "~§Y' Am{U "_moj' XmoÝhr AdñWm _mZdr _ZmÀ`mMAmhoV. Á`m {R>H$mUr f{S´>ny Amco VoWo Xþ…ImMr {Z{_©Vr AmcrM. ho Xþ…I ZH$mogoAm{U {VañH$maUr` AgVo åhUyZM Vo "~§Y' hmo`. øm CcQ> nyU©nUo A§V_w©I Pmcoco_Z {Zc}n, {ZanojM AgVo. CXmÎm H$méÊ`nyU© {dMmam§Zr Vo BVam§À`mM ^ë`mMm{dMma H$arV AgVo. Agm _moj Am`wî`mÀ`m H$moUË`mhr diUmda ñdmJVmh©M Amho.

* _moj àmárgmR>r H$moUVohr H$_©H$m§S> Z gm§JVm nV§Ocr g_mYrMm _mJ©gwMdVmV. nU g_mYr åhUOo H$m`? "g_mYr' åhUOo "{df`' Zgcocr AerAZw^dmMr AdñWm hmo`. hr ewÕ {Zanoj Am{U {Z_©i Aer _ZmMr AdñWm Amho.ømV "_r' Am{U "{dœ' øm§À`mVrc Û¡VmMo ^mZ ZgVo. ì`º$sMo AdYmZ Hw$R>ë`mhr~mø {df`mH$S>o ZgVo. Vo nyU©nUo A§V_w©I AgVo. øm AdYmZmcm Hw$R>cmhr {df`ZgVmo. hr g_mYrhr "H$emMr' Var g_mYr ZgVo, Va Vr Ho$di g_mYr AgVo.

hm EH$ XrK©H$mi Z¡{VH$ AmÜ`mpË_H$ àUmctÀ`m AmMaUm_wio(`moJOrdZe¡cr_wio) H«$_mH«$_mZo ewÕ hmoV Jocoë`m _ZmMm n[aUm_ AgVmo.

OrdZe¡crVyZ n[adV©Z

OJmVrc gd© gwIm§_Üò "em§{V' øm gwImcm na_moƒ ñWmZ Amho, H$maU Vo_mZdr _ZmÀ`m Šcoem§Mo {ZdmaU H$aVo. _ZmVrc M§Mc {dMmam§Zm dogU KmcÊ`mMmVmo EH$ AàË`j à`ËZ AgVmo Am{U hmM à`ËZ _Zmcm A§V_w©IVm XoVmo. g§nyU©Aï>m§J _mJ© hm gmYH$mcm Z¡{VH$ d AmÜ`mpË_H$ _mJm©dê$Z H«$_U H$aÊ`m{df`r{ZX}e XoVmo. ñdV…cm KmVcoë`m _`m©Xm Am{U {eñV~Õ dV©UyH$ _ZmVrc Šcoem§Mm{ZMam H$aÊ`mg _XV H$aVo. hm EH$ "BX§ M __' nmgyZ "BX§ Z __' n`ªVMm gwaocàdmg Amho. \$ma nydunmgyZ MmcV Amcoë`m _mZdr doXZoÀ`m àým§Mo n¥W¸$aU VgoM{ZagZhr `moJgyÌmV Ho$coco Amho. ømV H$moUVohr empãXH$ AdS>§~a Zmhr, ~m¡{ÕH$MMm© Zmhr, nU Á`m A{Zdm`© X¡Z§{XZ OrdZe¡crMm {ZX}e Ho$cm Amho Ë`m_wio_mZdr Am`wî`mÀ`m ZrVr Am{U gXmMmamÀ`m n¡cy§Mm XOm© C§Mmdë`m{edm` amhUmaZmhr. hr gd© OrdZe¡cr gmYH$mÀ`m d¡`{º$H$ à`ËZm§da Adc§~yZ Amho. qhgH$àd¥ÎmtZm ~mYH$ Agcocr em§V {dZèrc d¥Îmr OmonmgUmar hr OrdZe¡cr gmYH$mMoì`{º$_Îd n[anyU© H$ê$Z OmVo. OrdZe¡cr AmË_g_n©UmÀ`m Ñ{ï>H$moZmVyZ ì`VrV


`moJdmVm©

H$am`Mr Agë`mZo Jd©, Ah§H$ma, _Ëga, amJ, Agy`m, B. AdJwUm§Zm BWo AQ>H$mdhmoVmo.

Aï>m§J_mJm©Vrc "`_' Am{U "{Z`_' ho gX²dV©ZmVrc na_moƒ H$ig _mZm`cmhaH$V Zmhr. øm§Mo nmcZ gX¡d Hw$R>ohr, Ho$ìhmhr Am{U {~ZeV© H$amd`mMo Agë`mZogmYH$mMo _mZ{gH$ Amamo½` {dYm`H$VoH$S>oM OmUma ho {Z{üV. hr OUy _ZmÀ`mewÕrH$aUmMrM à{H«$`m Amho.

_mUyg hm EH$ g_mO{à` àmUr Amho. g_mOmMm EH$ KQ>H$ Agë`mZo Ë`mcmgdmªer ZmVog§~§Y R>odmdo cmJVmV. ho ZmVog§§~§Y {ZH$mon R>odÊ`mÀ`m Ñï>rZo Am{UË`mMm d¡`{º$H$ {dH$mg H$gm hmoB©c ømgmR>r nV§OcrZo gm§{JVcoë`m `moJOrdZe¡crMm hm AmT>mdm.

Aqhgm … _mUgmÀ`m X¡Z§{XZ H$m`©àUmcr `m eara, _Z Am{U dmMm øm§À`mer{ZJ{S>V AgVmV. Ë`m_wio H$moUË`mhr H¥$Vr, {dMma dm g§dmXmÛmao H$moUmcmhr, Hw$R>ohrAm{U H$Yrhr BOm nmohmoMy Z`o, ho AqhgoMo na_VÎd Amho.

gË` … øm {R>H$mUr gË` hm eãX Ho$di ImoQ>maS>onUm {déÕ dmnacocm Zmhr.na§Vw g§dmX gmYVmZm {H$MH$Q>, g§{X½Y ~mocUo Q>mimdo. Z_« Am{U Zo_ñV gwamVgwñnï> dmUr Agmdr. Hw$Umcmhr Z XþImdVm Amncm g§dmX gmYmdm.

AñVo`, An[aJ«h Am{U g§Vmof … øm {VÝhr g§km EH$_oH$m§Zm nyaH$ AmhoV.Amdí`H$Vonojm H$moUË`mhr dñVyMm OmñV gmR>m H$ê$ Z`o. `m_wio cmo^, _moh,"ñdV…gmR>r' Am{U "_mPoM' øm ZH$mamË_H$ àd¥ÎmtZm Iri ~gVo.

~«÷M`© … ñÌr-nwéf g§~§YmVrc nm{dÍ` OnUo VgoM nËZr d BVa gd© pñÌ`m§ZmgÝ_mZnyd©H$ dmJUyH$ XoUo, hm g§Xoe øm {R>H$mUr J{^©V Amho. AmO øm_wiopñÌ`m§darc AË`mMmam§Zm Amim Z¸$sM ~goc.

em¡M … earam~amo~a _ZmMr ew{MVm amIUo A{Zdm`© Amho, Ago hm {Z`_gm§JVmo. _mZdr _ZmVrc gd© ZH$mamË_H$ ^mdZm§da {dO` {_idUo, ho øm {Z`_mMoBpßgV Amho.

