samyakgyan aug 2010

8/22/2019 Samyakgyan Aug 2010

1/36(1) mecei%eeve (Deiemle-2010) Debke-2


2/36 mecei%eeve (Deiemle-2010) (2) Debke-2



mebmLeeefhekee SJeb MegYeeMeerJee&o :hejcehetpe ieefCeveerecegKe Deeefe&keeefMejesceefCe%eeveceleer ceeleepeerFounder & Auspicious Blessings :

Pujya Ganini Pramukh Aryika

SHRI GYANMATI MATAJI

meceeeespeve :e%eeeceCeer Deeefe&keeeboveeceleer ceeleepeerCo-ordination :

Pragya Shramni Aryika

SHRI CHANDNAMATI MATAJI

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Swasti Shri Peethadhish Kshullakratna

MOTI SAGAR JI MAHARAJ

mecheeoke :

eesieer ye . jJeerv kegceej pewveEditor :

Karmayogi Br. Ravindra Kumar Jain

eyebOe mecheeoke : veManaging Editor :

Jeevan Prakash Jain

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From hoary antiquity India has been es-teemed and venerated for her charming and

divine philosophy and highly cultured saints.

Countless inhabitants of the country had re-

nounced their material comforts and amenities

of life in order to drink deep at the blissful

fountain of human life in extreme seclusion and

attain their goal of deathless divinity, the

summum bonum. It is they who by their pureand brilliant lives and sermons dispelled inner

darkness and showed the infallible path of peace

and rectitude.

Birth of noble soul :

Even in this age of lust and licentiousness

and spiritual darkness a selfless and mighty soul

named Acharya Shantisagarji Maharaj was born

at Yelgula village Bhoj situated on the conflu-

ence of rivers Veda Ganga and Doodha Gangain the Belgaum district in the month of July, 1870

(On the 6th day of the dark half of the month of

Ashadha). His father Shri Bhim Gauda Patil was

a rich, pious, talented, chivalrous and powerful

landlord. He was a mighty personality, and was

honoured by persons of all ranks. Mother

Satyavati was a religious, charitable and saintly

lady. This benevolent, honest and generous par-entage had much influenced the life of our

would-be saint, who was called Sata Gauda,

which meant Lord of Peace. He had three broth-

ers and one sister.

It is remarkable that the child had in him

something unique, which indicated that he is des-

tined to be a great and world-venerated figure.

He was a child without being childish. He took

no interest in the fun or frolic common to boy-

THE EMBODIMENTOF PEACE-CHARITRA CHAKRAVARTI

ACHARYA SHRI SHANTISAGARJI MAHARAJ(quoted from the book 'Religion & peace')

-Late Pt. Sumer Chand Diwaker, Seoni (M.P.)

hood. He was fond of solitude and was used tomeditation. He has a great love for virtue and

virtuous persons. I had the good luck to be in

contact with him for long.

In one of his reminiscences he had told

me that he had some recollections of the past

and that he was also in his previous life an

ascetic; therefore he had the remarkable tem-

perament of detachment from temporal andevanescient pleasures of the world. Satagauda's

physique was exceptionally good. He was

robust, strong and sturdy like his father. He was

a fine wrestler and had the reputation for his

feats of valour. He possessed amazing memory,

sharp intellect and philosophic mind. As a mat-

ter of fact he was a born saint, a great thinker,

and a living philosopher, who might have been

blessed with the majestic vision of reality. Hehad in him all those remarkable virtues and quali-

ties which are indispensable for righteous saint-

hood. He had from his boyhood adopted the

habit of speaking truth, love for all beings and

keen interest in amazing austerities (to lead the

life of a saint).

Soon after the demise of the father, his

mother also died. This made his path quite clearto fulfil his noble ambition.

Spiritual preceptor :

Satagauhda without disclosing his mind left

for Uttura village, where a life-long celibate and

nude Saint renowned for his high spiritual at-

tainments, Devendrakirti Maharaj alias Devappa

Swami was staying. His Holiness Devappa

Swami was not only a nude Jain saint, he was

adorned with several miraculous attainments as



a result of his supreme vow of celibacy and

sparkling penances. Outworldly such noble souls

appear without anything astonishing in them, yet

heir inner life is rich with extraordinary treas-

ures, which the materialists cannot conceive in

heir branis.

