Shankar 4

MejeJelejCeced heg<he-2
efmebnmLe peesefle<e cenekegcYe, Gppewve, 2004 (ce0e0)
beings and all are contained in Brahman. As Upanishad says, "The wise man beholds all beings in the Self and the
Self in all beings; for that reason he does not hate anyone".
emleg
meJee&efCe
YetleeveelcevesJeevegheMeefle~
meJe&Yetles<eg eelceeveb lelees ve efJepegieghmeles~~ (Isa. 6)
In fact, the knower of Self loves all beings. He overcomes grief and delusion. A man endowed with selfknowledge remains undisturbed by the outer manifestation of ugliness or beauty, strength or weakness. For the
knower of tman multiplicity is destroyed and he is free from pain and pleasure. In this way the knowledge of Self
itself is Liberation.
According to Shankara in order to obtain this knowledge, one has to acquire four qualifications, namely, (i)
discrimination between eternal and non-eternal (efveleeefvele-JemlegefJeJeske), (ii) non-attachment to the enjoyments of
this and the other world (Fneceg$e:-HeueYeesie-efJejeie), (iii) six ethical qualifications (MeceoceeefomeeOeve-mecheefe), like-selfcontrol (oce), equipoise of mind and intellect (Mece), equanimity (efleefle#ee), moving away from objects of mind and
senses (Ghejefle), meditation (meceeefOe), faith (ee) and (iv) intense desire for Liberation (cegceg#ee). In his work
'Vivekchud``mani' Shankara has described these qualities in detail. So a pious life is an essential condition for a
seeker of the path of knowledge. Shankara holds that the knowledge of the identity of the Self and Brahman should
be imparted by a Brahmanishtha Guru to a sincere desciple who is tested as regards to his moral qualifications.
Thus, by 'knowledge' Shankara means realisation of Self, which is only possible when the seeker is competent. When the stage of realizaion of Self (tman or Brahman) is reached, alll knots of ignorance and doubts are
rent asunder. Jiva becomes one with the supreme principle. It sees the oneness of the individual soul and Cosmic
Soul. His soul being in blissful and pure state does not feel separation from the Whole. He has nothing and, yet, he
lacks nothing. All that remains is fullness hetCe&cesJeeJeefMe<eles~
Dr. (Mrs.) Shashi Tiwari
Deeepeieodieg Mejeeee& YeieJelheeo keer 2513JeeR peevleer heJe& hej ekeeefMele
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Deb ieefueleb heefueleb cegC[b oMeveefJenerveb peeleb legC[ce~d

Je=es eeefle ie=nerlJee oC[b leoefhe ve ceg_eleeMeeefheC[ced~~
e.hebb
Mejerj kes Debie ieue iees nw, efmej kes yeeue heke iees nw~ cegbn oelees mes
jefnle nes ieee nw~ Ssmee yet{e Jeefkele neLe mes uee"er ske kej
euelee nw leye Yeer DeeMee efheC[ vener es[leer~
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Universal and Unique Teachings of Shankara

Shankar's philosophy was not something totally new. It was a beautiful and logical synthesis of the ideas
advanced in the Vedas, the Upanishads and the Brahma Sutras. Shankara's philosophy has to be deduced from the
vast collection of his works which itself is and uphill task. However, a combination of his "Gita Bhaashya", "Brahma
Sutra Bhaashya", "Vivekachudamani", "Upadesa Sahasri", "Dhakshinamurti Stotra", "Aparokshaanubhuti" and his
simplest and yet excellent masterpiece "Bhajagovindam" gives a clear idea of his teachings.
Shankar's teachings are mainly based on the Vedas and the Upanishads
As a matter of fact, the gist of Shankara's teaching is in the "Mahavaakyas" of the Upanishads. It is because of
this, that he made the four Mahavaakyas the motos for the four Mutts initially established by him. The following are
the Mahavaakyas (could out from Chandogya Upanishad, Brahadaranyka Upanishad and Aitereya Upanishad.)
allocated to the first four mutts established by Shankara :
Mutt
Mahavaakya
Meaning
Sringri Mutt
("Aham Bramaasmi")
"I am Brahman"
Jyothir Mutt
("Ayam Aatma Brahma")
"This Self is Brahman"
Dwaraka Mutt
("Tat-Twam-Asi")
"Thou art That"
Puri Mutt
("Prajnnaanam Brahma")
"Consciousness is Brahman"
Revolutionary even in his teachings !
In the context of the Vedas, the Upanishads, the Brahma Sutras and the Gita which could be broadly said to be
the scriptures for the Hindus, while he based his teachings on them and around them, Shankara took a totally
different veiw of them. Till Shnakara came on this planet, the Vedas and the Upanishads were regarded as "Commandments", by the Hindus. Even when two verses were contradictory apparently, still, both were treated as "Commands of God" and this was rocking the intellectuals as to how to follow the two contradictionary commands and
how two diametrically contradictory things be commands! Shankara took a totally revolutionary view of the Vedas,
the Upanishads and the Shastras.
Swami Aatmananda in his famous work : "Shankara's teachings in his own words, says :
"According to Sankara, the Vedas reveal the means to an end, which means may be adopted if found necessary, or otherwise left out. This attitude of Sankara on Karma is most revolutionary and emphatic. Not even a sworn
rationalist or a rabid Marxist could be more outright than Sankara in the condemnation of rituals as thoroughly
useless for spiritual gain."
Look at some of the declarations in unambiguous terms in his works, to have a glimpse of his revolutionary
outlook!
In his Bashya for Brihadaranyakopanishad Shankara declares :
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%eehekeb efn Meeeb ve leg keejkeefceefle efmLeefle: ~

"The scriptures such as Vedas Upanishads, Brahma
Sutras etc are only informatory and not mandatory!
According to Shankara, the scriptures only reveal certain Truths to be perceived at different levels of development in the evolution of the brute-man into a Divine Man and they are not "commands" as such ! In his Gita Bashya,
he goes one step further and declares another striking law in spirituality! He says :
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ve efn ele#eefJejesOes egles: eeceeCeced ~ ve efn egefleMeleceefhe

Meerleesefive: DeekeeMe: Fle yegJeled eeceeCeb Ghewefle~
"Certainly, the Vedas are not not an authority as against the actually observed and experienced facts. Even if hundreds of vedic verses
declare repeatedly that fire is cold and it is
devoid of light, they can not become an authority on this point."
Another revolutionary idea as to Vedas is found in Shankara's Dhakshinamurti Stotra where he says :
efceLeeYetleesefhe
JesoevlemmeleceLe
eyeesOeemesled~
osJeleeeefleceeJee
efe$eJeleefleefyecyeJeled
~~
"Vedanta, though in itself is false, may enable one to understand the
truth, like the idol of God or like a drawing or a reflection!"
Philosophy of Adwaita and the ordinary man
Shankara uses the term "adwaita" to denote his philosophy. Of course, the same term with the same meaning
was already used by Sage Ashtavakra and Bhagwan Dattatreya. But it was Shankara who brought adwaita to the
masses. Till his advent, adwaita or total Self-realisation was not a philosophy meant for the common man. It was
regarded as something beyond him. In fact, the knowledge of the Self, through which alone the adwaitic experience
could be felt is neither sought after nor cared for by the common man since he has no idea of what it is! This
ignorant relunctance of the common-man to go in for the knowledge of the Self is depicted by Shankara in his
"Upadesa Sahasri" in the following terms :
cet$eeMees eLeesoes veeeneroce=leb eLee~

kece& v eeMeYeeeppevlees j elce%eeveeenmleLee~~
(Chapter V Sloka I)
" People do not receive self-knowledge on account of the fear that it
might disturb their routine, like Udanka who refused to accept genuine nectar, thinking that it was urine!"
It has been siad by Janaka, Ashtavakra and innumerable other great spiritual personalities that the knowledge
of the "Self" would immerse one in such an aananda i.e., bliss-that even the happiness of attaining the status of
demi-God, Indra, would not be equal to even one millionth of that bliss! The common-man, since he has no idea of
what it is, rejects it, in his utter ignorance.
Adwaita-A mass movement
Inspite of this state of affairs, it was Shankara who mae "adwaita" a mass movement in his short life span.
This he did by blending it with bhakti and philosophy of "Nishkaama Karma." Today, whether or not the common
man has understood this philosophy of adwaita in the true sense in full, he has great respect for it! He feels that
adwaita should be the true and correct philosophy. Though he really lives in "adwaita" i.e., with a feeling of duality,
he aspires for adwaita. This is the starting point for engendering a burning desire for iberation, and an immense
aspiration for Adwaita in man. This is an essential step. This is known as "Mumukshatwam" i.e., aspiration for
iberation. This is the initial step for self-realisation. In His Aparokshaanubhuti Shankara defines this Mumukshatwam
in the following terms :
"Oh! Lord, when and how shall I be free from this cycle of
repeated births and deaths? such a burning desire for freedom or liberation, is called Mumukshuta.
Shankara's teachings on Origin of Earth etc.
Shankara has dealt with the origin of creation in different places in his various works. The central core of that
teaching is that the entire creation is a product of the Divine consciousness by its interaction with its own mysteri-
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mebmeejJebOeefveceg&efe keLeb ces meeled keoe ef<eOes~

Fefle ee meg{e yegefJe&eJee mee Yegceg#eglee~~
ous projection called "Maaya". It is the Divine which has transformed itself into various material objects by a
process of Involution. Again these material objects have to further transform and evolve into Divine consciousness.
This is the broad philosophy of the Upanishads. Shankara endorses this with an emphasis on his theory of
quintuplication known in a small, terse prose known as "Pancheekaranam." In his Pancheekaranam, Shankara gives
a scientific account of the evolutionary development in which by inter-play of the five elements, the entire cosmos
stood created. In this small but great work, Shankara beautifully explains the theory of involution and evolution
taking just "OM"-the pranava mantra as the base and using the three components of this "OM" viz : A-U-M. He
says in Pancheekaranam :
heeerke=leeceneYetleeefve
lelkeee
e
meJe&
efJejeef[legeles~ SlelmLetueMejerjceelceve:~ FefvewjLeexheueefyOe
pee&ieefjleced~ leogYeeeefYeceeveelcee efJeMJe:~ Sleled $eecekeej:~
"Viraat is sum total of all the quintuplicated five elements and their
effect is : the gross body of the Aatman. Where senses give rise to
knowledge of objects is the waking state. The Aatman which identifies with waking state and the gross body is known as : "Viswa"
These 3 viz : the gross body, the wakeful state and the viswa, represent "A in AUM"
Again Shankara syas :
Deheeerke=lehee
ceneYetleeefve
heelevcee$eeefCe,
lelkeee&
e
hee eeCee:, oMesefveeefCe, ceveesyegefMesefle mehleoMekeb efuebieced Yeeweflekeb
efnjCeieYe&
Flegegles~
Slelmet#ceMejerjceelceve:~
kejCes<ethemebles<eg peeieefjlemebmkeejpe: elee: meefJe<ee: mJehe>
Flegeles~ leogYeeeefYeceeveelcee lewpeme:~ Sleled $eecegkeej:~
"The 5 unquintuplicated rudimentory elements and their effect, the Subtle
body, both together constitute: Hiranyagarba. There are 17 parts to this
subtle body of the Aatman. They are 10 organs of perception, 5 pranas, the
mind and the intellect. When the sense agians are quiescent, the knowledge
arising out of impressions of wakeful state are perceived by way of imaginations, it is called Dream State. The Aatman which identifies with Dream
State and this Subtle body is known as "Taijas." The subtle body, the dream
state and the Taijasa are together represented by the letter : "U" is Aum."
Then Shankara goes to a stage before the subtle body and says that the causal body, the deep-sleep state and
the Pragnya together represented the last letter M in Aum.
Finally Shankara ends this smal treatise by saying :
Dekeej Gkeejs, Gkeejes cekeejs, cekeej DeeWkeejs,

DeeWkeejesncehesJe~ Denceelcee mee#eer kesJeueefMevcee$emJehe:, vee%eeveb veeefhe lelkeee efkebleg efveleMegyegcegemelemJeYeeJeb hejceevevoeeb eleiYetleewveb yeewJeencemceerleYesosveeJemLeeveb meceeefOe:~
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""A" in AUM should be merged in "U", then "U" should be merged in "M" I then
'M' should be merged in "OM", then "OM" itself has to be merged in Aatma and
Aatma has to be finally realised as Pure Consciousness "I am neither Maaya,
nor its effect in any form, I am pure consciousness. I am Brahman and none
else. I am Eternally pure, Ever enlightened, Eternally free and I am existence
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absolute, one without a second and the Innermost Consciousness" To remain in

this sate of absolute idenfication with Brahman - is known as Samaadhi, the
Supramental consciousness."
Just see how Shankara has compressed the entire process of Evolution and Involution, the process of Multiplication and Unification in a few lines! These few lines explain the origin of material worlds and explains the great
method of the being and becoming, and being lost in befoming!
Shankara's teaching as to Ethics
Though Shankara's works are mainly at very high philosophical plane, still in some works of his, he has given
a lot to the posterity on the ethical side also. These aspects of his teachings could be found scattered here and there
in his Gita Bhashya, in Bhajagovindam, in Vedanta Sutras Bashya, in his bhasya to Brihadaranyaka Upanished,
Mundakopanishad, Chandogyopanished, Taitiriya Upanished, Katopanished, Isavaasya Upanished etc. The following are broadly Shankara's ethical teachings :
I.
Desires have to be controlled and reduced.
II.
One should earn and keep only that much which is required for one's immediate future.
III.
Stocking food or any item more than what one requires is wholly wrong. It is a sin.
IV.
Anger is not good even for the one who gets angry. Anger dissipates physical and spiritual energy. One
should not frequently get angry and fret and fume. One should not inflict cruelty on any being. Cruelty
is a sin. If this cruel behaviour is continued, one would be born as a lion in the next Janma.
V.
Consumption of liquor is not good for the individual or for the society. It has to be banned by the State.
VI.
Jealousy is a natural feeling. Since jealousy hampers spiritual progress, it has to be overcome or overpowered.
VII.
Food taken should be pure. If food is pure, then it increases the age, power, character, health and
happiness.
VIII. The pride of birth in high class is the worst one. This pride, and the pride of wealth, the pride of one's
high connections and the pride of youthful appearance are to be give up.
IX.
Too much possession of wealth is wrong. It boosts up the ego and promotes self centredness. Wealth
has to be distributed and enjoyed with others.
Gist of Shankara's Teachings

The entire philosophy of Shankara and his teachings could be compressed in the following four
paragraphs :
Second : Jnaana is the means : Knowing the Brahman is the lone way to realise it. Jnaana is the real path.
Third : Methodology : This path of knowledge and the process of knowing, consists of : (1) Viveka (discrimi-
157
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First : Goal of Life : Brahman is the Truth. It is the only reality. It could be termed as "Sat-Chit-Aananda" i.e.,
Truth-consciousness-Bliss. At this level of consciousness the distinction between the knower, the object of knowledge and knowledge ceases.
nation) (2) Vairaagya (dispassion) (3) Control of mind by various means (such as Shraddha, Sama,
Dama, Uparathi, Titiksha, Samadhi etc.) and (4) A burning desire for liberation called :
"Mumukshutwam."
Fourth : Use of Bhakti and Karma : Bhakti and Sath-Karma (Devotion and Good-activity) are necessary to
purify, the mind and to generate the burning desire for liberation and to create a kind of dispassion
towards small joys and thrills in life. Devotion and nishkaama karma contribute to purity and this
invites Divine Grace. Divine Grace paves way for the right knowledge. Bhakti and Nishkaama Karma
thus contribute to Jnaana which is the ultimate means for Self-Realisation.
Conclusion
Shankara says a striking in a single sloka and claims that in just half a sloka he would depict the truth adumbrated in crores of books and texts. In this he gives the quintessence of his teachings. The said sloka runs thus:
MueeskeeOexve
yee meleb
eJe#eeefce
eogeb
peieefvceLee peerJees
MeeekeesefefYe:~
yeewJe veehej:~
which means :
"I will explain in half a sloka, the substance of crores of texts! Brahman is real. This universe is an illusion. The Jivaatma and the Paramatma are not strangers: they are not two
different entities."
This is the epitome of Shankara's teachings.
Again he pointed out : Nani Palkivala"Aadi Shankaracharya was universal in his outlook. His message was meant not for Hindus
alone, not for Indians alone, but for all mankind. Surely, Swami Vivekananda and Sri
Aurobindo must have been thinking of him when both of them said that the destiny of India
is to be the spiritual leader and moral teacher of the world."
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-M. N. Krishnamani
Extract from the book written
efe$eb JelejescetxCes Je=e: efMe<ee iegeg&Jee~~

iegjesmleg ceewveb JeeKeeveb Je=emleg efVemebMeee:~~
158
Adya Shankar Prakatya Kaal

The tow Mathas established by Shri Bhagvatpad Jagat Guru Adya Shankaracharya have described two Samvat
sars as the time of his PRAKATYA which are 'Yudhishter Samvat' and Kali Samvat.
(a) According to articles preserved and kept in Kanchi Kaam Kothipeetha the time of prakatya of Aadi
Shankar is Vaishak Sukla Panchmi 2593 Kali Varsha (Kali Samvat) and Tirodhaan 2625 Kali Varsha (Kali Samvat).
(b) According to the records kept in Dewarka Petha the time of Prakatya of Aadi Shankar is 2631 Yudhishoter
Samvat Vaishak Sukla Panchmi and Tirodhaan 2663 Yudhishter Samvat.
The above two directions clarify the difference between the starting time of Yudhishter Samvat and Kali
Samvat. Kali Samvat starting 38 years before Yudhishter Samvat.
According to Kanchi Parampara the Kali Varsha 2593 is the time of birth of Aadi Shankara. The difference
between Kali Varsha and Yudhishter year is 38 years. If we add 38 years to Kali Varsha, the Yudhishter year comes.
So the Kali Varsha 2593 +38 = 2631 Yudhihster year, resulting into a difference of not even one day between the
two discuss Samvatsar's figures of these Madhas (Peetham).
Kali Samvat started 3102 years before (Khrist Samvat) Christian Era. Kali Samvat 5105 is running presently,
if we deduct the starting year of (Khrist Samvat) Christian Era from the Kali Samvat i.e. 5105 - 3102 = 2003, the
current year is Christian Era or add 2003 years to the 3102 of Kali Samvat, we get 5105 which is quite correct and
appears to be very logical, that the starting point of Christian Era (Khrist Samvat) is 3102 years before Kali Samvat.
As the Kali Samvat starts 3102 years before the Christian Era (Khrist Samvat) accordingly the Yudhishter
Samvat Starts 3140 years before the Christian Era (Khrist Samvat). If we wish to fix up the birth time of Aadi
Shankara according to the records of Sharda Pitham and deduct 2631 years of Yudhishter Samvat from the figures
3140 of the starting time of Yudhister Samvat i.e. 3140-2631=509 years before (Khrist Samvat) Christian Era will
be the time of birth of Aadi Shankara.
Accordingly to the record of Kanchi Kaam Koti the indicated years is 2593 Kali Samvat is deducted from the
start of (Khrist Samvat) Christian Era 3102 i.e. 3102-2593=509 B.C. Hence according to the (Khrist Samvat)
Christian Era 509 B.C. will be the time of birth of Aadi Shankara (509 years before the start of Christian Era),
which proves there is not even a day's difference between the time given in the records of two peethams. We have
to take into account the difference of 38 years between Yudhishter and Kali Samvat given in the two Madhas as the
time of birth of Aadi Shankara. The time of birth Aadi Shankara is Yudhishter Samvat 2631, Kali Samvat 2593,
Christian
Era
509
B.C.
Vaisakh
Shukla
Panchmi
Nandan
Naam
Samvatsar's.
Sunday at mid day. Tirodhan Yudhishter Samvat 2663, Kali Samvat 2625 Christian Era 477 B.C.
Today 5105 Kali Samvat and Christian Era 2003 is the 2512th years of birth of Aadi Shankara.
The Tithi Patra recognosced my Madhas (Peethas)
Pracheen Shankar Vijay Kaanchi Dwarka PuriTishya pratyatyanlashevdhi vaannetrey
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ye nandney din mnavudghadhva bhaji

