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ARshA sAndesAmB¿j ktµiw
Vol. 19 Issue: 8 August 2019
Editorial Board V.N.N. Pillai, (Chief Editor)
Prof. Omcheri N.N. Pillai, C.M. Nagarajan, M.V. Haridas, Varathra Sreekumar
E-mail: [email protected] Web: www.uttaraguruvayurappan.orgTel: 22710305, 22711029
CONTENTSapJ°pdn∏v .. ..........................................4
Why Do Good People Suffer? ...........5Swami Tejomayananda
Krishna Sukhtas .......................................8Adv. P. Ramachandran
Health Tips from SKMRC .........................9
t{]amZc in£W Nn´IÄ ................ 10 kzman A²ymßm\µ kckzXn
`mKhXw \nXyPohnX¯nð ..................... 13 kzman `qam\µXoÀ°À
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D]\nj¯ vþefnXhymJym\w .................. 20F.sI._n. \mbÀ
`njvaÀ ................. ......................................... 22Cµncm \mcmbW³
t£{X hmÀ¯IÄ ................................. 26
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3August 2019
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Lord Ram in Ramayana is the best example of how a man should live the life of a human being. That is why he is called “maryada purushothaman”. He is valorous, patient, hard working, kind and beautiful too! But apart from these qualities, he shows us the way in steering ourselves in difficult times. In this Ramayanamasam, where the recital of Adhyatma Ramayana of the great Malayalam poet Ezhuthachhan resounds in every home in Kerala, let us try to understand a few of his special qualities.
When the entire Ayodhya was joyous about the coronation of Lord Ram as the new King, as announced by King Dasaratha, Sage Narada appears there and warns Lord Ram of the object of Lord Vishnu’s incarnation as Lord Ram. Sage Narada jokingly says that though he has no doubt about Lord Ram’s integrity, it is quite possible that oblivion may embrace him since he has taken human form! But Lord Ram, in his inimitable calm composure tells Sage Narada that he is determined to go to the forest (the events that lead to it would unfold only thereafter). He asserts that he is the one who should (or who can) go to forest (to kill Rakshasas including Ravana) while Bharata can (or is fit to) rule the kingdom. This shows the sagacity of Lord Ram in identifying swadharma, which is basically to annihilate the Rakshasas, a task that cannot be achieved if he stays back in Ayodhya as the King. He considers ruling the kingdom as paradharma, at least for a period.
After killing Ravana and regaining his wife Seeta, he returns to Ayodhya along with his associates. But before entering the kingdom, he asks Hanuman to go to Bharata, who is ruling the kingdom as a representative of Lord Ram, and tell him the events so far. Lord Ram specifically instructs Hanuman to find out the “facial and other gestures” of Bharata and describe the same without fail. This may seem a bit curious, but the intention of Lord Ram was noble: he wanted to know whether the people, those in the palace and Bharata himself have any desire to continue status quo! Lord Ram does not want to grab power back from Bharata, though he deserves it all the way! If it was felt that Bharata continuing to rule the kingdom is better, why not accede to it? That was his magnanimity! However he had no qualms to accept power and rule the kingdom in the best way, when it was rightfully assigned to him.
Lord Ram stands for such noble qualities that are worth emulating in our present times. When leaders are vying for power, despite being rejected by the people and those in power do everything to retain it by hook or by crook, Ramayana gives us the best model of governance. Though it is from ancient times when democracy did not exist, as it is defined now, the example that Ramayana sets before us is much more powerful than any modern form of democratic governance.
That is precisely why Melpathur says, “martyavataarastava khalu niyatam martya shikshaartham evam”.
THE IDEAL RULER
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Editorial Board
The question under review is very often asked because when we look around we find a lot of suffering. Also it seems as though the good people get the brunt of it while the evil doers enjoy life and get away with all their wrongs.
Implicit in this one question is various other questions. First whom do we call 'good people'? What are the parameters that we apply to measure 'goodness? What is the meaning of 'suffering' and who is asking this question, is the good man asking the question or is someone asking this about him?
Let us first try and understand the meaning of suffering. There is physical suffering, in the form of handicaps, diseases, pain or accidents. People go through many kinds of financial hardships, which also cause suffering. Then there is emotional suffering and suffering with regard to relationships. At the intellectual and spiritual levels also there is suffering which is subtler. When people speak about suffering, they normally refer to physical ailments or financial calamities — more worldly kind of problems.