One day in the afternoon His Holiness left

for Gokak town of Mysore state. Due to night-

fall in the way the saint had to stay over a hill

nfested with terrible beasts of prey. The saint

had one Jain devotee with him. The nude Jain

monk does not move from place to place in the

night in due regard to his vow of absolute non-

njury, therefore he said to his disciple, "This

forest abounds in ferocious animals. It is just

possible that some tiger or other wild beast may

come here in the night. I shall be busy with myDhyana-meditation; but you need not be

errified. I have drawn this circle with a piece

of stone and we shall remain within this area.

You need not go out of this spiritualised area;

hus you will not get any kind of trouble." So

saying the Saint commenced his meditation in

hat dreadful forest with equanimity and com-

posure.

As the night advanced the roaring of the

wild animals was echoing in mountainous area.

Soon after a tiger came over that place. It moved

ound the circle but could not break throught it.

t terribly roared, whereby the disciple was non-

plussed and confounded, but as per orders of

he Master he carefully kept himself with in the

imit of the circle.

The saint was unmoved by this roaring anderrifying noise. He was perfectly peaceful.

After dawn the tiger went away. Due to the

high attaniments of the saint no untoward

ncident took place. Because of such outstanding

virtues Satagauda went to Devappa Swami and

begged of him for being initiated into sainthood.

Devappa Swami apprised Satagauda of

he arduous path of Supreme renunciation cul-

minating in the abandonment of all garments and

embracing nudity. Nudity is not an end in itself,

it is the means to acquire that serenity and equa-

nimity, which contribute to perpetual bliss. The

truth is that to burn all the filth of passions and

mental flaws the fire of concentration must be

kindled to its highest capacity.

Initiation into Junior Monk-hood :

Satagauda thought over the entire matteras explained by the saint Devappa Swami and

agreed to first become a junior monk called

'Kshullaka' who had to lessen his needs to the

extent of a loin-cloth and a small piece of cloth.

He was allowed to keep a brush of peacock

feathers to protect the small insects that came

in contact with his body or which needed pro-

tection. A wooden bowel was also permitted to

keep water with a view to cleanse himself afteranswering the calls of nature etc.

Satagauda becomes Shantisagar :

Now with due religious ceremonies

Devappa Swami initiated Sataguda into junior

monk-hood with a view to prepare himself for

the superior life of complete nudity. In keeping

with his nature and mental equipment he was

named Shantisagar, the Ocean of Peace. This

function took place in the summer of 1918 on

the 13th day of bright half of the month of

Jyeshtha. This auspicious day gave the world a

great saint, who will heal the wounds not of the

body but of the soul.

Shantisagar Maharaj is no more the

powerful and rich land-lord, but in fact he is the

lord of himself. He has severed all bonds of

affection or aversion. He is no longer a memberof the Patil family of Bhoja. He has become a

citizen of the world. He thought of establishing

harmony in the hearts of all.

Nude Monkhood :

In the year 1915 there was a huge con-

gregation of Jainas at Yernal village to witness

the 'Pancha Kalyanaka Mahotsava'-a most

sacred Jain religous function. On that auspicious

occasion Shatisagar Maharaj was also present



with his Guru-spiritual preceptor Devappa

Swami. All eyes were concentrated upon this great

soul Shantisagarji, who rose, touched the feet the

Devappa Swami and implored for 'Muni Diksha'-

initiation into the Order of holy nude monk.

The Master had already known of the rapid

and extra-ordinary progress achieved by the

novice, still reflecting upon the great responsi-

bilities which one has to undergo after initiation

into the holy order of nude monkhood. Devappa

Swami reminded Shantisagarji of the hardships

and difficulties which beset the path of the saint.

The man, maddened by the liquor of infatuation,

is not in a position to appreciate and comprehend

the real position. This was a very serious affair.

The preceptor apprised him of the whole thing.

Shantisagar Maharaj solemnly promisedthat he shall keep his vows intact even at the

cost of his life. The whole congregation was

over-joyed to hear the sublime resolution of

Shantisagarji and they whole-heartedly

commended the noble determination.

Memorable Coincidence:

The occasion was unique and memorable

because that day the Diksha Kalyanaka of theidol of the Tirthankara was scheduled to take

place at that sacred time. There was really un-

paralleled harmony of outward and internal cir-

cumstances. Reflecting upon the entire fact the

preceptor condescended to fulfil the innermost

and long cherished lofty longing of him. Now

Shantisagar Maharaj had discarded his loin cloth

and had become nude. In a moment this

momentous initiation to the great spiriutal honourtook place. Thousands of pepole deemed them-

selves extremely fortunate for witnessing this

ceremony. Shantisagar Maharaj became nude

physically as well as internally.