Vng … Z¡{VH$ VÎdm§À`m AmYmao emar[aH$, _mZ{gH$ Am{U dm{MH$ H¥$VrZmg§`{_V R>odUo ho EH$ Vng Amho. Oer A¾r_wio gwdUm©cm Pimir àmá hmoVo VerVng _wio _mZdr ì`{º$_Îd VoOñdr hmoÊ`mg _XV hmoVo.

ñdmÜ`m` … ñdV…Mo ñdV… Ho$coco narjU Am{U Ë`mV {_imcoë`m C{Udm§MmñdrH$ma H$ê$Z Ë`mV gH$mamË_H$ gwYmaUm H$aUo.

B©œaà{UYmZ … ømV H$moUVohr H$_©H$m§S> gm§{JVcoco Zmhr. \$º$ AmË_g_n©U,G$OwVm Am{U Z_«Vm, B. Mo g§JmonZ H$aÊ`mMm CÔoe Amho. øm_wio "_r' Am{U


`moJdmVm©

"_mPonU' OmVo.ho gd© {Z~ªY d OrdZ e¡crMo {Z`_ ZH$mamË_H$ ^mdZm§Mm N>oX H$aUmao AmhoV.

~amo~arZo ì`{º$Ëd {dH$mg Am{U nañnam§{df`rMo g§~§Y {ZH$mon hmoÊ`mghr Ë`m§Mr_XV hmoVo. øm `_ Am{U {Z`_m§Zm nyaH$ Aem ^mdZm§Mm `moJ Xe©ZmV C„oI Amho.Ë`m§Mm A§V^m©dhr OrdZe¡crV Ho$cocm Agë`m_wio WmoS>Š`mV nam_e© KoVcm Amho.

à{Vnj^mdZm … da gm§{JVcoë`m {Z~ªYm§Mo nmcZ H$aVmZm Oa H$Yr _mZdrñd^mdmZwgma ZH$mamË_H$ {dMma AmcoM, Va Ë`m ^mdZm§Zm Xm~yZ Z Q>mH$Vm Ë`mH$S>oXþc©j H$ê$ Zò. CcQ>njr _Z {dYm`H$ {dMmam§H$S>o didyZ gH$mamË_H$ d¥Îmr R>odmdr.ho gd© Z_«VoZo Am{U {dZ`mZo ìhmdo. H$moUË`mhr {dKmVH$ {dMmam§Zm Wmam Z XoÊ`mMoC{Ôï> ømV Amho.

{MÎmàgmXZ, _¡Ìr, H$éUm, _w{XVm, Cnojm … AmË_ào_m_wio Amnë`mnojmdaMT> AgUmè`mcm AmnU Q>miVmo. VgoM Amncm eÌy Xþ…Ir Agcocm nmhÿZ AmgwarAmZ§X KoUmao ~aoM AgVmV. øm ~m~V `moJ Xe©Z gdmªerM _¡ÌrMm g_^md H$m`_R>odmdm Ago gm§JVo. BVam§Mo Xþ…I AmncoM Amho, Ago g_OyZ Vo Xÿa H$aÊ`mgmR>rHo$coë`m gH«$s` à`ËZm§Zm "H$éUm' åhUVmV. VgoM Oo CXmÎm Am{U gH$mamË_H$ H$m`©H$aVmV Ë`m§Zm àmoËgm{hV H$aUo åhUOo "_w{XVm'. g_mOmVrc {dKmVH$ H¥$Ë`m§H$S>oS>moioPmH$ H$ê$Z Vrd« à{V{H«$`m Z XoUo hr "Cnojm'. øm_wio amJ, CÛoJ øm ^mdZm{Z`§ÌUmV òÊ`mg _XV hmoVo.

Aä`mg Am{U d¡am½` … hm OrdZe¡crVrc ^mJ `_, {Z`_ VgoM{MÎmàgmXZmcm nyU©nUo nyaH$ Amho. Ì`ñWmà_mUo Xj amhÿZ ñdV…M ñdV…À`m{dMmam§Mo, H¥$VrMo narjU H$aUo, MwH$m AmT>ië`mg Ë`m ñdrH$mê$Z gH$mamË_H$VoZoË`mV ~Xc H$aUo åhUOoM Aä`mg. hr OUy _ZmVrc XS>ncocr em§VVm Am{Uew{MVm COoS>mV AmUÊ`mMr na_nmdZ Aer VrW©`mÌm Amho. _ZmMm _mZ{gH$n[anyU©VoH$S>o Ho$cocm hm EH$ àdmg Amho. ZrVr Am{U gXmMma ho EH$ n[anyU© A§JAgyZ AmÜ`mpË_H$ CÞVrMm Vmo EH$ _mJ© Amho. "d¡am½`' hr EH$ XþîH$_© Am{UZH$mamË_H$ {dMmam§nmgyZ KoVcocr {Zd¥ÎmrM Amho. "{ddoH$' Am{U "d¡am½`' ømVMZrVrMo J_H$ XS>coco Amho.

Cng§hma

nmV§Oc `moJXe©ZmVrc Z_yX Ho$coë`m OrdZe¡crMr d¡{eð>ço Am{U AmOMogm_m{OH$ noMàg§J øm§Mr gm§JS> KmVcr AgVm Ago cjmV òVo H$s, gd© àýmMo_yi AÜ`mË_a{hV {dMmagaUrV Amho. EH${dgmdo eVH$hr AmO A{dÚoZo amoJJ«ñVAmho. Ë`m_wio ^m¡{VH$ gwImÀ`m na_moƒ AdñWoVhr _mUyg gwIr-g_mYmZr {XgV


`moJdmVm©

Zmhr. åhUOoM Vmo "~§Ym_Üò' OIS>cocm Amho H$m`? AmOMohr Hy$Q>àý _ZmVMXS>coco AmhoV H$m`?

nmV§Oc `moJ Xe©ZmMm _mZgemñÌr` àdmg Am{U Z¡{VH$ gXmMmamMr OrdZe¡cr~è`mM A§er hm àý gmoS>dy eHo$c.

g_mamon

AmOÀ`m emñÌ Am{U V§ÌkmZmZo {dH${gV Pmcoë`m `wJmV `mo{JH$ {dMmaemñÌr` _mÜ`_mVyZ {dœmVrc H$mZmH$monè`m`ªV nmohmoMmdoV. `moJ Xe©ZmMm _yi Jm^mVgmM R>odmdm. emco` Aä`mgH«$_mV hm {df` A{Zdm`© R>odyZ ~mcd`mnmgyZ ZrVrAm{U gXmMmamMr ~rOo éOcr OmdrV hr _Zmo^mdZm _Zr R>odyZ gdmªZr gdªH$f à`ËZH$aUo JaOoMo Amho.