If we look at the world we find that it is not some particular kind of people that face problems. Everyone has a quota of suffering, which is supplied free. There is nobody who does not have their share of sorrows and we also find that people are not interested in listening to the sorrows of others.
To show that sorrow and calamity visits every home, there is the famous story of the distraught lady who brought the body of her dead child to Gautam Buddha and entreated him to bring him back to life. Buddha asked her first to bring him some food from a home where there had been no death. If she found one such home, then he would bring the child to life. The lady went from house to house and found that everywhere the story was the same. There is sorrow everywhere. Looked at against this background our question
becomes meaningless. What we are then saying is that just because a person is good, there should be no suffering in his/her life. For example we sometimes hear, "He is such a good person, why did he get a heart attack?" The answer to this is that any person with a heart faces the possibility of a heart attack.
Some people ask, "Why is it that good people are suffering and bad people are flourishing?" Clearly we are not equipped to judge good and bad. What do we consider as 'flourishing'? Is it only material wealth that is viewed as prosperity? Can ill gotten wealth be considered as prosperity? So there is some confusion in our minds regarding goodness and suffering.
We will begin with analyzing goodness. Married people generally want children, but they always express a desire for 'good' children. When it comes to marriage, the parents look for a 'good' match for their off spring. The voters want a 'good' government. Inherently there is love for goodness but it is difficult to define or measure 'goodness'. To measure anything there has to be a standard and the Bhagawat says, "Namah sadhuvad nikarshanaya". Bhagawan Rama was the standard or touchstone for measuring goodness. Despite this, even Rama was not spared from allegations of wrong conduct. People have their own standards for measuring goodness.
In Sanskrit, sadhu is the word used for a good person. Though sadhu means good, it is unfortunately not the meaning associated with the word. Sadhu conjures up mental pictures of ochre robes and matted locks. If we take sadhu to mean a person wearing certain kinds of robes then even a bad person can come disguised as a sadhu. Ravana came to Sitaji in the robes of a mendicant or sadhu. This shows the greatness of a sadhu and the respect we have for sanyasa. Ravana did something wrong by impersonating a sanyasi, but the fact that he chose the robes of a sanyasi, goes to show the goodness and high esteem that are associated with a sadhu. Some people wearing the garb of a sadhu have brought disrespect to the robes and therefore we use phrases like, 'good sadhu' and 'bad sadhu'. Literally 'good sadhu' means 'good good man' and 'bad sadhu' means bad good man!
Why Do Good People Suffer?Swamy Tejomayananda
(Courtesy: Book 'Ponder Awhile' published byCentral Chinmaya Mission Trust, Mumbai)
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5August 2019
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Sadhu comes from the word sadh, which means to accomplish. The definition of sadhu is, "parakaryam sadhnoti iti sadhu". If we work for ourselves and achieve great things there is nothing laudable about it but if we help others to achieve their goals then it is an accomplishment.
If someone is good to you and you reciprocate that is common courtesy, which should be followed. But if someone is harming you and despite that, you can continue to wish the other person well without expecting anything in return, that is real goodness. "Apakareshu yat sadhuhu sa sadhu ityae bhidiyate." A sadhu bathing in the river saw a drowning insect. He saved it from drowning and was stung by it in return. In the process, the insect fell back into the river and the sadhu again pulled it out of the water and placed it under a shady tree. Someone watching this whole sequence of events asked the sadhu, "Why did you do that?" The good man replied, "The insect did not give up his nature so why should I give up mine?"
There is a story of a king who while roaming in the forest stopped to rest under a mango tree. While he was sitting there with his entourage, a stone hit him. His guards were enraged and set out to find the person who dared to hurt the king. In a short while the man was found and brought to the king. The man was trembling when he realized the enormity of his action. The king asked him the reason for throwing the stone. The man said that he had no idea that the king was seated below the tree. He had thrown the stone at the mango, which was hanging from the tree with no thought of hurting the king. The king's functionaries waited for the king to pass judgment.
To the surprise of everyone, he asked that the man be rewarded handsomely. He said that if the stone had hit the tree, the tree would have surely given the man the fruit, even though the stone hit it. He wanted to know, "Am I worse than the tree?" This is an example of true goodness.