Ennobling influence :

Saint Shantisagarji was deeply engrossed

in amazing penance. He used to observe long

fasts. He was only taking milk and rice in thepalm of his hands during the day time once in

24 hours or after a longer period in the standing

posture. He always kept the vow of silence in

the night. He used to lie down on the ground

during the night. He was ever active either in

the study of scriptures, meditation or doing good

to the people, who used to come for his dis-

courses or blessings. He was very keen to abide

by the code of conduct prescribed for saints in

Jain sacred literature.

He used to pass his night and most of the

day time in the forest or lonely places. He had

no fear of the ferocious animals which infest

the forest. He was moving undauntedly like a

lion. He was a man of few precious and

remarkable words, which had marvellous effect

upon all to elevate and ennoble themselves.

Every word of his was very impressive. Itentered into the heart and had its desired effect.

His glorious example made his precepts very

enchanting. Whosoever came in his contact took

several vows pertaining to non-violence, truth,

non-stealing, chastity, limitations of possessions,

honest and fair dealings, life of love and affection

towards all beings and many other virtues which

make an ideal man and useful citizen. What the

powerful governments and other institutions

failed to achieve, his mere contact and few

words could easily produce that noble and salu-

tary effect. Innumerable souls got enlightenment

from him without the distinction of caste, creed

or nationality.

Confunding Cobra Incident :

His fame as a great saint reached all cor-

ners of the country, when he was in a caveoutside the village known as Konnur, district

Kolhapur. It was the noon time when

Shantisagar Maharaj was sitting inside a cave

deeply engrossed in meditation. A big and terri-

ble cobra came out of a bush close by and en-

tered into the cave. The ferocious creature

wound itself round the saint's neck for long. The

saint was motionless like a statue. When in the

after-noon several devotees went for the saint's



darshan they were much amazed and impressed

by the extraordinary sight. The snake was some-

imes moving over the body to cause sufficient

consternation and disturbance, but the saint did

not mind the presence of the agent of death.

When I had once enquired of him about

he snake incident, he said to me, "I was then

mmersed in meditation of the Siddhas-the

bodyless perfect souls, therefore I had no idea

of what was taking place outside. After the

ermination of my meditation the cobra had left

he cave."

I further inquired of him if he had any kind

of fear or uneasiness, he replied, "From my

boyhood I never had any kind of fear either from

snake or tiger or any other ferocious being."

This outstanding incident, which was witnessedby several pepole brought into light the greatness

of the saint. Thousands used to come for his

darshan and blessings.

These astounding and amazing austerities

of Shantisagar Maharaj were developing his

personal magnetism. For several years he

emained indulged in such hard austerities.

Preparation for Samadhi :

Since the great sage Acharya Shantisagar

Maharaj was an uncommon figure, who had

been blessed with the faculty of discrimination

between self and non-self, he could easily start

his preparations for the great fight with the

demon of death. The first thing that he did was

o devote most of his time in Samadhi-Self con-

emplation and meditation utterly forgetting the

fact that he had the body.In his meditation he fixed his attention upon

he self, the treasure house of infinite virtues

and everlasting joy. He has once told me, "When

am deeply engrossed in meditation, you do

whatever you like with my body. I will not

experience the physical pain or pleasure.

Places of Choice :

Acharya Maharaj had a desire to spend

his last hours at the Parasnath hil in the Bihar

State, for infinite souls had attained liberation

therefrom. His second choice was for Pavapuri,

the place of nirvana of Lord Mahavira, the

revivor of Jainism but who is wrongly called

the founder of Jainism. Pavapuri is a wonderful

and sublime place.

However, from the beginning of his spiritual

awakening he had a very high regard and respect

for Brahmacharya-the vow of celibacy and so

for the Kunthalgiri Hill. He said, "The hill was

asociated with the Nirvana of two young princes,

who were life-long celibates."

Encounter with Death :

Therefore Acharya Shantisagarji ulti-

mately came to Kunthalgiri Tirtha just before

the commencement of rainy season in 1954. The

saint felt that this is the right time when he oughtto lanuch upon the world astounding encounter

with death. Life is most dear to all, but to the

man of honour and principle death is not a terror,

but it is a courteous comrade, whose arrival is

eagerly awaited.