��

`moJ {dÚm {ZHo$VZMr gm§Jcr òWo`m¡{JH$ ew{Õ{H«$`m§Mr H$m`©emim

{dœ `moJ H|$Ð, gm§Jcr `m§À`m {dÚ_mZo lr. ~miH¥$îU {MQ>Urg, à_wI`moJà{ejH$ `m§Zr `m¡{JH$ ew{Õ{H«$`m§Mr H$m`©emim amoQ>ar Šc~, gm§Jcr òWoAm`mo{OV Ho$cr hmoVr. `m ew{Õ{H«$`m {eH${dÊ`mgmR>r _w§~B©hÿZ `moJ {dÚm {ZHo$VZMoÁòð> `moJ{ejH$ lr. àXrn KmocH$a Amco hmoVo. gwédmVrcm lr. ~miH¥$îU {MQ>Urg`m§Zr àmñVm{dH$ ^mfU Ho$co d Ë`mZ§Va S>m°. H$moR>mar `m§À`m hñVo nwînJwÀN> XoD$ZnmhþÊ`m§Mo ñdmJV H$aÊ`mV Amco.

lr. àXrn KmocH$a gam§Zr `m¡{JH$ ew{Õ{H«$`m§g§~§Yr g{dñVa _m{hVr gm§{JVcrd X¡Z§{XZ ì`dhmam_Üò `m `m¡{JH$ {H«$`m§Mo {H$Vr _hÎd Amho, ho CnpñWVm§À`m_Zmda R>gdco. Z§Va Ë`m§Zr n§MkmZ|{Ð`m§Mr ewÕr H$er H$am`Mr, ho àmË`{jH$m§gh{eH$dco Am{U Ë`m ew{Õ{H«$`m§Mm gamdhr gmYH$m§H$Sy>Z H$ê$Z KoVcm. Ë`mZ§Va Ë`m§ZrOcZoVr, a~aZoVr, grËH«$_-ì`wËH«$_, H$nmc^mVr, C{È>`mZ ~§Y `m {df`rhr g{dñVa_m{hVr {Xcr.

øm H$m`©H«$_mMm 60 gmYH$m§Zr cm^ KoVcm. C{È>`mZ ~§YmMo àmË`{jH$lr. _mYd S>m|Jao `m§Zr Ho$co. øm H$m`©H«$_mg S>m°. H$moR>mar, S>m°. {c_ò Am{U {dœ`moJH|$ÐmMo `moJ{ejH$ _moR>çm g§»òZo CnpñWV hmoVo.

- hf©X JmS>Jri, gm§Jcr


`moJdmVm©

Aum As The Primordial,Effulgent, Divine Mother

The awareness of a human being passes through various modes of

consciousness. The Mandukya Upanlshad is a short exposition on layers

of consciousness and their relationship to the Divine Sound. At the

beginning. if one can demarcate beginning to the Self-existent unlverse -

there was a vibration in the Absolute Consciousness. The vibration was

Aum, consciousness itself, for consciousness and its vibration are one

and the same.

Sage Mandukya related the Aum to various stages of Consciousness.

'Aa' is jagrat, the waking consciousness; 'Uu' is swapna, dream

consciousness, the subconscious mind; and 'Mm' is sushupta, dreamless

sleep consciousness, the unconscious mind.

The silence between two sucessive Aums denotes the fourth

dimension of consciousness, the Turiya, which is the matrix of all sounds

and its creations, giving rise to and supporting the other three

dimensions of consciousness.

In the waking state we are extroverted; the five senses are active

and the mind experiences pleasure or pain in the external world of gross

objects. In dream-sleep, the five senses are inactive, but the still active

mind enjoys the motion picture of subtle objects of the inner world. In

deep sleep, the five senses and mind are suspended and the self sinks

down to the deeper layers of the unconscious, deeper than the

subconscious and due to its proximity to cosmic consciousness, returns

recharged and revived.

If consciousness is graded like the rungs of a ladder, in sleep you


`moJdmVm©

sink down from waking to dream to deep sleep and from there may

descend inadvertently into collective and cosmic consciousness. But

awareness is lost during this stage, though the sense of 'i' is maintained

and we say - 'i had a restful sleep.'

In deep meditation, when the object of meditation, the process and

meditator lose their distinction, you climb up the ladder of consciousness,

and ascend to the realms above mind to Superconsciousness or Turiya,

From there, you soar into cosmic consciousness.

Samadhi is an elevated state where the fourth, pristine dimension

of consciousness, the very essence, is experienced which erases all

samskaras. If sleep is deep unconsciousness, samadhi is heightened

awareness. One may awaken refreshed from deep sleep but not get

transformed unless it is 'aware' deep sleep, in which case it is Sushupta

Samadhi, and technically not sleep. The Divine Mother is the vibration,

the energy of Absolute Consciousness; in fact, the two are one and same.

And she holds the jivataman in thrall by the iridescent play of her myriad

colourful roles. In deep sleep, she absorbs all colours to appear black and

is Kalaratri - the deep night of dissolution. Kalaratri is the compassion of

the Divine mother as Prajna which forces us to be antarmukhi,

introverted, and thus draw sap from the souuce of life by sheer intimacy.

In samadhi, she is Tripurasundari, the exquisitely beautiful form of

the Universal Mother, universal energy; as the sovereign Raja

Rajeshwari and Mother of the triad of jagrat, swapna and sushupta

awasthas, (Tripura Ambika), which emanate from her and are her.

Showering unconditional love, she finally takes us to Oneness with

our greater Self, earning the name Kaivalya Pad Dayini, the only One. As

Lalita, she is transendental consciousness, pervading the universes and

yet remains above them, enjoying the delightful play of dualities. The

whole of Creation emanates from her effulgence.(Thanks : Respected Sharda Batra’s article published in

Times of India dated 25-09-2017 reproduced with thanks to all concerned.)

��


`moJdmVm©

_hÎd `_-{Z`_m§MoE

Xrnmcr A§. na~40dm `moJ{ejH$ à{ejU Aä`mgH«$_, XmXa

àW_ H«$_m§H$ {dOoVm {Z~§Y(^«_UÜdZr … 9869158460)

ì`º$s {VVŠ`m àH¥$Vr. na_oœamZo {Z_m©U Ho$cocr hr g¥ï>r AVwcZr` Amho.{d{dY a§Jm§Zr, JwUm§Zr, gwJ§Ym§Zr, ê$nm§Zr gOdyZ gmH$macocr Amho. _mUgm§Mo ê$n,ñd^md, a§J, JwU, Xmof {d{dYVoVyZ Xe©Zmg òVmV. EH$mM KamV, Hw$Qw>§~mV {XK©H$miEH$_oH$m§À`m ghdmgmV Agcr Var Vr _mUgo doJdoJirM AgVmV. g§ñH$mamMmà^md EH$gmaIm Agcm Varhr {^ÞVmhr AZw^dmg òVoM. Hw$Qw>§~, n[aga, n[apñWVr,g_mO, amhUr_mZ, Xoe, ^mfm `m§Mm n[aUm_ ì`{º$da hmoVmoM. nU H$Yr Aerhrn[apñWVr AgVo H$s EImXoM Agm_mÝ` ì`{º$_Îd `mVyZ KS>Vo. åhUOo EImÚmHw$Qw>§~mV Agm EH$ {ham V`ma hmoVmo. Ë`m§À`mVrc JwUdÎmm, ñd^md, {MH$mQ>r, A{daVemoY KoÊ`mMr d¥Îmr, B. AZoH$ n¡cy§Zr ñdV… Vmo Ë`m ì`º$s_Îdmcm H$ënZm ZgocBVŠ`m AË`wƒ H$igmda àH$me_mZ pñWVrcm OmD$Z nmoMVmo. AWm©V Ë`mgmR>r{d{dY joÌo Amnë`mH$S>o CncãY AgVmVM. nU H$Yr H$Yr gwg§nÞ, gwg§ñH¥$VHw$Qw>§~mV EImXo ì`{º$_Îd Agohr {ZnOVo H$s Á`mMr AmoiI gm§JUohr An_mZmñnXdmQ>mdo.