A sadhu is one who is not only working for only his/her own benefit but works out of the goodness of heart. It is easy to be good to someone who is being good to you but to be good to someone who is harming you is the mark of a sadhu.
The third meaning relates to Bhagawan's reason for incarnating as expressed in the Bhagawad Geeta
"Paritranaya sadhunam vinashaya ca duskrtamDharmasamsthapanarthaya sambhavami yuge
yuge."The Lord has promised that whenever evil
increases, He will take avatar or reincarnate for the protection of the sadhus and for the destruction of the evil doers. Here sadhus surely do not refer to sadhu babas. The blessing is that even though at the empirical level he has to punish the sinner, out of the kindness of His heart, He gives them moksha or freedom. The meaning of sadhu here is -
"Pranasankatae upastithae api nyaya marga dharma marga na chalati na vichalati iti sa sadhuhu,"
the one who does not waver or falter from the path of righteousness even when there is threat to his/her life.
The one who lives the life of righteousness uncompromisingly is a sadhu. In general people follow the path of convenience. They follow a virtue till it is convenient. The government also follows the same policy. When a portion of the law' becomes an impediment they amend the clause.
It is not possible to continuously keep changing our parameters of righteousness. Dharma or righteousness has to be eternal. First let us understand what goodness is. Suhrt or friend is defined as, "Pratyupakaram anapeksha upakarakarta" the one who is ready to serve without expecting anything in return is a true friend. When calamity befalls us we wonder what bad karma brought it on. But do we ever consider what good karma prevented the situation from getting even worse!
Another quality of a good person is large heartedness. The person who makes divisions-this is I and my, that is you and yours - is a narrow-minded person. But large minded people say that the whole world is my family and there are no such divisions in their minds. Goswami Tulsidasji says, "Aiso ko udara jag mahi binu sewajo dravai din par Rama saris kohu nahi," that Sri Rama's greatness lies in the fact that even before taking any sewa he blesses those that come to him.
A simple exercise will help demonstrate how similar is our thinking on values. If a group of
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people were to make a list of all the virtues that they respect, value or revere in other people and feed this data into a computer, they will discover that there are certain common virtues that we respect in others. We expect people to be good to us, regardless of our own behaviour.
First, we want people to be loving towards us. None of us like getting hate wishes on our birthday or negative vibrations before we are due to sit for our exams. Second, even when we are wrong we prefer to be reprimanded or told about our faults in private. So we want to be respected. Third is acceptance. We want to be accepted as we are. We want others to be reasonable, mostly according to our definition of the word.
Dharma includes all these virtues and a person who displays all these qualities is a good person. A sadhu is beautifully defined in the Kapila Geeta portion of the Bhagawatam, "Titikshavaha karunikaha........ sadhavaha sadhu bhushanaha"
They endure their own suffering without grumbling and are most compassionate towards other people's suffering.
We may feel that with these exacting standards to live upto, nobody would qualify as being good. That is not true because even now 1 feel that there is more goodness in this world. Let me illustrate this point further. These days it is fashionable to eat out in restaurants or eat from kiosks off the street. We do not bother to see the conditions under which the food is cooked but we have faith that we would not be poisoned and so we confidently order our food. Another example pertains to travel. We use local trains, buses and other means of transport but we are not scared of travelling because we have faith in the goodness of the drivers or operators. We can go on enumerating similar examples of goodness.
How can we achieve this goodness in our lives? To reach any target, we must first have and then know the goal. Similarly for achieving goodness we must have a standard of goodness which is known to us because only then can we rise to the required levels. As long as we see differences in the world around us, true goodness will not manifest. This can be achieved only when we become aware of our oneness with others.
An example will better illustrate this point. Every part of my body is part of one whole. If by chance the finger goes into the eye, there is instant forgiveness because of the complete identification with the finger. Our teeth bite our tongue many times but we do not react. There is no limit to our forgiveness. People sometimes want to know, how often should we forgive? If there are limits then there is no goodness. Our children misbehave so many times but do we not forgive them? We forgive them because we see our oneness with them. If we are able to see our oneness with others, then all other qualities of forgiveness, love and compassion will follow. But if we do not see this oneness then it is very difficult to be good. Goodness of heart is to be able to identify ourselves with the others. "Atmavat sarva bhuteshu yah pasyati sa paysati", the one who looks upon all beings as his own Self alone has the right vision. Such a person alone will have love for all beings. People want to be understood but do not want to understand others. Our prayer should be, "God let people not understand me but give me the strength to understand them."