Raadhey ditey rudu vinirgat manglagney
tyahootvan shivguruh sa cha shankreti
159
Anal=3, Shaivdhi= 9, Baan=5, Netra=2 i.e. 3952 (Ankanaam Vaanto Gati) reverse it 2593 Kali Samvat. AS of
Kali Smavat starts 3102 year before Christian Era so deduct 2593 (3102-2593=509) from the starting time of the
Kali Samvat. Now add 509 years to the present Christian Era, 2003 we get 2003+509) 2512 years is the Shankars
peroid's. The Kali Varsh 2593 the birth time of Aadi Shankara if deducted from present Kali Varsha 5105 we get
(5105-2593=2512) 2512th year of Aadi Shankara.
We can safely conclude that the Prakatya of Aadi Shankara was 2512 years before today.
Note :
788 AD is not year of birth of Aadi Shankara but it was the date of 38th Acharya Shri Abhinav Shankar
Saraswati of Kachi Kaam Koti Peetham.
The time of establishing of the various Mathas by Aadi Shankara is as fellows:Dwarka Math=409 B.C., Jyotir Math 485 B.C., Goverdhan Math 484 B.C., Shringeri Math 483 B.C., Kanchi
Math 481 B.C., Pashupati Nath Mandir's (Nepal) Shastra Puja Pratistha is 487 B.C., Sarvagya Peethadhirohan
Kashmir 476 B.C.
Need of the Day for National Integration

The Central Government must declare the Vaisakh Shukla Panchmi the birth of Aadi Shankara charaya as the
national festival, because he was the initial originator of the idea of national integration, he for this perpose established Maathas in all corners of India.
The details of the time of birth/incidents of life of Shankar, the founder Bhartiya Sanskriti and unity of India
as available in the system of Peethas established by Aadi Shankar should be included syllabus of education.
-Kailash Hari
C.A.
DA-4, Shakarpur
Vikas Marg, Delhi 92
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cee$e 32 Je<e& 6 ceeme 10 efove kee Mej peerJeve keeue nce mecemle Yeejle
JeeefmeeeW kees je^ ieewjJe mebj#eCe SJeb eeflee keer melele esjCee oslee jnsiee~
DeeJeMekelee nw nce Ssmes jeêre Skelee Deewj DeKeC[lee keer Ske - efoJe cetefle&
YeieJeeved Deee Mejeeee& kee meeoj mcejCe kejW~
- mJeeceer %eeveevevo mejmJeleer
160
Shankar : The Great Visionary and the

Architect of Indian Unity
Adi Shankara was born in 509 B. C. Yudhisthir era 2631 and Kali samvat 2593 at Kaladi in Parasuram
Kshetra in Kerala, as per available religious scriptures, Parivrajak Swami Gyananand Saraswati, Founder President
of Adi Jagat Guru Shankaracharya Vaidic Shodh Sansthanam Varanasi also holds the same view, Shankar was a
miracle child and a genius. His Divine look fascinated every body. He was endowed with remarkable memory
matchless knowledge. His father Shiva Guru and mother Aryamba were great devotee of Lord Shiva and the Lord
blessed them with this brilliant child at a belated stage, Shiva Guru his father left for heavenly abode when he was
only three. His mother reared him well. He was sent to Gurukula and very soon he mucked up Vedas & Upnishads.
At the age of eight he was a perfect scholar. As he had emerged with a spiritual purpose he asked for pravrajya
(Sanyas) to his mother, she allowed him with hesitation. He became a parivrajak & commenced his revolution.
Adi Shankara's life portraits that he was a great revolutionary. He was the saviour of our great religion Sanatan
Dharma. He always stood by the Vedas, and drew inspiration for his mission from the Vedas and Advocated high
philosophy of Adwaita. He was against cast tyranny and subjugation of women.
Before Adi Shankaracharya there were 72 conflicting cults, sects and schools of thought. They were at logger
head and prescribed pernicious activities. Shankara's advent and his unchallenged voice drowned these various
schools of thought and Sanatan Dharma emerged neat and clean, reducing the blind faith of Hindus on Kapaliks
(wearing garland of human skulls), kalamukha (took food in human skulls and using intoxicants) Goulamargis.
(indulged in orgies and over sex sacrificing animals and women for religion) Bhairawas-worshipped God Shiva in
the form of Dog. People disliked all such orthodox rituals and started embracing Buddhism or Jainism which
preached Non-violence. It was Shankaracharyas sincere and appealing effort to convince people about Sanatan
Dharma. He made a hectic efforts through his arguments to reduce the influence of Buddhism. He preached Vedas
are supreme. He also reformed worship methods and convinced people that animal sacrifice is not essential, women
have no less role to play than men in the society. He advocated "Shadmargas" for Hindus to worship God of their
choice.
He anticipated, Buddhism had just emotional attachment and short living, people would be attracted towards
other religions, so precious gift of God-the Sanatan Dharm, which is in-complete consonance with science and
rationality and gives maximum liberty of thought, should be revived with great zeal and
enthusiasm.
Acharya Shankara advocatesEveryone is entitled to the knowledge of Brahma (irrespective of one's caste, whether men or women)
He deeply read Gita. In his Gita Bhasya Shankaracharya criticised rituals. On one verse "gazing on the tips of
the nose, he amused and said-"Do you think that you will get Salvation by merely concentrating on the tip of your
nose. Is salvation so easy? If you follow this method you will simply spoil your eye sight or torture your nose". He
prescribed, one should direct one's vision to that alone where all differences between the seen, sight and seen cease
not to the tip of the nose".
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meJex<eeb eeefOekeejes efJeeeeebejb e ese:~~
ôMe&ve Meeveeb efJejecees e$e Jee YeJesled~

efmle$ewe e kele&Jee ve e veemeeceeOeueesefkeveer
His views on PRANAYAM too were different. In Dhakshinamurthy Stotra, he propounds-Rechaka (inhalation), Kumbhaka (retention) and Puraka-exhalation of breath)-means thee remembrance of the fact that phenomenal world is false and that Brahma alone is a fact and these thre processes did not mean just torturing of nose.
"The negation of the phenomenal world is known as rechaka (breathing out) the thought "I am verily the
Brahma itself' is Puraka (breathing in) the steadiness of the thought that I am brahman: is Kumbhaka (retention of
breath). This is the real method of Pranayam for the enlightened whereas the fools torture their nose.
efve<eseveb
eheeme
jsekeeKe:
meceerefjCe:
yeewJeemceerefle ee Je=efe: hetjkees Jeeegjerefjle:
lelemleefevewMeueb
kegYeke:
eeCemebece:
Deeb
Deeefhe
eyegeeveeceeMeeveeb
eeCeheer[veced~~
It was a voice against orthodox Brahmins. He advocated Guru can help to a certain extent. Guru should be
worshipped, honoured respected, his updeshas (preachings) accepted but actual sadhana is to be performed by the
disciple himself. His own ANUBHAVA i.e. experience is the test Guru is essential in the beginning stage. Guru in
his Vivekachudamani1-Aparokshanabhuti.
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eesef$eeesJe=efpeveerkeecenlees
ees
yee
yeeCeghejle:
Meevlees
efveefjvOeve
DenslegkeoeeefmevOegJe&vOegjeveceleebmeleece
efJeece:
FJeeveue:
~
Guru is well versed in the Vedas and the Vedantas, he is sinless, he is uneffected by desires, he is known of
Brahman, he is calm like fire that has consumed its feul, he is boundless reservoir of mercy that is causeless and he
is best friend of those who have taken refuge in him"
He also rediculed Vesha Sanyasis and fake Gurus open criticism to Gurus and Sanyasi, required dauntless
courage, dynamic and revolutionary views. Shankara was a rebel to traditional views which lacked truth, reason
and love.
Adi Shankaracharya contributed a lot for the Indian Unity. His patriotism to the motherland was unfathomable.
India is indebted to Shankara for its cultural unity, national integrity and spiritual oneness, inspite of diversity
of sects, cults and linguistic differences. He not only perceived oneness but went ahead to forge unity. He was born
in deep south in Kerala, he acquired education in Omkarnath, he attained glory in the North and he made his way to
mahaprayana (Nirwana) in the Great Himalayas. He was cautious to instal South Indian Shishyas in North and,
North Indian Shishyas to South to create awareness of that unity and oneness. He travelled throughout Bharat,
several times and had a cleared vision of the entire land he located his Muths in four different corners and directions
in 483 to 477 BC. He pursuaded king of Nepal to have a direct link with the king of Puri. If one deeply listens
beyond the din of the day and sounds of winds in Night, and endeavours to feel the pulse of India-one can hear
everywhere in India-Shankara. Shankara Shankara.
Pt. Jawahar Lal Nehru in his "Discovery of India" opines"Shankara was a man of amazing energy and vast activity. He travelled incessantly all over India
meeting inumerable people arguing debating, reasoning, convincing and filling them with a part of his
own passion and tremendous vitality. He was evidently a man who was intensely conscious of his
mission, a man who looked upon the whole of India from Cape Comorin to the Himalayas as his field of
162
action and as something that held together culturally and was infused by the same spirit, though this
might take many external forms. He strove hard to synthesize the diverse currents that were troubling
the minds of India of his day and to build a unity of out look out of that diversity. In a brief life of thirty
two years, he did the work of many long lives and left such an impress of his powerful mind and rich
personalty of India that is very evident today. He was a curious mixture of a Philosopher an a scholar
and agnostic and mystic, a poet and a saint and in addition to all this a practical reformer and an able
organizer."
Shankara was a great revolutionary who mixed the Upnishadic ideals with practical dynamism and revolutionary outlook to life. He was against caste tyranny, the concrete evidence is the emergence of Narayana Guruscheduled caste saint, who too mastered Vedas and Upanishads. He uplifting the lot of the "untouchables" was
mainly responsible for preventing conversion of the depressed and oppressed people. Narayana Guru came as a
solace to scheduled castes, who said, it was not Sanatan Dharama which was responsible but orthodoxy. When
asked, how he got bold religious views he said
My mentor is Adi Shankara. My path is the path of Shankar. Untouchable chandala was Shankara's Guru-who
opened my eyes whoever he be, be he a Brahmin, be he a Chandala, he is verily my Guru. He is verily my Guru. So
great was Adi Shankaracharya unparallel in Indian history.
There is no exaggeration to say, it is Adi Shankara only who united entire India, full of diversity into one
thread and dispelled orthodoxy, superstition and nurtured communal and cultural harmony-India will remain ever
indebted to the Great Holy Adi Shankara for his unforgetable contribution to shape humanity.
Reference Books
1. Shankara : The great Revolutionary by Scholar and wirter Sri M. N. Krishna Mani.
2. Shankar Digvijay-Shri Ram Krishna Mission Publication.
-G. S. Tripathi
Founder & President Parijatam,
Cultural, Social & Religious
Organisation, Allahabad.
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elmeJe&efJe<eeeleerleb lemcew meJe&efJeos vece:~~
163
Shankara in the Eyes of Nani Palkhivala*

"Most historians are agreed that if a count were taken of the twelve greatest
men who ever lived in any country in any age, Aadi Sankaracharya would undoubtedly be one of them. I would call him the Universal Man. He deserves to be
called the Universal Man in more senses than one. First of all, his accomplishments were of the highest order in a number of fields of mental and spiritualactivity,
each one of which would have been enough to make him immortal. He was a poet
of the first order and also a philosopher par excellence. He was a savant and a
saint of the highest spiritual development. He was a mystic and a religious reformer. Aadi, Sankaracharya was a Karma Yogi, Bhakti Yogi and Jnana Yogi, and
he was right in the forefront in each category."
Again he pointed out :
"Aadi Shankaracharya was universal in his outlook. His message was meant
not for Hindus alone, not for Indians alone, but for all mankind. Surely, Swami
Vivekananda and Sri Aurobindo must have been thinking of him when both of them
said that the destiny of India is to be the spiritual leader and moral teacher of the
world."
In fact, Shankara's very life was his mission. Ever since he took to sanyasa at the tender age of eight and in
fact even before that, Shankara's every activity was intended for the entire mankind. Shankara was not an ordinary
saint. He was not an ordinary sage who made efforts for his personal liberation or moksha. Where is the questions
of Moksha for him? He was born free. He was a realised soul even at birth. He was like Suka, the son of Vyasa who
was a born Brahma Jnaani.
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Take any of his works and you will see that they were written keeping the entire humanity in mind. Shankara,
in view of his charisma and outstanding contributions, provoked innumerable commentaries for his works. Moreover, since he belonged to the 509 B. C. to 477 B.C. in the years which rolled down thereafter, he was deified and
hailed as an Avatara of Lord Shiva. Very rarely an Avatara is recognised or understood during His life-time! Very
few persons have the luck to recognise an Avatara and to live in the bliss of being His conscious contemporaries.
Even Krishna was recognised as an Avatara only by about hundred people during His life-time! All other were
ignorant of His avatarhood. Many were against Him and called Him a trickster! Some even called Him a thief. In
fact, the Royal Assembly of Mathura's king (His own grandfather Ugrasena) banished Him for sometime on the
wrong premise that He stole Shyamantaka Jewel of Raja Satrajit! Today we hail Krishna as a Poornaavator, a
complete and integral manfestation of the Divine power! Rama was recognised as an Avatara by a handful few.
Very often, the Avatara is recognised only after His life-time. In fact, an Avatara is believed in, very long thereafter. Today it is clear that Shankara was a Divine Incarnation. This fact is self-evident from his stupendous works in
a short span of just 32 years!
-Nani Palkhivala
Senior Lawyer, Supreme Court of India
* Speech rendered in 1989 at Bombay on Shankara,
164
DAA LOKI : The Ten-Versed Hymn

(I am that one iva)
This bunch of ten verses issued forth from the bosom of akara when he met his guru Govindapda for
the first time. The guru asked akara who he was, and the latter's reply was in the form of these ten verses, each
ending with the words iva Kevalo, ham (I am of the form of Pure Auspiciousness). They sparkle with subtle
meditative thoughts are and chanted by Vedntik students to lift themselves into high moods of meditation.
It is also said that akara gave out these very verses to the disciples before his disappearance from this
world, when they asked him to instruct them specifically on the ideas to be contemplated and meditated upon.
Daa loki - oMe
Mueesskeer
ve
YetefceVe&leeseb ve lespees ve Jeeeg:

ve Keb vesefveb Jee ve les<eeb mecetn:~
DevewkeeefvlekelJeeled
meg<eghleskeefme:
leoskeesJeefMe:
efMeJe:
kesJeueesnced
~~1~~
Na bhumirn-na-toya na tejo na vyu
na kha nendriya v na te samuha
anaiknti-katvt suuptyeka-siddha
tadeko-'vaia iva kevalo-'ham.
ve na = (I am) not, neither; Yetefce : bhumi = earth; ve na = nor; leeseced toyam = water; ve na = nor; lespe: teja =
fire; ve na = nor; Jeeeg: vyu = air; ve na = nor; Keced kham = ether (i.e., sky); ve na = nor; Fefveced indriyam =
sense organ; Jee v = and; ve na = nor; les<eeced tem = their, these; mecetn: samuha = aggregate, combination; Devewke
anaika = all these; DeefvlekelJeeled antikatvt = are transient, variable by nature; meg<egefhle suupti = deep sleep; Ske
eka = unique experience of; efme : siddha = (Self) whose existence is proved; leled-Ske: tat-eka = that one;
DeJeefMe avaia = remains; efMeJe: iva = Auspicious and Pure; kesJeue: kevala = alone; Denced aham = I am.
1.
I am neither earth nor water, nor fire, nor air, nor ether, nor sense-organ, nor the aggregate
of all these; for all these are transient, variable by nature, while the Self is that whose
existence is proved by the unique experience of deep sleep. I am that One, Auspicious and
Pure, that alone remains.
JeCee&
ve
JeCee&eceeeejOecee&
ve
ces
OeejCeeOeeveeesieeoeesefhe~
Deveelceeeeenb
ceceeOeemenevee:
leoskeesJeefMe:
efMeJe:
kesJeueesnced
~~2~~
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ve
165
Na var na varram-cra-dharm
na me dhra-dhyna-yogdayo-'pi,
antm-rayha mam-dhysa-hn
tadeko-'vaia iva kevalo-ham.
ve na = (I am) neither; JeCee& var = castes; ve na = nor; JeCe&-Deeece-Deeeej-Oecee&: vara-rama-cra-dharm =

the rules of caste, society and custom; ve na = nor; ces me = for me; OeejCee dhra = concentration; Oeeve dhyna
= meditation; eesie yoga = yoga; Deeoe: daya = etc. (other practices); Deefhe api = even, also; Deveelce antma =
not-Self; Deeee raya = is rooted in; Denced aham = I ; cece mama = mine; DeOeeme adhysa = illusion; nevee:
hn = dispellable (by the knowledge of Self); leled-Ske: tat-eka = that one; DeJeefMe: avaia = remains; efMeJe:
iva = Auspicious and Pure; kesJeue: kevala = alone; Denced aham = I am.
2.
I am neither castes nor the rules of caste, society and custom, nor are for me even concentration, meditation, Yoga and other practices; for all this illusion of 'I' and 'mine' is rooted in the
not-Self, and is therefore dispellable by the knowledge of the Self. Therefore, i am that One,
Auspicious and Pure, that alone remains.
ve ceelee efhelee Jee ve osJee ve ueeskee:

ve Jesoe ve e%ee ve leerLe yegJeefvle ~
meg<eghleew
efvejmleeefleMetveelcekelJeeled
leoskeesJeefMe:
efMeJe:
kesJeueesnced
~~3~~
Na mt pit v na dev na lok
na ved na yaj na trtha bruvanti,
suuptau nirastti-unytma-katvt
ve na = (I am) neither; ceelee mt = mother; efhelee pit= father; Jee v = and; ve na = nor; osJee: dev = the gods; ve
na = nor; ueeskee: lok = the worlds; ve na = nor; Jesoe: ved = the Ved-s; ve na = nor; e%ee: yaj = sacrifices;
ve na = nor; leerLe&ced trtham = any holy places of pilgrimage; yegJeefvle bruvanti = speak of; meg<eghleew suuptau = in deep
sleep; efvejmle nirasta = repudiate, cast-away; Deefle-Metve ati-unya= beyond the Supreme void or non-existence;
DeelcekelJeeled tmakatvt = Being the Self; leoske: tadeka = that one; DeJeefMe: avaia = remains; efMeJe: iva =
Auspicious and Pure; kesJeueesnced: kevao'ham = alone I am.
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3.
I am neither mother nor father, nor the gods nor the worlds, nor the Ved-s, nor sacrifices,
nor any holy place of pilgrimage; for, in deep sleep I am (identical with Brahman which,
however, is) not absolute void or non-existence. Therefore I am that One, Auspicious and
Pure, that alone remains.
ve meebKeb ve MewJeb ve leled heeeje$eb

ve pewveb ve ceerceebmekeeosce&leb
166
Jee
efJeefMeevegYetlee
efJeMegelcekelJeeled
leoskeesJeefMe:
efMeJe:
kesJeueesnced
~~4~~
Na skhya na aiva na tat pca-rtra

na jaina na mmsa-kder-mata v
viinu-buty viuddhtma-katvt
ve na = neither; meebKeced skhyam = skhya (doctrine); ve na = nor; MewJeced aivam = aiva (doctrine); ve na =
nor; leled tat = that; heeeje$eced pcartram = pca-rtram (doctrine); ve na = nor; pewveced jainam = the Jaina
(doctrine); ve na = nor; ceerceebmeke mmsaka = the Mmsaka (doctrine); Deeos: ade = any other (holds good);
celeced matam = doctrine; Jee v = and, or; efJeefMe viia = special; DevegYetlee anubuty = by realisation (it is
revealed); efJeMeg viuddha = absolutely Pure; DeelcekelJeeled tmakatvt = my nature is; leoske: tadeka = that One;
DeJeefMe: avaia = remains; efMeJe: iva = Auspicious and Pure; kesJeueesnced: kevao'ham = alone I am.
4.
Neither the Skhya doctrine nor the aiva, nor the Pacartra, nor the Jaina, nor the
Mmsaka, nor any other (doctrin) holds good; for, by special realisation it is revealed that
my nature is absolutely Pure. Therefore, I am that One, Auspicious and Pure, that alone
remains.
ve eesOJe ve eeOees ve eevleve&yeeeb

ve ceOeb ve eflee&*d ve hetJee& heje efoked~
efJeeodJeehekelJeeled
DeKeC[wkehe:
leoskeesJeefMe:
efMeJe:
kesJeueesnced
~~5~~
Na cordhva na cdho na cntarn-na-bhya
na madhya na tirya na purv par dik,
viyad-vypakatvt akhaaika-rupa
5.
I am neither above nor below, neither inside nor outside, neither middle nor across, neither
the east nor west; for, I am indivisible, one by nature, and all-pervading like space. Therefore,
I am that One, Auspicious and Pure, that alone remains.
ve Megkeueb ve ke=<Ceb ve jeb ve heerleb