Self-Guidance :

Shantisagar Maharaj needed no outward

guidance since his preparation for duel with

death was complete. When I reached

Kunthalgiri during the period of his samadhi and

requested for service to me in the form of

reading from the scriptures or delivering dis-

courses as in the past, he said; "Now I do'nt

need any guidance or outward help. I see all

the sacred books shining before my mind's eye.

I have resorted to the 'Ingini' type of Samadhi-

maran from the 14th of August 1955." This is avery high type of death, wherein the saint

forbids receiving help or assistance from others.

Last massage :

It was the 26th day of the fast when upon

the request of the people the saint condescended

to give his last and lasting message to the be-

wildered humanity for 22 minutes. In his

memorable sermon the Saint of Ahimsa laid

special stress upon the fact that the soul should



try for its release from the bondage of material

karmic shackles. He dealt with upon the great

potency of self-control.

He said, "Oh, do'nt fear, exercise the

principle of self-control in your life. Develop the

faculty of discrimination. It is essential to cut

the cord of transmigration and the series of

deaths and births in the world. Your soul is

distinctly separate from the souls of your so

called relations. In fact the Jiva-soul is all alone.

The jiva puts on different bodies and roams in

this universe all alone. If the self tries to develop

the habit of meditation and concentration, it will

achieve the bliss of beatitude."

Universal Desire for Saint's Darshan:

Every day thousands of devotees-Jains

and non-Jains were blessed with his 'darshan'-sacred glimpse, but in the end the people were

disappointed since the condition of the body was

taking a serious turn, still it was arranged that a

queque be made so that one by one all may

bless themselves by the sight of the greatest

man of the spiritual world. The queque was

about half a mile long. Thousands of males, fe-

males, boys and girls were awaiting for severalhours with the intense longing for the noble sight

even for a moment.

Last Moment :

Time was passing quickly. The last moment

of the great saint was at hand. It was six o'

clock when it appeared that there are very few

moments for the body to be without the breathing

saint. When there were only ten minutes to

seven on the 18th day of September, 1955, thesage slowly utterd the syllable efmeee vece:-

Om Siddhaya Namah-my salutations to the lib-

erated souls, and the body became motion-less.

This great travel-Mahayatra took place

when the morning sun was on the horizon.

Words fail to depict the grief of the people when

they learnt that today the great sage of Ahimsa,

whom, the world venerated as Shantisagar

Maharaj is no more. Long live Shantisagar

Maharaj.

In his duel whith dreadful death he was in

fact victorious, since he kept his vow of Ahimsa

with all its supplementary vows intact against

the onslaughts of death. The saint never moved

in the night with due regard for his vow of non-

injury even to small insects, therefore I surmise

that on the eve of his final departure from this

land of ours to far off unknown world his breath

did not leave as long as the sun did not rise. To

me it appears, that Death might have thought

that this good old sage never moved in the night

all his life, why should his vow be disturbed?

Therefore the soul started on its final travel

having seen the radiant sun on the horizon.

The religious rites were performed accord-ing to the Jain scriptures by Swami Lakshamisen

Maharaj of Jain monastery at Kolhapur.

The news was flashed by the All India

Radio, New Delhi in the noon. The entire nation

was shocked. A mammoth condolence meeting

was held in New Delhi, the capital of India. The

Vice-President of Indian Goverment-Dr. S.

Radhakrishnan presided.He paid eloquent tributes to the great saint

and observed; "It is very easy to talk about

knowledge and renunciation, but it is very diffi-

cult to translate them into action. Acharya

Shantisagarji Maharaj was a saint of very high

order, upon whose blessings our world is living.

He was one of those exceptional beings, whose

spiritual greatness fashions bricks and mortar

for the tall edifice of human civilisation. He hasbeen a super-man, a prince among ascetics. His

passing away is a loss to human race. Such

people incarnate the spirit of our country."

"It is the sacred duty of every one to give

a practical shape to the great ideals of the sage

of Ahimsa."

May his memory live long and inspire the

world for Self-realisation.