'Goodness' viewed from another angle, translates into-how do I look at others. Without the vision of oneness only the negative qualities of division, alienation and differences will crop up. There will be no tolerance or patience. What will be the result of this life on the mind of the person who follows it? Our Scriptures have analysed this beautifully. Our mind experiences three states, dull, agitated or restless and peaceful. Goodness is measured by the effect the thoughts, emotions, action and our behaviour have on the mind. Goodness must and does produce a peaceful state of mind. Where there is peace there alone we will find bliss and purity. The people who experience this are the people who qualify as 'good'. This is of course the most ideal state of goodness, but in each one of us, even hardened criminals, there is some goodness.
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7August 2019
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Anxiety/Worry
22. We need nothing for ourselves, for our own self lacks nothing. The needs are ordained according to one's fate. Then why worry about anything.
23. Whatever has to happen will happen and whatever has not to happen would never happen. Then what is there to worry about.
24. By doing what should not be done and not doing what must be done, causes anxiety and fear.
25. Never brood over things which have happened or worry over things yet to happen resulting in loss of time and damage of self confidence. Live in the present with full vigil by using intellect. Face life intelligently with a tranquil mind, full of prayer.
Attachment
26. The root cause of all faults is attachment with the world out of which all others arise, resulting in all miseries and pain.
27. Attachment arises only where we expect a return.
Attachment=Ego + Egocentric desires.
When ego strives to fulfill burning desires, it develops wrong relationship with the world of things and objects around. This wrong relationship is called 'attachment'.
28. By linkage with perishable materials one's sorrow can never be removed.
29. From sensual effects develop attachments, from attachments springs up desire, from desire ensues anger, from anger arises infatuation, from infatuation confusion of memory, from confusion of memory loss of reason and from loss of reason one goes to complete ruin.
30. So long as there is attachment with the world, there is no real love for God. If you give it up, you will get freedom, peace, joy, bliss and emancipation. Giving up attachments mean renouncing wrong imaginations about the
KRISHNA SUKHTASBy Advocate P. Ramachandran
fruits of actions. Attachment becomes a painful poison when it is extremely egocentric. A mind with attachment gathers vasanas which is dirt in our mental equipment. Total detachment is impossible for the human mind; the detachment from the false can be successful only when we attach ourselves to the "Real".
31. The acts of sacrifice, charity and penance are to be performed without attachment for purification of mind.
Death32. You make a home here, decorate it and hoard
things but you are rushing through death. Be prepared for the ultimate destination and make it good by doing punya karmas.
33. To do is not certain, but to die is certain. The incoming has to go. That is the rule of nature. The deathly fire burns everything. The union of soul with body is called birth, while the severance of this link is called death. The body dies whereas the soul is immortal. After death God will take your mind and 'Kala' will take your body.
34. We celebrate birthday and feel happy on attaining a certain age without understanding that so many years has gone by and we are short and nearer to death by that many years.
Desire35. Desires and wants are the root cause of all
miseries. Desire makes slaves of us. Desire is like bacteria which can never be quenched by enjoyment. Desire is the yearning to possess something which is unattained at present. Vasana comes first, followed by thought, desire and then action. As long as vasanas exist in an individual; thoughts, desires and actions will continue but when vasanas have been exhausted; thoughts, desires and actions will cease.
36. Desire arises out of ignorance and wrong notions. If a person has both desire and attachment, he has no moral strength to perform his dharma. A constant agitation of the mind being expressed as an uncontrollable impatience to gain something is called desire. Desire is conquered by the knowledge of the self
37. Desire can be found at the three main centres in the human personality. It can arise at the physical level in any of the senses or at the emotional level in the mind or at the thought level of the intellect. Thus desire will enter through whatever loophole you have left.
(Shri P. Ramachandran, an Advocate by profession, had decades long journey through Vedas,
Upanishads, Puranas etc. 'Krishna Suktas'- the Book authored by him is his unique gift to the
devotees of Lord Guruvayurappan.)