ve kegypeb ve heerveb ve mJeb ve oerIe&ced ~
167
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ve na = (I am) neither; TOJe&ced urdhvam = above; ve e na ca = and nor; DeOe: adha = below; ve e na ca = and
neither Devle: anta = inside; ve e na ca = and, nor; yeeeced bhyam = outside; ve na = neither; ceOeced madhyam =
middle; ve na = nor; eflee&*d tirya = across; ve na = neither; hetJee& purv = east; heje efoked par dik = other direction
i.e., (nor) wesi efJeeod viyad = like space; JeehekelJeeled vypakatvt = all pervading; DeKeC[ akhaa = (I am)
indivisible; Ske-he : eka-rupa= one by nature; leoske: tadeka = that One; DeJeefMe: avaia = remains; efMeJe:
iva = Auspicious and Pure; kesJeueesnced kevalo-'ham = alone I am.
Deheb
leLee
peeseflejekeejkelJeeled
leoskeesJeefMe:
efMeJe:
kesJeueesnced
~~6~~
Na ukla na ka na rakta na pta

na kubja na pnam na hrsva na drgham,
arupa tath jyotir kra-katvt
tadeko-'vaia iva kevalo-ham.
ve na = (I am) not, neither; Megkeueced uklam = white; ve na = nor; ke=<Ceced kram = black; ve na = neither; jeced
raktam = red; ve na = nor; heerleced ptam = yellow; ve na = neither; kegypeced kubjam = bent; ve na = nor; heerveced pnam
= stout; ve na = neither; mJeced hrsvam = short; ve na = nor; oerIe&ced drgham = long; Deheced arupam = incapable
of being known in any manner or form; leLee tath = and; peesefle: jyoti = light; DeekeejkelJeeled krakatvt = being
of the nature (form) of; leoske: tadeka = that one; DeJeefMe: avaia = remains; efMeJe: iva = Auspicious and
Pure; kesJeueesnced kevalo'ham = alone I am.
6.
I am neither white nor black, neither red nor yellow, neither bent nor stout, neither short nor
long, incapable of being known in any manner or form, owing to my being of the nature of
light (knowledge or self-resplendent Consciousness). Therefore, I am that One, Auspicious
and Pure, that alone remains.
ve Meemlee ve Meeeb ve efMe<ees ve efMe#ee

ve e lJeb ve eenb ve eeeb ehee:~
mJeheeJeyeesOees
efJekeuheemeefn<Ceg:
leoskeesJeefMe:
efMeJe:
kesJeueesnced
~~7~~
Na st na stra na iyo na ik
na ca tva na cha na cya prapaca,
svarupva-bodho vikalp-sahiu
ve na = (there is) neither; Meemlee st = teacher; ve na = nor; Meem$eced stra = scripture; ve na = neither; efMe<e:
iya = pupil; ve na = nor; efMe#ee ik = teaching; ve e na ca = and neither; lJeced tvam = you (the hearer); ve e
na ca = and nor; Denced aham = I (the speaker); ve e na ca = and nor; Deeced ayam = this; ehee: prapaca =
empirical universe; mJehe: svarupa = true nature; DeJeyeesOe: avabodha = teaching of; efJekeuhe: vikalpa =
differentiation; Demeefn<Ceg: asahiu = does not admit; leoske: tadeka = that One; DeJeefMe avaia = remains;
efMeJe: iva = Auspicious and Pure; kesJeueesnced kevalo'ham = alone I am.
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7.
168
There is neither teacher nor scripture, neither pupil nor teaching, neither you (the hearer) nor
I (the speaker), nor this empirical universe; for, the teaching of one's true nature (the consciousness of Reality) does not admit of differentiation. Therefore, I am that One, Auspicious
and Pure, that alone remains.
ve peeeled ve ces mJehvekees Jee meg<egefhle:

ve efJeees ve Jee lewpeme: ee%ekees Jee~
DeefJeeelcekelJeeled $eeeCeeb
legjereb
leoskeesJeefMe:
efMeJe:
kesJeueesnced
~~8~~
Na jgrat na me svapnako v suupti
na vivo na v taijasa prjako v,
avidytma-katvt traya turya
ve na = neither; peeeled jgrat = waking; ve na = nor; ces me = for me; mJehe>ke: svapnaka = dream; Jee v = and;
meg<egefhle: suupti = deep sleep; ve na = nor; efJee: viva = viva; ve Jee na v = and nor; lewpeme: taijasa = taijasa;
ee%eke: prjaka = prja; Jee v = or and; DeefJeeelcekelJeeled avidytmakatvt = are of the nature of nescience;
$eeeCeced traym = of these three states; legjereced turyam = I am the fourth (turya) (beyond these three) leoske:
tadeka = that one; DeJeefMe: avaia = remains; efMeJe: iva = Auspicious and Pure; kesJeueesnced kevab = alone I
am.
8.
For me there is neither waking nor dream nor deep sleep, nor am I the one conditioned by
these three states (Vaiva, Taijasa, Prja); for, all these are of the nature of nescience
(Avidy); but I am the fourth (Turya), beyond these three. Therefore, I am that One, Auspicious and Pure, that alone remains.
Deefhe
JeehekelJeeefleJeeeesieeled
mJele:
efmeYeeJeeoveveeeelJeeled~
peieled legcesleled mecemleb leoveled
leoskeesJeefMe:
efMeJe:
kesJeueesnced
~~9~~
Api vypakatvd-dhi-tattva prayogt
svata siddha-bhvd-ananyraya-tvt,
jagat tuccham-etat smasta tadanyat
kevala = alone I am.
9.
All this universe, being other than the Self, is unreal; for the Self alone is all-inclusive,
constitutes the ultimate goal, and is self-established and self-dependent. Therefore, I am that
169
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Deefhe api = also; JeehekelJeeled vypakatvt = being all pervasive; efn hi = indeed; leJe tattva = reality; eeesieeled
prayogt = for the purpose; mJele:-efme-YeeJeeled svata-siddha-bhvt = being Self-established, Self-existent;
Deveve DeeeelJeeled ananya rayatvt = Self-determinant, without dependent on anything else; peieled jagat =
universe; legced tuccham = insignificant; Sleled etat = this; mecemleced smastam = all; leled tat = that; Develed anyat =
other; leoske: tadeka = that One; DeJeefMe: avaia = remains; efMeJe: iva = Auspicious and Pure; kesJeueesnced
One, Auspicious and Pure, that alone remains.
ve ewkeb leoveb efleereb kegle: meeled

ve Jee kesJeuelJeb ve eekesJeuelJeced~
ve Metveb ve eeMetvecewlekelJeeled
keLeb
meJe&Jesoevleefmeb
yeJeerefce
~~10~~
Na caika tad-anya dvitya kuta syt
na v kevalatva na c-kevalatvam,
na unya na c-unyam-advaita-katvt
katha sarva-vednta-siddha bravmi.
ve na = not; e ca = and; Skeced ekam = One; leled tat = that; Deveced anyam = other; efleereced dvityam = second; kegle:
meeled kuta syt = How can there be?; ve na = neither; Jee v = or; kesJeuelJeced kevalatvam = absoluteness; ve na =
nor; e ca = and; DekesJeuelJeced akevalatvm = non-absoluteness; ve na = neither; Metveced unyam = non-entity
(void); ve na = nor; e ca = and; DeMetveced aunyam = entity (non-void); DewlekelJeeled advaitakatvt = absolutely
non-dual in Its nature; keLeced katham = how then can; meJe&-Jesoevle-efmeced sarva-vednta-siddham = established by
all Upaniad-s; yeJeerefce bravimi = I speak of.
10. It can even be said that it is One. How can there be a second, other than It? There is neither
absoluteness nor non-absoluteness, neither non-entity (void) nor entity (non-void); for, It is
absolutely non-dual in Its nature. How then can I speak of That which is established by all the
Upaniads?
Shanka The Missionary
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Deelcee Jeejs o<Je: eesleJees cevleJees efveefoOeeefmeleJe:~~ (Je=n. Ghe.)

Deelcee kee mee#eelkeej eJeCe ceveve Deewj efveefoOeemeve kes DeYeeme mes kejCeere nw~
170
Parivrajak Swami Gyananand Saraswati was born on Magh Krishna Panchami, Vikram Samvat 2023
A. D. (30 January, 1967) in the district of Azamgarh, U.P. in village Nagpur Karhan town, Mohamamdabad
Gohana. Pt. Jagdish Tewari is his father and Smt. Nohara Devi, mother. In his Childhood, he was named as
Daya Shankar Tewari. He belongs to a simple reputed Brahman family, and the parents, who gave the child to
spiritual world, knew little of this miraculous child. Daya Shankar had a religious learning from the childhood.
He used to recite Hanuman Chalisa and Ram Charitmanas since class two. He used to listen religious stories
from his pious mother, who never failed in offering worship to God. He got his early education in village
Nagpur and middle education from Karhan Chiraiyakot. He graduated from Gorakhpur University, taking
Sanskrit, English and Sociology as subjects. All of a sudden a dream thrilled his mind to leave worldly life. He
used to visit temples and religious places and lost in deep meditation. As Sanskrit was his coveted subject, he
used to read Adi Shankaracharya's slokas and his Adwait philosophy. His heart was full of spiritualism and
insisted him to leave home and Join spiritual world. He started his Sadhana at Math Guradupari Karhan under
the guidance of Mahant Jagannath Dasji Maharaj. He became a great devotee of Lord Anjneya, then he started
Ramjap and got engrossed in Ram Charit Manas and Geeta Path. He left eating grains and depended on fruits
& milk. He had the power of influencing people. He was the main tool in renovating the Shivas and Ram
Janaki temple at Nagpur Karhan. There was one Tank named as Patal Ganga, he made stairs all around where
5000 Saints could take bath at a time and could sit on meditation when desired. He also erected Ganga Statue
giving pillars to the mid sarover (tank). Vedic scholars and pandils performed fine day rituals chanting hymus
and performing yagya.
This gave a further boost to swamijis relinguishing home, it also brought him in contact with several
saints. One fine day he sought permission from his parents and entered Sanyas ashram.
He left his village and entered in the lapse of Himalayas, where great saints penanced and gave the
world a message of universal brother-hood. His own Diety Adi Shankara connected Himalayas for his penance. He took Danda Sanyas in 2051 by his Deeksha Guru Paramhans Parivrajaka Charya Shri Shri Swamy
Ashramanandji Maharaja and his paramesth Guru was Paramhans Parivrajaka Charya Swamy Paramnand
Saraswati. His name was changed to Parivrajacharya Swami Gyanananda Saraswati from Shri Daya Shankar
Tewari. This Dand Sanyas Anushthan took place on Vaishakh Shukla Akchaya Tritiya to Panchami, the jayanti
day of Adi Jagat Guru Shankara Charya at Badrinath Dham Ashram. He worshipped Lord Badri Nath and saw
Akhand Jyoti. He started Pranav jap in Shankaracharya Vaithak. He saw the Statue of Adi Shankar and was
kindled with Brahmatmaik bodh (thought of unity in the God Brahma) His Guru instructed him to spread the
message of love, affection and the feeling of universal brotherhood throughout India like Adi Shankaracharya,
his mentor. Adi Shankara's melodious voice in his verses thrilled his heart and he felt that he should have a
glimpse of the ideal of Bharatmata and her millions of people. He should make people conscious of the great
deed done by Lord Shivas incarnate Adi Shankara of Kaldi Village of Kerala, who united the whole of India
and bound people with one religious feeling defying hatred and malice.
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A Brief Sketch of Swami Gyananand SaraswatiI
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Swamyji started on his Padyatra from Kedar Nath. He visited Mahanadi Shiva Chhetra, Ahobilam Nar
Singh Chhetra, Shiva Chhetra, Vayulingam Tirupati Balaji Venketachalam, which stands above 7 seven hills,
reminding Lord Krishna's Vishwaroop Darshan.
Swamyji heard from people that the condition of this temple was very pathetic, the priest had even
nothing to offer BHOG to the deity, when Adi Shankara reached there, his heart distressed, bereaved. He
invoked Dhawakarshan yanfram & placed it there. All the poverty of the temple vanished & prosperity prevailed. This benignity of Adi Shankara impressed Swamy Gyanananda. He was reminded, Adi Shanka's verse
vershon Oeseb eerheeflehece peeced oseb oerve peveeLe e Je=eced He stayed there for 7 days & then reached Karchi Kamakshi,
Adi Shanker peetham, where all the traditions prescribed by Adi Shankar are strictly followed. He visited
Akhand Karveri, Shri Ramayan Chhetram Fireling Tiru, Annamalai Skylingam, Chidarhber Bhagwan, Kumbhan
Kodam (temple city), secing all religious places of South Bharat. He visited Devi Patnam, Nav Pashanam &
Rameshwaram Dhamesh Koli, Kanya Kumari Darshnam. He stayed for 45 days in Rameshwaram temple,
preaching people & partici pating in all religious rituals of the Great temple. His aim of stay there was to serve
poor people. He distributed clothes, and edibles to the downtrodden. He took part in the activities of Hindu
organisations who were protesting Christian missionaries in Converting Hindus to Christanity. He went to far
flung rural areas and helped people by all means. He always kept in mind lofty ideals of Adi Shankara who
incessantly tried to save religion, spread the principles of the Vedas and serve the poor. He returned to Shringeri
(Karnataka) on the bank of Thungabhadhra. He then visited Som Nath Dwarika Pushkara Teerth, Vrindavan,
Haridwar & Sanyas Deekshasthalee Badrikadham. He came to Kashi (Varanasi) to worship Lord Shiva when
he was enchanting Rudrashtadhyayi in the Vishwa Nath temple people stood overwhelmed Several people
requested him to stay in Kashi. They took him to Gayatri Mandir, Lahura bir near Chandrshekhar Azad statue,
where he still contemplates, worships Lord Shiva, Lord Anjnaya, mata Gayatri & Shaktidayani Durga.
In Kashi Swamyji did not rest and Sat tacitly, he always in spired people to work for religion and follow
the ideals of Adi Shankara. Sometimes he stood on shri Shailam and came in touch with Swamy Janardanananda.
& Swami Sachchidananda Saraswati. He completed his Chaturmas in Kashi and studied Shankar Bhasya and
literature of Adi Shankara in Shrigeri Math (Kashi) Swami Swaroopanand Saraswati and Swami Vimlanand
Tirth Maharaja, became the special in spiration in his Sanyas life. He again started his Padyatra, Several
Sanyases, Siddhas, and devotees came in touch with Swamiji. He always preached people to give up intoxi
cation and lead a pure simple dignified life. He had his own experience of the life trend & living of people
during his pad-yatra. He journeyed from east to west from North to South. He spent sometime in Ayodhya
Nandigram (Bharat tapasthali)
Swamiji thought that mere self study of Adi Shankar's life will not give any benefit to people. He
delved deep in Shankara's literature and found that Shankar was not born in 788 B.C. but he was born in 509
B.C. In 1999, he estabtished Shrimad Adya Shankaracharya PRAGYA DHAM at Ghazipur and beautified the
Sadhana-Asthali of Visheshwaranand Saraswati. From 20th May he started eleven-day Maharudra yagya, which
was attcnded by large number of devotees, learned scholars and pandits. He came back to Kashi in 2000 and
spent his Chaturmas. His study continued and research work on the antoquity of Adi Shankar uninterrupted.
He founded Shrimad Adya Jagat Gura Shankaracharya Vedic Shodh Sansthanam at Varanasi in the year 2000.
He called scholars to discuss his view point and was supported by pedants.He visited PRAYAG and spent one
month of Maghmela. In his camp he invited scholars and devotees, he preached them and discussed at large the
concept of Shankara birth 509 B.C. In 2001 also he performed Havanatmak yagya in Maghmela. On 28th April
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2001, historical Sobhayatra was held in Varanasi, Which was accompanied by thousands of devotees and
Saints and paeople of Varanasi could get a glimpse of Adi Shankara in public who was only confined in
Ashram's of Saints. This religious awakening was of great importance in the people of Kashi, a five day long
Maha samrnelan was also organised to commemorate 2511 Jayanthi of Adi Shankara which was attended by
yogi Aditya Nath, Mr. Ashoka Singhal, President of V.H.P. Mr. Nitish Kumar Railway Minister, Mr. Arun
Kumar, M. P. of. Jahanabad, Bihar, Railway Minister Nitish Kumar introdueed Shivaganga Express, which
runs from Varanasi. Prayag to Delhi, Gangabhishek was also performed with 2511 earthen lamps to signify
Acharya's birthday.
Swamiji was not contented with Varanasi activity, he came to Allahabad and established a unit of
Shodh Sansthanam to enlighten Allahabad people of the life of Great Shankara. A great name in Allahabad
religious history was of scholar Kumaril Bhatt. Acharya Shankara came to have Shashtrath with Kumaril
Bhatt. He being on Tushanal (pyre) bowed him and advised to discuss religious aspects with Mondan Mishra.
Swamiji wanted to immortalise the meeting day. He invited great scholars of Alld. viz. Dr. Ram Naresh Tripathi,
Mr. Hari Mohan Malviya, Dr. D.P. Dubey, Mr. G. S. Tripathi, Mr. Narain Pd. Sharma, Pt. Umrao Pandey, Mr.
Girdhar Gopal and many others. He told them to hold a big historical Shobha Yatra in Allahabad during 15th
Nov. to 19th Nov. 2002. Swamiji held hundred of meetings in Various corners of Allahabad and a great Shobha
Yatra was on the roads of Allahabad from Sapta Sindhu Bargadghat, Lalita Mandir, Kalyani Devi Mandir to
Yamuna bank Iskon Mandir accompanied by thousands of students, scholars, Sanyashis, devotees. People in
chowk, Hewolt road, Mutthiganj were astonished to see this great feat and offesed all sorts of help to small
Children. This Shobha Yatra was earlier addressed by Shri Keshari Nath Tripathi Speaker U. P. Assembly Mr.
Syed Shah Nawaz Hussain, Central civil Aviation minister and Shri Arun Kumar, M.P. A three day conference
on life, philosophy of Adi Shankara & astrology in the present day, was also held in Sahitya Sammelan Rajashri
Mandapam which was attended by reputed scholars of Several States and several Universities. Dr. D.P. Dubey
& Dr. Ram Naresh Tripathi conducted the great sammelan.
Vaidic Vijaya Mahotsava (Acharya Shankar & Kumaril Bhatt meeting) was of special attention at
Maghmela gathering from 28th January to 7th Feb. 2003. This religious conference on Adi Shankara was
attended by his holiness, Swami Swaroopanand, Swami Vasudevanand, Han. Chaitanya of Tikar Mafi Ashram,
Swami Eknam Deoji and several other great saints, Combined with learned scholars of Allahabad & Varanasi.
Students of foreign Universities came with Dr. Rana & Dr. D. P. Dubey.
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A brief Sketch of Swami Gyananand SaraswatiII
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The Pravrajya Shankaracharya & Kumaril Bhatt Mahamilan Mahotsava Shobha Yatra at Prayagraj inspired Swami Gyanananda Saraswati to spread the message of Adi Shankara from Varanasi to New Delhi &
Vrindavan. He alongwith Dr. R. N. Tripathi started on the mission from Allahabad. He had a meeting at
Khalga Fatehpur, Kanpur, Vithur (Brahvart), Orayya, Etawah, Agra, Mathura Palval Hapur, Ghaziabad, New
Delhi. He met Yogi Samrat Deorahahans Baba at Vrindavan. He blessed the idea of Shankar Digvijaya
Yatra and assured all sort of help. Digvijaya Yatra started on 15 April 2003 from Kashi Vishwanath, 120
Kumari Kanyas & thousands of Sanyasis gathered to worship Lord Vishwanath & Adi Shankarya Digvijaya
Chariah, headed by Swami Gyanananda. It was Giraja unique welcome at Rariaes slaces and readed
Allahabad, where it was cordially received by Lalji Shukla. G. S.Trlpati, R. N. Tripathi & host of Sadhus &
Sanyasis. The Shobha Yatra started on 16th from Allahabad, flagged off by Hon. Girdhar Malviya Girdhar
Gopal Retired Commissioner blessed by his Holiness Deoraha Baba. Thousands of people gathered at
Shankar Viman Mandapam to witness this teast. M. Kishore Pathak of mpolea accorded welcome to the entire mass by arranging Mahaprasad. Yatra reached Khaga, Shri Rajesh Maheshwari along with prominent
citizens worshipped the Digvijaya rath and Swami Gyanananda & others Sanths. After minor halt, it started
for fatehpur reached Kanpur where Mr. Bhashkar Tiwari, Director D. J. Foundation gave ovation to the
Yatra people, Organised religious meetings in Kanpur where Swami Gyanananda gave a vivid description of
Adi Shankaracharya & his great contribution to India. People admired the Yatra & its mission Vithoor a
religious spot was also touched by the Yatra. It reached orrayya, Where Ramji Shukla M.L.A. received
people of Digvijaya Yaatra with great enthusiam. People gathered in large Number at Itawa. Swamiji enlightened people of Adi Shankara & his great message of love harmony peace to the people of the world.
Yatra moved on to Agra, Shri Vikram Chaube & Ashoka Chaturvedi came along with others to receive the
Digvijaya Rath & Swami Gyananandaji. People in large number gathered & listened to Swamiji & his message. Mathura & Palval was also covered. Shri Prem Kumar & Man Mohan Goyal & others worshipped
Digvijaya Rath at Aligarh & people admired this religious unique Journey of saints. People helped the yatra
to proceed to Hapur, Ghaziabad & Delhi, where Shri Ranga Nath Mishr Ex.a Jt. J. J. Supreme Court, D. N.
Tewai, Member Planning Commissionri Prof. Vachaspati Upadhyaya V. C. Lal Bdr., University, Prof.
Kutumb Shastri, Director Rashtriya Sanskrit Sansthan & Arun Kumar M. P. Worshipped Adi Shankara's
Digvijaya Rath, Religious people of Delhi were overwhelmed with this programme and arranged worshipping & listening to Swamiji & others Saints at Various places in Delhi, New Delhi including Gandhi
Sansthan Delhi.
Three day International Conference was held at Rajendra Bhawan, Deen Dayal Marg & IIPA Ring
Road, Shankar Vedanta was discussed at length where learned people of Delhi & other Universities assembled & delivered lectures on Adi Shankar, his great philosophy and his contribution to emancipation of
India. Shri S. N. Kapoor J. J. & National President of I.C.A.S., Sh. K. N. Rao, IAAS, Dr. Vachaspai
Upadhayaya, Sh. M. N. Kedar R. C. Chauhan, Shri. Venkatchallayya Ex. C.P. of India spoke on Shankara &
his philosophy.
174
Evening session at II PA Ring Road was inaugrated by Ex. C.J. of India, R. S. Pathak and Ex. C. J.
Ranga Nath Mishra. Cultural programme Nritya Natika on Adi Shankar were so fasanating that people enjoyed it along. Mrs. Sheela Dixit C.M. Sp. Kesari Nath Tripathi, Sahib Singh Verma, R. N. Vashist, Prof.
Sundar Jagat Guru Shankara Charya, Madhwasharamji, Vishwa Guru Maheshwara Nandji, Swami EK Nam
Deoji & Justic S. N. Khanna delivered at length on Shankaracharya's effort for National Unity & Integrity.
Astrological Conference was also attended by great astrologers. Delegates from 35 Countries also attended
the Unique Meeting on Adi Shankara & his philosophy. People from all over India attended Dr. R. N.
Tripathi & G. S. Tripathi helped his all sessions along with R. K. Singh, R. Singh Hans baba gave a big
Bhandare to all in Vrindavan Jyogiraj Deoraha Swamiji did not rest after hectic programme in Delhi. He
made a calt to attend the Sinhasth Mahakumbh at Nasik commencing in August 2003. He travelled to Nasik
to July before beginning of Chaturmash. During his stay there, he became a very popular figure in
Maharashtra specially at Nasik, because he gave people a new message on Adi Shankara, an incarnate of
Lord Shankara. Swamiji called all disciples from every corner of India and apprised them of unique religious spots of Nasik. viz arising of Godavari. Brahmagiri, Gangadhar, Neel Parvat, Nivritti Nath Samadht
Kushvari Panchvati. Swamiji had an idea of arranging 3 days Vishwavyapi Yotish Mahakumbh at Nasik. He
arranged a meeting in which S/s J. D. Chhajed, K. G. Anna Patil, Dr. Arun Bansal, Dr. M. N. Kedar,
Purushottam Lohgaonkar, Minister Datangraoji Kadam. K. D. Singh, Subhash Chandra Mishra, R. N.
Tripathi, Vilash Patil, G. S. Tripathi, Aditya Kirti Tripathi unanimously agreed to celebrate this unique gathering in Nasik. The three day meet of Vishwavyapi Jyotish Mahakumbh was a great success in which great
astrologers discussed at length on all aspects of Jyotish and Vastu Shashtri, Swami Gyanananda Saraswati
said that Adi Shankara was a unique figure in Indian History he was a great exponent of Advaita Adi
Shankara wanted to remove illiteracy he said all have a right to get highest knowledge
losZ"kka vf/kdkjks fo|k;ka ije~ p Js;% dSoYi fo|k ,osfrfle~A