g_mOmVrc gd©gmYmaU ì`{º$cm g_mOmV Am{U ì`{º$e… H$go KS>dmdo, `mMo{ejU `_ Am{U {Z`_ `m Aï>m§J`moJmVrc n{hë`m XmoZ A§Jm§Zr {Xcoco Amho.emar[aH$ d _mZ{gH$ KS>U KS>{dÊ`mMo _hÎdmMo H$m`© `m XmoZ `moJm§JmV Amho. _hfun§VOctZr g§nyU© `moJemómcm 195 gyÌm§_Üò Jw§\$co Amho. Vr gyÌo Mma ^mJmV{d^mJyZ 1) g_mYrnmX - 51 gyÌo, 2) gmYZmnmX - 54 gyÌo, 3) {d^yVrnmX -56 gyÌo d 4) H¡$dë`nmX - 34 gyÌo. Ë`m§n¡H$s gmYZmnmXmVrc gyÌ Amho -

`_{Z`_ AmgZ àmUm`m_ àË`mhmaYmaÊmm Ü`mZ g_mY`mo@ï>mL>Jm{Z&& (nm.`mo. gy. 2.29)

`m gyÌmV nV§OcrZr Aï>m§J`moJ gm§{JVcm Amho. Ë`m§Zr `moJmcm AZwemgZ hm eãXdmnacm Amho. åhUOo àËòH$ ì`º$scm `mo½` nÕVr, {eñV `m§Mr JaO Amho. àËòH$ì`{º$Mm {dH$mg A{^àoV Amho. {ZgJm©Zo _mZdmcm ~è`mM Jmoï>r {Xcoë`m AmhoV.


`moJdmVm©

nU Ë`mcm Ë`mMo _moc AdJV Zmhr. åhUyZ ~mø gmYZm§Mm dmna Z H$aVm ñdV…cmKS>{dÊ`mgmR>r hm Aï>m§J`moJ gwM{dcm Amho. Amnë`mcm OmUrdnyd©H$, nÕVera d{dkmZ{Zð> ñdê$nmV hm Aä`mg H$am`Mm Amho.

Aï>m§J`moJmVrc `_, {Z`_, AmgZ, àmUm`m_ `m A§Jm§Zm "~{ha§J `moJ', VaYmaUm, Ü`mZ, g_mYr `m A§Jm§Zm "A§Va§J `moJ', Ago g§~moYco Amho. àË`mhma hoA§J ~{ha§J `moJ d A§Va§J `moJ `m§Zm OmoS>Umam goVy Amho. ~{ha§J `moJmVyZ A§Va§JmH$S>odmQ>Mmc H$aÊ`mMr {gÕVm àË`mhmamVyZ hmoVo.

Amnë`m earamcm AZoH$ Ad`d Agco Var àËòH$ Ad`d A{Zdm`©M Amho.VgoM {ZamoJr, àgÞ, gj_ ì`{º$_Îd KS>{dÊ`mgmR>r `m gdª Aï>m§Jm§Mr JaO Amho.nU AmVm AmnU `_ d {Z`_ `m XmoZ `moJm§Jm§Mm Aä`mg H$aUma AmhmoV.

`_ … ~{ha§J `moJgmYZoVrc `_ ho n{hco A§J Amho. ì`{º$ hr KamV amhmVAgcr Var Vr g_mOmer {ZJS>rV AgVo. AmË_gÝ_mZmZo, ñdm{^_mZmZo g_mOmVH$go amhmdo qH$dm H$go dmJmdo, `m g§X^m©V H$mhr A{c{IV {Z`_ AgVmV. ñdV…cmBVam§er dmdaVmZm cmdm`Mo ho EH$ diU Amho. `_ `m A§JmV Aqhgm, gË`,AñËò`, ~øM`© Am{U An[aJ«h `m nmM Jmoï>tMm g_mdoe Amho. `m gdmªMmAä`mg Am{U A§{JH$ma Ho$ë`mg à{Vð>rV gm_m{OH$ ì`{º$_Îd V`ma hmoB©c `mVg§e` Zmhr. Va AmVm `_ `m A§JmVrc àËòH$ àH$mamMm {dMma H$ê$.

Aqhgm … Aqhgm `m eãXmMm AW© qhgm Z H$aUo, åhUOo gd©gmYmaU AW©,AmnU H$moUmcmhr _mê$ Zò. eãXe… Agcoë`m `m AWm©nojm `m d«Vm_Üò gmYH$mZodmUrZo, e[aamZo qH$dm _ZmZo XoIrc H$moUmMr hË`m H$ê$ Zò, H$moUmcm XþIdy Zò.AmnU Hw$Qw>§~mV, g_mOmV, {_Ìn[admamV, ì`dgm` joÌmV, àdmgmV Aem AZoH${R>H$mUr AZoH$ ì`qº$À`m ghdmgmV, g§nH$m©V òV AgVmo. AZoH$ doim ñdV…Mo_moR>onU {gÕ H$aÊ`mgmR>r BVam§Zm H$_r coIUo, ~mocUo, An_mZ H$aUo, Aem Jmoï>rKS>V AgVmV. hr qhgmM Amho. H$Yr H$Yr _maÊ`mMr H¥$VrXoIrc KS>Vo. Va H$Yr_ZmVë`m _ZmV XoIrc Ûof, _Ëga, hodm Ho$cm OmVmo. A~mocnUo Pmcocr hr qhgmMAmho. Z H$iV XoIrc Xþgè`mcm Xþ…I XoD$ ZH$m, Agm hoVy AqhgoMm Amho. åhUOoMEH$_oH$m§Zm g_OyZ KoD$Z AmMaU hdo. AWm©V àËòH$mcm, àËòH$ doir ho eŠ`hmoB©c Ago Zmhr. nU ho AeŠ` _mÌ Zmhr, H$maU AmnUM Amnë`mcm ~XcÊ`mMmhm à`ËZ Amho.

_J `mMm AW© BVam§H$Sy>Z Pmcocm An_mZ, nmUCVmam àËòH$ doir AmnU{Z_yQ>nUo ghZ H$am`Mm Am{U g_moaÀ`mcm {eaOmoa hmoD$ Úm`Mo d Amnë`mXþ~ionUmMo àXe©Z H$am`Mo H$m? nU Vgo Zmhr. "_m¡Z§ gdm©W© gmYZ_²&' qH$dm


`moJdmVm©

em§VnUo Amnco {ZanamYrnU nQ>dyZ XoD$Z ñdV…cm {gÕ H$aUo, åhUOo Aqhgm hmo`.Ë`mdoir eŠ` Zgoc Va Ë`mZ§Va. nU AqhgoMo nmcZ H$aVmZm Amncm ñdm{^_mZhrgm§^mim`cm hdm. Ë`mgmR>r _Zmo{ZJ«h Amdí`H$ AgVmo.

