Tiwareejee

MkW- mn; ukjk;.k frokjh % O;fDrRo ,oa Hkk"kk oSKkfud fpUru

& izksQslj egkohj lju tSu

esjs xq# Mk0 mn;ukjk;.k frokjh vesfjdk esa jgdj vk/kqfud Hkk"kk foKku dh i)fr ,oa izfof/k dks ân;axe dj 30 vxLr] 1959 dks Hkkjr ykSVsA vesfjdk ds ftu Hkk"kk oSKkfudksa dh lgk;rk ,oa izsj.kk ls muds o.kZukRed Hkk"kk foKku ,oa ,ddkfyd Hkk"kk foKku ds v/;;u ,oa vuq'khyu dk ekxZ iz'kLr gqvk] muesa isfUlyoSfu;k fo'ofon~;ky; ds izksQslj MkW0 tkSfyx gSfjl ,oa MkW0 g~osfuaXl okYM] dkusZy fo'ofon~;ky; ds MkW0 Qsvj cSaDl] gkVZQksVZ lsfeujh ds MkW0 Xyhlu rFkk dsfyQksfuZ;k fo'ofon~;ky;] cdZys ds MkW0 ts0 xqEitZ] MkW0 esjh gkl] MkW0 ,esU;q ,oa MkW0 f'kIys ds uke lokZf/kd mYys[ksuh; gSaA vesfjdk ls ykSVus ij MkW0 frokjh us eq>s ,e0,0 ¼Qkbuy½ ds fo'ks"k v/;;u okys iz'u&i= esa ikfy Hkk"kk ,oa lkfgR; rFkk lkekU; iz'u&i= esa Hkk"kk foKku i<+k;kA ;gkW ;g fy[kuk vizklafxd u gksxk fd fgUnh esa ,e0,0 djus ds vuUrj MkW0 frokjh th us dydRrk fo'ofon~;ky; ls lu~ 1939 bZ0 esa ikfy esa rFkk lu~ 1941 esa dEijsfVo fQy‚ yksth esa ,e0,0 dh mikf/k;k¡ izkIr dj yh FkhaA

eq>s MkW0 frokjh th ls ;g n`f"V izkIr gqbZ fd ,e0,0 ¼fgUnh½ ds Hkk"kk foKku ds iz'u&i= ds ikB~;Øe esa tks i<+k;k tk jgk gS og cklh] vkSj Hkzked gSA ml le; Hkk"kk dh mRifRr ds fl)kUr] Hkk"kk vkSj ckssyh dk Hksn] Hkk"kk ds fofHkUu ?kVdksa eas ifjorZu vkSj mlds dkj.kksa ds prqfnZd Hkk"kk foKku fo"k;d iz'ui= dk lkjk ikB~;Øe lhfer FkkA ,e0,0 ¼fgUnh½ i<+rs le; eq>s lcls uhjl fo"k; Hkk"kk foKku dk yxrk FkkA ,e0,0 ¼mÙkjk)Z½ esa Hkk"kk foKku okys iz'u i= esa eq>s lcls de vad izkIr gq, Fks vkSj blh dkj.k ,e0,0 ¼Qkbuy½ esa xq.kkuqØe ls eq>s izFke ls f}rh; LFkku izkIr gqvkA MkW0 frokjh th ds izsj.kkizn ,oa mRizsjd O;fDrRo ds dkj.k gh eSaus o.kZukRed Hkk"kkfoKku ds {ks= esa vuqla/kku djus dk fu.kZ; fy;kA lu~ 1963 esa esjh fu;qfDr vkxjk ds dsUnzh; fgUnh laLFkku esa gks xbZA tc eSa bykgkckn esa 'kks/k dk;Z dj jgk Fkk] mlh vof/k esa fnlEcj 1961 esa frokjh th bykgkckn fo'ofon~;ky; ls tcyiqj ogkW ds fo'ofon~;ky; ds izksQslj ,oa v/;{k ds in ij fgUnh foHkkx LFkkfir djus gsrq pys x, FksA vkxjk esa fu;qDr gksus ds ckn ogkW ds dk;ZHkkj ds dkj.k eSa bruk O;Lr gks x;k fd MkW0 frokjh th dks i= u fy[k ldkA tc eq>s MkW0 frokjh th dk i= feyk ftlesa mUgksaus fy[kk fd ^^vkxjs ls rqeus dksbZ i= ugha Hkstk vkSj u gh viuk lekpkj gh fy[kk** rks bls i<+dj viuh xyrh dk vglkl gqvkA ¼ns0 i= fnukad 16-12-1963½

tc eSa bykgkckn esa 'kks/k dk;Z dj jgk Fkk rc eSaus o.kZukRed Hkk"kk foKku ds rduhdh 'kCnksa ds dks'k ds fuekZ.k dh vko';drk dk vuqHko fd;k FkkA bldh ppkZ eSaus frokjh th ls dh FkhA Qjojh] 1964 bZ0 esa MkW0 frokjh th us vius i= esa fy[kk] ^^rqeus Hkk"kk'kkL= ds dks'k ds izdk'ku dh ,d ckj ;gkW ppkZ dh FkhA ,d dks'k MkW0 HkksykukFk frokjh dk Kkue.My dk'kh ls izdkf'kr gks jgk gSA vr,o lEizfr ;g dk;Z vko';d ugha gS fdUrq b/kj MkW0 HkkfV;k ds ijke'kZ ls ,d nwljk dk;Z eSa gkFk esa ysuk pkgrk gwW vkSj ;g dk;Z Hkh vR;f/kd egRoiw.kZ gS] vkSj blesa Hkh rqEgkjh lgk;rk dh vis{kk gSA b/kj mRrjh Hkkjr dh ftu Hkk"kkvksa ,oa cksfy;ksa dk o.kZukRed n`f"V ls fo'ys"k.k gqvk gS] mls muds ys[kdksa dh vkKk ls ge ,d= djuk pkgrs gSaA bl izdkj ds ys[k MkW0 /khjsUnz oekZ vfHkuUnu xzUFk] ds0,e0 eqa'kh baLVhV;wV ls izdkf'kr gksus okyh if=dk] e/; Hkkjrh vkfn esa vk, gSaA bl izdkj dh lkexzh dks ,d= dj ysuk gS**

blh i= esa MkW0 frokjh th us eq>s funsZ'k fn;k Fkk fd eSa viuk uke vkxjk ds fo'ofon~;ky; esa Mh0 fyV~0 ds fy, jftLVMZ djk yw¡ vkSj ;g dk;Z vxzlj d:¡A mudk vkns'k Fkk fd ^^nks rhu o"kksZa ds Hkhrj rqEgs Mh0fyV~0 gks tkuk gh gSA** ¼ns0 i= fnukad 01-02-1964½

lu~ 1964 ds l= ls fo'o|ky; us fgUnh esa dsoy yM+fd;ksa ds fy, ,e0,0 ¼izhfo;l½ dh d{kk,W gkse lkbal esa [kksyus dk fu.kZ; fy;kA mlds fy, foHkkx esa ysDpjj dh fu;qfDr ds fy, foKkiu fudykA MkW0 frokjh th us vkosnu&i= Hkstus ls ysdj p;u lfefr esa Hkkx ysus ds izR;sd pj.k esa funsZ'k iznku fd,A tqykbZ esa p;u lfefr dh cSBd gqbZA MkW0 frokjh th us eq>ls dgk Fkk fd ;fn fu;qfDr gks tkrh gS rks rqEgsa tcyiqj esa gh vk tkuk gSA ;fn rqEgs ds0,e0 baLVhV;wV ;k dgha vU;= Hkh LFkku feys rks Hkh rqEgsa tcyiqj esa gh vkuk gSA ckrphr esa mUgksaus vius eu ds mn~xkj O;Dr fd, Fks %

^^rqEgkjs lEcU/k esa vHkh esjs rhu LoIu v/kwjs gSa

1- Mh0fyV~ djkuk

2- jhMj fu;qDr djkuk

3- vesfjdk Hkstuk**

,d i= esa ;g ckrsa mugksaus fyf[kr :i esa Hkh HksthaA ¼ns0 i=] fnuakd 7 vxLr] 1964½

14 vxLr] 1964 dh lU/;k dks tcyiqj fo'ofon~;ky; dh dk;Zdkfj.kh dh cSBd gksuh fuf'pr gqbZ FkhA mlh cSBd esa fu;qfDr ds lEcU/k esa vfUre fu.kZ; gksuk FkkA MkW0 frokjh th dks fo'okl Fkk fd esjh fu;qfDr gks tk,xhA ;fn eq>s fu;qfDr i= fey tkrk gS rks eq>s D;k dj.kh; gSA bl n`f"V ls mUgksaus vxLr ds izFke lIrkg esa funsZ'k fn;k %

^^fu;qfDr i= feyus ij MkW0 gfjgjukFk th ds lkFk rqe MkW0 ozts'oj oekZ ds ikl pys tkukA vk'kk gS os rqEgs rqjUr NksM+ nsaxsA lkeku vkfn igys ls gh Bhd j[kuk rkfd NwVrs gh nwljs fnu ;gkW vkdj dke djus yxksA vkf[kj O;FkZ dk O;o/kku D;ksa gks \ ¼ns0 i=] fnukad 8 vxLr] 1964½