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Caste has no barrier to Brah-mavidya. Shankara was bold to flout irrational Taboos and conventions,
Adi Shankara wanted to write whole of India and as such I am following his footsteps Yogiraj Deoraha
Hans Baba also addressed the meeting & blessed the gathering at KALI MANDIR Sabhagar of NASIK Shri
Sadakant Comissioner Allahabad Divison also addressed the meet. The Jyotish Mahakumbh was a geat success and gave a good message of Adi Shankara his philoephy & various aspects of Jyotish'o' Swamiji
stayed there fill the end of Chaturmash and gave religious discourse to devotees till the end. People and
leaders of Nasik & Maharashtra cooperated in every aspect of the great success of religious & Jyotish meet.
Adi Shankara echoed in th atmosphere of Nasik.
Swami Gyanaannda has a deep desire to spread the teachings of Adi Shankara throughout the Country
and in this field, Shri Kanchikam Koti Peethadhishwar Jagat Guru Shankaracharya Shri 1008 Jayendra
Saraswatiji Maharaj extended his all cooperation to Swami Gyanananda Varanasi. Local unit of Kanchi
Math Hanuman Ghat wanted to celebrate 50th Peetharohan Samoroh of Swamy Jayendra Saraswati Swami
Gyanananda came forward to organizing large scale. It was a remarkable meeing from 4th Nov. 2003 to 8th
Nov. 2003 the PRAVRAJYA Swarn Sanyas. Mahotsava Akhil Bhartiya Ved Vidyarathi Sammelan,
Shatchaudi Mahayagya. Atirudra Mahayagya were the main activities. The Shobhayatra which commenced
from Sampoornanda Sankrit University, after a brief function in the University Hall, where V. C. Dr.
175
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VARANASI
Rajendra Mishra, Kalraj Mishra & all heads of Deptt. of Sampurnanand University, G. S.ripathi Himanshu
Bhatt garlanded & welcomed H.H. Swamy Jayandra Saraswati. Then Swamy F. Jayendra Saraswati a
secrided on Shankar Digvijaya Rath and Swamy Gyanananda followed in another Chariot. Thousands of
younglads clad in Saffron proceeded in the yatra Chating Vedahymns. Uncontrollable crowd gathered in that
historical yatra. People of Varanasi & Swamy Jayendra Saraswati were overwhelmed seeing mammoth gathering of devotees. Administration of Varanasi was very vigilant to avert any type of untoward happening.
In the evening a beautiful Pandal was crected in the waves of the pious Ganga at Dashashwamedh
Ghat where lightening arrangement was so magnificent that people will not forget Veda Vidyarthi assembled
on the bank with earthen lamps to great Swami Jayendra Saraswati for his 50th Pravrajya, Lakhs of people
assembled at the Ghat. Swami Gyananada Saraswati's disciples from Allahabad, Ghazipur, Azamgarh,
Varanasi, Delhi, Nasik gathered there to see this unique Mahotsava. People from various walk of life were
fascinated by this Mahotsava which was presided by Swami Gyanananda under Patronage of Swamy
Jayendra Saraswati. Five day function ended with great achievements, when learned people emphasised on
learning of Sanskrit, Vedas and the Philosophy of Adi Shankara, who is very relevant in modern context.
People should always remember Adi Shankara.
During Magh Mela of Allahabad (Prayagraj) Swami Gyananand had an idea to organise cultural religious & Philosophical activities on the confluence (Sangam) of the Great river Ganga & Yamuna which will
commence on 16th January 2004 and last on 28th Jan. 2004 Learned people from all over India were
envited in Adi Jagatguru Vedic Sodh Sansthanam, Camp. People were not much aware of Veda Martand,
Kumaril Bhatt. Swamiji urged learned people to throw light not only on Adi Shankar, but on the great
achievements of Kumaril Bhatt. Dr. R. N. Tripathi, Dr. J. N. Mishra, Brajendra Mishra, Ravi Shankar
Mishra, Swami Aditya Nand, Jagat Guru Shri Krishna Charya of Rishikesh, Prof. Kutumb Shastri, V. C. National Sanskrit Institute Delhi, Mahatma Vedantiji Maharaj, Shivendra Tripathi and a host of others addressed the huge congregation of public in the Pandal. Swami Gyanananda expressed his views and said
Prayag is the centre of the Universe, and a centre of religion and learning so Lord Shankar came here from
Kashi. Prof Kutumb Shastri said the Adwait Philosophy of Adi Shankar is the best philosophy and it will
relieve people of all tension, Tyranny and Turbulence It will promote universal brotherhood & world peace.
Swami Gyananand as one & huge gathering in the Pandal said-That solution of Ayodhya problem can be
solved by the High court by calling for religious books. The oldest depicton of Ayodhya in any religious
text will from the bases of Judgement. Ram is Arab year old and so is Ayodhya. About Adi Shankar
swamiji said-Shrimad Bhagvatpada Shankaracharya is very significant for the whole universe as he believed
the practical knowledge, his philosophy is a beautiful synthesis of the ideas advanced in Vedas Shankar
emphasised on right Karma (action) so believes Swami Gyanananda, he does not sit in his Ashram, he
moves from one place to another and enliven, enlighten people of the great deed. He preaches be honest, be
good and serve suffering humanity.
-Girija Shankar Tripathi
President,
Parijatam Sad Bbhavna & Jan Sevak Samiti, Alld.
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ceW leLee meeleJeeB heJe& 11 Je<e& kes mebeesieevegmeej mJeerkeej kejvee he[lee nw~
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osoerheceeve kej jKee nw, ves Deevevo eYee nw efJemle=le eee& keer nw~ Gppeefeveer kes kegcYe heJe& kee efveCe&e eLecele: JeneR kes efJeeveeW eje neslee
jne nw~ en efmLeefle mJeleb$elee mes hetJe& 1945 leke eueleer jner~ 56, 57 leLee 68, 69 ceW keg Yeceeslheeoke efmLeefle hewoe ngF&~ Gppewve
ceW nesves Jeeues 11 Jeef<e&ke kegcYeesb kee mecee Fme ekeej jne nw~ efJe. meb. 1836 kes yeeo 1847, 1919 kes yeeo 1930 leLee meb.
2082 kes yeeo 2013 ceW 11 Je<eeae Devlejeue ceW es heJe& ceveees iees~ Fmeer ieCevee kes ece ceW 2013 ceW 11 Je<e& kes Devlej ceW heJe& nesves
180
kes yeeo meb0 2025, 2039, 2049, 2061, 2073, 2085 leke 6 heJe& 12 Je<e& kes ece ceW nesles nges hegve: mebJeled 2096 ceW
11 Je<e& kes Devlej ceW eneB cenekegcYe heJe& ceveeee peeesiee~ mebJeled 2061 kee kegcYe heJe& ew$e Megkeue 15, meesceJeej, 5 Deewue 2004 mes
DeejcYe nesiee~ en JewMeeKe Megkeue 15, cebieueJeej, 4 ceF& 2004 leke euesiee~
Ssmee efevleve nw efke ncesMee heJe& kegeesie kes mebeesie mes nesles nQ~ Jeleerheele, JewOe=efle, DeceeJemee, mete&, ev kes enCe Deeefo MegYe efove kes
ece ceW veneR Deeles Deewj ve ner FveceW ceebieefueke keee& nesles nQ~ efkevleg heJe& efJeMes<e kes keejCe FvecesW oeve, hegCe kee efJeMes<e cenlJe nw~ Fmeer ceevelee
kes ece ceW efmebn kee ieg Yeer iegJee&efole oes<e kes keejCe otef<ele ceevee ieee nw~
ceIeeefo hebe heeos<eg ieg: meJe&$e efveefvole:
iebiee ieesoevlejb efnlJee Mes<eebefIe<eg ve oes<eke=led~~
ces<eekex meodeleesenew iebiee ieesoevlejsefhe e~
meJe&efmebniegJe&pe: keefuebies ieew[iegpe&js~~
peesefle<e cenekegcYe
peesefle<e cenekegcYe heJe& kee MegYeejcYe 21JeeR Meleeyoer kes eLece cenekegcYe DeLee&led 2001 kes eeeie cenekegcYe mes Meg ngDee Lee~
19, 20 leLee 21 peveJejer 2001 kees Deeeesefpele Fme cenekegcYe ceW Fueer, ceuesefMeee, kevee[e, Decesefjkee, vesheeue osMeeW kes
peesefleefJe&%eeefveeeW meefnle ueieYeie 500 peesefleefJe&oeW ves Yeeie efueee Lee~ MebkejeeeeeX, meble-cenelceeDeeW leLee eeeie hebef[leeW keer GheefmLeefle,
eosMe kes efJeOeeve meYee DeOe#e, Deveske cebef$eeeW kee meneesie SJeb Gvekeer GheefmLeefle ves Fme ceneheJe& kee met$eheele efkeee~ veeefmeke kes cenekegcYe
ceW keeMeer kes heefjeepeke mJeeceer %eeveevevo mejmJeleer ves Fmekeer yeeie[esj mebYeeueer~ veeefmekeJeeefmeeeW kes meneesie mes 24, 25, 26 leLee 27
Deiemle kees YeieJeleer keeefuekee cebefoj kes meYeeieej ceW npeejeW peeseflee|JeoeW, meble-cenelceeDeeW keer GheefmLeefle ceW peesefle<e cenekegcYe mecheVe
ngDee~ eeeie kes peesefle<e kegcYe ceW peneB eesefie mecee osJejene nbme yeeyee, peieodieg Mebkejeeee&, mJeeceer mJeheevevo mejmJeleer, keebeer
keecekeesef kes Mebkejeeee&, mJeeceer peesvo mejmJeleer, eer eer jefJeMebkej pewmes cenelceeDeeW ves Yeeie efueee, JeneR veeefmeke ceW eesefie mecee osJejene
nbme yeeyee, efJee ieg, keF& osMeeW mes Deees Gvekes efMe<eeW meefnle Deveske meble GheefmLele jns~ oesveeW peesefle<e kegcYeeW ceW peesefle<e efJe%eeve hej cebLeve
ngDee~ eee efJeee peesefle<e DeOeeve SJeb DevegmebOeeve mebmLeeve, eeeie eje DeejcYe efkees iees Fme peesefle<e kegcYe keer yeeie[esj eerceod Deee
peieodieg Mejeeee& Jewefoke MeesOe mebmLeeveced, JeejeCemeer kes neLe ceW nw~ esVeF& keer eefleefle mebmLee FefC[eve keewefvmeue Dee@he Ssmêsueeefpekeue
meebFme, efouueer kes heetej hJeeFb, pewmes peesefle<e mebmLeeve FmeceW Kegue kej meneesie kej jns nQ~ osMe leLee efJee kes mecemle peesefle<e mebie"veeW
kees yeejn Je<eeae Fme heJe& ceW Ske cebe hej Deevee eeefnS~
peesefle<e keer ef mes Gppewve Gppeefeveer DeLeJee DeJeefvlekee kee efJeMes<e cenlJe jne nw~ eneB keer Keieesue SJeb peesefle<e hejcheje Deefle
eeeerve nw~ Fmes peesefle<e kes DeeeeeeX ves keeue ieCevee kee kesv efJevog mJeerkeej efkeee nw~ mkevOe hegjeCe ceW kene ieee nw
keeueee eJele&kees cenekeeue: eleeheve :
eneB kes cenekeeuesej kee ceve ner keeue kes meeLe mecye nw~ cenekeeuesej kees keeue kee eJele&ke ceevee ieee nw~ eeeerve DeeeeeeX kes
celeevegmeej Gppeefeveer Metve (0) jsKeebMe hej DeJeefmLele nw~ keke& jsKee Yeer eneB mes neskej iegpejleer nw~ keke& SJeb YetceOe jsKee Ske otmejs kees
Gppewve ceW ner keeleer nQ~ he=LJeer kee en veeefYe mLeue nw~ keeMeer, eeeie, Gppewve keke& jsKee mes peg[eb nges nQ~ efJeeveeW ves Gppewve kees keeue
ieCevee kee kesv eEJeog mJeerkeej efkeee nw~ eneR kes ceOeceesoe kes DeeOeej hej YeejleJe<e& kes hebeebieeW kee efvecee&Ce neslee nw~ mete& efmeevle ceW YetceOe
jsKee keer eee& Fme ekeej keer ieF& nw~
181
Sm-New
Gppewve peesefle<e cenekegcYe
j#eemeeueeosJeewke: Mewueeesce&Oe met$eiee:

jesefnlekeceJevleer e eLee meefVeefnle mej:
eer uebkee SJeb megces heJe&le kes ceOe pees met$e nes ieee~ Gme yeere kes veiej jsKeehegj veece mes eefleefle nesves jesefnleke DeJevleer, keg#es$e
Deeefo jsKeehegj kes Devleie&le Deeles nQ~ Yeemkejeeee& ves Yeer ceOe jsKee mes Gppeefeveer kees pees[e nQ~
euueesppeefeveer hegjesheefj keg#es$eeefo osMeeved mhe=Meled~
met$eb cesieleb yegOewefve&ieefolee mee ceOe jsKee YegJe:
pees jsKee uebkee Deewj Gppeefeveer mes neskej keg#es$eeefo osMeeW kees mheMe& kejleer ngF& megces mes peekej efceueleer nw, Gmes Yetefce keer ceOe
jsKee kenles nQ~ kesuekej SJeb yeeue iebieeOej peer ves Yeer Gppeefeveer kes ceOeceesoe kees mJeerkeeje nw~ eeeie he=LJeer keer pebIee nw lees Gppeefeveer keef
eosMe~ eeeie ceW yeee ves oMeeecesOe e%e kej me=ef kee me=peve efkeee Lee~ Gppeefeveer ceW cenekeeuesej mJeeb efJejepeceeve nes iees~ eeeie efJe<Ceg
heer" lees keeMeer efMeJe kes ef$eMetue hej Jemeer veiejer nw~ Gppewve efMeJe SJeb ke=<Ce DeLee&led keke& SJeb YetceOe jsKee kee efceueve mLeue nw~ Deeeee& Jejen
efceefnj kee pevce keg efJeeveeW kes celeevegmeej Meke 427 ceW Gppewve kes keeeLee eece ceW ngDee Lee~ nueeBefke Fmekes yeejs ceW celeYeso nw, hejvleg
Gvekes efJeece jlveeW ceW nesves hej mebosn veneR~ peesefle<e kes DeeeeeeX keer Ske uecyeer hejcheje mes peg[er nw en Gppeefeveer~ Fmeefuees en efJeeJeeheer
peesefle<e cenekegcYe kee Deeeespeve Dehevee efJeefMe mLeeve jKelee nw ~ en Deeeespeve meveeleve Oeceexejke eerceodDeee peieodieg Mejeeee&
YeieJelheeod keer 2513JeeR peevleer cenemeneeyoer efoefiJepee ceneslmeJe kes ece ceW efJeece meb0 2061, JewMeeKe Megkeue hebeceer mes iebiee
mehleceer leovegmeej 24 Deewue mes 26 Deewue leke Mej efoefiJepee mLeueer Gppewve cenekeeuesej kes meYeeieej ceW Deeeesefpele nw~ Ske yeej
cenekeeuesej keer veiejer ceW osMe-efJeosMe kes peesefleefJe&o hegve: Fme Jewefeke Meem$e peeesefle<e kee efJeeej cebLeve kejWies~ pees efke efmebnmLe Ske efJeefMe
GsMe nww~
[e@0 jecevejsMe ef$ehee"er
meefeJe eee efJeee peesefle<e DeOeeve
SJeb DevegmebOeeve mebmLeeve
eeeie, G0e0
Sm-New
kece&Cee peeeles pevleg: kece&CewJe eueereles~

kece&Ce: keee&cesJew<ee pevce-ce=leg-hejcheje~~
182
meneb keeefe&kes mveeveb, ceeIes mveeveb Meleeefve e ~