Iao Va PmS>o, docr, àmUr, njr, H$sQ>H$ `m§Zm XoIrc Amnë`m_wio doXZm hmoUmaZmhrV, `mMr H$miOr KoUo JaOoMo Amho. Jm§YrOtMo Aqhgm ho à^mdr d«V hmoVo. Ë`md«VmZo B§J«Om§Zm Z_dyZ ^maVmÀ`m ñdmV§Í`mMm _mJ© Ë`m§Zr gwc^ Ho$cm, Va BVa àýË`m_mZmZo gmonoM Zm? EH§$XarV H$moUmcmhr Z _maVm, Z XþImdVm, gdmªer ào_mZo,g§`_mZo dmJmdo. Ago ho Aqhgm d«V {MÎmmMr pñWaVm dmT>{dÊ`mg _XV H$aVo.

gË` … Iao ~mocUo. Zoh_r Iao ~mocmdo. hr gd` Agë`mg ImoQ>onUm_wio nam^dnXar òUma Zmhr. ImoQ>o ~mocë`m_wio H$moUmer H$m` ImoQ>o ~moccmo, `mMr _|Xÿ_Üò Zm|XR>odÊ`mMr JaOM CaUma Zmhr. MwHy$Z Oar ho KS>co, Var c~mS>rMm {e¸$m {_iocAm{U AmnconUm g§nyZ OmB©c. ImoQ>onUm_wio Amnë`mdaMm {dœmg g§nVmo. _JË`mM~amo~a à{Vð>m Kgam`cm doi cmJV Zmhr. ImoQ>o ~mocUo øm~amo~a ImoQ>o dmJUoXoIrc MwH$sMoM. Omo IaonUm ~mocÊ`mV Agm`cm hdm, VmoM dmJÊ`mV XoIrcJaOoMm. ZmhrVa Xþgè`m§Zm gm§Jm`Mo {Z`_ d ñdV…Mo _mÌ {Z`_~mø dV©Z. gmÜ`m,gmoß`m Jmoï>r XoIrc g_mOmV à{Vð>m {_idyZ XoVmV. åhUyZ ~mocUo, dmJUo IaonUmMoAgmdo. Vgo åhQ>co Va Iyn gmYr, gmonr Aer hr d«V{H«$`m Amho. Amnco dV©Z chmZ_wco qH$dm cKw nXmdarc ì`qº$nmgyZ _moR>çm ì`{º$ qH$dm _moR>çm nXmdarcì`{º$n`ªV àm_m{UH$ åhUOoM gË`mÀ`m nm`mda AmYm[aV Agmdo.

AñËò` … AñËò` åhUOo Mmoar Z H$aUo. hr gd` dmB©Q> Amho. Ë`m_wio AmnUñdV…M ñdV…cm ZrMñWmZr KoD$Z OmVmo. H$ï>mZo Am{U {MH$mQ>rZo è {_i{dUo,Ë`mVyZM ñdV…Mo ì`{º$_Îd KS>{dUo, hr ñdm{^_mZr ^mdZm øm_Üò A{^àoV Amho.ñËò` àd¥ÎmrZo _ZmMo ñW¡`© T>mgiVo, Oo `moJmä`mgmcm KmVH$ R>aVo. Mmoar H$aUo `m{H«$òV Ho$di dñVy qH$dm n¡í`m§Mr MmoarM Ano{jV Zmhr, Va Xþgè`mMo ~mocUo Mmoê$ZEoH$Uo, narjoV H$m°nr H$aUo, {_R>mB©À`m qH$dm ImÚnXmWm©Mr MdrgmR>r nwÝhm nwÝhm_mJUr H$aUo, H$mhr XþH$mZmVrc qH$dm ^mOr IaoXr H$aVmZm _mcH$mÀ`m ZH$iVVoWrc dñVy {nedrV KmcUo, c¾H$m`m©V M_Mo AmXr N>moQ>çm dñVy CMcyZ KarAmUUo, Aem AZoH$ gmÜ`m Jmoï>tVyZhr _ZmMm Am{U Amnë`m d¥ÎmrMm ZrMnUm{XgyZ òVmo. H$moUmÀ`m Var `m Jmoï>r cjmV Amë`mg hmoUmar ~oA~«y {H$VrVar_mZhmZr H$aUmar AgVo Vo doJioM nU _r Omo H$nS>m, Xm{JZm qH$dm H$moUVrhr dñVyKoB©Z Vr _mÂ`m H$ï>mMr, _mÂ`m _ohZVrMr Agoc, hr ^mdZm _ZmV éOUo Amdí`H$Amho. VaM ì`º$s em§V _ZmZo, gÝ_mZmZo, {Zanoj ^mdZoZo OJy eHo$c.


`moJdmVm©

~«øM`© … ~«øM`© åhUOo H$m_^mdZoda {Z`§ÌU R>odUo, nU `m AWm©nojm g_Ëd~wÕrZo dmJUo qH$dm g§`_ R>odUo Agm AW© Ano{jV Amho. _mohmda, Amgº$sda{Z`§ÌU R>odUo, åhUOo ~«÷M`©. Ë`m_wio Amnco Z¡{VH$~i d _ZmoY¡`© dmT>Vo. ~«øM`©nmcZmZo Amnco Am`wî` gwIH$a d AmZ§Xr ~ZdUo eŠ` Amho. nU R>am{dH$d`mo_mZmZ§Va Pmcoë`m emar[aH$ ~Xcm§_YyZ ì`º$sMr _Zmod¥Îmr ~XcÊ`mMr eŠ`Vm$AgVo. _mohmÀ`m àg§Jr ñdV…À`m _Zmcm pñWa R>odyZ, ^mdZm§Zm Amda KmcyZ,ñdV…À`m Am`wî`mcm `mo½` AmH$ma XoÊ`mMr hr EH$ narjmM åhUm`cm hdr.Am`wî`mVrc H$mhr jU Acm¡{H$H$ {H$Vu {_idyZ XoVmV, Va H$mhr jU ì`{º$MoAm`wî` Ywircm {_iVmV. åhUyZ ~«øM`© ho ñdV… ñdV…cm gm§^miUmao _hÎdmMoAgo d«V Amho. ~oVmc Am{U A{Zï> H$m_OrdZ åhUOo emar[aH$ Am{U _mZ{gH$eº$s¨Mm èhmg hmo`. g§`{_V d¥ÎmrMm Amamo½`mg \$m`Xm hmoVmo. ho d«V `moJmä`mgm_Ü`oA§{JH$maUo AË`mdí`H$ Amho.

An[aJ«h … An[aJ«h åhUOo AZmdí`H$ dñVy§Mm g§J«h Z H$aUo. ^{dî`mVcmJUmè`m AË`mdí`H$ JaOoÀ`m dñVyMm nm{hOo {VVH$mM gmR>m H$aUo `mo½`M.gmR>dUrVrc H$mhr dñVy Z dmnaVm ^§JmamV Q>mH$Uo qH$dm H$mcm§VamZo Zï> hmoUmè`mdñVy§Mm {dZmH$maU g§M` H$aUo, _mÌ Q>mim`cmM hdo. gd©gmYmaUnUo _mUgmcm hrgd`M Zmhr H$s JaOoBVHo$M gmR>dUo. H$maU _wimV Ë`mÀ`m JaOm _`m©{XV ZgVmV.chmZ Ka, _moR>o Ka, XmoZ Kao, ~§Jco Aer dmT>Vr H$_mZ, H$nS>o, Xm{JZo, _Om-_ñVr gJù`mM ~m~VrV dmT>Ë`m H«$_mZo BÀN>m-AmH$m§jm AgVmV. Ë`m_wioCËnÞmMr gmYZo dmT>{dÊ`mMr àd¥Îmr dmT>Vo d J¡adV©Zmcm gwédmV ìhm`cm doicmJV Zmhr. ^«ï>mMmamMm OÝ_ Va Ë`mVyZM hmoVmo. CKS>H$sg Amcocm ^«ï>mMmaì`º$sMr à{Vð>m, _mZgÝ_mZ, `mo½`Vm Ywircm {_idyZ XoVmo. Varhr ho MmcyM Amho.Amnco emar[aH$, _mZ{gH$, gm_m{OH$, g§VwcZ gm§^mim`Mo Agoc Va An[aJ«h hr\$ma _moR>r JaO Amho. An[aJ«h H$aUmar EH$ ì`º$s Zìho, Ë`m§À`m {ZU©`mZo AZoH$ì`º$s gwIr-g_mYmZr hmoVrc. VgoM An[aJ«h H$aUmar ì`º$s _ZmMo ñW¡`© H$m`_MoOmonmgy eHo$c.