-mLeehevee-hetpeve kejes js,

eerMeeefvleefmevOeg Deeeee&eJej keer, hetpeve kejes js-2~YeejleJemegvOeje ves peye, cegefveeeW kes oMe&veefnb heees~

meoer yeermeJeeRceW leye eer, eeefj$eeeJeleeaDeeS~~oef#eCe Yeejle Yeespeeece ves, Ske ueeue kees pevce efoee~Gmeves ner meyemes henues, cegefvehejcheje peerJevle efkeee~~

cegefvehejcheje peerJevle efkeee~~hetpeve kejes js,

eerMeeefvleefmevOeg Deeeee&eJej keer, hetpeve kejes js-~ eR eeefj$eeeJeleeaeerMeeefvlemeeiejeLeceeeee&Jee& ! De$e

DeJelej DeJelej mebJeew



meeOeg DeJemLee OeejCe kej, ece-ece mes esCeer ye{leer nw~kece&efvepe&je kes yeue hej, Deefjnvle DeJemLee efceueleer nw~~ieg ejCeeW ceW FmeerefueS nce, DeeS DeIe&e{eves kees~

DeeS DeIe&e{eves kees~~ oer#ee ueskej...... eR eeefj$eeeJeleeaeLeceeeee&eerMeeefvlemeeiejee

DeveIe&heoeehlees DeIe efveJe&heeceerefle mJeene~-Mesj vo-

meeiej peneB iebYeerjlee ceW meggeefme nw~ieg MeeefvleefmevOeg kes mece#e Jen Yeer leg nw~~

peneB Meebefle kee peue meJe&oe keuueesue kejs nw~Gve ieg ejCe ceW nce Yeer MeebefleOeej kejs nQ~~1~~

Meevlees MeeefvleOeeje~meeeo kes heg



eeefj$eeeJeleeaDeeeee&eer Meebeflemeeiej eeueermeejeefe$eer-e%eeeceCeer Deeefe&kee eboveeceleer

-oesne-

mevceefle Meemeve kees vecetB, vecetB Meejoe meej~

kegvokegvo Deeeee& keer, ceefncee ceve ceW Oeej~~1~~Fmeer Meg Deecveee ceW, ngS keF& Deeeee&~meoer yeermeJeeR kes eLece, Meeefvlemeeiejeeee&~~2~~

es eeefjle eeer cegveer, iegDeeW kes ieg ceeve~eeueermee Fvekee kentB, he{es megvees kej Oeeve~~3~~

-eewheeF&-

pee eer iegJej Meevleermeeiej, cegefve ceve keceue efJekeeefme efoJeekej~~1~~Fme keef}egie kes cegefveheLeoMe&ke, veceve keB ieg ejCeeW ceW efvele~~2~~Meem$eeW ceW cegefveeeW keer ceefncee, ueesie he{e kejles Les ieefjcee~~3~~YetOej eevele keer keefJeleeSB, kenleer nQ Gve oe JeLeeSb~~4~~Jes lees lejme iees oMe&ve kees, Deeiece JeefCe&le cegefve Jevove kees~~5~~veive efoiecyej eee& ogue&Ye, Leer meew Je



eMve 1 -yeermeJeeR meoer kes eLece Deeeee& keewve Les?Gej -eeefj$eeeJeleeaDeeeee&eer Meebeflemeeiej peer cenejepe~eMve 2 -Fvekee pevce keye Deewj keneB ngDee Lee?Gej

-

Deeeee&eer kee pevce F&meJeer meved1872 ceW Dee



Deheves oeref#ele peerJeve ceW mecheVe efkeS~eMve 24-Deeeee&eer kee meceeefOecejCe keye Deewj keneB ngDee?Gej -YeeoeW Megkeuee otpe, meved1955 ceW kegbLeueefieefj efme#es$e

hej Gvekee megvoj meceeefOecejCe ngDee~eMve 25-hetpe ieefCeveer eer %eeveceleer ceeleepeer ves Deeeee&eer kes

keye Deewj efkeleveer yeej oMe&ve efkeS nQ?Gej -leerve yeej oMe&ve efkeS nQ-1. veerje (cene.) ceW meved

1954 ceW, 2. yeejeceleer (cene.) ceW meved1955 ceW,3. kegbLeueefieefj efme#es$e (cene.) ceW meved1955 ceWmeuuesKevee kes mecee~

eMve 26-Deeeee&eer kee cegKe mebosMe keee Lee?Gej -yeeyee vees, efYeT vekee, mebece OeejCe keje DeLee&led