JewMeeKes vece&oe keesef:, kegcYemveevesve lelheueced ~~1~~
(efJe<Ceg hegjeCe)
DeLee&led npeejeW mveeve keefleke ceW, mewke[eW mveeve ceeIe ceeme ceW efkees neW leLee kejes[eW yeej JewMeeKe ceW vece&oe mveeve mes pees hegCe eehle
neslee nw, Jener hegCe Ske yeej kegcYe heJe& hej mveeve kejves mes eehle nes peelee nw~
DeecesOemeneeefCe,
JeepeheseMeleeefve
e ~
}#eheoef#eCee Yetcee: kegcYemveevesve lelheuecedd ~~2~~
(efJe<Ceg hegjeCe)
DeLee&led npeejeW DeecesOe, mewke[eW Jeepehese e%e kejves ceW leLee ueeKeW eoef#eCee he=LJeer keer kejves ceW pees heue efceuelee nsw, Jen kegcYe heJe&
kes mveeve cee$e mes efceuelee nw~
egieeW mes Deefpe&le heeheeW mes cegefeeeeies ceeIeceemes leg heg<kejb keeefe&kes leLee ~
DeJeefvle ceeOeJes ceemes heeheb nveeled egieeefpe&leced ~~
DeLee&led eeeie ceW ceeIe ceeme kes mveeve mes, heg<kej ceW keeefle&ke ceeme ceW leLee DeJeefvlekee ceW JewMeeKe ceeme mes mveeve kejves mes egieeW mes
Deefpe&le heeheeW mes cegefe eehle nesleer nw~
Fleeefo hegjeCeeW ceW efoes iees JeCe&veeW kees osKekej keesefMe: pevelee leerLeeX ceW mecheVe nesves Jeeues kegcYe-efmebnmLe heJeeX hej mveeve-oeve kejles
ngS hegCe eehle kejleer nw~
efmebnmLe (kegcYe heJe&) kee heewjeefCeke keLee meej hegjeCeeW ceW oer ieF& meceg cebLeve keer keLee kees ueskej efmebnmLe (kegcYe heJe&) keer hejcheje nw~ osJe-oeveJeeW ceW meJe&oe Jewceveme jne nw,
efkevleg Ske mecee Ssmee Yeer jne nw peye oesveeW ceW mecePeewlee nes ieee Lee, oesveeW Deesj kes ecegKeeW ves hejmhej efJeeej-efJeceMe& kes yeeo en efveee
efkeee efke nce ueesie he=LJeer kee ehhee-ehhee lees osKe egkes nQ Deewj Ssmeer keesF& Jemleg veneR nw, efpemes nceves eehele veneR efkeee nes~ kesJeue meeiej ner
nceejs DevJes<eCe ceW Mes<e nw, mecemle YetceC[ue kees Jesef<"le efkees (Iesjs ngS) jlveekej veece mes efJeKeele, Demeerce peuejeefMe kee DeefOeheefle meeiej
ceW Deveske Decetue jlve leLee DecejlJe eoeve kejves Jeeuee Dece=le oyee ngDee nw~ efJeue#eCe Meefe Jeeues owJe-oeveJeeW ceW Dece=le eeefhle keer megKeo
keuhevee kees ueskej Deoce Glmeen Lee efkevleg meceg keer Keespe Deewj Dece=le eeefhle keesF& meeOeejCe keee& veneR Lee~ mebie"ve, ece Deewj leheeee&
meheuelee kes keoce nQ, Dele: meeiej kes DevJes<eCe cevLeve kes efueS cevojeeue heJe&le kees ceLeveer yeveeves keer eespevee keer ieF& leLee mehe&jepe Jeemegkeer
kees jmmeer kes Gheeesie kes efuees Deeceefv$ele efkeee ieee~
cevojeeue kees ceLeveer Deewj Jeemegkeer kees jmmeer yeveekej meceg cevLeve kee keee& DeejbYe nes ieee~ mehe& kes cegKe keer lejhe oeveJe Deewj
183
Sm-New
kegcYe (efmebnmLe) ceneheJe& : hejcheje, eceeCe Deewj ieCevee
Sm-New
heg keer lejhe osJelee ueesie Deheej Glmeen mes meceg kees ceLeves ceW pegs ngS Les~ cebLeve keer Yeer<eCelee mes leerveeW ueeske keeBhe jns Les, meeiej kes
peerJe-pevleg leLee mJele: meeiej keer ogie&efle lees DekeLeveere ner Leer~ pewmee efke mebie"ve kes mece#e meyekees Pegkeevee he[lee nw, leovegmeej osJe-oeveJeeW
keer mebie"veelceke Meefe kes Deeies jlveekej kees Pegkevee he[e Deewj Deveeve 14 jlveeW kes meeLe eceMe: megJeCe& keueMe ceW yebo Dece=le Yeer yeenj
Dee ieee~ Dece=le eeefhle mes eejeW Deesj emeVelee
kee JeeleeJejCe e ieee, osJe-oeveJeeW
kee ece meheue nes peeves mes Jes Deheveer Lekeeve
Yeer Yetue egkes Les~ oesveeW ner oue
Dece=lekeueMe n[heves keer ket eeue meese jns
Les efke Fmeer yeere osJejepe Fv ves
Deheves egJee heg$e peevle kees Dece=le keueMe
ueskej Yeeieves kes efuees FMeeje kej
efoee~ peevle kees keueMe ueskej Yeeielee
osKe, oeveJeeW kees osJeleeDeeW keer eeue
mecePeles osj veneR ueieer Deewj heefjCeecemJehe
osJe-oeveJeeW ceW Yeebkej mebeece ef[
ieee, kenles nQ en mebeece osJeleeDeeW kes 12
efove DeLee&led ceveg<eeW kes 12 Je<e& leke
euee Lee~ Fme yeejn Je<eeX kes Yeer<eCe mebeece ceW
peevle eej mLeeveeW hej oeveJeeW keer
heke[ ceW Dee ieee Lee, Deehemeer mebIe<e& Deewj
ervee-heer ceW, Dece=le keer keg yetBoW
FvneR mLeeveeW hej ueke he[er Leer~ Dece=le
keueMe njCe kejves kes efuees oeveJeeW
ves mebhetCe& Meefe ueiee oer Leer, efkevleg osJeleeDeeW kes mebie"ve SJeb keteeueeW ves GvnW meheue veneR nesves efoee~ osJeeW ceW mes mete&-ev Deewj ieg kee
Dece=le keueMe mebj#eCe ceW efJeMes<e meneesie jne Lee~ ev ves keueMe kees efiejves mes, mete& ves hetves mes leLee Je=nmheefle ves DemegjeW kes neLeeW ceW peeves
mes yeeeee Lee~
ev eeJeCeeod j#eeb meteeX efJemheesveeOeew ~
owlesYee ieg j#eeb meewefjosJesvpeeodYeeeled ~~
Fme keejCe Fve leerveeW eneW keer efJeefMe efmLeefle ceW leLee GvneR eej leerLeeX ceW peneB Dece=le yeBtos efiejer LeeR, heJe& ceveees peeves keer hejbheje nw~
eeeie, nefjej, veeefmeke leLee Gppewve Jes ner eej leerLe& nQ pees Dece=le efyevog kes heleve mes DecejlJe hee iees nQ~ Oeeefce&ke meceepe kee efJeeeme nw efke
Dece=le keueMe mes uekeer yetBoeW mes es leerLe& leLee eneB keer heefJe$e veefoeeB (iebiee-ecegvee-mejmJeleer-ieesoeJejer leLee efMeee) Dece=leceeer nes ieF& nQ~
Devle ceW Fme Yeer<eCe mebeece kees meceehle kejves kes efueS YeieJeeve efJe<Ceg ves ceesefnveer he OeejCe efkeee Deewj Deheves ner Jeie& osJeeW ceW Dece=le
kee heeve keje efoee Lee~
efmebnmLe (kegcYe) heJe& kee keeue efveCe&e
nceejs Oeeefce&ke kecee&vegeve mebkeuheeefo kee mecyevOe yeen&mhele Je<e& kees ueskej nw, eleske Oeeefce&ke kece& mebmkeejeefo kee DeejcYe mebkeuhe
mes yeBOes ngS nQ Deewj mebkeuhe yeBOes ngS nQ yeen&mhele Je<e& mes~ efmebnmLe-kegcYe heJe& Yeer yeen&mhele Je<e& kes Devegmeej ceveees peeves Jeeues DeefKeue
Yeejleere mlej kes ecegKe SJeb cenlJehetCe& heJe& nQ~ Fve heJeeX kee mebyebOe ieg ee YeceCe kes Devegmeej nw~ ieg kee Ske ceOece jeefMe Yeesiekeeue
361 efove, 1 Ieer, 36 heue efoee ngDee nw, ener ieg kee Je<e& ceeve nw~ ye=nmhelesce&OecejeefMe YeesieelmeJelmejb meebefneflekee Jeoefvle leLee
ceOeieleeYeYeesiesveiegjew-ieewjJeJelmej: efoee nw~
meceg cebLeve keer keLee ceW mhe nw efke Dece=le keueMe kes mebj#eCe mes mete&-ev leLee Je=nmheefle kee cenlJehetCe& meneesie jne nw, Dele: Fve
eneW kes Gmeer efJeefMe eesie kes DeJemej hej kegcYe heJe& ceeveves keer hejcheje nw efpeme efJeMes<e eneesieeW ceW eejeW leerLeeX ceW Dece=le yetBoW efiejer Leer~
mete&-ev Deewj Je=nmheefle kes mebeesie mes kegcYeheJe& metexvog ieg mebeesiemleeMeew e$e Jelmejs ~
megOeekegcYe hueJes Yetceew kegcYees YeJeefle veeveLee ~~
184
Fme eceeCe kes Devegmeej Dece=le efyevog kes heleve kes mecee efpeve jeefMeeeW ceW mete&-ev-ieg keer efmLeefle jner nw, GvneR jeefMeeeW ceW mete&ev-ieg kes mebeesie nesves hej kegcYe heJe& neslee nw~ kegcYees YeJeefle veeveLee oskej en mhe kej efoee nw efke Fve eesieeW kes DeYeeJe ceW kegcYe
heJe& veneR nes mekeles~
Fmeer ceW Deeies osJeeveebeoMeenesefYece&lezeoMeJelmejw:
~
peeevles kegcYeheJee&efCe leLee eoMe mebKeee ~~
le$eeOegveeeesve=CeeB elJeejes YegefJe
Yeejles ~
Deew ueeskeevlejs eesee osJewie&cee ve eslejw: ~~
he=efLeJeeb kegcYeeesieme elegOee& Yeso Geles ~
efJe<Cegejs leerLe&jepesJevleeb ieesoeJejer les ~~
megOee efyevog efJeefve#esheeled kegcYeheJexefleefJeeleced ~
DeLee&led osJeleeDeeW kes 12 efove Deewj ceveg<eeW kes 12 Je<e& ceW kegue 12 kegcYe heJe& nesles nQ~ he=LJeer hej ceveg<eeW kes eej kegcYe leLee Mes<e
8 kegcYe heJe& ueeskeevlej ceW osJeleeDeeW kes nesles nQ~ Dece=le efyevog kes heleve mes he=LJeer kes eej kegcYe nefjej-eeeie-veeefmeke leLee DeJeefvlekee ceW
ceveees peeles nQ~
Thej efoes ngS eceeCeeW ceW metexvog ieg mebeesie... leLee osJeeveeb eoMeenesefYe... Jeeues eceeCeeW hej efJeeej kejW lees eLece Mueeske kes
Devegmeej mete&-ev Deewj ieg keer efveoxefMele jeefMeeeB heJe& kes efuees DeeJeMeke nQ, FveceW mete&-ev lees eefleJe<e& GheueyOe nes peeles nQ, efkevleg ieg
eee: DeefOeke yeej 12 Je<e& ceW GheueyOe nesles jnves mes otmeje eceeCe osJeeveeb eoMeenesefYe:... Yeer mece#e Deelee nw~ DeefOeke yeej 12 Je<e& ceW
nesles jnves mes Fme mLetue Jeekee kees kesJeue ef{ hees<eke ner ken mekeles nQ, keeeWefke nceejer heefjYee<eeSB 12 ceeme kee Je<e& leLee 30 efove kee
ceefnvee kenleer nw efkevleg DeefOeke ceeme ceW 13 ceeme leLee #ee ceeme Jeeues Je<e& kees Yeer Je<e& ner kenvee he[lee nw~ Ske hetefCe&cee mes otmejer hetefCe&cee
leke kee Devlej 29, 30 leLee 31 efove Yeer nesles nQ, efhej Yeer Gmes DehetCe& ve kenles ngS hetCe& ceeme kes he ceW ner mJeerkeej kejles nQ~ en lees
ieefCele Deewj efmeeble keer Jemleg nw~ 30 efove kee ceeme nesves mes nce 30 leermeJeW efove ner hetefCe&cee ceeveWies en veneR ken mekeles, ieefCele kes Devegmeej
hetefCe&cee peye nesieer, leYeer ceeveer peeJesieer~ Fmeer ekeej efmebnmLe (kegcYe) heJe& kes efuees Yeer en JeJemLee nw, metexvog ieg mebeesie kes Devegmeej
peye Yeer Ge eesie yevesiee leYeer efmebnmLe ee kegcYe heJe& nesiee~
12 Je<e& Jeeueer (ef{iele) hejcheje mLeeF& veneR
metexvog ieg mebeesiemleeMeew e$e Jelmejs Mueeske ceW efveoxeMf ele mete&-ev lees eefleJe<e& efceue peeles nQ, kesJeue ieg ner ueieYeie 12 Je<e& ceW
efceuelee nw~ 12 Je<e& kes uecyes Devlej kes yeeo eehle nesves mes ieg kee mebeesie ner kegcYe heJe& ceW efJeefMe eesie nw~ mete&-ev Deewj cenervee lees eefleJe<e&
efceuelee nw, eefo Fvekee ner JeweMf ede neslee lees efkemeer Yeer Je<e& heJe& ceveeee pee mekelee Lee, efhej 12 Je<e& leke leheeee& efkemeefuees? keeeWekf e Fve heJeeX ceW
ieg keer jeefMe ner eOeeve nw Deewj ieg eee: 12 Je<e& ceW eehle nes peelee nw efkevleg ncesMee veneR~ meewj-ev kes Devlej mes #eeeefOeceeme nesles nQ, Debespeer
leejerKeeW ceW nj eewLes Je<e& (ueerhe Fej ceW) Ske efove ye{ekej hejJejer 29 efove keer kejveer he[leer nw, "erke Gmeer ekeej meewj-yeen&mhele kes Devlej
mes ueghleeyo neslee nw~ ueghleeyo kes efuees Yeejleere peeself e<eMeeeeee Fefleneme kes he= 189 ceW yeen&mhele ceeveeves megceejs 85 Je<ee&led SkeemebJelmejeee
ueeshe neslees efueKee nw~ mete& kee Je<e&ceeve 365~15~31 efoveeefo neslee nw, ieg kee Je<e&ceeved (1 jeefMekee ceOece eesie) 261~1~36 efoveeefo efoee
nw, oesveeW ceW efoveeefo Devlej 4~13~55 nw~ 12 Je<e& ceW en Devlej 12x4~13~55~50~47 efoveeefo nes peelee nw~ ener Devlej 12x78
= 4
Je<e& ceW 355 efove, 29 Ieer, ueieYeie 1 Je<e& kes yejeyej nes peeves mes 85 meeJeeJe Je<eeX ceW peekej ieg 12 Je<e& kes yepeee 11 Je<e& ceW ner ee YeceCe
(12 jeefMe kee YeceCe) hetCe& kej ueslee nw~ Fme keejCe 84 Je<e& ceW 6 heJe& leke lees nce 12 Je<e& Jeeueer eefle%ee efveYee mekeles nQ, efkevleg meeleJeeB heJe&
(ueghleeyoJeMe) 11 Je<e& kes Devlej mes ner mJeerkeej kejvee he[is ee Deewj leLeer nce metexvog ieg mebeesie kes Devegmeej ieg keer efveoxeMf ele jeefMeeeW kees
185
Sm-New
Sm-New
keeece jKeles ngS, Meee ceee&oe SJeb hetJe& hejbheje kes Devegmeej Devevlekeeue leke heJe& ceveeles jnWies~
eejeW leerLeeX ceW kegcYe heJe& kes efuees ieg-ev Deewj mete& keer efveefo& jeefMeeeB
meceg cebLeve keer keLee kees ueskej eeeie-veeefmeke Gppewve leLee nefjej ceW Dece=le efyevog kes efiejves mes eejeW leerLeeX ceW kegcYe heJe& ceveeves
keer hejbheje nw~ Ge eejeW leerLeeX kes kegcYe heJe& kes efuees mkebo hegjeCe ceW ieg-ev leLee mete& keer jeefMeeeW kes efuees es eceeCe eehle nesles nQ(1) eeeie cekejs e efoJeeveeLes ye=<ejeefMeefmLeles iegjew~
eeeies kegcYeeesieeW Jew ceeIeceemes efJeOeg#ees~~
ces<ejeefMeielespeerJes
cekejs evYeemkejew~
DeceeJemee leoe eesie:kegcYeeKemleerLe&veeekes~~
ceeIeer DeceeJemee kees cekej jeefMe ceW mete&-ev neW leLee Je=<e kee ieg nesJes, otmejs eceeCe ceW ces<e kee ieg nesJes lees eeeie ceW kegcYe heJe&
neslee nw~ eneB Yeer ueielee nw efke 12 Je<e& Jeeueer efpe kees ueskej ner keYeer eneB kee heJe& ces<e jefeMe kes ieg kees es[kej Je=<e jeefMe kes ieg ceW
nesves ueiee nesiee Deewj leye cetue Jeekee ceW Je=<e jeefMe efmLeles iegjew Jeeuee Jeekee pees[ efoee nesiee~
(2) nefjej kes efuees kegcYejeefMeielespeerJes
eefves ces<eieesefjefJe:~
nefjejs ke=leb
mveeveb hegvejeJe=efeJepe&veced~~
heefeveerveeekes ces<es
kegcYejeefMeieles iegjew~
iebieeejs
YeJeseewie: kegcYeveeceeeoeseYew:~~
kegcYe jeefMe kes ieg ceW peye ces<e jeefMe kee mete& nes leye iebiee le (nefjej) hej kegbYe heJe& neslee nw~
(3) veeefmeke efmebnjeefMeieles metex efmebnjeMeew ye=nmheleew~
ieesoeJeee&
YeJeslkegcYe:hegvejeJe=efeJepe&ve:~~
efmebn jeefMe kes ieg ceW peye efmebn jeefMe kee mete& nes leye ieesoeJejer le (veeefmeke) hej kegbYe heJe& neslee nw~
(4) Gppewve kes efuees ces<ejeefMeieles metex
efmebnjeMeew ye=nmheleew~
Gppeefeveeb YeJeslkegcYe:meJe&meewKe efJeJeOe&ve:~~
ces<ejeefMeieles metex
efmebnjeMeew ye=nmheefle:~
kegcYeeesiemeefJe%ese:Yegefecegefe
eoeeke:~~
efmebnjeefMehelespeerJes ces<emLes e efoJeekejs leLee~
ceeOeJesOeJeues
he#es efmebnpeerJeslJepesjefJe:~~
Deeefo eceeCeeW mes eneB kee kegcYe (efmebnmLe) heJe& efmebnjeefMe kes ieg ceW ces<e kee mete& Deeves hej ceveeee peelee nw~ veeefmeke Deewj Gppewve
kes kegcYe heJe& efmebnmLe veece ner mes eeefuele nQ, Dele: eneB efmebn kee ieg es[kej heJe& keer keuhevee veneR keer pee mekeleer nw~
Gppeefeveer kes heJe& kee efveCe&e eneR kes efJeeveeW kes eje neslee jne kegcYe-efmebnmLe pewmes heJeeX kee keeue-efveCe&e, hejchejeiele eceeCe, Jeleerle leLee YeeJeer ie=nefmLeefle kees efiele jKe kej ner kejvee eeefnS~
mLeue (leerLe&) efJeMes<e kee hejbhejeiele meeefnle mLeeveere efJeeveeW ceW ner GheueyOe neslee nw, Dele: heJe& kes keeue efveCe&e keer hejcheje Yeer eee: mLeue
efJeMes<e kes mLeeveere efJeeveeW kes eje ner jner nw~ eneB Yeer Yet.het. iJeeefueej jepe kes hejbhejeiele efJeeveeW mes heJe& keer efleefLeeeW kee efveCe&e efueee
186
peelee Lee leLee Ge efveCe&e kes Devegmeej heJe& ceveeves kes efuees jepe mevle, cenvleeW kees Deeceefv$ele kejlee Lee, mevle Ge efveCe&e kees ceeveles Les
Deewj leerLe&Jeeme kejles ngS heJe& ceveeles Les~ en efmLeefle Yeejle mJelev$e nesves kes hetJe& meved 45 leke jner nw~ meved 45 kes yeeo 56-57 ceW henuee
DeJemej Lee Deewj JeneR mes 56-57, 68-69 pewmeer Yeceeslheeoke efmLeefle yeveleer pee jner nw~
11 Je<e& kes Devlej mes Yeer heJe& ceveees iees nQThej efme efkeee pee egkee nw efke meJe&oe Je=nmheefle 12 Je<e& ceW ner ee YeceCe hetCe& veneR kejlee yeefuke ueghleeyo JeMe 84 Je<e& ceW Ske
yeej 11 Je<e& kes Devlej mes ner ee kes DeejcYe ceW Dee peelee nw~ Jeleerle mecee ceW efJe.meb. 1836 kes yeeo 1847 ceW, 1919 kes yeeo
1930 ceW leLee meb. 2002 kes yeeo 2013 ceW 11 Je<e& kes Devlej mes ner heJe& ceveees iees nQ~ eefo efheues mecee ceW 3 yeej 11-11 Je<e&
kes Devlej mes heJe& veneR ngS nesles Deewj 12 Je<e& Jeeueer mLeue hejbheje mes ner heJe& ceveees iees nesles lees Deye meb. 2025 kes yepeee, 2025+3=
2028 efJe. meb. ceW eneB kee efmebnmLe (kegcYe) ceveeee peelee Deewj Je=nmheefle efmebn jeefMe kes yepeee Je=efeke ceW efceuelee~
Fmeer ece ceW YeeJeer heJe& Je<e& meb. 2013 ceW 11 Je<e& kes Devlej mes heJe& neskej meb. 2025~2037~2049~2061~2073~2085 leke 6 heJe& 12-12
Je<e& ceW nesles ngS hegve: meb. 2096 ceW 11 Je<e& kes Devlej mes eneB kee heJe& ceveeee peeJesiee~ ncesMee meeleJeeB heJe& 11 Je<e& kes Devlej mes ceveees
peeves mes Je=nmheefle keer efveefo& jeefMe Devevle keeue leke meeLe veneR es[sieer~
Jeleerle meb. 1836 mes 2013 leke Gppewve kes efmebnmLe heJe& keer leeefuekee
eceebke
10
11
12
13
14
15
16
mebJeled
1836 1847 185191871 1883 1895 1907 1919 1930 1942 1954 1966 1978 1990 2002 2013
Meke
1701 1712 1724 1736 1748 1760 1772 1784 1795 1807 1819 1831 1843 1855 1867 1878
Jew.Meg. 15
Jeej
j.
ieg&
De.
Meg
yeg
eb.
yeg
eb
yeg
Me
ceb
eb
yeg
yeg
Me
ceb
ieg
29
11
19
20
24
28
11
15
19
23
27
je.
De.
19
17
21
20
11
29
16
21
20
10
11
11
11
mege&
heee&e
Je<e& ceW
Je<e& ceW
Je<e& ceW
Sm-New
Gppewve kes YeeJeer kegcYe (efmebnmLe) ceneheJe&