MkW0 frokjh th us i= }kjk eq>s lwfpr fd;k fd tcyiqj esa fgUnh ds ysDpjj in ij esjh fu;qfDr gks xbZ gSA fnukad 15 vxLr dks MkW0 frokjh th us eq>s i= fy[kkA vkosnu i= ls ysdj p;u lfefr dh cSBd esa lk{kkRdkj ds fy, Hkkx ysus rd leLr dk;Z MkW0 frokjh th ds funsZ'ku esa gh lEiUu gq, FksA esjh fu;qfDr ds fufeRr MkW0 frokjh th gh Fks] exj bldk ,d izfr'kr Js; Hkh mUgksaus ugha fy;kA muds 'kCn Fks % ^^midqyifr rFkk MkW0 jktcyh ik.Ms; nksuksa rqEgsa pkgrs Fks vr,o fu;qfDr esa dqN Hkh dfBukbZ ugha gqbZ** ¼ns0 i= fnukad 15 vxLr] 1964½

lksprk gwW fd tgk¡ lkekU;r% O;fDr nwljs i{k dks vius midkj ds cks> rys nckus dk iz;kl djrs gSa ogha MkW0 frokjh tSls mnkj psrk ,oa egkeuLd O;fDr nwljs yksxksa dks egRo nsus esa fdlh izdkj dh d`i.krk ugha djrsa rFkk Lo;a fou;'khyrk dk dhfrZeku LFkkfir djrs gSaA

eSaus 1964&65 ds l= esa v/;kiu dk;Z fd;kA xfeZ;ksa dh NqfV~V;ksa esa ipe<+h esa Hkk"kk foKku dk xzh"edkyhu Ldwy vk;ksftr Fkk rFkk Hkksiky ds jhtuy dkWyst vkWQ ,tqds'ku esa Hkkjr ds lsUVªy Ldwyksa ds fgUnh izk/;kidksa dk iq'p;kZ ikB~;Øe vk;ksftr FkkA MkW0 frokjh th dks Hkk"kk foKku ds Ldwy esa QSdYVh lnL; rFkk Hkksiky ds iqu'p;kZ ikB~;Øe esa leUo;d ds :i esa dk;Z djus ds vkea=.k izkIr gq, FksA MkW0 frokjh us Hkk"kk foKku ds Ldwy esa QSdYVh lnL; ds :i esa Hkkx ysus dk fu.kZ; fy;k rFkk Hkksiky ds dkWyst ds izkpk;Z MkW0 ,l0,u0 mik/;k; dks i= fy[kdj funsZ'k@ijke'kZ fn;k fd os eq>s leUo;d ds :i esa dk;Z djus ds fy, vkeaf=r djsaA 16 twu 1965 ls tcyiqj ds fo'ofo|ky; ds dqyifr in dk dk;ZHkkj esjs xq# rFkk MkW0 frokjh th ds iz;kx fo'ofo|ky; ds lg;ksxh MkW0 /khjsUnz oekZ th lEHkkysaxs] ;g lwpuk nsrs gq, MkW0 frokjh th us vius i= }kjk eq>s ;g funsZ'k Hkh fn;k fd ^^rqe 1 tqykbZ dks izkr% dky tcyiqj vo'; igq¡p tkuk D;ksafd yEcs vodk'k ds ckn ml fnu fjiksVZ nsuh iM+rh gSA** ¼ns0 i= fn0 02-06-1965½

MkW0 frokjh th tqykbZ 1971 rd tcyiqj fo'ofo|ky; ds LukrdksRrj fgUnh ,oa Hkk"kk foKku foHkkx ds izksQslj ,oa v/;{k in ij vklhu jgsA flrEcj] 1964 ls ysdj tqykbZ 1971 rd MkW0 frokjh th ds foHkkx esa eSaus v/;kiu dk;Z fd;kA eq>s bu yxHkx 7 o"kksZa dh

vof/k esa ,d fnu Hkh ,slk ugha yxk fd eSa fdlh ds v/khu gksdj lfoZl dj jgk gw¡A bl vof/k dk lEiw.kZ dky [k.M lk/kuk iFk ds lg;k=h ds :i esa O;rhr gqvkA mudh ljyrk] lknxh] lkSE;rk ,oa lnkpkj ds izfr izfrc)rk lnSo iz[kj iq:"kkFkhZ ds izfr ueu dk Hkko mRiUu djrh FkhA os e`nqrk] fou;'khyrk ,oa lnk'k;rk ds thoUr izrhd FksA muds ckg; ,oa vUrj esa dksbZ O;o/kku dHkh n`f"Vxr ugha gqvkA blh dkj.k os rRoosÙkk ,oa rRon'khZ dh vis{kk czge&_f"k vf/kd izrhr gksrs FksA

mudh lk/kuk ds lkrR; dk lk{; gS fd bl vof/k esa MkW0 frokjh th ds funsZ'ku esa tcyiqj fo0fo0 ls 08 'kks/kdksa dks Mh0fyV~0 rFkk 25 'kks/k Nk=ksa dks ih&,p0Mh0 dh mikf/k;kW izkIr gqbZa ¼ns0 ifjf'k"V½A MkW0 frokjh vius f'k";ksa dks iq=or ekurs Fks vkSj gj rjg ls mudh lgk;rk ,oa ekxZn'kZu ds fy, rRij jgrs FksA bldk FkksM+k ifjp; muds fnukad 07-10-1972 rFkk fnukad 07-01-1974 ds i=ksa dks i<+dj fey ldrk gS tks mUgksaus lsokfuo`Rr gksus ds ckn bykgkckn ls vius 'kks/k Nk= & Jh jk/ks';ke ikBd ,oa Jh vkRekjke f=ikBh ds 'kks/k dk;Z ds lanHkZ esa fy[ksA ¼ns0 i= fnukad 07-10-72 ,oa i= fnukad 07-01-74½

vius f'k"; ds fdlh xzUFk ds izdkf'kr gksus ij dksbZ xq# ;g fy[ks fd rqEgkjh iqLrd izdkf'kr gksus ls esjh izfr"Bk esa vfHko`f) gqbZ gS & ;g fdlh xq# dh f'k"; ds izfr vkReh; ,oa LusgHkko dh ijkdk"Bk gS rFkk fdlh f'k"; ds Je dk blls cM+k iqjLdkj vkSj dqN gks gh ugha ldrkA ¼ns0 i= fnukad 05-06-1974½

1 ekpZ] 1981 dks bykgkckn esa frokjh th dk vfHkuUnu lekjksg vk;ksftr gqvkA lekjksg ds lHkkifr ia0 Jh ukjk;.k prqosZnh rFkk eq[; vfrfFk MkW0 ckcwjke lDlsuk FksA tcyiqj esa vizR;kf'kr :i ls vU; dk;ksZa esa O;Lr gksus ds dkj.k eSa bl lekjksg esa mifLFkr u gks ldkA eu nq[kh] f[kUu ,oa mnkl FkkA eSaus frokjh th dks i= fy[kdj viuh foo'krk O;Dr dhA MkW0 frokjh th us fnukad 09-03-1981 dks i= fy[kk %

^^eSa ml fnu izk;% Fkd x;k] eSa fdUgha dkj.kksa ls pkgrk Fkk fd rqe u vkvksA vkus ls dksbZ [kkl ckr FkksM+s gh gksrhA Lusg dk vk/kkj u rks i= gS vkSj u feyukA ftlds izfr Lusg Hkko vk x;k dqN iwoZtUe dk Qy gksrk gSA mldk lEcU/k dbZ tUeksa ds ifj.kkeLo:i gksrk gSA vr% bl ckr dh fpUrk er djuk fd rqe ugha vk;sA

eaSa rqEgas vkSj fo'ks"k :i ls esjh iRuh rqEgsa izfrfnu Lej.k djrh gSaA mruk og vius yM+dksa ,oa iksrksa dks Hkh ;kn ugha djrhaA vc lc dk;Z muds eu ds vuqlkj gks tk; rks og lq[kh vkSj izlUu gksaxhA mudh rfc;r ,d rjg ls Bhd gSA fdUrq dc D;k gks tk;] dkSu tkurk gS \ unh ds fdukjs ds o`{k dk D;k fBdkuk \ -------**

¼ns0 i= fnukad 09-03-1981½

1981&82 esa eSaus ,d ifj;kstuk dh :ijs[kk cukbZA ifj;kstuk ds vUrxZr ,d ,slk ;a= fodflr djus dh dYiuk dh Fkh tks nsoukxjh fyfi esa fyf[kr lkexzh dks LdSu djds rnuq:i okd~ Louksa esa :ikUrfjr dj Hkk"kk dk mPpkfjr :i cksyus esa l{ke gks rFkk blh izdkj cksyh xbZ lkexzh dks lqudj mls fyf[kr :i esa@eqfnzr :i esa ifjofrZr dj nsA

izFke pj.k esa ftl e'khu dh ifjdYiuk Fkh og Fkh nsoukxjh esa fy[kh lkexzh dks i<+us okyh e'khuA blds fy, fgUnh ds okd~ Louksa dk LisDVksxzkfQd fo'ys"k.k vko';d FkkA ;g dk;Z Lou;a=ksa ,oa bysDVªksfudh ds fo'ks"kKksa ds lg;ksx ls gh lEHko FkkA gekjs fo'ofon~;ky; ds rRdkyhu dqyifr Jh jek izlUu uk;d dks esjh ;g ifj;kstuk ilan vkbZ rFkk mUgksaus lq>ko fn;k fd eSa fnYyh eas jgdj ;g dk;Z lEiUu d:¡A eSaus tc bl ifj;kstuk ds lEcU/k esa MkW0 frokjh th dks i= fy[kk rks mUgksaus fnukad 2 Qjojh 1982 ds i= esa fy[kk % ^^----- D;k iz;ksx ds fy, rqEgsa fnYyh esa cjkcj jguk iM+sxk vFkok chp&chp esa dqN fnuksa ds fy, tkuk iM+sxk vkSj ml fLFkfr esa cPps ,oa ifjokj dgkW jgsxk \ ;fn ;g dk;Z rqEgkjk lEiUu gks tkrk gS rks rqe Hkk"kkfoKku ds {ks= esa fo'ofo[;kr gks tkvksxsA vr% ;g dj.kh; gSA ^^ ¼ns0 i= fnukad 02-04-1982½

lkjh dkeuk;sa dgkW iw.kZ gksrh gSaA twu] 1982 esa Jh jek izlUu uk;d dks dqyifr in ls gVk fn;k x;k vkSj muds tkus ds lkFk gh esjh ifj;kstuk Hkh Qkby esa cUn gsk xbZA tc frokjh th dks Jh jek izlUu uk;d ds gVus dk lekpkj i<+us dks feyk rks mUgksaus 24-06-1982 dks i= fy[kdj eq>ls tkudkjh ekW¡xh %