Aem àH$mao Aqhgm, gË`, AñË`o`, ~«÷M`© d An[aJ«h `m d«Vm§Zr "`_' `mAï>m§JmVrc n{hë`m A§JmÀ`m nmcZmZo ì`º$s g_mOmV _mZ{gH$ d gm_m{OH$X¥ï>çmà{Vð>oZo, gÝ_mZmZo OJy eHo$c.

Aï>m§J`moJmVrc Xþgao A§J åhUOo {Z`_. gmYH$mÀ`m ì`{º$JV ñdmñÏ`mgmR>rAm{U àJVrgmR>r {Z`_ `m A§JmMr Amdí`H$Vm Amho. gmYH$mZo nydu Oa ñdV…cmdmB©Q> gd`r cmdyZ KoVë`m AgVrc, Va Ë`mV ~Xc KS>dyZ AmUÊ`mg {Z`_mVrc


`moJdmVm©

hr d«Vo ghmæ`^yV hmoVrc. {Z`_m§À`m nmcZmZo ì`º$sMo _Zmo~c d emar[aH$ ~cdmT>Vo. em¡M, g§Vmof, Vn, ñdmÜ`m` d B©œaà{UYmZ hr {Z`_m§Mr nmM d«Vo AmhoV.Ë`mMo dU©Z nm§VOc`moJgyÌmV nwT>rcà_mUo Amho -

em¡M g§Vmof Vn… ñdmÜ`mòœaà{UYmZm{Z {Z`_m… & (nm`mogy 2-32)em¡M … em¡M åhUOo ewÕVm. ñdÀN>Vm, nm{dÍ` d ew{MVm. BWo earamMr d

_ZmMr Am§VaewÕr Ano{jV Amho. "Xoh XodmMo _§{Xa Ë`mV AmË_m na_oœa', AgoåhQ>co Var _§{XamÀ`m Am§VaewÕrnojm AmnU ~møewÕrcmM A{YH$ _hÎd XoVmo.A{YH$ gw§Xa {XgÊ`mgmR>r gm¢X`© àgmYZo dmnacr OmV AgVmV. nU Am§VaewÕrMoH$m`? _ZmV Amcoco Mm§Jco {dMma, ^mdZm, AÜ`mË_ `m§À`mH$Sy>Z H$mhr doi _ZàgÞ hmoVo. _Ëga, Ûof, amJ, H$nQ> Aem ^mdZm Z R>odVm Mm§JwcnUm, namonH$ma,àmW©Zm Aem gmYZm§Zr àgÞ _Z, àgÞ Moham amIUo, åhUOoM em¡M. n{dÌnUm hmË`mMm nm`m.

Koa§S> g§{hVm, Jmoaj g§{hVm Am{U hR>àXr{nH$m `m J«§Wm§VyZ AZoH$ ew{Õ{H«$`mgm§{JVë`m Amho. Ym¡Vr, ~ñVr, Zo{V, ÌmQ>H$, H$nmc^mVr, Zm¡cr qH$dm cm¡{cH$sAem `m ghm àH$maÀ`m _w»` fQ²>{H«$`m gm§{JVë`m Amho. n¥Ïdr, Amn, VoO, dm`yd AmH$me `m n§M_hm^yVm§À`m AmYmamda `m fQ²>{H«$`m {dH${gV Pmcoë`m Amho.earamVrc H$\$, dmV, {nÎm `m {ÌXmofm§Mo earamVrc g§VwcZ amIÊ`mMo H$m`© `m{H«$`m§À`m gmhmæ`mZo hmoVo. øm {H«$`m§_wio _ñVH$mnmgyZ JwX²Ûmamn`ªVMr Am§VaewÕrH$ê$Z earamVrc amoJm§Mo {ZamH$aU H$aVm òVo. Ë`m_wio earamMr à{VH$maeº$sdmT>{dÊ`mMo H$m`© hmoVo. EH§$XarV em¡M `m d«Vm_wio emar[aH$ d _mZ{gH$ j_VmdmT>Vo. AmgZ, àmUm`m_mnojmhr {H«$`m§Mm n[aUm_ ËdarV hmoVmo.

g§Vmof … g§Vmof åhUOo g_mYmZmMr pñWVr. Vr _ZmMr em§Vr {_idyZ XoVo.Amnë`m ñdV…da n{hcm {dœmg hdm VgmM Vmo Amnë`m H$ï>m§da d _ohZVrdaXoIrc Agm`cm hdm. Ë`mZwgma {_iUmè`m gd© _mo~Xë`mda g_mYmZ hdo. AñdñW,Aem§V _Z em§Vr XoD$ eH$V Zmhr, VgoM Ho$di {Zìdi {dMmam§Zr Vr em§Vr{_i{dVm òV Zmhr. `mo½` Am{U gj_ _ohZVM g_mYmZmn`ªV ZoVo. Ë`mdoir cmo^,_moh, Amgº$s Zme nmdVmV.

AmnU H$moUVo {ejU ¿`m`Mo? H$moUVm ì`dgm` {ZdS>m`Mm? H$moUVm d H$gmOmoS>rXma Agmdm? Ago OrdZmer {ZJS>rV {d{dY àý Amnë`m g_moa AgVmV.àËòH$ àýmMo CÎma Amnë`m emar[aH$, ~m¡{ÕH$, Am{W©H$, _mZ{gH$ Hw$dVrZwgmaemoYÊ`mMm à`ËZ H$amdm. AVr ÌmU KoD$Z, Anojm dmT>dyZ, ~iO~arZo g_mYmZ{_i{dÊ`mMr gº$s ZH$mo. AmOy~mOyÀ`m ì`º$s, n[apñWVrer VwcZm Va A{O~mVM


`moJdmVm©

ZH$mo. Aem àH$mao àmá Pmcoco g_mYmZ `moJmä`mgmcm àJVrH$maH$ R>aVo. Ë`mM~amo~aAem g§VmofmZo OrdZmMm àdmg XoIrc gwIH$a hmoVmo.

Vn … ~mam dfm©À`m H$mcI§S>mcm Vn åhUVmV, `mMm AW© gmYmaUnUoXrK©H$mi. åhUyZ H$m`m, dmMm, _ZmZo EH$mM àH$maMr XrK©H$mi Ho$cocr gmYZmåhUOo Vn hmo`. nU hr gmYZm A{VH$ï>mZo qH$dm AmË_nrS>oZo Ano{jV Zmhr.Vnü`}VyZ _ZmoH$m{`H$ g_mYmZ d g§Vmof àmá Pmcm nm{hOo. AmpË_H$, AÜ`mpË_H$àJVr, H$ë`mU d A{^d¥{Õ Vn Ho$ë`mZo àmá Pmcr nm{hOo. gmVË`mZo EImÚmJmoï>tMm nmR>nwamdm H$aUo Ano{jV Amho. Ë`mV Ah§H$ma dmQ>oc Agm AÅ>mhmg _mÌZgmdm. Amnë`m Üò`mn`ªV nmoMÊ`mgmR>rMr H$R>moa gmYZm d n[al_ `mV g_m{dï>AmhoV. hmM {dMma ^{dî` gwIH$a ~Z{dÊ`mgmR>r \$cXm`r R>aoc.