mebb. 2061
ew. Meg. 15 meesceJeej lee. 5~4~2004 mes
Jew. Meg. 15 cebieueJeej lee. 4~5~2004 leke
meb. 2073
ew. Meg. 15 MegeJeej lee. 22~4~2016 mes
Jew. Meg. 15 MeefveJeej lee. 21~5~2016 leke
meb. 2085
ew. Meg. 15 jefJeJeej lee. 9~4~2028 mes
Jew. Meg. 15 meesceJeej lee. 8~5~2028 leke
meb. 2097
ew. Meg. 15 MegeJeej lee. 27~4~2040 mes
Jew. Meg. 15 MeefveJeej lee. 26~5~2040 leke
187
Sm-New
(meb. 2096 ee 2097 kee ueskej mebYeJele: celeYeso Dee mekeWies, efpemekee meceeOeeve Gmeer Je<e& mebYeJe nesieeb~)
12 Je<e& Jeeueer mLetue hejbheje mes eneB kee efmebnmLe heJe& meceehle nes peeJesiee
12 Je<e& Jeeueer mLetue hejcheje kees ceeve efueee peeJes lees eneB kee heJe& Je=nmheefle keer meYeer jeefMeeeW ceW nesves ueiesiee~ pewmee efke keg ueesie
efpeJeMe meb. 2026 ceW kejvee eenles Les~ efkevleg meb. 2026 ceW kevee kee ieg jnsiee, Dele: eneB mes eceMe: 84 Je<e& leke kevee kes ieg
ceW ner efmebnmLe kes yepeee keveemLe neWies~ Ge 84 Je<e& kes yeeo ueghleeyo kee mebmkeej ve kejles ngS 12 Je<e& ceW ner heJe& ceveeJeWies lees eneB mes
84 Je<e& leke leguee kee ieg efceuelee euee peeJesiee~ Fme ekeej eneB kee heJe& ieg keer 12 ner jeefMeeeW ceW Ietceles ngS ueieYeie Ske npeej Je<e&
yeeo hegve: efmebn kes ieg ceW nesves ueiesiee~ en 12 Je<e& Jeeuee DeMeeeere he#e nceejs heJe& kee FmueeceerkejCe kej osves Jeeuee nw, pewmes eJeveeW kes heJe&
(ceesnj&ce Deeefo) eevceeve mes nesves kes keejCe meYeer ceeme $e+legDeeW ceW nesles jnles nQ, Jewmeer ner efmLeefle kegcYe heJeeX keer Yeer nes peeJesieer~ eefo nceves
efpeJeMe Fme hejbheje kees mJeerkeej kej efueee lees hetJe&Meeeere hejbheje lees ve nesieer ner, leLee Deeieeceer 1000 Ske npeej Je<e& leke efmebnmLe
veece kes efuees Yeer heeeleehe kejvee he[siee~ efkevleg efJe.meb. 2037 (meved 1980) ceW meYeer mevle Deewj efJeeveeW ves 84 Je<e& ceW ueghleeyoJeMe 1
Je<e& kes mebmkeej kees mecePee Deewj meb. 2037 efJe. meved 1980 ceW meJe&mecceefle mes efmebnmLe heJe& ceveeee Lee~
ncesMee heJe& kegeesie kes mebeesie mes ner nesles nQJeefleheele, JewOe=le, DeceeJemee, mete&-ev kes enCe Deeefo kees MegYe efove veneR kenles Deewj ve FveceW ceebieefueke keee& nesles nQ, efkevleg
heJe& keer ef mes FveceW oeve-hegCe kee efJeMes<e cenlJe nw~ Fmeer ekeej efmebn kee ieg Yeer iegJee&efole oes<e kes keejCe otef<ele keeue ceevee nw ceIeeefo hebe heeos<eg ieg: meJe&$e efveefvole:~
iebieeieesoevlejb efnlJeeMes<eebefOe<eg veoes<eke=led~~
ces<eskexmeodeleesenew,
iebieeieesoevlejsefhee~
meJe&efmebn iegJe&pe: keefuebies ieew[iegpe&js~~
Dele: efmebn kee ieg otef<ele keeue nesves mes heJe& kes efuees (mveeve-oeve-hegCe) efJeMes<e cenlJe kee nw~ Fmeerefuees Gppewve, veeefmeke kes efmebnmLe
heJe& kes efuees efmebn kee ieg ner efJeMes<e he mes eceeCeeW ceW efoee nw~ kevee kes ieg kees keesF& heJe& veneR kenlee~
eejeW leerLeeX kes hetCe&kegcYe leLee DeOe&kegcYe eesie kee meejebMe
eeeie ceW hetCe&kegcYe - ceeIeer DeceeJemee ceW cekej jeefMe kes mete& + ev ceW ces<e ee Je=<e jeefMe kee ieg nesvee~
eeeie ceW DeOe&kegcYe - ceeIeer DeceeJemee ceW cekej jeefMe kes mete& + ev kes meeLe leguee ee Je=efeke jeefMe ceW ieg nesvee~
veeefmeke ceW hetCe&kegcYe - eeJeCe ceW efmebn jeefMe kes mete& + ieg kes mebeesie mes eneB hetCe&kegcYe neslee nw~
veeefmeke ceW DeOe&kegcYe - eneB DeOe&kegcYe veneR neslee nw, efkevleg Deve leerLeeX keer hejcheje ceW kegcYe kes ieg, efmebn kes mete& leLee eeJeCe
ceeme ceW Ssmes eesie yeveles nQ~
Gppeefeveer ceW hetCe&kegcYe - eneB kee kegcYe heJe& efmebn jeefMe kes ieg ceW nesves mes efmebnmLe veece mes peevee peelee nw~ Dele: efmebn jeefMe kee
ieg, ces<e kee mete& leLee JewMeeKe ceeme eneB kes efuees cegKe nw~ Fmeer mecee nefjej ceW DeOe&kegcYe neslee nw~
Gppeefeveer ceW DeOe&kegcYe - eeeie-nefjej keer hejcheje ceW efJe. meb. 2007 (meved 1950 F&.) ceW oe DeKee[s kes eer cenvle
mebOeehegjer peer ves DeOe&kegcYe ceveeee Lee~ efmebn jeefMe mes mehlece jeefMe kegcYe jeefMe kes ieg ceW ces<e kee mete& nes leye JewMeeKe ceeme ceW Gppeefeveer
ceW DeOe&kegcYeer kes eesie yeveles nQ~ Fmeer mecee nefjej ceW hetCe& kegcYe neslee nw~
nefjej ceW hetCe&kegcYe-kegcYe jeefMe kes ieg ceW ces<e jeefMe kes mete& kes efove nefjej ceW hetCe&kegcYe ceevee peelee nw~
nefjej ceW DeOe&kegcYe-kegcYe jeefMe kes ieg mes mehlece efmebn jeefMe kes ieg ceW ces<e kes mete& Deeves hej nefjej ceW DeOe&kegcYe eesie yevelee
nw~ Fmeer mecee Gppewve kee hetCe& kegcYe Yeer neslee nw~
188
Sm-New
DeOe& kegcYeer heJe& keee nw?

DeOe& kegcYeer veece mes he=Leked keesF& heJe& veneR nw, JeemleJe ceW Oeeefce&ke, DeeOeeeflceke leLee meebmke=efleke eslevee Jeeues kegcYe ceneheJe& kee en
ceOe me$e nw~ pewmee efke veece mes ner (DeOe&kegcYe) mhe nw, oes kegcYe heJe& kes ceOe kee mecee~ Dele: en mhe nw efke meceg cebLeve keer keLee,
Dece=le eeefhle Deewj megjemegj mebIe<e& Jeeues pees DeeOeej kegcYeheJe& keer hejbheje kees mLeeefhele efkees ngS nQ, Jewmes keesF& DeeOeej ee eceeCe DeOe&kegcYe
heJe& kes meeLe veneR nw~ ceQves eee: osMeYej kes ecegKe efJeeveeW leLee mevleeW kees he$e efueKekej en peevevee een Lee efke keee eeeie Deewj nefjej ceW
ceveees peeves Jeeues DeOe&kegcYe kes efuees keesF& Jeso ee hegjeCe ceW eceeCe nw? lees cegPes en kenves ceW mebkeese veneR nw efke Fme mecyevOe ceW efkemeer Yeer
meble-lehemJeer ee efJeeveeW kee Gej cegPes eehle veneR nw~
DeOe&kegcYeer keneB Deewj keye ceveeF& peeleer nw?
eeeie ceW eefleJe<e& ceeIeer cesues kee Deeeespeve neslee nw~ cekej kes mete& ev eesie ceW ceeIeer DeceeJemee kees eeeie ceW iebiee mveeve kee efJeMes<e
hegCe hegjeCeeW ceW JeefCe&le nw~ Fmeer ceeme Deewj eesie ceW ces<e ee Je=<e kes ieg nesves hej eneB kegcYe heJe& neslee nw~ 12 Je<e& ceW Ske yeej kegcYe heJe& nesves
mes Oeeefce&ke peeie==efle keer ef mes efkemeer mevle-lehemJeer keer esjCee mes 6 Je<e& ceW Yeer DeOe&kegcYeer veece mes ceeIe ceeme ceW heJe& ceveeee peeves ueiee~
Fmekes efuees eceeCe keer DeeJeMekelee Yeer veneR nw, eefleJe<e& ceeIe ceeme hegCeeo nw, kegcYe mes 6 Je<e& heeeled ceeIeer cesues kee efJeMeeue he ner
DeOe&kegcYe nw~ eneB kee kegcYe ces<e-Je=<e kes ieg ceW nesves mes Fmemes mehlece jeefMe leguee ee Je=efeke kes ieg nesves hej ceeIeer DeceeJemee kees eeeie
kee DeOe&kegcYe eesie yeve peelee nw~ eeeie keer DeOe&kegcYeer kes mecee osMe ceW Deve$e keneR Yeer kegcYe heJe& veneR nesves mes eneB kee DeOe&kegcYe
hetCe&kegcYe kes meceeve ner mecheVe nes peelee nw, eneB kes DeOe&kegcYe keer hejcheje Yeer eeeerve nesves mes Fmes mLeeeerlJe eehle nes ieee nw leLee eneB keer
hejcheje ner Meee yeve ieF& nw~
Gppeefeveer keer DeOe&kegcYeer keer he==Yetefce eeeie Deewj nefjej ceW ceveees peeves Jeeuee DeOe&kegcYeer mes esjCee ueskej Oeeefce&ke, DeeOeeeflceke SJeb meebmke=efleke peeie=efle kes GsMe mes
hetpe efheleepeer (mJe. eer mebke<e&Cepeer Jeeme) ves Gppeefeveer ceW Yeer DeOe&kegcYeer ceveeF& peeJes, Ssmee efveee kejkes ceneved lehemJeer mevle efme heg<e
oe DeKee[s kes eer cenvle heerj peer mebOeehegjer peer cenejepe Deewj Gvekes Goejcevee Yee eer veevetYeeF& mes eee& keer Leer~ leovegmeej efJe. meb.
2007 kes JewMeeKe ceeme ceW (meved 1950 F&.) ceW eLece yeej Gppeefeveer ceW DeOe&kegcYeer ceveeves kee Gheece heerj peer eer mevOeehegjer peer ves
Deheves Yee SJeb efMe<eeW kes meneesie mes efkeee Lee~ cenvle peer keer mJeerke=efle kes heeeled hetpe efheleepeer ves efJe. meb. 2007 kes eer cenekeeue ew$eeefo
hebeebie ceW DeOe&kegcYeer heJe& kee GuuesKe efkeee Lee~ efpemekes heeme jskee[& ceW hebeebie nes Jes osKe mekeles nQ~ Ske efJeMeeue cene e%e kes meeLe
JewMeeKeer hetefCe&cee 2 ceF& 1950 F&. kees meeOeg-mevle meefnle ueeKeeW Oece&eeCe pevelee kes meeLe DeOe&kegcYeer heJe& hej heefJe$e efMeee ceW mveeve kejles
ngS hegCe ueeYe eehle efkeee Lee~ Ge DeOe&kegcYeer keer JeJemLee mLeeveere mlej hej efpeuee eMeemeve Deewj veiejheeefuekee ves keer Leer~ Ge mecee
cegefveefmeheue mesesjer eer jecemJehe mebIeJeer Les~ eeefhe DeOe&kegcYeer kee DeejbYe ueIeg he ceW ner ngDee Lee, efkevleg heerj peer kes yeeueerve nesves kes
heeeled Gvekes eje mLeeefhele hejcheje Deeies veneR ye{ heeF& Leer~
Deevevo Mebkej Jeeme
Deevevo YeJeve ye[s ieCesMe Gppewve
189
Sm-New
190
Gppeefeveer kee kegcYe keueMe ee
Sm-New
mebef#ehle heefjee-keueMe ee kee efe$e meeLe kes he= hej efoee ieee nw~ en ee Jeleerle kegcYe heJe& (meved 56) kes DevegmebOeeve ceW meleled
jle hetpe efheleepeer keer GheueefyOe nw~ keueMe kes Meer<e& hej eerheue Deewj Gme hej heJe& kes cegKe osJe Je=nmheefle Deheveer heJe& jeefMe (efmebn) kes Jeenve
hej efmLele nQ~ keueMe kes cegKe hej YeieJeeve efJe<Ceg efnjCeceesve hee$esCe kes Devegmeej leLee keueMe keb" ceW he mes eer cenekeeue ner
eCeJeeke=efle mes eoefMe&le nQ, eneB cenekeeue kes eCeJe cee he ceW peueeOeejer G nw, cee$ee eneB mehe&cegKe nw leLee ev SJeb efMej DevegmJeej nes
peeles nQ~
YeieJeeve Mebkej ves iejue heeve efkeee Lee DeleSJe veeruekeb" nes eneB mJeeb Dece=lecee keueMe kes keb" ceW yew"kej iejueeefive Meceve kejles
ngS,, iejuenerve mehe& efMeee kees Deheves efMejefmLele meesceuesKee mes meesceheeve kejeles ngS iebieeJelejCe he ceW eneB cenekeeue kes Meer<e& mes efiej kej
efMeee DeefnJeueeekeej nes mechetCe& #es$e kees Jesefle efkees ngS nQ~ meesceheeve mes efMeee meesceJeleer nes Dece=leceeer nes jner nQ~ DeJeefvle Keb[ ceW efueKee
nw~
meefjlmeescee meceglheVee Jeemeles vewJe lespemee,
he=efJee mee veoer efMeee Dece=les veeefle hetefjlee~
lele: meesceJeleer efMeee efJeKeelee eefle hegCeoe~~
Fmeer ee ceW efMeee Deheves 28 Yeeie ceW (DeefnJeueeekeej ee ceW) ke=efekeeefo ve#e$e ece mes YeceCe kejles ngS efoKeeF& nw~ eleske Yeeie
ceW 1-1 leerLe& Deewj 3-3 efMeJeefuebie oMee&les ngS efMeee efmLele 28 leerLe& Deewj cegKe 84 efuebie Fme ee ceW Dee peeles nQ~ keueMe kes kegef#ee
hej mehlemeeiej SJeb mehleerhe, meebieJeso elege, cetue ceW yeee SJeb ceOe ceW ceele=ieCe osles ngS keueMeme cegKes efJe<Ceg: keb"s meceeefele:
keueMe keer mlegefle kees en ee meekeej kej oslee nw~ keueMe kes Devleie&le 28 kees"s Jeeuee DeefnJeuee ee ner kegC[efueveer ee nw, meg<egcvee eneB
efMeee he ceW eoefMe&le nw~ FvneR 84 efuebbieeW mes yeen&mhele YeceCe kes eje heJe& kee mJehe efme nes peelee nw~ DeleSJe keueMe ee kee
DeeOeeeflceke, heewjeefCeke, eewefieke kes meeLe-meeLe peesefle<e mes Yeer mecyevOe nes peelee nw~ Dece=le efyevog kes heleve mes Dece=leceeer DeJeefvlekee kes
kegcYe heJe& hej, Dece=le keueMe ceW efJejepeceeve Gppeefeveer kes meYeer ecegKe osJelee Deewj meYeer leerLe& kes lelJe he mes oMe&ve nes peeles nQ~ Fme ekeej
Fme ee kes efvele oMe&ve mes eer cenekeeuesej Deeefo kes meeLe leerLe& kes mechetCe& osJeleeDeeW kee mcejCe, oMe&ve Deewj hetpeve kee hegCe ueeYe menpe
ner eehle nes peelee nw~
191
Sm-New
Gppewve keer Keieesue Deewj peesefle<e hejcheje