^^----------- ,d fnu if=dk esa ;g i<+k fd tcyiqj fo0fo0 dk vf/kxzg.k gks x;k gS rFkk Jh dkfUr pkS/kjh] oh0lh0 gks x;s gSaA cM+k vk'p;Z gqvkA Jh uk;d laxBu ds fo}ku ,oa iafMr rFkk dq'ky iz'kkld gSaA le> esa ugha vk;kA vf/kxzg.k dk vFkZ oh0lh0 gVk fn;s x;s vFkok mUgsa fMlfel dj fn;k x;kA dqN le> esa ugha vk;k-------** ¼ns0 i=] fnukad 24-06-1982½

vxLr 1983 dks esjh fu;qfDr izksQslj ds in ij gks xbZA eSaus fnukad 29 vxLr 1983 dks tcyiqj ds jkuh nqxkZorh fo'ofo|ky; esa fgUnh ,oa Hkk"kk foKku foHkkx ds izksQslj in dk dk;ZHkkj xzg.k fd;k rFkk bldh lwpuk frokjh tks dks rkj }kjk nhA MkW0 frokjh th dk eq>s fnukad 1 flrEcj] 1983 dk tks i= izkIr gqvk og mn~/k`r gS ftlesa muds lgt ljy fp= dh izlUurk] lgt vkReh;rk dk vfojy izokg rFkk mlh Hkko ls ikou Å/oZxzkgh psruk ds iFk dh vksj vkxs c<+dj lrr lk/kuk esa yhu gksus dh vfHkizsj.kk gS %

^^rkj feykA rqe izksQslj fu;qDr gks x,] blls vikj lq[k feykA blesa feJ th ¼ia0 }kjdk izlkn feJ½ dk Hkh gkFk Fkk vr% muls vo'; feyuk rFkk viuk iz.kke fuosnu djukA MkW0 ckcwjke lDlsuk] eksrhyky usg: jksM] iz;kx LVs'ku ds fudV] ds ikl Hkh ,d i= fy[kdj viuk fouez iz.kke Kkfir djukA vc viuk ,d ;g mn~ns'; cuk ysuk &

dfcjk [kM+k cktkj esa

lc dh dgrk [kSjA

lc dkgw lks nksLrh

uk dkgw ls cSjA

vc bZ";kZ&}s"k Hkqykdj mPp vuqla/kku esa yxuk gS rFkk v/;;u&v/;kiu djuk gS----------**

Hkkjrh; lkaLd`frd lEcU/k ifj"kn~ }kjk eq>s izfrfu;qfDr ij cqdkjsLr fo'on~;ky; ¼jksekfu;k½ esa fgUnh ds foftfVax in ij Hksts tkus dk lekpkj tc frokjh th dks feyk rks mUgksaus vdqafBr Hkko ls viuk vk'khokZn ,oa ekxZn'kZu nsrs gq, fn0 09-02-1984 dks i= fy[kk ^^rqEgkjk i= f=Hkqou ukFk 'kqDy us fn;k vkSj d`".k cYyHk tks'kh rFkk 'kqDy ¼fot; 'kqDy½ ls tckuh Hkh ;g Kkr gqvk fd rqe #ekfu;k izksQslj gksdj ekpZ esa tk jgs gksA bl lekpkj ls vR;f/kd izlUurk gqbZA #ekfu;k esa rqEgsa ;wjksi rFkk :l nksuksa dh Hkk"kk foKku lEcU/kh ekU;rkvksa dk Kku gksxkA ;g cgqr vPNk gqvk fd rqe vesfjdk ugha tk jgs gksA vesfjdh Hkk"kk foKku dh eSFkksMksyksth esa rqe ;gha fu".kkr gksA ogkW tkdj rqe ;wjksih; Hkk"kk foKku dk Kku izkIr dj ldksxsA --------- fons'k ls ykSVdj ,d cgqr cM+s Hkk’kkoSKkfud ds :i esa vkvks] ;gh esjh dkeuk gSA-----------** ¼ns0 i= fnukad 09-02-1984½

MkW0 frokjh th us thoui;ZUr vkstfLork] rstfLork] eufLork] deZBrk ,oa ekuoh; mÙkerk dk dhfrZeku izLrqr fd;kA MkW0 frokjh 23 tqykbZ 1984 dks mRrj izns'k fgUnh laLFkku dh dk;Zdkfj.kh dh cSBd esa Hkkx ysus y[kuÅ x,A cSBd ds ckn bykgkckn ykSVsA 28 tqykbZ 1984 dks la/;kdky esa os vius vyksih ckx fLFkr vkokl x`g ds vius ckgj okys d{k esa dqlhZ ij cSBs FksA vpkud flj esa ihM+k gqbZ] mUgksaus viuh ukSdjkuh dks iqdkjkA mudh iRuh ?kj ds Hkhrj okys dejs esa FkhaA mudh og iqdkj vfUre FkhA mudk egkiz;k.k gks x;kA

28 tqykbZ] 1984 dks gh vkdk'kok.kh ls muds nsgkolku dk lekpkj izlkfjr gqvkA lkfgR; ,oa Hkk"kk dh lk/kuk esa lefiZr Hkko ls vuojr yhu euh"kh ekSu gks x;kA esjs fy, mudh e`R;q dk lekpkj tgk¡ ,d vksj ?kksj ?kuhHkwr ihM+k dk dkjd cuk ogha nwljh vksj muds }kjk funsZf'kr y{;ksa dh izkfIr ds fy, vnE; /kS;Z ,oa euks;ksx ls dk;Z&izo`Rr gksus dk vkyEcu HkhA muds nsgkolku ds lekpkj dks cqdkjsLr ¼jksekfu;k½ esa i<+us ds ckn tks 'kksd mn~xkj O;Dr gq, mldk va'k mn~/k`r gSa%

^^ xq#th tSlk euq"; bl dfy;qx esa feyuk nqyZHk gSA

esjh rks J)k ds dsUnz gh ugha jgs A**

¼ns0 MkW0 f'ko xksiky feJ % lqizfl) Hkk"kkfon~ MkW0 mn;ukjk;.k frokjh&

O;fDrRo vkSj d`frRo] i`0& 15½

MkW0 mn; ukjk;.k frokjh dks fgUnh txr Hkk"kk foKku ,oa fgUnh Hkk"kk ds cgqr cM+s fo}ku ds :i esa tkurk gSA muds d`frRo i{k dh xEHkhjrk ls izk;% lc ifjfpr gSaA eSa bl ckr dks js[kkafdr djuk pkgrk gw¡ fd esjs fy, mudh fo}Rrk vknjkLin gSa] mudk vkpj.k] mudk O;fDrRo J)kLin gSA vkpkj ,oa fopkj dk tSlk lkeatL; muds O;fDrRo ,oa d`frRo esa feyrk gSA og vU;= nqyZHk gSA mUgksaus vius ,d xzUFk esa fy[kk gS fd ikf.MR; tkfr] /keZ rFkk ns'kdky dh lhek ds ijs dh oLrq gSA os fl)kUrksa dk izfriknu ek= ugha djrs Fks( mUgsa vius thou esa vius vkpj.k ls fl) djrs FksA os tc d{kk esa ikfy dk /kEein i<+krs Fks rks egkRek xkSre cq) ds bu opuksa dh O;k[;k cM+h rUe;rk ds lkFk djrs Fks &

cgqafi ts lafgrk Hkklekuks] u rRdjks gksfr ujks ieÙkksA

xksiks o xkoks x.k;a ijsle~A u Hkkxok laeLl gksfr AA

dkfynkl us ekyfokfXufe=e~ esa dgk gS fd Js"B v/;kid ogh gS tks vius Kku dks lnk vadqfBr Hkko ls l'kDr vkSj fuLi`g gksdj f'k";ksa dks nsrk gSA MkW0 frokjh bl izfreku ij rks [kjs mrjs gh mUgksaus vius thou vkpj.k dh fojkV vkSj ikou vkyksd&f'k[kk ls vius f'k";ksa dk thou&iFk vkyksfdr fd;k rFkk lgt vkReh;rk ds vofjy izokg ls vkIykfor Hkh fd;kA

muds d`frRo ds lEcU/k esa ;g dguk pkgrk gw¡ fd fgUnh lkfgR; ds bfrgkl ys[ku esa tks ,sfrgkfld egRo ia0 jkepUnz 'kqDy dk gS] fgUnh Hkk"kk ds ,sfrgkfld ,oa rqyukRed v/;;u ds {ks= esa ogh egRo MkW0 mn~;ukjk;.k frokjh dk gSA MkW0 frokjh fgUnh ,oa vaxzsth ds vfrfjDr laLd`r] ikfy] izkd`r] vizHka'k] caxyk] vosLrk] iqjkuh Qkjlh ds Hkh fo}ku FksA os vjch] xzhd] ySfVu vkfn Hkk"kkvksa ds Hkh Kkrk FksA xq#oj MkW0 /khjsUnz oekZ us fgUnh Hkk"kk ds ,sfrgkfld fodkl ds xEkhj v/;;u dh vk/kkj f'kyk j[khA MkW0 frokjh us cgqHkk"kkfon~ gksus rFkk MkW0 lquhfr dqekj pkVqT;kZ] MkW0 lqdqekj lsu] ia0 {ks=s'k pUnz pV~Vksi/;k; tSls euhf"k;ksa ls Kku xzg.k djus ds dkj.k rFkk viuh deZBrk] fu"Bk ,oa ladYi 'kfDr ds cy ij fgUnh Hkk"kk dk mn~xe vkSj fodkl tSls xzUFk dk iz.k;u djus esa leFkZ gks ldsA ;g xzUFk fgUnh Hkk"kk ds ,sfrgkfld fodkl ,oa fgUnh dh cksfy;ksa ds rqyukRed v/;;u dh ijEijk dks ew?kZU; rd igqapkus dk miØe gSA