YeeF&! [jes veneR, mebece OeejCe kejes~eMve 27-Deeeee&eer kes peerJeve kee meyemes cenlJehetCe& keee& yeleeFS?Gej -DeveskeeW cenlJehetCe& keee& Deeeee&eer ves Deheves peerJeve

ceW efkeS, efpeveceW mes meyemes cenlJehetCe& keee& ceW GvneWvesOeJeueeebLeeW kees leecehe hej GlkeerCe& kejJeeee~eMve 28-Deeeee&eer kes efJeMes



eMve 47-oer#eeieg eer osJesvkeerefle& peer cenejepe keer meceeefOeefkeleveer Gce ceW ngF&?

Gej -105 Je



-Yeespeeece kee Me-oef#eCe Yeejle kes Yeespeeece ceW YeerceieeQ[e heeerue kes Iej

ee Me~ eer YeerceieeQ[e heeerue yew"s nQ leYeer Gvekeer Oece&hejeeCe

elveer meewYeeieJeleer meleJeleer Yeespeve kee Leeue ueskej Deeleer nQ, JeseYe&Jeleer nQ, heeme ceW ner ese yeeueke osJeieeQ[e Kesue jne nw~Deeeveke meleJeleer peer kes cegjPeeS esnjs kees osKekej heeerue peeretles nQ-

YeerceieeQ[e-Dejs osJeieeQ[e keer ceeB! keee yeele nw? keeelegcneje mJeemLe Kejeye nw DeLeJee keesF& Deewj hejsMeeveer nw,legcnejs cegKe hej Fleveer #eerCelee keeeW nw?

meleJeleer peer-(cegmkegjeves kee eeeme kejles ngS) veneRmJeeceer! ceQ efyeukegue mJemLe ntB, cegPes keesF& Yeer hejsMeeveer veneR nw~

YeerceieeQ[e-osKees meleJeleer! legce DeJeMe ner cegPemes kegfhee jner nes, yeleeDees, DeeefKej yeele keee nw?

meleJeleer-(efmej veeree efkeS ngS) mJeeceer! cegPes kegfove henues oesnuee ngDee nw efke ceQ Ske npeej oue Jeeues Ske meewDee" keceueeW mes efpevesv YeieJeeve keer hetpee keB~

YeerceieeQ[e-(emeVe neskej meleJeleer kes efmej hej neLeesjles ngS) yeme! Fleveer meer yeele, ceQ DeYeer helee ueieelee ntB efke Jeseceue keneB efceuesWies (hegve: veewkej kees DeeJeepe oskej) jecet! DejsDees jecet!

veewkej-(neLe pees[kej) peer ceeefueke! keefnS, efkemeefueSeeo efkeee?

YeerceieeQ[e-osKees! legcnejer ceeueefkeve kees mene oueJeeues Ske meew Dee" keceue eeefnS, peje helee ueieeDees lees efke Jeseceue keneB efceueWies~

veewkej-DeJeMe ceeefueke! DeYeer helee ueieekej Deelee ntB~(veewkej euee peelee nw Deewj keg osj yeej helee ueieekej

Jeeheme Deelee nw, leye leke heeerue peer Yeespeve mes efveJe=e nes peelesnQ Deewj Deejece kegmeeahej yew" peeles nQ)

veewkej-ceeefueke! ceQves helee ueiee efueee, keesunehegj kesmeceerhe kes leeueeye ceW Jewmes keceue efceue peeSbies, Deehe cegPes JeneBYespe oerefpeS, ceQ JeneB peekej ues DeeTBiee~

YeerceieeQ[e-(emeVe neskej) Dejs Jeen! en lees yengle ner

emeVelee keer yeele nw, legce MeerIe ner peekej keceue ueskej DeeDees~

Meebefle kes meeiej-Deeeee& Meebeflemeeiej (veeke)emlegefle-ye. keg. Fvotpewve (mebIemLe)

veewkej-peer heeerue meenye (euee peelee nw Deewj meneoue Jeeues 108 keceue ueskej Deelee nw, leye meleJeleer heefle Deewjheg$e kes meeLe efpevecebefoj ceW peekej YeefehetJe&ke YeieJeeve keer 108

keceueeW mes hetpee kejleer nQ~ Oeerjs-Oeerjs veew ceen Jeleerle nes peelesnQ~ Fme mecee meleJeleer peer Yeespeeece kes meceerhe ueieYeie eejceerue keer otjer hej efJeeceeve Deheves efhelee kes ie=nmLeeve esUiegUeece ceW nw~ Dee