Gppewve keer Keieesue Deewj peesefle<e hejcheje cesb efJeeej kejves kes hetJe& peesefle<e keee nw? Fme hej efJeeej kej uesles nQ~ Yeemkejeeee& ves
efmeeble efMejesceCeer ceW kene nwJesoemleeJee%ekece&heJeee e%ee: heeskeleemles leg keeueeeesCe ~
MeeeeomceelkeeueyeesOeesele: mee Jesoe lJeb peesefle<e meeskelecemceeled ~~
nceejs heeeervelece iebLe Jeso e%ekece& kes heJele&ke nwb Deewj mechetCe& e%e kece& keeue (mecee) kes DeOeerve nw~b Dele: efpeme Meem$e kes eje keeue
(mecee) kee %eeve neslee nw, Gmes Jesoebie peesefle<e kene nw~
efkemeer Yeer ieCevee kes efuees DeeOeej, mLeeve, kesvo DeLeJee heejcYe kejves kee mLeue DeeJeMeke neslee nw, Fme o=ef< mes meYeer hetJee&eeeeX ves
Gppewve kees Skecele mes mecee ieCevee kee kesvo mJeerkeej efkeee Lee~
peesefleefJe&%eeve keer o=ef< mes Gppeefeveer kee cenlJehetCe& mLeeve nw~ mkebohegjeCe kess Devegmeej keeueekeheJ ee&kees cenekeeue heleeheve:
efueKekej YeieJeeve cenekeeuesMJej kees mecee ieCevee kee heJele&ke ceevee nw~ Gvekeer efmLeefle veeYeer hej nesves mes Yeer en heefJe$e mLeue kesvo efyevog
nw~ Yeewieesefueke ieCevee kes Devegmeej heeeerve DeeeeeeX ves Gppewve kees (0) Metve jsKeebMe hej ceevee nw, keke& jsKee Yeer eneR mes peeleer nw~ Fme hekeej
keke& jsKee Deewj YetceOe jsKee Ske otmejs kees ener Gppeefeveer cesb keeleer nw~ mebYeJele: Oeeefce&ke o=ef< mes cenekeeuesMJej kee mLeeve ner YetceOe
jsKee Deewj keke& jsKee kes efceueve mLeue hej nes, veeYeer mLeue nesves mes he=LJeer kee ceOe lees nw ner~ Fmeer efJeefMe< Yeewieesefueke efmLeefle kes keejCe
heeeerve DeeeeeeX kes eqmeeblekeejeW ves mecee ieCevee, hebeebie efvecee&Ce Deeefo kes efuees Gppewve kees kesvo kes he ceW mJeerkeej efkeee nw~ ener kes
ceOeceesoe hej mechetCe& Yeejle kes hebeebie kee efvecee&Ce neslee nw~ peesefle<e kes heeeervelece SJeb meJee&efOeke heceeefCeke iebLe mete&efmeeble ceW YetceOe
jsKee kes mecyevOe ceW Fme hekeej efueKee nw je#emeeueeosJeewke:
Mewueeesce&Oemet$eiee: ~
jesefnlekeceJevleer e eLee meefVeefnleb mej: ~~
uebkee Deewj megces heJe&le kes ceOe pees met$e nesiee, Gmekes yeere kes veiej jsKeehegj kenueeles nQ~ pewmess jesefnleke, DeJevleer Deewj ke#es$e Ssmes
mLeeve nQ pees Ge jsKee ceW Deeles nQ~
Yeemkejeeee& he=LJeer keer ceOe jsKee kee JeCe&ve Fme ekeej kejles nQeuueesppeefeveerhegjesheefjkeg#es$eeefo osMeeved mhe=Meled ~
met$eb-cesieleb yegOewefve&ieefolee mee ceOejsKee YegJe: ~~
pees jsKee uebkee Deewj Gppeefeveer mes neskej keg#es$eeefo osMeeW kees mheMe& kejleer ngF& megces mes peekej efceueleer nw Gmes Yetefce keer ceOe jsKee
kenles nQ~ Fme ekeej YetceOe jsKee uebkee mes megces leke peeles ngS Gppeefeveer meefnle Deveeve veiejeW ceW mheMe& kejleer peeleer nw efkevleg Jen keke&
jsKee kees Ske ner mLeeve Gppeefeveer ceW efceueleer nw~ FmeefueS en mLeeve keeue ieCevee kes efuees Gheege mecePe ieee~ nce osKeles nQ efke Jele&ceeve
ceW efJee keer mecee ieCevee kes efuees pees cenlJe eerveJeere kees eehle nw, Yeejle kes meYeer efmeeblekeejeW ves eens Gvekee pevce Yeejle kes efkemeer Yeer
#es$e ceW ngDee nes, Deheves efmeeble DeLeJee kejCe ebLeeW ceW Gppeefeveer kes Ge cenlJe kees eLeeJeled mJeerkeej efkeee nw~ efe$ee Me he#e kes peveke
192
eer keslekej Deewj jwJelehe#e kes yeeueiebieeOej peer efleueke ves Yeer eceMe: Deheves efe$ee SJeb jwJele he#eeW ceW Gppeefeveer ceOeceesoe kees ner mJeerkeeje
Lee~
eeeerve DeeeeeeX ceW meyemes efJeue#eCe efJeeve Jejenefceefnj kee pevce Gppewve efpeues kes keeeLee eece ceW ueieYeie Meke 427 ceW ngDee Lee~
Jes Skecee$e Ssmes efJeeve ngS nQ efpevneWves peesefle<e keer mecemle efJeOeeDeeW hej Deheveer cenlJehetCe& jevee keer Leer~ Gvekes evLe ceW
hebeefmeebeflekee,Je=nppeeleke, Je=nlmebefnlee, efJeJeenheue, ee$ee SJeb ueIegpeeleke Deeefo eefme nQ~ mJele: Jejenefceefnj ves Deheves Je=nppeeleke ebLe
kes Deble ceW Deheves pevce mLeeve kes yeejs ceW Fme ekeej GuuesKe efkeee nwDeeefoleoemeleveemleoJeehleyeesOe:,
keeefhelLekes meefJele=ueyOeJejemeeo:~
DeeJeefvlekees cegefveceleeveJeueeskee meceied,
Ieesjeb Jejenefceefnjes efejebekeej~~
Fme Mueeske mes mhe nw efke Fvekes efhelee kee veece Deeefoleoeme Lee, GvneR mes FvneWves %eeve eehle efkeee Lee, DeJeefvlekee kes efveke
keeefhelLe ieeBJe (Jele&ceeve kee keeeLee eece) Fvekeer pevceYetefce jner nw, JeneR Fvekees mete& keer Ghemevee mes efmeef eehle ngF& Leer, FmeefueS FvneWves
Deheves mecemle evLeeW kes cebieueeejCe ceW mete& keer Jevovee keer nw~ Fvekes pevce keeue kees ueskej efJeeveeW cesW DeJeMe celeYeso nQ, efkevleg eee: Meke
427 ner ee keg Deeies heers ner Fvekee pevce mecee ceevee ieee nw~ Fme ekeej Jejenefceefnj kee meeefnle efJee kees Gppewve keer osve kes he
ceW meJe&oe mcejCe efkeee peeJesiee~
Fmeer ekeej Gppewve kes keeueieCevee kes cenlJe kees eefleheeefole kejves kes efuees peesefle<e keer hejcheje meleled eueleer jner nw~ nceejs hetJe&peeW
ceW Yeer ke=<Ce efJeeeieg kegueeslheVe eer heb. oerveeveeLe peer Jeeme kee pevce efJe. meb. 1875 ceW ngDee, Jes Gme keeue ceW Gppewve ceW peesefle<eMeem$e
kes cetOe&ve efJeeve kes he ceW ceeves peeles Les, Gvekee meJe&meben veeceke evLe peesefle<e ceW eefme nw~ efmebnhegjer ceesnuues ceW jemeceC[ue veece mes
Fvekee mLeeve Deepe Yeer efJeeceeve nw~ mJe. heb. oerveeveeLe peer Jeeme kes heeeled cesjs oeoe peer mJeieeae veejeeCe peer Jeeme yengle eefme efJeeve ngS
nQ~ Gvekee pevce efJe. meb. 1917 ceW ngDee Lee Deewj mJeie&Jeeme efJe. meb. 1992 efJe. ceW ngDee Lee~ GvneWves Deheves peerJeve keeue ceW Jeso-Jesoebie,
peesefle<e, kece&keeC[, mebmke=le meeefnle, JeekejCe, hegjeCe SJeb hegjeleve meeefnle Deeefo hegjeleve Yeejleere efJe<eeeW kes GlLeeve, efJekeeme kes efuees
keF& "esme keee& efkees Les~ Gheeg&e efJe<eeeW kee DeOeeheve iegkegue heefle mes kejeles Les, Gvekes meeefveOe ceW 100-100, 125-125 e$e
Ske meeLe jnles Les~ efpevnW Jes Keevee, heefnvevee, DeeJeeme oskej DeOeeve kejeles Les~ Yeejle Yej ceW Gvekes he{ees npeejeW e$e neWies pees eneB mes
%eeve eehle kejkes peesefleefJe&%eeve keer mesJee kej jns nQ~ mJeieeae veejeeCepeer Jeeme ves Deheves peerJevekeeue ceW Keieesue keer ef mes eefme JesOeMeeuee
kee Gej Yeer kejJeeee Lee~ peesefleefJe&%eeve keer ef mes mecee ieCevee kes efuees eefme Gppewve ceW peehegj kes cenejepee meJeeF& peeefmebn ves meved
1725-1730 F&. ceW Ske JesOeMeeuee mLeeefhele keer Leer~ pees Je<eeX mes hegjeleve keer Jemleg nesleer peekej ve nes jner Leer~ meved 1904 ceW mJe.
efleueke peer kes eelveeW mes Ske De. Yee. peesefle<e meccesueve cegcyeF& ceW ngDee Lee, JeneB iJeeefueej jepe keer Deesj mes mJe. veejeeCepeer Jeeme kees
meefcceefuele efkeee Lee, GvneWves JeneB kes Jee. cenejepee ceeOeJejeJe peer efmebefOeee kee Oeeve JesOeMeeuee kes efuees Deeke= kejkes Gvekes peerCeexej,
jKe-jKeeJe Deewj efJeeveeW kes eje Gmekeer Gheeesefielee yeves, Fme yeele hej peesj efoee Lee, leodvegmeej jepe keer Deesj mes Gmekee peerCeexej efkeee
ieee Deewj mJe. veejeeCepeer Jeeme keer meueen mes lelkeeueerve ceeOeJe kee@uespe kes eeeee& ceneve ieefCele%e ieeseJf evo meoeefMeJepeer Deehes kees
JewOeMeeuee kee efJekeeme keee& meeQhee ieee Deewj meved 1930 ceW GvnW JesOeMeeuee kee DeOe#e yeveeee ieee~ meJee&vevo ueeOeJe veeceke hebeebie keer
meeeve ieCevee kee Gvekee evLe eefme nw~ leye mes DeYeer leke eneB keer JesOeMeeuee efeeelceke mJehe ceW nw~ eefleJe<e& meeeve enefmLeefle keer Ske
SHescejerpe eneB mes ekeeefMele nesleer nw~ Jewmes cenejepee peeefmebn eje peehegj, efouueer Deewj yeveejme ceW Yeer JesOeMeeuee mLeeefhele keer ieF& Leer, efkevleg
Gppewve kees es[kej Mes<e JesOeMeeuee ceW keesF& jeveelceke keee& veneR nes jne nw~
193
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mJe. veejeeCepeer kes heeeled Gvekes heg$e mJe. mete&veejeeCe Jeeme Deewj mJe. hebef[le mebke<e&Ce peer Jeeme ves peesefle<e keer hejcheje kees Deeies
ye{eee Deewj Gmekes ieefCele SJeb YeefJe<e kes cenlJehetCe& he#eeW mes osMe kes ueesieeW mes heefjefele kejeee~ Fmeer ekeej mJe. veejeeCepeer Jeeme keer uecyeer
efMe<e hejcheje ves Yeer osMe ceW Gppewve keer peesefle<e hejcheje kees mLeeefhele efkeee~ mJe. veejeeCepeer Jeeme kes efMe<eeW ceW hebef[le heg<eesece peer
peesMeer Keieesue Deewj efmeeble kes Des efJeeve Les, JesOeMeeuee ceW DeOe#e heo mes cege neskej DeOeeheve keee& kejles jns~ Deye Jele&ceeve ceW
peesefle<e keer hejcheje Gppewve ceW lees keee mechetCe& osMe ceW eee: mJe. veejeeCe peer keer efMe<e hejcheje Deewj Gvekes Deelceere heefjJeej peve eLee
%eeve yeveees jKes nQ Deewj Deeies ye{eves kes eeeme ceW Yeer nQ~
ceeveves mes MeieefCele mes keg Devlej DeJeMe jnlee nw, keejCe keer eeeerve efmeevleeW ceW keg mLetuelee DeeF& nw, efkevleg Meee ceee&oe
keer ef mes Gmes mJeerkeej kej efueee peelee nw~ Dele: Oeeefce&ke heJe& eleeefo kes efuees eeeerve efmeevle efveefce&le hebeebieeW kees ner Meer<e&mLe Oecee&eeeeX
ves mJeerkeej efkeee nw~ nceeje Me he#e mes keesF& celeYeso veneR nw Deewj ve jne nw, mJele: mJeieeae het. efheleepeer (heb. me<e&Ce peer Jeeme) ves keslekeer
kee Yee<eevegJeeo efkeee Lee, pees ueieYeie 3/4 Yeeie hee ngDee he[e nw Deewj nce Deheves eeeerve efmeevle kes hebeebie ceW Yeer enCeeefo Goe-Demle
Yeeie Me mes uesles nQ, Fmekes uesves mes Oece&Meee keer ceee&oe ceW keesF& JeJeOeeve veneR Deelee nw~
Devle ceW - Yeejle kes efJemle=le hewueeJe SJeb efJeefYeVe meceoeeeW keer Deueie-Deueie Meeeere ceee&oe nesves kes keejCe eneB kes heJe&-eleeW ceW
celeYeso otj neskej Ske Jeekeelee DeeJes Deewj mechetCe& Yeejle kes heJe&-ele Ske ner efove ceveees peeJeW en efmeevlele: mebYeJe veneR nw, Thej mhe
kej egkes nQ~ otmeje en efke Yeejleere efmeevleeW keer megj#ee kes efuees leLee Gvemes Oece&Meee kee mecevJee nesves kes keejCe, Yeejleere heJe&-eleeW kee
efveCe&e eneB kes eeeerve efmeevle mes yeves ngS hebeebieeW kes DeeOeej mes ner nesvee eeefnes~ enCeeefo pees Debie Me kes uesves mes Oece&Meee ceW JeJeOeeve
veneR Deelee Jes Me mes ues uesves ceW keesF& Deeheefe veneR nw~
Deevevo Mebkej Jeemes
Sm-New
efMeJeemeeosve efJevee ve efmeef: efMeJeemeeosve efJevee ve yegef:~~

efMeJeemeeosve efJevee ve egefe: efMeJeemeeosve efJevee ve cegefe:~~
194
eer DeeesOee jecepevce Yetefce nw en efveefJe&Jeeo nw~ Meeeere efJeJesevee kes Devegmeej YeieJeeve eerjece kees eer DeeesOee ceW pevce uesves mes Deye
leke me=ef kes kegue 1 Dejye 83 kejes[ 75 ueeKe 17 npeej 1 meew eej Je<e& Jeleerle nes egkes nQ Deewj Fleves ner Je<eeX mes eer DeeesOee peer kees
jecepevce Yetefce nesves kee ieewjJe eehle nw~ Yeejleere peesefle<e keeueieCevee kes Devegmeej me=ef kes kegue Deye leke 1 Dejye 95 kejes[ 58 ueeKe
85 npeej 1 meew eej Je<e& Jeleerle nes egkes nQ~
hetJe& meie& kes 27 elegeg&ieer Je<e& Deewj 28JeW elegeg&ieere DeejcYe kes eLece meleegie Jeleerle nesves Deewj 28JeeR $esleejcYe kes efleere Je<e&,
ceeme ew$e Megkeue, veJeceer efleefLe, hegveJe&meg ve#e$e, keke& ueie> ceOee "erke 12 yepes hejceelcee eerjece ves eer DeeesOee peer kees Deheveer pevce-Yetefce
yeveeee DeLee&led eer DeeesOee peer ceW pevce (DeJeleej) enCe efkeee~ mJeeceer peer ves yeleeee efnvot mebmke=efle kee ieewjJe evLe eer DeOeelce jeceeeCe
kes megvojkeeC[ eLecemeie& kee 48JeeB ceb$e hej mee#e efueKee nw~
hegjenb yeeCee eesee efn DeeefJebMeefle hee&es~ $eslee egies oeMejLeer jecees veejeeCeesJee:~~
Deeefo cenef<e& Jeeuceerke pees Deheves Jeeuceerkeere jeceeeCe kes 18JeW meie& ceW kenles nQ efke-ceemes ew$es veeJeefcekes efleLeew keewmeuee peveheod jeceb
efoJeue#eCemebegleced~ Jeeuceerkeere jeceeeCe meie& 18~
DeleSJe Meeeere ceerceebmee kes Devegmeej mecemle Dee<e&evLe hetJe& meie& kes 28JeeR $eslee ew$e Megkeue veJeceer efleefLe kees YeieJeeve eerjece kee pevce
Deewj eerpevceYetefce DeeesOee kees mJeerkeej kejles nQ Deewj Fmeer eceevegmeej ew$e Megkeue veJeceer efleefLe kees ew$e jeceveJeceer kene peelee nw Deewj
Yeejleere heJeeX ceW Fmekee Dehevee meJeexheefj mLeeve nw Deewj Fmeer YeeJeOeeje kes Devegmeej kejes[eW-kejes[ efnvot ueeKeeW Je<e& mes ew$e Megkeue jeceveJeceer
kes heefJe$e heJe& hej eerjece pevce-Yetefce eer DeeesOee-mejet peer keer eoef#eCee kejlee nw, heefjecee kejlee nw~ yeeuekehe jece kee Oeeve, mejet
ceppeve mveeve, cees#ehegjer eer DeeesOee peer keer heefjecee, osJeoMe&ve, hetpeve-ele kee ece Yeejleere DeemLee ves Deye leke peejer jKee nw~ DeveskeeW
jepevewefleke kegeeeW, yeJe&jlee hetCe& DeeIeeleeW, DeceeveJeere efnbmeke Oecee&vOeleehetCe& etj-ke=leeW kes yeeJepeto Yeer eerjece pevceYetefce DeeesOee kee
Meeele mecyevOe Deewj efnvot DeemLee Deepe DeYese nw Dese nw~ eke=efle kee eyeue eJeen Fme Meeele mele kees mJeerkeejves kes efueS efJeeceeveJe
kees cepeyetj kej osiee~ DevOekeej siee, mele Deeueesefkele nesiee, ceeveJeerelee heeeleehe kejsieer~ mJeeceer %eeveevevo mejmJeleer ves kene efke eerjece
pevceYetefce DeeesOee nw, en efveefJe&Jeeo mele nw~ meejs efJeJeeo, mele mes hejs DeOeeve kes DeYeeJe ceW nw~ cetue mee#eeW, evLeeW kees ojefkeveej kej
efJeJeeo meguePeeves kee eeeme efkeee pee jne nw~ en kewmee efceLeeefYeceeve hetCe& eeeme nwb~ keee efJee kes efkemeer Oece& evLe meeefnle ceW Fleveer mener
keeue ieCevee Deewj eCeeueer leLee Yeewieesefueke efmLeefle kee Jeefeiele-Jeefeiele Gve mLeueeW kes Ssefleneefmeke he=eW mes mebueie> JeCe&ve mee#e Deewj
eceeCe nw~ meleevJes<eer DeOeeveMeerue-ceeveJe hetJee&en mes jefnle neskej eefo efJe<ee kee efevleve kejs lees Gmes Yeejleere evLeeW, $e+ef<e eCeeefueeeW
Deewj keeue ieCevee keer MewefueeeW hej Deeee& nesiee~ Flevee meeJe&keeefueke! meeJe&Yeewefceke! Flevee mele! keuhevee Yeer veneR kej mekelee~
Yeejleere peesefle<e ieCevee kes mechetCe&me=ef keeueceeve ceW elego&Me (14) cevJevlej nesles nQ~ 1 ceveg keeue ceW 71 elege&gieere (Je<e&) kee
Yeesie neslee nw~
elegeg&ieere Je<e& ece Fme ekeej nwke=leegie (meeegie)
17 ueeKe 28 npeej Je<e&~
$esleeegie
ehej egie
keefueegie
kegueeesie
195
Sm-New
jece pevceYetefce keeueieCevee kes ohe&Ce ceW
Sm-New
en 43 ueeKe 20 yepeej Je<e& Ske elegeg&ieere Je<e& nw~