;g xzUFk dsoy fgUnh Hkk"kk ,oa mldh cksfy;ksa ds ,sfrgkfld fodkl ,oa rqyukRed O;kdj.k rd gh lhfer ugha gS] blesa Hkkjksih; ifjokj dh Hkk"kkvksa ds oxhZdj.k ,oa muds ifjp; ls ysdj laLd`r] ikfy] izkd`r] vizHka'k rFkk laØkfUr dkyhu Hkk"kk dh izkekf.kd tkudkjh Hkh lqYkHk ,oa miyC/k gS A ifjf'k"V ds :i esa vaxzsth] Qkjlh ,oa vjch vkfn Hkk"kkvksa ls fgUnh dh rqyuk izLrqr gS A fyfi 'kkL= ij Hkh xEHkhj xos"k.kk fon~;Hkku gSA bl xzUFk dk izFke laLdj.k lu~ 1955 esa izdkf'kr gqvk Fkk& vkt ls v/kZ 'krh iwoZA bldk nwljk laLdj.k lu~ 1961 esa izdkf'kr gqvkA bl laLdj.k esa ckS)&laLd`r] fgUnh ds /ofuxzke rFkk rqyqxq vkSj fgUnh dk rqyukRed v/;;u lEcU/kh lkexzh tksM+h xbZ A fgUnh ds ,sfrgkfld v/;;u lEcU/kh Kku dk ;g vizfre lanHkZ xzUFk gSA blds ikap laLdj.k izdkf'kr gks pqds gSa A

lu~ 1960 rd fgUnh&{ks= ds Hkk"kk v/;srk o.kZukRed ,oa lajpukRed Hkk"kkfoKku ds fl)kUrksa ls vifjfpr FksA Hkk"kk ds oSKkfud v/;;u ds uke ij okM~-ehekalk ijd v/;;u gksrk FkkA bl v/;;u esa izkphu Hkk"kkvksa ds ,sfrgkfld fodkl ,oa muds rqyukRed v/;;u }kjk Hkk"kk ds fodkl fo"k;d fl)kUr dk izorZu] 'kCnksa dh O;qRifRr ,oa fuoZpu rFkk blds ek/;e ls fofHkUu Hkk"kkvksa ds lEidZ&lEcU/k dk v/;;u] vkxr 'kCnksa dh foospuk ds ek/;e ls ij&laLd`fr ds izHkko dk fu:i.k rFkk Hkk"kk ds fofHkUu ?kVdksa esa ifjorZuksa ds dkj.kksa ds fl)krksa ds izorZu ij cy fn;k tkrk FkkA v/;;u ds dsUnzd fo"k; Lou ¼/ofu½ foKku] 'kCnksa dk fuoZpu ,oa O;qRifRr rFkk fodkl ,oa vFkZ foKku FksA Lou ¼/ofu½ foKku ds vUrxZr Louksa ds mPpkj.k dk v/;;u fd;k tkrk Fkk] fdlh fof'k"V Hkk"kk esa Lou ds izdk;ksZ ds egRo ds fu:i.k ls bUgsa dksbZ iz;kstu ugha FkkA nks Hkk"kkvksa esa nks fe= Lou gksrs gq, mu Hkk"kkvksa esa mudk izdk;kZRed ewY; fHkUu gks ldrk gS A ;g n`f"V buds ikl ugha FkhA O;kdjkf.kd v/;;u izLrqr djrs le; DYkkfldy Hkk"kk ds ijEijkxr O;kdjf.kd J`a[kyk esa ,d rRo ftl txg vkrk gS og mldk LFkku dgykrk gSA fdlh fuf'pr LFkku ij ,d nwljs dks LFkkiUu djus okyh Hkkf"kd bdkb;ka :irkfydkRed lEcU/k dk fuekZ.k djrh gSaA

Hkk"kk esa vusd Lrjksa ij O;kdjf.kd O;oLFkk;sa izkIr gksrh gaSA izR;sd Lrj dh bdkbZ vius ls fuEu Lrj dh ,d ;k ,dkf/kd bdkb;ksa }kjk fufeZr gksrh gS A

okD; > miokD; ¼vksa½

miokD; > okD;ka'k ¼vksa½

okD;ka'k > 'kCn ¼vksa½

'kCn > :fie ¼vksa½

vius ;k vius ls Åij ds Lrj dh bdkbZ dk fuekZ.k djus okys rRoksa dks lajpd dgrs gSa A O;oLFkk ds vUrxZr ge bu lajpdksa ds :irkfydkRed lEcU/kksa dk rFkk lajpuk ds vUrxZr buds foU;kl ØekRed lEcU/kksa dk v/;;u djrs gSa A izR;sd rRo ds LFkku esa izkIr ,d 'kCn vkfn lajPkd dh txg mlh dksfV ds vU; 'kCn vkfn lajpdksa dks LFkkukiUu fd;k tk ldrk gS A ,slk djus ls okD; ds vFkZ eas vUrj gksrk gS] mldh lajpuk esa ughaA ^yM+dk* tk jgk gS & bl okD; esa ftl LFkku ij vkfodkjh dkjd] ,d opu] iqfYYkax lajpd ^yM+dk* vk jgk gS ge bl LFkku ij ml O;kdjf.kd dksfV ds nwljs lajpd dks LFkkukiUu dj ldrs gSaA

O;kdjf.kd rRo ^'kCn* ugha gSA ^yM+dk vkrk gS] bl okD; dk fuekZ.k ^yM+dk* $ vkrk gS& bu 'kCnksa ls gks jgk gSA bl okD; ds O;kdjf.kd rRo yM+dk vkfn 'kCn ugha vfirq ^laKk okD;ka'k ¼,u0ih0½ ,oa fØ;k okD;ka'k ¼oh0ih0½ gSaA laKk okD;ka'k dh vfHkO;fDr ^yM+dk* ls rFkk fØ;k okD;ka'k dh vfHkO;fDr ^vkrk gS* ls gks jgh gSA

dqN rRo lajpuk ds fy, vfuok;Z gskrs gSa ,oa dqN oSdfYid gksrs gSaA ^yM+dk dejs esa i<+ jgk gS bl okD; esa laKk okD;ka'k] vO;; okD;ka'k ,oa fØ;k okD;ka'k gSaA buesa laKk okD;ka'k ,oa fØ;k okD;ka'k vfuok;Z gSa rFkk vO;; okD;ka'k oSdfYid gSA vfuok;Z lajpdksa ds vk/kkj ij miokD; dh ewy lajpukvksa dk v/;;u lEiUUk fd;k tkrk gSA

izR;sd Hkk"kk esa vfuok;Z lajpd dh jpuk esa ,d 'kh"kZ gksrk gS] mlds foLrkj dh lEHkkouk;sa jgrh gSaA laKk okD;ka'k ftldh vfHkO;fDr ^yM+dk* ls gks jgh gSA mlds foLrkj dh vusd ;kstuk;sa gks ldrh gSa]

yM+dk

vPNk yM+dk

,d vPNk yM+dk

esjs fe= dk yM+dk

esjs xkao dk jgus okyk yM+dk

buesa 'kh"kZ dh vfHkO;fDr ^yM+dk* ls rFkk foLrkjd ds :Ik dh vfHkO;fDr ^yM+dk* ls iwoZ tqM+us okys 'kCnksa ls gks jgh gSA

okD;ka'k dk v/;;u djrs le; ge muds 'kh"kZ ds foLrkjksa ds Øe ,oa Øeksa ds fu;e vkfn dk v/;;u djrs gSaA blh izdkj okD;] miokD;] okD;ka'k] 'kCn] :fie Lrj ds lajpdksa dh O;oLFkk ,oa lajpuk dk v/;;u lEiUu fd;k tkrk gSA

o.kZukRed ,oa lajpukRed Hkk"kk foKku ds fl)kUrksa ds izorZu dk dk;Z MkW0 frokjh th us lu~ 1963 esa izdkf'kr ^Hkk"kk 'kkL= dh :ijs[kk* 'kh"kZd xzUFk ls fd;kA bl xzUFk esa izofrZr fl)kUrksa dk xgjkbZ ,oa foLrkj ds lkFk lu~ 1982&83 esa izdkf'kr ^vfHkuo Hkk"kk foKku% fl)kUr vkSj iz;ksx* 'kh"kZd xzUFk esa fu:i.k gSA MkW0 frokjh th ds izdkf'kr xzUFkksa dh la[;k 17 gS A MkW0 f'ko xksiky feJ us ifjJe djds MkW0 frokjh ds ys[kksa dks ladfyr djus dk dk;Z fd;k gSA muds vuqlkj muds dqy izdkf'kr egRoiw.kZ ys[kksa dh la[;k 82 gSA buesa muds lEidZ esa vkus okys muds vkReh; Jh iq#"kksRre nkl VaMu] jkepUnz 'kqDy] fujkyk] jkgqy lkaLd`R;k;u] egknsoh oekZ] ek[ku yky prqosZnh] jkeujs'k f=ikBh] fxfjtk nRr 'kqDy ^fxjh'k* vkfn ij laLdj.kkRed ys[k Hkh gSaA