Deehe meye Oeve nes ieS~meleJeleer kes efhelee-(Deeee& mes) Dee! Ssmee keee nw

Fmekeer he$eer ceW?peesefle



Deewj yener ceW Deheves ner neLe mes efueKe oes, ceQ Fve meye PebPeeW ceWveneR he[vee eenlee~

eenke-(Deeee& mes Deeheme ceW) 1-osKees YeeF&! kewmeerfvemhe=nlee nw~

eenke 2-neB YeFee, en Deheves ieeBJe kee ieewjJe nw~eenke 3-mee kenles nes, Fmekes Ske yeej kenves hej ner

fyevee keesF& efueKee-he{er efkeS ueesie hewmes os osles nQ~

eenke 4-

meecege YeerceieeQ[e kee peerJeve Ssmes heg$e keeseekej Oeve nes ieee~

(Fme ekeej meYeer cegekeb" mes Gvekeer eMebmee kejles ngSeues peeles nQ~ meeleieeQ[e Yeer ogkeeve yebo kej Iej peekej Yeespeveejkes Kesle hej eues peeles nQ~ eeCeercee$e kes eefle oee jKevesJeeues yeeueke meeleieeQ[e kees efveye&ue, oerve-og:Keer peerJeeW, heMeg-eef#eeeW, eneB leke efke Kego kee meeceeve eesjer kejves JeeueeW hejDelevle keCee yegef Leer~ Jes eefleefove Meewe Deeefo mes efveJe=e nesves

es efueS Kesle keer Deesj peeee kejles Les, Ske efove keer yeele nw)--Kesle kee Me-

eele:keeue kee Me(meeleieeQ[e Meewe mes efveJe=e neskej Jeeheme ueew jns nQ)

Kesle ceW Ske veewkej eesjer kej jne nw-veewkej-Deepe ye[e Dee ceewkee nw, Deeme-heeme keesF& Yeer

veneR nw, peuoer mes pJeejer kee Ske iej Deheves Iej hengBee oslee ntB~G"ekej eueves ueielee nw, leYeer Jen meeleieeQ[e kees osKe ueslee nw)-

veewkej-

(Ieyejekej) Deesn! cegPes meeleieeQ[e ves osKe efueee,Deye lees cesjer Kewj veneR, pej es cesjer efMekeeele heeerue meenyemes kejWies, Deye ceQ keee keB?

meeleieeQ[e-(veewkej kees osKekej heer" heers kejkes meeselesngS) Deesn! yeseeje iejeryeer keer ceej mes og:Keer neskej Deepe eesjerejves kees efJeJeMe nes ieee~ yeseeje heefjJeej kee hes Yejves kes efueSner lees Deveepe ues pee jne nw, keesF& yeele veneR ues peeves oes~ ceQegheeehe yew" peeTB, cegPes osKekej keneR en [j ve peeS~

veewkej-

(ceve ceW) Deesn! Fvnesbves lees cegPes osKekej Yeereg veneR kene, efkeleves oeeuegnQ es Deewj ceQ kewmee heeheer ntB peeslees Ssmes ceneheg



(meeleieeQ[e cee$e cegmkeje osles nQ keeeWefke JeLe& keer yeeleWkejvee GvnW hemebo veneR Lee~ keg mecee yeeo peye hetjer hemeueDeeF& leye Gvekes Kesle ceW Deve ueesieeW keer Dehes#ee DeefOeke Deveepehewoe ngDee)

Jesoeble esceer hhee mes Gvekeer ye[er Ieefvelee Leer, GvekesGheosMe mes Jen heeveer evekej heerlee Lee, jeef$e Yeespeve veneR kejleeLee, meleYee



-Deieuee Me

-

(Iej ceW ceelee-efhelee, YeeF&-YeeYeer Deewj meeleieeQ[e yew"s nQ,meeleieeQ[e Deheves efhelee kes hewj oyee jns nQ, leYeer efheleepeer kenles nQ)-

YeerceieeQ[e-yese meeleieeQ[e! nceejer Fe nw efke legceegve: efJeJeen kejes~

meeleieeQ[e-efheleepeer! cesjer efJeJeen kejves keer Fe veneRnw, cegPes oer#ee ueskej DeelcekeueeCe kejvee nw~