ñdmÜ`m` … ñdV…Mm Aä`mg ñdV…M H$aUo. AmnU, Amnco nmcH$, ZmVodmB©H$,Hy$i, Hy$imMma, Y_©, ^mfm, BVa g_mO, ì`dgm`, n[aga, B. Mm Aä`mg åhUOoMàmH¥${VH$ qH$dm ì`mdhm[aH$ X¥ï>çm ñdmÜ`m` hmo`. ñdmÜ`m`m_wio ì`{º${dH$mgmg_XV hmoVo. AmË_emoY, AmË_^mZ VgoM VmpÎdH$ {dMmam§Mo, {cImUmMo dmMZ, _ZZ,qMVZ, Mm§Jcm ghdmg, `m Jmoï>r ñdmÜ`m`mV Ano{jV AmhoV. ñdmÜ`m`m_wio{MÎmewÕr hmoD$Z g_mYr^mdZm gmÜ` hmoVo. Aem àH$mao BVam§da Adc§~yZ Z amhVm_mPo H$m_ _cmM gmVË`mZo _ZmnmgyZ H$ê$Z è g§nmXZ H$am`Mo Amho, `mMm {dgañdV…cm H$YrM nSy> Z XoVm gVV H$m`©aV amhmÊ`mMo AmìhmZ ñdmÜ`m`m_Üò Amho.Cn{ZfXmV "ñdmÜ`m`mZ² _m à_mX…&' åhUOoM ñdV… H$am`Mm ñdV…Mm Aä`mgH$Yr MwH$dy ZH$m, Ago gwM{dco Amho.

B©œaà{UYmZ … B©œaà{UYmZ åhUOo na_oœamcm AZÝ`^mdo eaU OmUo. B©œaho AZmXr, AZ§V Ago A{dZmer VÎd Amho. {dœ{Z_m©Vm gd©kmZr d gd©ì`mnH$ Amho._Zwî` OÝ_mnmgyZ emar[aH$, _mZ{gH$ H$_} H$arV AgVmo. H$mhr H$_} ñdV…gmR>r, VaH$mhr Xþgè`m§gmR>r AgVmV. H$mhr ew^, Va H$mhr Aew^ XoIrc AgVmV. H$mhr H$_}BÀN>oZo Ho$cocr AgVmV, Va H$mhr A{ZÀN>oZo Ho$cocr AgVmV. Ë`mnmgyZ {_iUmar\$io XoIrc ew^, Aew^ qH$dm {_{lV ñdê$nmMr Agy eH$VmV. Aem àH$mao àmáPmcocr \$io B©œamcm {Zanoj ̂ mdZoZo An©U H$aUo åhUOo B©œaà{UYmZ. Ë`mVyZ _wº$sMr^mdZm {Z_m©U hmoD$Z H$_m©Mr AmdS> {Z_m©U hmoVo. H$maU Ë`mV \$imMr qMVm ZgVo,Anojm ZgVo. Ho$di EImXo H$m_ _cm _Z cmdyZ H$am`Mo Amho, EdT>rM ̂ mdZm AgVo.Mm§Jë`m \$imgmR>r ì`º$s gVV H$m`©aV AgVo. A{YH$ è, Mm§Jco \$i `mgmR>rA{daV H$ï> H$amdo cmJVmV. _J \$iM ZH$mo åhQ>co Va H$ï> Z H$aÊ`mMr àd¥Îmrì`º$scm _mJo hQ>dy eHo$c H$m? Zmhr. Ooìhm _ZmMr YmaUmM Aer Agoc H$s H$_©


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H$aUo hmM _mPm A{YH$ma Amho Voìhm Vo nyU© j_VoZo H$aUo, hoM _mPo ñdßZ Agoc.Ë`mVyZ {_iUmam AmZ§X, hoM _mPo \$i Agoc. g_n©UmMr ^mdZm _ZmV éOy cmJcrH$s ^JdVJrVoV gm§{JVcocr "H$_© H$aUo hoM _mPo H$V©ì` Amho', hr ^mdZm ÑT> hmoVo._J Ë`mVrc \$i B©œamg g_{n©VM AgVo. {dœmMo AZmH$cZr` JyT> ñdê$n g_OyZKoVmZm {dœ{Z_m©Ë`m eº$sMo ApñVËd _mZmdoM cmJVo. {dœmÀ`m _yimer AgcocrVr Am{Xeº$s, {Z{_©Vr-pñWVr-c` `m VrZ Jmoï>tMr g§`moOH$ qH$dm Ë`m_mJrc_ycVÎd åhUOoM `moJmVrc B©œa. Ë`m gd©g_W© eº$snwT>o crZ hmoUo, åhUOoM"B©œaà{UYmZ'. `m g_{n©V ^mdZoZo `moJgmYZm g\$c hmoVo. g§V kmZoœam§Zr "XoIoOoVwcmco H$_© {ZnOo& VoVwc| Am{Xnwéfr A{n©Oo& Var n[anyU© ghOo& Omhco OmUo&&Aer kmZoœarV g_n©UmMr {eH$dU {Xcr Amho.

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`_-{Z`_m§VyZ \$ma H$R>moa VÎdkmZmMm CnXoe Zmhr. nU Varhr `_{Z`_m§À`mMwH$sÀ`m H$ënZoZo gm_mÝ` g§gmar ì`º$s `moJmä`mgmnmgyZ Xÿa amhVo. gmÜ`m-gmoß`mJmoï>r ghOnUo A§{JH$maë`m Va {^Vr H$emMr? dmñV{dH$ nmhVm àËòH$ ì`º$sH$iV-ZH$iV H$_r-A{YH$ à_mUmV `_{Z`_m§Mo nmcZ H$arVM AgVo. Ë`mVrcgd© Jmoï>r ZrQ> g_OmdyZ KoD$Z Amnco AmMaU gwYmaco, Va àËòH$ ì`{º$cmñdV…Mm A{^_mZ dmQy> cmJoc. Ë`mM~amo~a Ý`yZJ§S>, {^Vr, AnamYrd¥Îmr, H«$moY,_Ëga, Mm¡`©, H$m_oÀN>m, _moh, B. AZoH$ AdJwUm§Mm c` hmoD$Z emar[aH$, _mZ{gH$d ^md{ZH$ ñdmñÏ` d ñW¡`© àmá hmoB©c.

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`moJdmVm©

AmhmoV. ^mdr {nT>r Amnë`mg_moa V`ma hmoV AgVo. H$iV ZH$iV AmnUñdV…~amo~a MwH$sMm g§Xoe BVam§Zm nmohM{dV AgVmo. _mZhmZr, An_mZ, {ejm,H$c§H$ _mWr _mê$Z KoÊ`mnojm ñdV…Mr d g_mOmMr àJVr H$ë`mUH$maH$ hmoB©c AgoAmnU dmJm`cm hdo. g_mOmMm KQ>H$ åhUyZ Ooìhm AmnU BVam§er g§~§Y R>odVmo,Ë`mdoir ào_, ñZoh, ghH$m`©, namonH$ma, B. Bï> JwUm§_wio {_iUmao cm^ `m `_-{Z`_m§À`m nmccmZo AmnUmg {_imdoV, hrM Anojm!