MkW0 frokjh th ds Hkk"kkfoKku lEcU/kh egRoiw.kZ ys[kksa dh la[;k 32 gSA buesa 20 ys[k fgUnh esa rFkk 12 vaxzsth esa gSA

¼ns0 MkW0 f'ko xksiky feJ lqizfl) Hkk"kkfon~] MkW0 mn~;ukjk;.k frokjh % O;fDrRo vkSj d`frRo i`0 27&32½

;g fooj.k eSaus blfy, izLrqr fd;k gS ftlls muds d`frRo ds lEcU/k esa dk;Z djus okys 'kks/kdksa dk ekxZ iz'kLr gks ldsAs

layXud&A

MkW0 mn;ukjk;.k frokjh ds funsZ'ku esa tcyiqj ds fo'ofon~;ky; ls

'kks/k mikf/k;k¡ izkIr djus okys 'kks/kd

A- Mh- fyV~- dh mikf/k;k¡ izkIr djus okys 'kks/kd %

&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&

Ø0la0 uke 'kks/k izcU/k dk fo"k; mikf/k izkfIr lu~

&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&

1- MkW0 egkohj lju tSu ifjfuf"Br fgUnh dk 1967

o.kZukRed fo'ys"k.k

2- MkW0 'kkjnk izlkn oekZ egkdfo lwjnkl ds dkO; 1969

dk euksoSKkfud v/;;u

3- MkW0 ,l0 osYy;kf.k nf{k.k Hkkjrh; Hkk"kkvksa 1971

vtqZuu ij fgUnh 'kCnkoyh dk

izHkko

4- MkW0 y{eh izlkn frokjh fgUnh ds HkDr dfo;ksa 1971

dh lkSUn;ksZikluk

5- MkW0 Hkxor flag dqekšuh cksyh dk 1971

o.kZukRed v/;;u

6- MkW0 f=ykspu ik.Ms; fgUnh izsek[;ku dkO;ksa

ds jpuk&fuekZ.k esa iz;qDr

yksdokrkZ rRoksa dk Lo:i&

fo'ys"k.k

7- MkW0 ,l0 ds0 oekZ fgUnh vFkkZUrj 1974

8- MkW0 HkksykukFk frokjh rktqTcs dh 1974

&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&

AA- ih&,p-Mh- dh mikf/k;k¡ izkIr djus okys 'kks/kd %

&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&

Ø0la0 uke 'kks/k izcU/k dk fo"k; mikf/k izkfIr lu~

&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&

1- iwjupan JhokLro cqUnsyh yksd lkfgR; 1964

2- jke'kadj feJ Bkdqj txeksgu flag % 1964

O;fDrRo vkSj d`frRo

3- ,l0ds0 oekZ lardfo nfj;k % 1965

¼lqjs'k dqekj oekZ½ Hkk"kk 'kkL=h; v/;;u

4- dq0 lqeu xq: ia0 dkerk izlkn xq:% 1966

¼Jherh lqeu feJ½ thou] fpUru vkSj lkfgR;

5- ,u0vkj0 jktqjdj rduhdh] oSKkfud rFkk ikfjHkkf"kd 1966

'kCnksa ds fgUnh vuqokn dh leL;k

6- ,u0 lqUnje ehjk vkSj vk.Mky dk 1966

rqyukRed v/;;u

7- fo'oukFk flag f'ko ukjk;.k d`r xq: vU;kl 1966

dk ikBkykspu ,oa Hkk"kk'kkL=

dh n`f"V ls v/;;u

8- iq:"kksRre [kjs jkejgL; dk lkaLd`frd] Hkk"kkoSKkfud

rFkk ikBkykspu dk n`f"V ls v/;;u 1968

9- ,y0,u0 xqIr jkepfjr ekul esa rqylh dh 1968

¼y{ehukjk;.k xqIr½ uSfrd ekU;rk,¡

10- ,l0 ds0 'kekZ vk/kqfud fgUnh xn~; lkfgR; 1968

¼f'ko dqekj 'kekZ½ esa O;aX;