YeerceieeQ[e-

hejvlegDeYeer legcnejer Gce ner keee nw?meleJeleer-neB yese! nce Yeer legcnejer yemeer ngF& ie=nmLeer

osKevee eenles nQ~meeleieeQ[e-ceeB, efheleepeer! eefo Deehe ueesieeW ves nceW hegve:

e=nmLeer kes pebpeeue ceW hebmeeee, lees nce cegefve oer#ee ues ueWies~osJeieeQ[e-YeeF&! DeeefKej legcnW Flevee Jewjeie efkeme efveefcee

mes ngDee nw?meeleieeQ[e-YeFee! nceeje Jewjeie mJeeYeeefJeke nw, Ssmee

ueielee nw pewmes en nceeje hetJe& pevce kee mebmkeej nes, Iej ceWcesje ceve veneR ueielee, yeme yeej-yeej Iej es[kej oer#ee uesves kesYeeJe nesles nQ~

YeerceieeQ[e-(G"kej yew" peeles nQ Deewj heej mes Gmekescemleke hej neLe hesjles ngS kenles nQ)-yese! peye leke nceejepeerJeve nw, legce leye leke Iej ceW jnkej Oece&meeOevee kejes, yeeo ceWoer#ee ues uesvee~ legcnejs Iej mes yeenj eues peeves mes nceW ye[emebkeuesMe nesiee Deewj eesie heg$e kee keee& efhelee kees keuesMe GlheVeejevee veneR nw~

meeleieeQ[e-(keg og:Keer ceve mes) "erke nw efheleepeer! DeiejDeehekeer Ssmeer Dee%ee nw, lees ceQ peerJeve Yej Deehe oesveeW keer mesJeeeBiee, efkevlegefJeJeen ve kejkes yeeeejer ner jntBiee~

(en megvekej ceelee-efhelee kes ves$eeW ceW DeeBmetDee peeles nQDeewj ceelee GvnW ieues mes ueiee uesleer nQ, oesveeW kenles nQ)-

ceelee-efhelee-yese! legceves nceeje pevce meheue kej efoee~legce pewmes heg$e kees heekej nce Oeve nes iees~

(Fmeer DeJemLee ceW meeleieeQ[e kes keg Je



Ghejeble oer#ee uesves kee { efveee efkeee Deewj Getj eece ceWhengBekej cegefve osJesvkeerefle& peer mes cegefveoer#ee osves keer eeLe&vee keerefkevlegieg ves GvnW meJe&eLece #eguueke heo eoeve efkeee DeewjGvekes mebeceer peerJeve kee MegYeejbYe nes ieee~)

-Deieuee Me-

Getj eece, meeleieeQ[e kee eJesMe, heeme ceW cegefve eer osJesvkeerefle&peer efJejepeceeve nQ~

meeleieeQ[e-

veceesmlegcenejepe eer! veceesmleg! (yew" peeles nQ)cegefvejepe osJesvkeerefle&-mece&Je=efjmleg!meeleieeQ[e-mJeeceer! ceQ efvee&vLe oer#ee uesvee eenlee ntB,

ke=heee cegPes oer#ee oskej ke=leeLe& kejW~cegefvejepe-YeeF&! legce keneB mes DeeS nes Deewj oer#ee keeeWW

uesvee eenles nes?meeleieeQ[e-hetpeJej! ceQ Yeespeeece kes elegLe& peeefle kes

heeerue YeerceieeQ[e peer kee megheg$e ntB, yeeheve mes ner cegPes mebmeej,

Mejerj, YeesieeW mes efJejefe nw FmeefueS oer#ee uesvee eenlee ntB~cegefvejepe-Jelme! en heo ye[e keef"ve nw~ Fmekees OeejCe

kejves kes yeeo ceneve mebke Deeles nQ, Gvemes ceve efJeeefuele nespeelee nw~

meeleieeQ[e-YeieJeved! Deehekes DeeMeerJee&o mes Deewj efpeveOece&kes emeeo mes ceQ Fme ele kee efveoex



veueJee[er ceW Deeeee&eer Meebeflemeeiej Je



pecyeterhe ceW ieefCeveerecegKe eer %eeveceleer ceeleepeer memebIe kee Je


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samyakgyan aug 2010

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