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38. He whose undertakings are free from all desires and thoughts of the world and whose actions are burnt up by the fire of wisdom; even the wise call him a sage.
39. Our jnanendriyas are: eyes, ears, nose, tongue and skin. Our karmendriyas are: hands, legs, anus, genital organs, and speech. Our eternal organs are: mind, buddhi, chinta and ahankar. The most difficult indriya to control is tongue; once you control the tongue then the other indriyas can be controlled.
The saptha nadies are Ida, Pingala, Sushumna, Mrisha, Alambusha, Asdhijihwa and Gaandhaari
40. Body (indriya) is our enemy; atman (soul) is our God. Control of the body and prayer to God is life. If one does not control the senses properly, one will lose control of the mind.
41. Body and mind, tongue and stomach are pairs of opposite types already existing in every human being. Be free from these pairs of opposite.
42. The force behind sinful actions is desire and its manifestation is anger. The desire will destroy your knowledge and wisdom and ruin your peace of mind. The cause of evil is our desire to be superior to others and our selfishness. You get what you deserve not what you desire.
43. Every action motivated by egocentric desires thickens the veil of ignorance and permits not even a single ray of the essential divinity to pass through. Conduct against spiritual directions does not happen by destiny, but by desire.
DIAbeTeS AND YOU!India is now officially the Diabetes capital of the world. The sad part is, we still don’t know how many more people are suffering from Diabetes, as it can only be diagnosed when people get tested for it.
Surprisingly, so many urban educated people have many myths and long-standing notions about Diabetes which become deterrent in the proper management of the illness
Myth No 1: People who take lots of sugar, only get Diabetes.
Becoming a Diabetic has nothing to do with eating lots of sugar. Diabetes is a metabolic disease, which means that there is poor management of resources in the body (here Glucose). Diabetics lack insulin or need more than ordinarily required insulin for proper management of glucose in their body. The myth comes from the fact that once an individual is proclaimed a diabetic, one must avoid sugar, but this doesn’t make sugar the causal factor for diabetics.
Myth No 2: Controlling Diabetes with Medicines is unnatural and harmful.
People believe that medicines are harmful for the body. Simply stated, they are unnatural. To them we ask, is keeping disease unchecked and uncontrolled, helpful for the body. Patients avoid Medicines and don’t realise that their vital organs like kidneys and heart continually undergo damage with every day of having uncontrolled blood glucose. Why is it so hard to recognize that medicines are there to help and not harm!
Myth No 3: Eating bitter substances will control Diabetes.
If managing diabetes with Bitter Gourd was so easy, then it would have been the most expensive vegetable in the world! There has been no scientific evidence mandating the utility of bitter substances for control of diabetes. Its our own internal logic of Sweet Vs Bitter analogy that provides fire to this debate.
Myth No 4: You will surely be a Diabetic, if one or both of your parents are so.
Someone said- “Genetics is the Loaded Gun; Environment is the trigger”. People who have parent/s with diabetes surely do have higher propensity to land with diabetes but surely they don’t always become diabetics only because of genetic predilection. Its just a 30% chance. More decisive is the individual’s own lifestyle, environment, that decides the fate of the body. Exercise, good balanced diet and stress control have more power to decide the onset of diabetes than the inherited genes.