11- foeyk tSu rqylhnkl ds cztHkk"kk dkO; 1968

dk Hkk"kk oSKkfud v/;;u

12- y{eh izlkn frokjh ia0 jkeujs'k f=ikBh % 1968

O;fDrRo vkSj d`frRo

13- xq: pju izlkn ikBd e`xkorh dk lkaLd`frd ,oa 1968

Hkk"kk 'kkL=h; v/;;u

14- dSyk'k ukjk;.k frokjh ds'kod`r jkepafnzdk dk 1969

Hkk"kk oSKkfud v/;;u

15- jke n;ky dks"B ekul 'kCn fpUru 1969

16- ';kek ekyoh; dfooj fnudj dh 'kCnkoyh 1969

¼,d lkaLd`frd v/;;u½

17- dey ukjk;.k nqcs ujflagiqj ftys dh cqUnsy[k.Mh 1970

cksyh dk ladkfyd v/;;u

18- xksd.kZukFk 'kqDy egkiafMr jkgqy lkad`R;k;u ds 1970

jpukRed lkfgR; dk lS)kfUrd

v/;;u

19- LojkT; ef.k vxzoky tk;lh ds in~ekor dk 'kCn fpUru 1970

20- lqHkk"k pUnz feJ viHkza'k ,oa fgUnh dh laf/kdkyhu 1971

d`fr;ksa dk Hkk"kk oSKkfud v/;;u

21- gjizlkn LFkkid ujflagiqj ftys dh cksyh ds vk/kkj 1971

ij cqUnsyh ds 'kCn&lkeF;Z dk

vuq'khyu

22- cztkuUn flag Hkkstiqjh laKk 'kCnksa dk x.kukRed 1971

,oa vFkZijd v/;;u

23- dSyk'k ukjn izkphu vkSj uohu e/;izns'k esa 1971

fgUnh i=dkfjrk dk fodkl

24- eatw voLFkh tk;lhd`r in~ekor ds miukeksa 1972

dk v/;;u

25- vkRekjke f=ikBh iwohZ vo/kh ds xzke thou dh 1982

'kCnkoyh dk v/;;u

&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&

The Essence of Dharma: Indian Perspective

The Essence of Dharma: Indian Perspective
Professor Mahavir Saran Jain

Ancient Indian thinkers had reflected on many of the important problems of Aesthetics. It is note worthy that the Indian tradition of aesthetics has always regarded great poets as seers and prophets. It is clearly mentioned that ΄ kaavya ́ (poetry/ literature) is different from aagamas, shastraas, itihaas etc. Tasting or appreciation of art is viewed as an expression of delight, bliss and ecstasy. It is well known fact that Bharat Muni formulated the theory of ΄ rasa ́ in his monumental work ΄NaTya shaastra . This theory of rasa had been later developed and enriched by others. The Indian philosophers of literary art have distinguished between ΄ Rasa ́ and ΄ Bhaava ́. Bhaava is a life emotion whereas Rasa is an art emotion. The theory of Rasa has dealt elaborately the process of transmutation of life emotion ΄ bhaava ́ into art emotion ΄ rasa ́. Rasa is always pleasurable even if the presented situation displays a painful emotion. This is the reason that literary pieces of ΄ KaruNa rasa ́ give pleasure although they depict pathetic, mournful, grief and sorrowful sentiments. The example of Sringaara rasa in relation to its corresponding emotion ΄ rati bhaava ́ can make things quite clear. Rati bhaava is a physical passion in its kinetic aspect; Sringaara rasa is its transmutation in art purged of all that is obsessive and disquieting in it, and realized as all tenderness and spiritual, super sensuous quality of love. The state of rasaaswaad (perception or appreciation of poetic sentiments or emotions) can be entitled as ΄ the state of universalized emotions. In general, what happens in the change from ‘bhaavas ́ to ΄ rasas ́ is that whatever is personal, self regarding and obsessive & disquieting come impersonal, reposeful and bright with the sun shine of consciousness which leads ultimately to transcendental bliss. The Indian model of aesthetics is based on the notion that profound and knowledgeable communion with art lifts a man of taste out of ones own time and space. In this model, like rasaaswaada of kaavya, aesthetic experience of any art form can be understood with the parallel of the realization of of ΄ Brahmaanand ́ ( Bliss or rapture of absorption into the Supreme Being). In this background, the substance of Dharma with reference to ΄ aatman ́ ( Soul) and Brahman ( Supreme soul) is being commenced.
Truth is one. It is said: ekam sad . It can be expressed in many ways: ΄vipraa bahudhaa vadanti ΄. Similarly, Dharma is one but is propagated to mankind through various religions. Dharma is the substantive (Noun). Every religion, in addition to a substance, has many adjectives that make it unique.
Dharma is the strength & force by which human qualities develop in an individual. Dharma makes the action of the individual pure and pious. Dharma elevates the qualities of humanity and social awareness in an individual. Dharma inspires a person to possess and practice those virtues and values, which make him a good human being. A good human being invariably means a good social being also.
What are those virtues and values that a human being is expected to possess in his life? Do egoism, anger, greediness, unrestrained sexuality, cruelty and violence deserve possession? If all the members of society possess these traits, if everybody breaks the moral or social order of sexual–life, can the concept of family be conceived and harmonious social relations can be established?
The basis for a happy life and harmonious social order is self-restraint. It does not mean renunciation or the total elimination of desires. Desires should not be suppressed or removed, but should be sublimated.
When a person governs himself, it is self-restraint. When a person observes social or governmental rules, leads his life with a sense of responsibility, then his rights and freedom exist. When a person controls and limits the acquisition of commodities, economic disparities become less. If every member of society does the same, the basic necessities of every person can be fulfilled. When there is no self- restraint in the members of a society, chaos prevails and the government punishes its citizens severely to protect the social–order. The grip of the government becomes severe and merciless and a centralized power or dictatorship comes into existence.
Thus, compliance of dharma is a prerequisite for having happiness & freedom in personal life and equality and harmony in social life.
The relevance of dharma on the personal level lies in welfare and happiness of an individual. His liberation from illusion/ Maya/ mental impurities finally results in attaining a state of salvation/ mukti/ mokSa / pure consciousness/ enjoyment of pure bliss/ nirvaNa/ baikunDa /devotional worship and supreme devotion to Ishwara. Dharma purifies one's consciousness and sublimates the human instincts. Dharma imparts individual feelings of compassion and affinity towards other beings.
The relevance of Dharma on the social level lies in establishing those social conditions that are essential for peace, goodwill, freedom, equality, progress and development of the society. The Vedic seers laid the foundation stone for harmonious social life. ΄Sam gachchhadhvam Sam vadadhvam sam vo manaansi jaanataam ΄ (You go together, speak together, let your minds think together) ( Rig-Veda 10/191/2). The Vedic seers began with worshipping gods or divinities. The principal Vedic gods are said to be 33 in number, namely eight Vasus, eleven Rudras, twelve Adityas, Indra and Prajapathi Brahma. These gods belong to the three regions of the earth, the heavens and the intermediate space. Most popular gods of the Rig Vedic hymns are Indra, Varuna, Agni , Rudra, Mitra, Vayu, Surya, Usha, Soma etc.Indra is the lord of the heavens. He is the most popular and powerful of the Vedic deities. He is described as the god of the blue sky. He rides a white elephant called Airaavata and wields the dazzling weapon of lightening called Vajraayudh .If we find in Indra the qualities of a war lord or a typical king, in Varuna we see the earliest signs of an omniscient, omnipresent, omnipotent and compassionate god, the precursor of the Upanishad Brahman. Varuna is the ruler of the worlds, the ordained and enforcer of law and upholder of the world order. In one of the Rig Vedic hymns he is described as the Lord of the earth and heaven who sustains the tree that has its roots in heaven and branches down below. This description reminds us of the famous Ashvattha tree of the latter day scriptures. Varuna is the knower of all and controller of all. He is the supreme god capable of controlling and dispensing justice. Mitra and Varuna are both lords of the heaven. Together they uphold the law; they cause the cows to stream, the plants to flourish, and, ΄scattering swift drops, send down the rain-flood ΄. Agni is the chosen Priest, god, minister of sacrifice, the hotra, who lavishes wealth and dispels the darkness, no sacrifice is complete without his presence. His presence verily ensures the success of a sacrifice, because whatever sacrifices he accepts goes to the gods. Agni is the messenger, the herald, master of all wealth, oblation-bearer, much beloved, who brings the willing gods from the heavens and makes them sit on the grass with him near the sacrificial altar. The Rudra of the Rig-Veda is a fierce looking god, well built and golden in color, a militant god of storms and lightening and a provider of medicines. Though he did not enjoy the same status as Indra, he definitely enjoyed his own importance because of his tempestuous nature, his association with storms and storm gods called Maruts and his ability to bring medicines to the people to prolong their lives. Vayu is described in the Rig-Veda as a beautiful god, ideally the first partaker of soma juice which he seems to be especially fond of. He is a friend of Indra and a hero who shares the glory of victory with the latter. He is swift as mind, the thousand-eyed and the Lords of thought. Surya is the blazing sun. He is one of the Adityas, god among gods, the light that is most excellent, golden colored, who rides the skies in his golden chariot, drawn by seven bay horses, which are described in the hymns as the daughters of heaven. He is said to be extremely brilliant, with radiant hair, which flies in the skies like a bird and shines brightly like a jewel. Giver of power and strength, destroyer of laziness and darkness, with bright light radiating from him, he knows all that lives. Before him, the constellations pass away, like thieves, together with their rays. Swift and beautiful, Surya is the maker of the light, who illumines the radiant realm, who goes to the flock of gods as well as to the world of mankind with his light. Usha is dawn, the daughter of the sky, lady of the light, who rouses all life. She stirs all creatures that have feet, and makes the birds of air fly up. Borne on a hundred chariots, she yokes her steed before the arrival of the sun and is never late. She eludes the Sun who is always eager to catch her. She brings not just light to the sleeping mankind, but hope, happiness, riches and all the good things. On the physical plane, Soma is some kind of intoxicating juice. As a god, Soma is the god of inspiration, the intoxicant who stirs the minds, lures the gods and brings them to the place of worship. One of the most popular gods of the Rig Vedic hymns, the entire 9th Mandala of the scripture is dedicated to him. Also known as Indu or Somadeva, he brings joy into the lives of people, cures them from diseases and leads them to the worlds of bliss and immortality. He gives strength not only to mortals, but to the gods as well. Because of him, Indra was able to slay Vritra . Because of him Agni maintains his sway. He is also known as Lord of the speech because of his intoxicating influence on the movement of speech.
The Vedic seers do not stop at revealing the existence of gods. They went from the external to the internal cosmic body, God immanent in the universe, and ended in identifying the soul itself with that God, and making one Soul, a unit of all these various manifestations in the universe, and asserting that the whole universe is but one.
In the Vedas a number of hymns are addressed to Visvadeva . The Visvadeva is a class of the popular gods of the Vedas. When they were collectively invoked through a common ritual, they were addressed as Visvadeva. In the hymns of the Visvadeva, we generally find the names of all those popular gods which have been above-mentioned. In addition to these gods, we find the names of other gods also such as Bhaga, DakSa Prajaapati, Aditi, Aaryaman ,the Ashvins, Saraswatee, PuSan,Marut , Rta , and the Dikpala.
By addressing various gods collectively, the Vedic people acknowledged the unity of these gods and their inter relationships. The opinion of the Rig Vedic people was that the gods came into being from a common parentage and were helpful in nature. In contrast, the demons were wicked and troublesome. Although each god in the pantheon was endowed with specific qualities and responsibilities, the Vedic Aryans did not miss the larger picture and their underlying connection in the order of things. The changeless and immortal nature of supreme soul has been described in Atharva Veda. It is said that the supreme soul is free from desire, non-mutable, immortal, self-existent, satisfied with its own bliss and not deficient in any respect.
The Upanishads reveal the knowledge about Brahman and are known as Vedanta, meaning "end of the Vedas". They are the concluding portions of the Vedas. There are several interpretations of the word Upanishad. Shankar interprets it as a means to destroy ignorance by revealing the knowledge of the Supreme Spirit by cutting off the bonds of worldly existence. The Upanishad seers gave new dimensions to Dharma and Darshan. In order to establish social unity, Upanishad thought proclaims: "Ekastathaa sarva bhootantaraatmaa" (One or the same is in inner-Self / Essence of all Beings) and “Ishaavaasyamidam sarvam" (All the things in the universe are enveloped by the Supreme).
The relationship between Paramaatman and Aatman is likened to the indwelling God and the soul within one's heart like two birds on a tree.
Two birds with fair wings, knit with bonds of friendship, in the same sheltering tree have found a refuge. (Rig Veda 1.164.20)
Like two birds of golden plumage, inseparable companions, the individual self and the immortal Self are perched on the branches of the same tree. The former tastes of the sweet and bitter fruits of the tree; the latter, tasting of neither, calmly observe. (Mundaka Upanishad 3.1.1)
They are two birds, close companions, clasping the same tree. Of the two, one eats sweet fruit; the other looks on without eating. On this same tree a person, sunk and grieving in slavery, is deluded, but upon observing the Lord happy and great, becomes free of sorrow. (Shvetashvatara Upanishad 4.7)
The Supreme Being that dwells in our heart is dearer to us than even our children, wealth and everything else. (Brihadaranyaka Upanishad 1.4.8)
Paramaatman or the Supreme spirit or Brahman is beyond knowledge and ignorance and is devoid of all material attributes. In Chapter 13 of the Bhagavad-Gita, Paramaatman is described as VishNu residing in the hearts of all beings and in every atom of matter. He is the overseer and judicature of their actions. Paramaatman is different from five elements, the senses, mind, intellect and jiva. The Jivaatman and the Paramaatman are known to be one and the same when the Jivaatman attains the true knowledge of the Brahman.
Brahman is the name given to the concept of the unchanging, infinite, immanent and transcendent reality that is the Divine Ground of all being. It is regarded as the source and sum of the cosmos that constricted by time, space and causation, as pure being. Essentially, it is also beyond being and non-being alike, and thus does not quite fit with the usual connotations of the word God and even the concept of monism. It is said that Brahman cannot be known, that we cannot be made conscious of it, because Brahman is our very consciousness. Brahman is not merely coming to know Brahman, but to realize one's 'Brahman-hood', to actually realize that one is and always was Brahman. Indeed, closely related to the Self concept of Brahman is the idea that it is synonymous with jivaatma, or individual souls, our aatman (or soul) being readily identifiable with the greater soul of Brahman. It is described as Sat, Chit and Ananda in its essential nature. The features of the Brahman are described almost in all the Upanishads. Ishaavaasya Upanishad says, “All the things in this universe are enveloped by the Lord.” (The Supreme is) faster than the mind, and therefore beyond the reach of senses. One, who sees all beings in his own Self and his Self in all beings, has hatred for none. The Atman is self-sufficient, is everywhere, without a body, without blemish, radiant, pure, knowing all, seeing all and encompassing all. All the entities have been created by the omniscient, self-sustaining Lord and who is the controller of all the minds. This Upanishad has the central theme of extolling the all pervasiveness and all regulating nature of the Supreme Lord. The central idea of Kena Upanishad is that the Brahman is verily the source of all vital energies in this universe is infinite and therefore cannot be comprehended by speech and mind. He is beyond the reach of the senses, beyond words and even beyond the mind. Being Infinite, He cannot be brought within the compass of limited knowledge. One cannot know how He directs the senses, mind, etc. However, He does not remain altogether unknown, but is not completely known because of His infinite nature. He is unique, distinct from and Superior to all known things manifest or un-manifest. He cannot be known through speech, mind, eyes, etc., but knows all that is known through these and regulates them. The nature of self is aptly explained in KaTha Upanishad. Realizing by reverting to the contemplation of the Self to the eternal God, the wise man leaves both joy and sorrow behind. The Self is without sound, without touch, without form, without decay, likewise without taste, eternal, without smell, without beginning, without end, beyond the great; one is freed from the mouth of death by discovering that. MaaNDookya Upanishad starts with a mahaavaakya that this Atman is Brahman . The Upanishad also clearly explains the correct interpretation of the words OM, Aatman, Brahman, and akshara, all of which denote Brahman by describing Him with His special attributes. The liberated soul being free from ignorance attains similarity with the Supreme Lord in respect of being free from sorrow and enjoying bliss etc. The Supreme Lord and the soul are similar to each other. Their relation is like of an object compared to which it is compared. The second part of Taittireeya Upanishad describes how there is an ascending order of bliss, starting from that of a human being and culminating in Brahmaanand . The body is the physical sheath. Within the physical sheath there is an inner sheath made of vital energy that is PraaNa. Inside the sheath of PraaNa, there is an inner self consisting of mind. Different from the sheath of mind, there is an inner self which consists of intellect. Different from the sheath of intellect, there is an inner self consists of bliss, and which fills the sheath of intellect. This sheath of bliss is enclosed by the sheath of intellect. The knowledge sought by Bhrigu and imparted by VaruNa is ultimately established that bliss is Brahman, because all beings are born from bliss, remain alive by bliss, move towards bliss and then merge into bliss. The Aitareya Upanishad proclaims that Brahman is pure consciousness. The BrihadaaraNyaka Upanishad says that I am Brahman . The Chhaandogya Upanishad says that you are That. As per the language of Upanishads ́ that ́ means Brahman. This Upanishad teaches us that there is no difference between the Atman within a person and Brahman. It tells us how we reach a stage when we get rid of all bonds and achieve Aatmaanand . In various Upanishads, the Brahman is called as "Sacchidaananda". Broken down, it is "sat", "chitta", and "aananda" meaning "truth", "consciousness", and "bliss" respectively. In the Hindu pantheon, Brahman should not be confused with the first of the Hindu trinity of Brahma (the Creator), Vishnu (the Preserver) and Shiva (the Destroyer). Brahma is, like the other gods, Ishwar, or manifested Brahman, fundamentally ego-conscious, whereas Brahman is without ego and beyond form. The central theme of Upanishads is the delineation of a Supreme Being as the cardinal principle of the universe. This is designated as Brahman, Aatman, Akshara, Aakaasha, PraaNa, etc. It is also the one and only independent Principle upon which all other entities are dependent. It is immanent and transcendent. Being infinite in all respects, it cannot be comprehended by anyone completely. It has no drawbacks or blemishes of any kind. It directs all and is not directed or constrained by anyone. It is absolutely independent in its very nature and essence, functions and comprehension and innate unlimited bliss, none of which need any element external to it for its completeness. All others derive their limited qualities and capacities from it. It is thus described as Sat, Chit and Aananda in its essential nature. The features of the Supreme Lord are described almost in all the Upanishads.
The later stage of Vedanta is marked by the Bhagavad-Gita. It particularly dwells on the application of the Upanishad teachings to the practical life enunciating spiritual and moral disciplines for different types and grades of seekers and points out the way to conform normal life to the highest ideal. The Upanishads, Brahma-sutras and Bhagavad-Gita form the triple basis of Vedanta.