J§wVmJ§wVrMo àý

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KoD$Z OmVmo`. gmn gwQ>Ê`mgmR>r VS>\$S>Vmo`. Ë`mÀ`m Vm|S>mVyZ Jai ~mhoa gm§S>V§`.Imcr EH$ JdiU S>moŠ`mda h§S>m R>odyZ XÿY {dH$m`cm {ZKmcr Amho. Ë`m \o$gmiË`mXþYmV Vo Jai CVac§ Am{U {daKic§. JdiUrcm Ü`mZmV Z òVm hr KQ>Zm KS>cr.JdiUrZo Vo XÿY {VÀ`m {Z`{_V J«mhH$m§Zm {Xc§. XþYmV {df {daKic§ Amho. nUXþYmMm a§J ~Xccocm Zmhr. J¥{hUrZo Vo XÿY Mwcrda VmnV R>odc§. Amcoë`m nmhþÊ`m§ZmEH$m MfH$mV Vo {Xco. AOmUVm XÿY ß`m`cocm nmhþUm WmoS>çm doimVM {df~mYmhmoD$Z JVàmU Pmcm. da ñdJm©_Üò {MÌJwá Ammncr coIUr gagmdyZ dhrImVog_moa Yê$Z `_Y_m©cm {dMmaVmo, ""ho nmn Hw$UmÀ`m Zmdmda {chÿ? gmnmÀ`m,JéS>mÀ`m, JdiUrÀ`m, J¥{hUrÀ`m H$s ñdV… nmhþÊ`mÀ`m? gXmof _Zwî`dYmMmJwÝhm Hw$UmMm...'' àý J§wVmJ§wVrMm Amho. àmMrZ Xoe d d¡{dÜ`m§Zr n[anyU© Agcoë`mAmnë`m g_mOmMo àýhr AgoM J§wVmJ§wVrMo AmhoV. àý gai ZmhrV. {d{dY Am`m_Agcoco AmhoV. g§Vw{cV qMVZ d gdªH$f {dMma Ho$ë`m{edm` Vo gwQ>Uma ZmhrV.àËòH$ àý doJim Amho. H$moUVohr g_mZ gyÌ gd©Ì cmJy hmoV Zmhr. AmajUmMm{df` Agmo, eoVH$è`m§À`m H$O©_m\$sMm Agmo, Am{W©H$ {df_Vo_wio {Z_m©U hmoUmè`mZjcdmXmMm Agmo, H$s A§YlÕm§Mm Agmo. {df` J§wVmJ§wVrMo Am{U àýhr J§wVmJ§wVrMo.

(Am^ma … {X. 18-09-2017À`m gH$mi dV©_mZnÌmVrc "nhmQ>nmdc§' gXamVrclr. {dZ` nÌmio øm§Mm coI gd© g§~§{YVm§Mo Am^ma _mZyZ CX²Y¥V.)


`moJdmVm©

Project Function Day ofYoga Teachers’ Training Course

E

Nitin Desai

(YTTC, Dadar. Mob. : 9049177444)

And the day came on which we were to re-enter into school days.

Not only students from Dadar center, but from Vashi too had gathered

for the important event of their yearlong course which is supposed to

be not only a mere feather in their cap but would be changing their life

style in all the ways. We all together were about 240 including those

from Vashi. The training hall of Dadar Center would never have seen

such a huge gathering before. Yes, it was a project function day for the

current batch of Yoga Teachers’ Training Course conducted by Yoga Vidya

Niketan. Project at YVN, as it seems, is not a routine or just an academic

activity of the Yoga Teachers Training Course, but through this, the

students are actually adjudged for their capability to understand various

concepts of Yoga.

Though it was normal to assemble at 8.00 a.m on every Sunday, on

September 17th, 2017 (Sunday) all were in curious and joyous mood,

more than usual, as they were to enter into next phase of their training

course where every one of them was supposed to get an opportunity

to express one’s thoughts about Yoga. The day started with browsing of

old projects made by students of previous batches of Yoga Teachers’

Training Course. They were many in numbers. Actually, it was like a

treasury of various thoughts on Yoga in modern days. The topics of the

projects were so diversified, that it was unimaginable that Yoga could be

a part of so many areas of life.

After about half an hour of going through the old project works, it

was time for lecture on topic of the day, which was obviously Project


`moJdmVm©

Work. Bapat Sir compered the event. At the outset, we had chanting of

Omkar followed by prayer. Thereafter, Sudhakar Mestry sir welcomed all

the teachers and students, especially those who had come from Vashi

center. There was special mention of Durgadas Savant sir who was

looking after the Vashi center. After a brief felicitation, Savant sir shared

his thoughts over importance of project, in his own style, which

encouraged everybody. He said that as one becomes happy when the

seed sown by him or her grows as plant, project too gives happiness of

creation and increases confidence. After this, Mahesh Sinkar sir

appeared on the dais for his lecture on Project Work. All students were

ready with notebooks and pen. Some were seen equipped with high

end mobiles to capture the every word of slide of his presentation. His

lectures are always full of information. This time also, the presentation

was so systematically prepared that there was hardly any question left

to be answered. It went nearly for ninety minutes. The lecture covered

everything about the preparation of Project, areas of topics, time

schedule, presentation style, etc. There was a brief question-answer

session also. It was announced that this time there would be two

options for the students, i.e. they can either go for a Project Work or for

Assignment Work. Though, this would give some relief to those who

would find it difficult to go for project, Assignments would also prove a

good exercise for them to get involved into some out of routine work.

By seeing the events happening in such a synchronized and systematic

way, one feels to appreciate the working culture of the faculty members,

teachers and management of YVN. The dedication level is so high that

hardly one could find this in today’s time, especially when it is carried

voluntarily.

After Sinkar sir’s lecture, there was a delicious breakfast which we

all enjoyed. Then there was really something interesting to listen. YVN

had specially invited those seven past year students whose projects

were declared best for the year. They were Ms. Blessy, Ms Neha, Ms

Kalpana, Ms Pramila, Ms Vineeta, Ms Vandana and Dr Richa. Their


`moJdmVm©

mentors in project work Madhura madam, Sudhakar sir, Kamlesh

madam, Bandana madam, K. S. Iyer sir, Deepa madam and Santosh sir

respectively introduced them with their achievements in entire course

and their personal achievements too. Each of the above winners shared

views regarding selecting the topic for the project, devotion of time and

energy, ways to face the difficulties, etc. The most interesting thing was,

that all winners were women. This once again proved that women are

usually the best managers. The experience shared by these students

would definitely be helpful for the students of new batch. Introducing

such an event in the course would really help the students to get an apt

idea regarding the Project which they would be undertaking during the

course.

Overall, the session was very good. There were so many other

takeaway points from this session, like time management, logistics

management and co-ordination among teachers. In between we also

got an opportunity to listen a beautiful bhajan which was sung by

Malabika Madam of Vashi center. At the end, Anita madam gave vote

of thanks and the session concluded on time with Pasaydaan in

melodious voice of Mestry sir.

��

All that we are is the result of

what we have thought.

If you speak or act with an evil

thought, pain follows.

If you speak or act with a pure

thought, happiness follows,

like a shadow that never leaves.

- Gautam Buddha

N

`mojdmvm© yogavarta · 2019-03-02 · yoga’ (yama, niyama, asana, pranayama, pratyahara,...

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