Dr Hanish Gupta, Cardio-Diabetologist Consultant Sree Krishna Medical Research Center
Available all Morning from 9:30 am to 10am
HEALTH TIPS FROM SKMRC
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9August 2019
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apJymNmcy³, kwt_m[v ^utïj³, tIcfw
10 BKÌv 2019
]Xnhv Cópapïv. ]t£ AXv {]tNmZ\]cañ. Bt£]IcamWv. HcnS¯v {]`mjW at[y Ip«nItfmSv cmhnse \n§Ä F´p tI«mWv DWcmdpÅsXóv At\zjn¨p. Ip«nIÄ Xe Xmgv¯n ]Xps¡ adp]Sn ]dªp "AsXmópw ]dbm³ sImÅnñ kzman Po'!!! kIuXpIw \nÀ_Ôn¨t¸mÄ AhÀ Imcyw ]dªp. t]m¯v, IgpX XpS§n ]e arK§fptSbpw t]cpIÄ tI«mWt{X AhÀ DWcmdv. Cu coXn t_m[]qÀÆw amXm]n Xm¡Ä amänsbSp¡Ww.)F{X BZcthmsSbmWv hnizman {X³ cmaN{µIpamcs\ hnfn¨pWÀ¯nbsXó Imcyw amXm]nXm¡Ä Fópw HmÀ¡Ww. Cu ip`mßI kao]\¯nð kzm`mhnIambpw Ip«nIÄ¡v henb {]tNmZ\w A\p`hs¸Spw. adn¨v ""Ip«nIÄ Hón\pw sImÅnñ'' Fó ktµiw {]Xy£ambpw, ]tcm£ambpw BhÀ¯n¨mð (hfcpó sNSn¡p apIfnð IsñSp¯p sh¨Xp t]mse) Hcp ]t£ Ip«nIÄ {]kvXpX {]tbmKs¯ kmÀ°am¡m³ PohnXs¯ ]Wbw sh¨v Ifbpw!! (BßlXym {]hWXIÄ¡p ] n dI nð a n¡hmd p w Cu Hc p a\imkv{XapÅXmbn \nco£n¡s¸«n«pïv.) I p « nIÄ a mXm] nXm¡f ps S kmZc kao]\§Ä sImïv {]tNmZnXcIWw. AhÀ PohnXw A\mtcmKyIcamw hn[w ]Wbw shbv¡m¯hcmIs«. Ip«nIÄ amXm]n Xm¡fnð \nópw e`n¡pó {]tNmZ\§fpw t{]mÕml\§fpw kzoIcn¨v Ahchcnse km[yXIÄ DWÀ¯póhcmIs«. hnizman{X alÀjnbnð \nópw kmZc kao]\¯nsâ ]mTw ]Tn¨v {]tbmK¯nð sImïphcm³ amXm]nXm¡Ä¡v km[n¨mð AXv Ip«nIfpsS tim`\amb hfÀ¨bnð Gsd D]Imcw sN¿pw.Ip«nIsf ]cnc£n¨v t{ibÊnsâ ]mXbnð \bn¡pó hnjb¯nð amXm]nX¡fpsS Iq«p¯chmZnXzw Gsd {]m[m\yapÅ ImcyamWv. Ip«nIÄ \ómbn hómð. ""AXv F§n\bm tamiamhmXncnIym, \nsâ k´Xnbtñ'' Fóv D¯chmZnXzw apgph³ `mcybpsS tað Btcm]n¡pó ]XnhpapsïómWv \nco£Ww. Cu
k\mX\[À½ ]T\wAhImihmZ§fpw Ipäs¸Sp¯epIfpw GXp ]£¯p \nópïmbmepw BtcmKyIcañ. CX v I q« p¯chmZ nX za nñmb vabmWv . Ip«nIsf tim`\ ]mXbnð \bn¡póXv HcmZcWobamb ]qPbmWv. _meI]qP, _menIm ]qP Fó {]Imc¯nð amXm]n Xm¡Ä Nn´n¨pd¸n¡Ww._meI/_menIm ]qPsb kw_Ôn¨v Nne Imcy§Ä {i²bnðs¸Sp¯s«. `mcXob k{¼Zmb¯nð ]ndhn¡p ap³]v Xsó Ip«nIsf Ipdn¨pÅ hyàamb Imgv ¸mSpIÄ amXm]nXm¡Ä¡pïmthïXpïv Fóv \nj v¡Àjn¡póp . ]nd¡m\nc n¡pó k´XnIsf IpSpw_¯nte¡v lrZbwKaambn kzmKXw sN¿Ww. AXn\v A\pKpWamb ]e