They are respectively called the Sruti-prasthaana, the Nyaya-prasthaana and the Smriti-prasthaana Vedanta as they follow the course of revelation , reason and regulation of life.
When the Jivaatman attains the true knowledge of the Brahman, the Jivaatman and the Paramaatman are known to be the one and the same. Those who are free from pride and delusion, who have overcome the evils of attachment, who are constant in contemplating the relation of the supreme and individual self, from whom desire has departed, who are free from the pairs of opposites called pleasure and pain, go undiluted to that imperishable seat.

The sun does not light it, nor the moon, nor fire. That is my highest abode, going to which none returns. An eternal portion of me it is, which, becoming an individual soul in the mortal world, draws to itself the senses with the mind as the sixth. When a man moves among the objects of senses having the senses under control and mind free from attachment and jealousy, he enjoys bliss. without balance of mind there is neither intelligence, nor concentration; without concentration there is no peace; without peace how can there be happiness. (Bhagavad-Gita 2/66). Besides Bhagavad-Gita in Bhishma parva, the Mahaabhaarat - one of two major or greatest epics of India-, narrates the main story of Pandavaas and Kauravaas and the war of Kurukshetra using the story within a story structure, also contains philosophical and cultural material. The nature of Aatman (Self), relationship of the individual to society and discussion of human goals namely (1) artha or material resources, (2) kaama or pleasure/ sex, (3) dharma or duty and (4) moksha or liberation have been discussed extensively. The characteristics of the Supreme or Brahman are that He is the eternal, the supreme, unchanging, everlasting light . The essence of religion has been expressed in this epic extensively. For example, some quotes are being submitted:
It is only when a man does not commit sin in thought, deed or word in respect of any living creatures; it is then that he attains to Brahman.
The wise and learned say: magnanimity is a virtue. Therefore acquire magnanimity, for you ought not to stay frivolity.
The dharma, which stands in the way of another dharma, is in fact no dharma but is really unrighteousness. That dharma is true dharma which is not conflicting to any other dharma.
Non-cruelty (Ahimsa) is the best dharma. Forgiveness is the best of powers. The knowledge of the self is the best of all knowledge. Truthfulness is the best of religious vows.
When one does not fear in any way, nor any creature is frightened at one, when one conquers one’s attachment and aversion, then is one said to have realized the Supreme soul.
The wise man, endued with equanimity, would neither be puffed up with joy nor be depressed with sorrow.
Eyes can not see the form of the soul. The organ of touch can not feel the soul. Attainment of soul can not be accomplished by any of the five organs of senses. The senses do not approach the soul. The soul however apprehends them all.
When one sees the one’s self in all beings, and all beings in the one’s self, is said to attain the Brahman.
When one contracts all one’s desires like a tortoise drawing in all his limbs, then the effulgence of his soul manifests itself.

Vedanta philosophy is realistic but not pluralistic. It has two main divisions and their classification into different schools is as follows:
1. Advaita Vedanta (Non-dualistic): VivarNa School / Vaachaspati School
2. Monotheistic Vedanta : VishiSTaadvaita (qualified nondualism) School of Ramanuja/ Shuddhaadvaita( pure nondualism) School of Vallabhaacharya / Achintya-bhedaabheda ( incomprehensible difference-nondifference)) School of Sri Chaitanya/ Dvaita ( dualism) School of Maadhvaacharya / Dvaitaadvaita ( dualism in nondualism) School of Nimbaarka
Each system of Vedantic philosophy is essentially an interpretation of the Brahman-sutras supported by commentaries on Upanishads and Bhagavad-Gita. Each school has original writings also to elaborate on the teachings of the three primary works to confirm to its views.
The aim or the methodology of Sankhya and Yoga schools or doctrines of Indian philosophy is to quiet the Prakriti ( = nature ) as it exists in the body, so that, like a calm body of water, body can reflect the true and detached nature of PuruSa ( = self ), effecting liberation . Some quotes from YogavaashiSTha - an encyclopedic text comprising twenty four thousand verses on yogic disciplines -, are being presented:
Salutations to the Soul of all, the light illuminating the heavens, the earth and the intervening space, as also our hearts and their exteriors and all that has manifested itself everywhere as visible forms.
The wise say that the best thing for a man to do in the world is to give up longing for objects which cause the mind to fluctuate and that such abdication constitutes the liberation and that is to accomplish purity.
It is well said that four sentinels wait at the gate of liberation which are (1) patience and peace (2) knowledge of Brahma (3) contentment (4) association of sacred persons.
The Supreme one can not be attained by bodily suffering or pain and by visiting the places of pilgrimage. He can be attained only by the conquest of mind.
Persons can never have that happiness by the drink of nectar or by the blessings of the goddess of wealth, which persons having tranquility of mind enjoy.
Supreme bliss is possible only for those who are composed in mind. (iz’kfereul% Lods Lo:is Hkofr lq[ks fLFkfr#Rrek fpjk;A )
One who sees Him within one's self as the All-powerful One, as the All permeating One, as One of pure intelligence, does alone see Him in his conscience.