71 elegeg&ieere Je<e& kee eesie Je<e& 1 ceveg Jeee (meb%eke) Je<e& neslee nw~
43, 20, 000 71 14 4,29,40,80,000
mechetCe& me=ef Je<e& eej Dejye, Gvleerme kejes[, eeueerme ueeKe, Demmeer npeej Je<e& nesles nQ~
Jele&ceeve egie Je<e& meeleJeW ceveg JewJemJele Je<e& kee DeeFmeJeeB elegeg&ieere keefue Je<e& 5104 eue jne nw~ Fme Meeeere ieCevee kes DeeOeej
hej me=ef DeejcYe mes Deepe leke keer Je<e& ieCevee 1 Dejye 95 kejes[ 58 ueeKe 85 npeej 104 Je<e& ngeer~
hejceelcee jece hetJe& meie& kes 27JeeR elegeg&ieere Je<e& Jeleerle nes peeves Deewj 28JeeR elegeg&ieere Je<e& kes eLece melegieere Je<e& 17 ueeKe 28
npeej Je<e& Jeleerle nesves leLee $eslee DeejcYe Je<e& yeerle peeves hej efleere Je<e& ceW ew$e Megkeue he#e, veJeceer efleefLe kees DeLee&led hetJe& meie& kes 28JeeR $eslee
ceW eYeg jece kee pevce eer DeeesOee peer ceW ngDee~
Ssmee MeeeeW ceW JeCe&ve nw~ Deye nce Je<eeae meceer#ee kejles nQ efke Jen heefJe$e #eCe Deepe mes efkeleves Je<e& hetJe& ceW Ieefle ngDee~ peye meveeleveOece&
memLeeheveeLee&e mebYeJeeefce egies-egies kee ceneveeo efoJe-efevcee-peesefle Deelceeesefve mebpeele mecemle eeefCeeeW kes F&ej #eerjeefyOeMeeeer ceneefJe<Ceg
ves eerjece he mes eerDeeesOee peer ceW DeJeleej efueee~
etBefke hetJe& meie& kes 27 elegeg&ieere Je<e& Jeleerle nes egkes Les Deewj 1 elegeg&ieere Je<e& 43,20,000 Je<e& kee neslee nw~ FmeefueS
43,20,000 27 11,66,40,000 Je<e& egieejbYe ceW eLece ke=le egie (melegie) kee 1728000 Je<e& Yeer Jeleerle ngS Devevlej
egie efleere ece $eslee DeejcYe ngDee FmeefueS11,66,40,000 17,28,000 11,83,68,000 Je<e& ngDee
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keer Deeeg ceW heb. eer ceC[ve efcee kee efJeJeen mecheVe ngDee Lee~ osKevee es nw efke F&0 het0 504 Je<e& ceW meesceJeej kees ceeIe Megkeue oMeceer he[leer
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uesves hej meYeer eneW keer efmLeefle efJeJeen ee ceW eLeeLe& oerKe he[leer nw, leLee en Yeer efme nes peelee nw efke ceC[ve efcee kee Yeeee& ie=n MeesCe veo
kes efkeveejs ner Lee~ keeueevlej ceW ener mLeeve ceC[ve efcee kee kece&mLeue SJeb meeOevee mLeue Yeer yeve ieee~ %eeleJe nes efke efmebn kes mete& SJeb Je=<e
kes ev nesves hej YeieJeeve eer ke=<Ce kee DeeefJeYee&Je ngDee Lee~ eer ceC[ve efcee keer emlegle pevce kegC[ueer ceW ueive efmebn jeefMe ceW nw Deewj mete&
SJeb ev oesveeW Je=<e jeefMe ceW nQ, OeeleJe nw efke peeleke eer ceC[ve efcee peer yeee kes mee#eeled DeJeleej Les~ mete&, cebieue, ev yeueJeeve en neW
lees yegOe Yeer Fvekes meeLe Demleg %eele neslee nw efke eer ceC[ve efcee Deheveer pevce-Yetefce Je=nod Yeejle keer heeJeve hejcheje kes ceneefOeJeee Les~
uesefkeve Meefve leLee ieg kes eYeeJe kes keejCe ceOeeeg ceW ner osMe-keeueeleerle meble kes he ceW eeflejepe yeve iees~ : eneW kee eesie oMece YeeJe
ceW nesvee leLee oMeceeefOeheefle Mege kee veJecemLe nesvee heefjeepeke eesie kes meeLe heeefjpeele eesie yevee os jne nw, FvneR eesieeW kes keejCe eer ceC[ve
efcee keesef-keesef ceeveJe kes DeefOeveeeke nes mekes Les, peieodieglJe eehle Lee~
elegLe& SJeb veJecesMe cebieue oMee kesv ceW yew"kej Deve ie=n eeefhle kee eesie yevee jne nw~ eer efJe<Ceg efce$e kes heg$e eer kegceeefjue Ye kee
efJeMeeue ie{ ie=n eer ceC[ve eqcee kees efJeJeeneshejevle eehle nesves kee ener keejCe nw~ Dece YeeJe ceW ceerve jeefMe nw pees MeesCeYe pe kes
200
efJeee mecyevOeer mecemle eesieeW kes jnves hej Yeer oMecemLe Meefve ves eer ceC[ve efcee kees MeeeeLe& ceW hejeYeJe kee YegeYeesieer yeveeee~ Meefve
Je=<e jeefMe ceW yew"e nw efpememes peeleke kees Deheves kece& - meeOevee Yetefce ceefn<celeer ceeIe kes DeOeerve jnves kee %eeve neslee nw~ Fme lejn Dekeede
peesefle<eere efJeMues<eCe eYeeJeeW mes Deeefo Mebkejeeee& Deewj eer ceC[ve efcee keer MeeeeLe&Yetefce ceieOe ceefn<celeer ner efme nesleer nw~
efoefiJepee ceveer<eer YeieJeeve eer DeeeMebkejeeee& keefue meb. 2609,493 F&0 het0 ceW leerLe&jepe eeeie keer Jesoer hej efveieceeiece kesmejer
kegceeefjue Ye heeo peer mes efveefo& nes MeeeeLe& kes efuee ceefn<celeer eer ceC[ve efcee peer kes veiej heOeejs Les~ ceefn<celeer keer eeke=efleke meg<ecee kee
DeJeueeskeve kej YeieJeledheeod Deeeee& Mebkej Deendueeefole ngS~ eneB keer Meerleue-cevo - megievOe Jeeeg peue meerkejeW ves Deeeee& kee DeeefleLe
efkeee, MebkejeJeleej YeieJeeve Mebkejeeee& peer peneB heOeej kej efJeeece kej jns Les JeneB meeue - Je=#eeW meefnle IeveIeesj Jeve Lee~ MeesCe veoer kee
efkeveeje Lee Deewj meeLe ner heee& ceW efJeMeeue leeueeye Lee efpemeceW keeheer keceue efKeues ngS Les eheguue jepeerJe Jeves efyenejer lejbieieefj*dieledkeCeMeerkeje&:~
jsJeecelkeefchele meeueceeue: eceeheod Yee<eke=leb efme<eves~~
(Me0efo0me0 8, Mueeske 3)
eesefiejepe YeieJeeve Mebkejeeee& eer ceC[ve efcee kes eece ceW MeeeeLe& nsleg efveJeeme kejves kes ece ceW eele:keeue owefveke efeee mevOee Jevoveeefo mes efveJe=e nesves kes efuees efMe<eeW meefnle MeesCe veoer ceW efKeues ngS keceue heg<heeW kee DeJeueeskeve - efJeueeskeve kejles ngS DeekeeMe kes
megjce Me keer efJe e efvenej jns neW eele: MeesCe mejespe yeevOeJeefe eeesefleles Jeesceefve ~
eKeele: meefJeOeee kece&efveeleb e%eeJeleeceeCeer: ~~
(meb0 efo0 8, 54)
eqve<ke<e&le: ceneve ceerceebmeke ceeveveere eer ceC[ve efcee peer kes Deveghece Fefleneme kees Deheves ceW meces kej Jele&ceeve jKeves Jeeues ceieOe
Deepe Yeer eer ceC[ve efcee keeueerve ner nw~ otOe meer OeJeue, peeeJeer, peue meer efJeceue, ceveceesnke ceesleer meer Deeyeoej, efJeceue SJeb efJeMeg nw~ eneB
keer esceceeer eke=efle - jeveer kee jceCeere he efpemes DeJeueeskeve kej yejyeme keefJe oe veeseJeej neslee nw~
ceefnceecee eke=efle kes ceesnke ejCeeW hej,
jne eece en Yekele ceefCekeCe~
eevele - Deejesn kes eefle,
cegiOe eke=efle kee Deelce mecehe&Ce~~
201
Sm-New
ceeefn<celeer (hejeveer mes eg) veiej kee Yeeve kejelee nw~ mehlecesMe Meefve Deewj efleeresMe yegOe kee mecyevOe oMece YeeJe ceW nesves mes helveer he#e
mes mecheefe eehle kejves kee ue#eCe eke kejlee nw~ elegLe& YeeJe kee DeefOeheefle cebieue oMecemOe neskej elegLe& YeeJe kees hetCe& ef mes osKe jne
nw~ Fmemes peeve he[lee nw efke eer ceC[ve efcee ye[s #es$eMeeueer, OeveJeeve SJeb mece=, JewYeJe mecheVe Jeefe Les~ %eeleJe nes efke eer efcee Deheveer
helveer Meejoe osJeer kes vewnj hewle=ke eece ceW ner jn iees Les~ eer Meejoe (GYee Yejleer) kee cekeeve efJeMeeue ie{ Lee, efpemeceW 500 oeme-oeefmeeeB
keece kejleer LeeR~ ieg SJeb Meefve Ske meeLe yew"les Les pees GvnW efejeeg kee mebkesle kejles nQ~ OeeleJe nw efke eer ceC[ve efcee oerIee&eg jns~ heeoee
kes Deeueeske ceW mhe nes peelee nw efke ieg kes eYeeJe keeue ceW heeBe - : ceen keer Deeeg ceW peeleke eer kee De#ejejcYe nes mekee Lee~ Fkeleerme
(31) Je<e& keer Deeeg ceW eer ceC[ve efcee Deewj DeeeMebkejeeee& kes yeere MeeeeLe& ngDee Lee~ yeeermeJeW (32) Je<ee&eg ceW heefC[le eer ceC[ve efcee
Deeeee& eer Mebkejeeee& peer mes mebveeme enCe kej efueee Lee~
Sm-New
Oeeveceive efve:mJej efvemeie& efvepe,

efoJe he kee kejlee DevegYeJe~~
Fmekeer hewueer nefjeeueer ceW
keewve Dekesueer Kesue jner nw?
G<ee - mebOee kes Hetue - keesheue - mebie
emeVelee ceW Petce jner nw ...............~
Geeve ceW efmLele efoJe ceefncee ceefC[le eer ieghlesej ceneosJe kee efJeMeeue ceefvoj Lee, pees eer ceC[ve efcee peer kes kegue DeejeOe
ceneosJe nQ~ YeieJeeve eer DeeeMebkejeeee& peer ves Fmeer ceefvoj ceW YeieJeeve ieghlesej kee ceebieefueke DeefYe<eske efkeee leLee Dee&vee - Jevovee
keer~ Deheves mJehe mes mJeeb hetefpele emeVe DeeMeglees<e ieghlesej ves eke neskej ceerceebmeke eer ceC[ve efcee hej eer efJepee eehle kej uesves
kee DeceesIe DeeMeer<e Meefe eoeve efkeee~ eer ceC[ve efcee kes kegueosJe YeieJeeve ieghlesej ceneosJe mes efJepee eehle kej Deheves efMe<eeW kees
JeneR Dee&ve - efJeeece ceW es[kej eer ceC[ue efcee mes MeeeeLe& kes efveefcee Gvekes ie=n keer Deesj eer Mebkejeeee& peer eues Deewj FOej
ceneosJe Deeeee& Mebkej kees efJepeeeer kee DeeMeerJee&o oskej JeneR DevleOee&ve nes iees~ ieghlesej ceneosJe veece Ieefle ngDee~ DeeMeerJee&o
eeefhle eje Deeeee& ves meJe&eLece Fme mLeeve kees efJeefpele kej efueee, Gmeer mecee mes en efJepeerlehegj ngDee, pees Deeeee& Mebkej keer
efJepeeieeLee kee Deveghece Fefleneme yeleelee nw .............~
ceOee kee mecee Lee, jemles ceW eer ceC[ve efcee keer oeefmeeeB Deeefo Mebkej mes efceueeR~ mebmke=le Yee<ee ceW yeeleeerle kejleer ngF, mej hej
keueMe efuees heveIe keer Deesj peue Yejves peeleer ngF& Gve oeefmeeeW mes Deeeee& eer Mebkejeeee& ves eer ceC[ve efcee kes Iej kee helee hete keg$eelveees ceC[ve heefC[lemesleslee: me ehe#e peueeeievleer:~
leeeeefhe JeeodYegle Mebkej leb meblees<eJeleesooglejmce~~
(Meb0 efo0 meb0 8/5)
ceveer<eer eer ceC[ve efcee kes eece keer efeeeB hejce efJeog<eer LeeR, Demleg GvneWves peJeeye osles ngS kene mJele: eceeCeb hejle: eceeCeb keerje*dievee e$e efiejb efiejefvle~
ejmLeveervlej meb efvee peeveern levceC[ve hebef[leew ke:~~
(Meb0 efo0 meb0 8 Mueeske 6,8)
efpemekes ojJeepes hej yew"s ngS Megke - Megkeer efhevpejs ceW efmLele neskej Jeso DeefOeke eeceeefCeke nQ? F&ej mele nw, mebmeej veej nw ee
mele nw? Fve efJe<eeeW hej keef"ve MeeeeLe& kejles neW, Gmes ner Deehe eer ceC[ve efcee kee Iej mecePeW~
heefveneefjveeW kes Fme JeCe&ve mes Deeeee& eJej kees ceC[ve efcee keer ieewjJe-ieefjcee kee %eeve nes ieee Lee leLee meeLe ner Gvekes eece,
veiejJeemeer pevemeeOeejCe keer efJelee kee yeesOe Yeer~ Demleg ceC[ve efcee kes jepeeemeeo efmebnej kes mecePe GheefmLele ejheeueeW ves metevee oer efke
Deeeee& ceC[ve efcee peer Deheves efhelee kee heeJe&Ce ee kej jns nQ, GvneR kes DeeosMe mes ej yevo nQ, Fme mecee Gvekes heeme peevee efveef<e nw~
efve<eseosMe kees euekej Deeeee& Mebkej DeekeeMe ceeie& mes ie=n kes Yeerlej eJesMe kej iees~
Deevleefj#eeod DeJeleere& eesefieJee& Deeeee& Mebkej ves ceC[ve efcee kes yevo eebieCe ceW DeekeeMe ceeie& mes eJesMe kejves ceeveeW efJeJeeo keer veeRJe
[eue ner oer~ eMveesejeW keer Pe[er ueieekej cegntle& keer ceee&oe kee heeueve efkeee~ en cegntle& efoefiJepee cegntle& Lee hejvleg ceC[ve efcee ves MeeeeLe&
kee cegntle& eefleheoe efleefLe kees eele: keeue jKee, efpemekeer kegC[ueer Fme ekeej nw 202

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Shankar 4

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MejeJelejCeced heg<he-2

efmebnmLe peesefle<e cenekegcYe, Gppewve, 2004 (ce0e0)

Deeepeieodieg Mejeeee& YeieJelheeo keer 2513JeeR peevleer heJe& hej ekeeefMele

Deb ieefueleb heefueleb cegC[b oMeveefJenerveb peeleb legC[ce~d

efmebnmLe peesefle<e cenekegcYe, Gppewve, 2004 (ce0e0)

Universal and Unique Teachings of Shankara

%eehekeb efn Meeeb ve leg keejkeefceefle efmLeefle: ~

Deeepeieodieg Mejeeee& YeieJelheeo keer 2513JeeR peevleer heJe& hej ekeeefMele

efmebnmLe peesefle<e cenekegcYe, Gppewve, 2004 (ce0e0)

ve efn ele#eefJejesOes egles: eeceeCeced ~ ve efn egefleMeleceefhe

cet$eeMees eLeesoes veeeneroce=leb eLee~

Deeepeieodieg Mejeeee& YeieJelheeo keer 2513JeeR peevleer heJe& hej ekeeefMele

mebmeejJebOeefveceg&efe keLeb ces meeled keoe ef<eOes~

efmebnmLe peesefle<e cenekegcYe, Gppewve, 2004 (ce0e0)

Dekeej Gkeejs, Gkeejes cekeejs, cekeej DeeWkeejs,

Deeepeieodieg Mejeeee& YeieJelheeo keer 2513JeeR peevleer heJe& hej ekeeefMele

efmebnmLe peesefle<e cenekegcYe, Gppewve, 2004 (ce0e0)

absolute, one without a second and the Innermost Consciousness" To remain in

Desires have to be controlled and reduced.

Gist of Shankara's Teachings

Deeepeieodieg Mejeeee& YeieJelheeo keer 2513JeeR peevleer heJe& hej ekeeefMele

efmebnmLe peesefle<e cenekegcYe, Gppewve, 2004 (ce0e0)

efe$eb JelejescetxCes Je=e: efMe<ee iegeg&Jee~~

Deeepeieodieg Mejeeee& YeieJelheeo keer 2513JeeR peevleer heJe& hej ekeeefMele

efmebnmLe peesefle<e cenekegcYe, Gppewve, 2004 (ce0e0)

Adya Shankar Prakatya Kaal

ye nandney din mnavudghadhva bhaji

Deeepeieodieg Mejeeee& YeieJelheeo keer 2513JeeR peevleer heJe& hej ekeeefMele

efmebnmLe peesefle<e cenekegcYe, Gppewve, 2004 (ce0e0)

Need of the Day for National Integration

Deeepeieodieg Mejeeee& YeieJelheeo keer 2513JeeR peevleer heJe& hej ekeeefMele

efmebnmLe peesefle<e cenekegcYe, Gppewve, 2004 (ce0e0)

Shankar : The Great Visionary and the

Deeepeieodieg Mejeeee& YeieJelheeo keer 2513JeeR peevleer heJe& hej ekeeefMele

meJex<eeb eeefOekeejes efJeeeeebejb e ese:~~

efmebnmLe peesefle<e cenekegcYe, Gppewve, 2004 (ce0e0)

^oMe&ve Meeveeb efJejecees e$e Jee YeJesled~

Deeepeieodieg Mejeeee& YeieJelheeo keer 2513JeeR peevleer heJe& hej ekeeefMele

efmebnmLe peesefle<e cenekegcYe, Gppewve, 2004 (ce0e0)

elmeJe&efJe<eeeleerleb lemcew meJe&efJeos vece:~~

Deeepeieodieg Mejeeee& YeieJelheeo keer 2513JeeR peevleer heJe& hej ekeeefMele

efmebnmLe peesefle<e cenekegcYe, Gppewve, 2004 (ce0e0)

Shankara in the Eyes of Nani Palkhivala*

Deeepeieodieg Mejeeee& YeieJelheeo keer 2513JeeR peevleer heJe& hej ekeeefMele

efmebnmLe peesefle<e cenekegcYe, Gppewve, 2004 (ce0e0)

DAA LOKI : The Ten-Versed Hymn

Daa loki - oMe

YetefceVe&leeseb ve lespees ve Jeeeg:

efmebnmLe peesefle<e cenekegcYe, Gppewve, 2004 (ce0e0)

ve na = (I am) neither; JeCee& var = castes; ve na = nor; JeCe&-Deeece-Deeeej-Oecee&: vara-rama-cra-dharm =

ve ceelee efhelee Jee ve osJee ve ueeskee:

ve meebKeb ve MewJeb ve leled heeeje$eb

Deeepeieodieg Mejeeee& YeieJelheeo keer 2513JeeR peevleer heJe& hej ekeeefMele

efmebnmLe peesefle<e cenekegcYe, Gppewve, 2004 (ce0e0)

Na skhya na aiva na tat pca-rtra

ve eesOJe ve eeOees ve eevleve&yeeeb

ve Megkeueb ve ke=<Ceb ve jeb ve heerleb

efmebnmLe peesefle<e cenekegcYe, Gppewve, 2004 (ce0e0)

Na ukla na ka na rakta na pta

ve Meemlee ve Meeeb ve efMe<ees ve efMe#ee

efmebnmLe peesefle<e cenekegcYe, Gppewve, 2004 (ce0e0)

ve peeeled ve ces mJehvekees Jee meg<egefhle:

kevala = alone I am.

Deeepeieodieg Mejeeee& YeieJelheeo keer 2513JeeR peevleer heJe& hej ekeeefMele