About 2600 years ago Lord Mahavir or Vardhaman (599 to 527 BC), the twenty fourth and the last Tirthankara of this era revived the Jain philosophy previously preached by his predecessor Lord Parshva (950 to 850 BC) in India. He expanded the code of conducts and implemented daily rites for his followers. He felt that such changes are essential for proper religious practice. Lord Mahavir said, “No logassa esanaam chare (Do not imitate or follow anybody)”, “Sampikkhae appagamappaenam (Communicate with and inspect your Self)”. Lord Mahavir also underlined the social relevance of dharma by accepting Ahimsa Paramodharmá (Non-violence - towards others as well - is the greatest Dharma).His advice to all is “Don’t kill any living beings. Don't try to rule them. To kill any living being amounts to killing one self. Compassion to others is compassion to one's own self. Just as you do not like misery, in the same way others also do not like it. You should do unto them what you want them to do unto you". “Just as pain is not agreeable to you, it is so with others. Knowing this principle of equality treat other with respect and compassion”. Dharma is the highest good. It consists in Ahimsa (non-violence), self control and austerities. Even the gods revere him whose mind is always concentrated upon dharma.
Lord Mahavir is of the view that the soul is the home of excellent virtues, the best among the substances and the highest reality among the realities.
He, who is led by his senses, is extrovert or Bahiraatmaa and he who exercises self discretion (i.e. not guided by external factors) is introvert or Antaraatmaa. The self who is liberated from the pollution of the karmas is Paramaatmaa.
The pure soul is free from activities of thought, speech and body. He is independent, infallible and fearless. He is also free from meekness, attachment and delusion.
The pure soul is free from complexes, attachment, blemishes, desire, anger, pride, lust and all other kinds of defects.
The state of pure knower ship is neither vigilant nor non-vigilant. The knower self is called pure, because it is only knower and nothing else.
The soul is neither the body, nor the mind nor the speech, nor their cause. Nor is he doer, nor the cause of action nor the approver of action. In this way, I (Soul) am alone, really pure. It is not possible to describe the state of liberation in words as they transcend any such verbal expression. Nor is there the possibility of argument as no mental business is possible. The state of liberation transcends all the determinations and alternatives. But for the sake of expression it can be said that the bliss attained by the Siddhas in a moment is infinite times more than the pleasure enjoyed by the emperors, by the Jivas residing in the regions of the Karmas, and by the Fanindras, Surendras and Ahamindrasin in all the ages –
ChakkikuruphaNisurinda-devahaminde jam suham tikaalabhavam.
Tato aNantaguNidam, siddhaaNam khaNasuham hodi. (Triloka Saar-560)
The followers of Jain Dharma pray to those who have led the path to salvation, who have destroyed the mountains of karma, and who know the reality of universe. The followers pray to them to acquire their attributes.

Gautama Buddha gave a message of friendship and compassion to every man. He said: “Pariksya bhiksavo! Grahyamad vacho na tu gauravaat (You accept my words after having examined them, do not be influenced by my greatness)”. He who wishes to put on the yellow robe without having cleansed himself from sin, who disregards self-control and truth also, is unworthy of yellow robe. But who has cleansed himself from sin, is well grounded in all virtues, and endowed also with self-control and truth, he is indeed worthy of the yellow robe. ( Dhamma Pada 1/9-10) Buddhism is a path of practice and spiritual development leading to insight into the true nature of life. Buddhist practices such as meditation are means of changing oneself in order to develop the qualities of awareness, kindness, and wisdom. NirvaNa is a Buddhist Sanskrit word describing the stopping of the process sustaining conditioned states and self-realization of Nirvana the unconditioned state. There are many explanations of the term NirvaNa (fuokZ.k ): (1) “cessation"(2) "extinction"(3)"extinguished"(4) "quieted"(5) "calmed"(6) "awakening" or "enlightenment “. Amongst them, two explanations are more prominent. One is that NirvaNa means "to extinguish," such as extinguishing the flame of a candle(extinction of craving and ignorance and therefore termination of all types of sufferings and the end of the cycle of involuntary rebirths ) and another is that NirvaNa is the completion of the path of Buddhism, where the real is won via self-enlightenment and self-awakening and all delusion and anguish are permanently ended even before death .
In the middle ages, the saints criticized religious rituals and religious pretension, and questioned the significance of studying and interpreting of the Vedas by the learned persons. While saying “PaakhanDa bhakti Raam nahin reeijhe (Ram is not attracted towards hypocrite devotion) ", Saint Namdeva has drawn our attention towards the inner core of Dharma. The purpose of life lies in such devotion that leads to self-realization - “Kaayaa antar paaiya, sab devan ko dev (The Self is in our inner-body. Self is the God of all gods)" (Dadu Dayal).
Dharma exists neither in the village nor in the jungle but in our antaraatmaa (Inner self). Does spiritual contemplation means prostrating before God to fulfill ones worldly desires? Can a person become religious by offering money at a temple? Does the significance of Dharma lie in the collection of articles and commodities or in being relieved from mental impurities like lust and aversion?
A religious person cannot be selfish. Having known that 'One', he knows everyone. He establishes in himself a sense of belonging to everyone. Every particle of the universe becomes as important to him as his body and soul. Through the identification of 'All', he identifies himself. Tulsidasa expressed it beautifully - " Parahit saris dharama nahin bhaaee, par peeRaa sam nahin adhamaaee (There is no Dharma better than doing well to others and there is no meanness worse than hurting others)". Tulsidasa has clarified that Lord Raama is devoid of birth, the totality of Existence, Knowledge and Bliss, wisdom personified, the home of beauty and strength. He is both pervading and pervaded, fraction less, infinite and integral, the Lord of unfailing power, attribute less, vast, transcending speech as well as the other senses, all seeing, free from blemish, invincible, unattached, devoid of form, free from error, eternal and untainted by maayaa (ek;k ), beyond the realm of matter (izd`fr ), bliss personified, the Lord indwelling the heart of all, the action less Brahma (czã ), free from passion and imperishable. For the sake of His devotees, the divine Lord look the form of an earthly sovereign and performed most sacred deeds, in the manner of an ordinary mortal, as an actor - who while acting in a drama on the stage, assumes various guises and exhibits different characters but himself remains the same.
Guru Nanak also characterized the ultimate truth as one universal creator god , devoid of fear and enmity , immortal and unborn, self-existent, has no physical form , without material attributes, True in the primal beginning. That is the true path where all paths have met. Conquer your mind and you will conquer the world. Bow to him again and again. He is the beginning. He is the end. He is without beginning, without break. He is the same through different ages. Nanak has said, “The sacred thread which is made of the cotton of kindness, thread of contentment, knot of self – control and freedom of truth, does not tarnish and does not burn. Blessed is that man who moves in this world with such sacred thread on his neck."

Swami Vivekananda explained the importance of dedicated service. His message has continued to inspire millions of his countrymen. His voice can comfort the suffering and sanctify of their lives. "You rejoice that you belong to the race of the great sages. But until those who belong to the upper classes help to uplift the downtrodden, and until exploitation ends, India will only be a grave. May Mother India step forth anew from the humble dwelling of the peasant! May she appear in the hut of the fisherman! May she step forth from the cottages of the cobbler and the sweeper! May she become manifest in godowns and factories! May the song of New India echo and reverberate amidst mountains and in forests and valleys!" The few very famous quotes of Swami Vivekananda are mentioned below:
"What is it that by knowing which everything else is to be known."
"Brave, bold men, these are what we want. What we want is vigor in the blood, strength in the nerves, iron muscles and nerves of steel."
"Avoid all mystery. There is no mystery in religion. Mystery mongering and superstition are always signs of weakness."
“Arise, awake, for your country needs this tremendous sacrifice. It is the young men that will do it. ‘The young, the energetic, the strong, the well-built, the intellectual'- for them is the task. Lay down your comforts, your pleasures, your names, fame or position, nay, even your lives, and make a bridge of human chains over which millions will cross this ocean of life. Do not be frightened. Awake, be up and doing. Do not stop till you have reached the goal."
"I would rather see every one of you rank atheists than superstitious fools, for the atheist is alive and you can make something out of him. But if superstition enters, the brain is gone, the brain is softening, and degradation has seized upon the life."
“So long as the millions live in hunger and ignorance, I hold every man a traitor who, having been educated at their expense pays not the least heed to them!”
"Work unto death - I am with you, and when I am gone, my spirit will work with you. This life comes and goes - wealth, fame, enjoyments are only of a few days. It is better, far better to die on the field of duty, preaching the truth, than to die like a worldly worm."
“My faith is in the younger generation, the modern generation; out of them will be my workers. They will work out the whole problem, like lions. "
"Truth, purity, and unselfishness - wherever these are present, there is no power below or above the sun to crush the possessor thereof. Equipped with these, one individual is able to face the whole universe in opposition."
The central theme of Sri Aurobindo's vision is the evolution of life into a divine life. "Man is a transitional being. He is not final. The step from man to superman is the next approaching achievement in the earth's evolution. It is inevitable because it is at once the intention of the inner spirit and the logic of Nature's process". The aim of yoga is an inner self-development by which each one who follows it can in time discover the One Self in all and evolves a higher consciousness than the mental, a spiritual and supramental consciousness which will transform and divinize human nature. Shree Aurobindo has been a great visionary and has inspired the country and mankind. His very famous quotation is presented herewith: "Out of this awakening vision and impulse the Indian renaissance is arising, and that must determine its future tendency. The recovery of the old spiritual knowledge and experience in all its splendor, depth and fullness is its first, most essential work; the flowing of this spirituality into new forms of philosophy, literature, art, science and critical knowledge is the second; an original dealing with modern problems in the light of Indian spirit and the Endeavour to formulate a greater synthesis of a spiritualized society is the third and most difficult. Its success on these three lines will be the measure of its help to the future of humanity."
Thus, compliance of dharma is a prerequisite for having happiness & freedom in personal life and ultimately his liberation from mental impurities such as attachment & aversion leading to the deliverance of the soul from recurring births or transmigration, and for having accord & equality in social life and ultimately peace, freedom, friendliness leading to the progress & development of the society. In essence, Dharma means the spirit of non- violence, universal love and purity of heart. It should be our earnest desire and endeavor that no adjective added to qualify the substantive (Dharma) become more prominent than the substantive itself.
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Professor Mahavir Saran Jain
(Retired Director, Central Institute of Hindi)
123, Hari Enclave, Buland Shahr (INDIA) Pin-203 001