NS§pIfpw BNmcyhcyòmÀ ]c¼cKXambn D]tZin¨pt]mcpópïv. (tjmUi kwkv¡mc§Ä Gsd hnkvXcn¨v NÀ¨ sNt¿ï hnjbamWv)F ó m ð C ¡ m e ¯ v K À ` [ m c W w kw`hn¨p Fóp ØnXnIco¡pt¼mÄ `mcym`À¯¡òmcpsS {]Ya {]XnIcWw H«pw kzmKXmÀlamhmdnñ, Bimhlamhmdnñ. ]e tUmIvSÀamcpw Cu hnjb¯nð AhÀ¡pïmb A\p`hw Xpdóp ]dªp tI«n«pïv. Cu Hcp ZuÀ`mKyw hym]IamhpópsïópÅ hkvXpX Bi¦mP\IamWv. (CXmtcbpw hnjan¸n¡m³ Dt±in¨v Ipdn¡pIbñ. taense¦nepw Cu hnIeamb hnebncp¯ð ]cnlcn¡m³ c£nXm¡Ä CSs]tSïXpïv. AXv km[nXamhs« Fóm{Kln¨p sImïv ]¦psh¡pIbmWv.)R§Ä ""amXm]nXm¡fmIm³ am\knIambn kpkÖcñ'' (We are not prepared) Fó {]XnIcWw ]nd¡m\ncn¡pó Ip«n¡pÅ kzmKtXmàn (welcome note) Bhpónñ. adn¨v Ip«nIsf \½Ä AhKWn¡póXpw, A]am\n¡póXpamb {]XnIcWamWv. "AhKWn¡s¸« Ip«n A]ISImcnbmb Ip«nbmbncn¡pw'' (A rejected child is a dangerous
child) FóXv Gsd {]ikvXamb {]tbmKamWv. CX n\ pÅ sXf nh pIÄ Nc n {X¯nð A\h[nbpïv.]nd¡m³ t]mhpó k´XnIsf \ncp]m [nIw kzKmXw sN¿pó am\knImhØ
B¿j ktµiw
11August 2019
B¿j ktµiw
amXm]nXm¡fpw IpSpw_§fpw ]peÀ¯Ww. ]ndhn¡p tijw Ip«nIfpsS kmón[yw IpSpw_¯n\v henb D¯chmZnXz§Ä k½m\n ¡pópïv. Ahsb¡pdn v t_m[yapsï¦nte _menImþ_meI k]cy (]qP) kmÀ°Iambn \nÀÆln¡m³ km[n¡q.\hmKXÀ ]ndó ho«nðZnhkhpw Ipd¨ v kabw AÑ\½amÀ Hón¨ nc n¡m³ kabw Isï¯Ww. hfÀ¨bpsS Hmtcm L«¯nepw Fs´ms¡ {]hWXIfmWv Ip«nIÄ {]ISn¸n¡póXv FóXns\¡pdn¨v AÑ\pw A½bpw NÀ¨ sN¿Ww. Ahbnð BtcmKyIcamb {]hWXIÄ Fs´ms¡ Fópw, hn]coXhpw, A\mtcmKyIchpamb {]hWXIÄ Dtïm Fópw At\zjn¡Ww. ChbpsS ImcW§Ä Isï¯m³ DÕmln¡Ww. \nKa\§fpw, \nco£W§fpw Ipdn¨p sh¡póXv \óv. {]iv\§fpsS kz`mhhpw, Kuchhpw amXm]nX¡Ä Hón¨ncpóv BtemNn¨mð Isï¯m³ Ignbpw. ]cnlmc§sf¡pdn¨pw hnkvXcn¨v hnNn´\w sN¿Ww. C¡me¯v C¯c¯nð HcmtemN\ \nÀÆln¡mdnñ. {]iv\§Ä hóp tNcpó apd¡v Hmtcm hn[w ]cnlmc§Ä DÅnð tXmópóXv ]co£n¨p t\m¡pI FóXmWv ]Xnhv. AXv ]cmPbs¸«mepw Xncn¨dnbmXncn¡pIbpw hoïpw AXp Xsó BhÀ¯n¡pIbpw sN¿pó hnVn¯w A]e]\obamWv. s]mXp \nc¯pIfnð SmdnwKv tPmenIÄ Nnet¸mÄ Cu hn[w \S¯mdpïv. {]apJ t\Xm¡òmÀ hcpóXv {]amWn¨v \nc¯pIfnð Ipïpw Ipgnbpw saäð sImïn«v \nc¯n Smdv Hgn¨v D]cnXe an\p¡ð \nÀÆln¡pw (Patch work) Ip«nIfpsS Imcy¯nð CXp t]mse \ncp¯chmZnXzw ]peÀ¯n¡qSm. Hcp ]qPm at\m`mhw hfÀ¯nsbSpt¡ïXpïv. \hk´XnIsf kzoIcn¡m³ X¿mdmhpóXpw, amXm]nXm¡Ä t{]amZcthmsS Hón¨ncpóv NÀ¨ sNbvXv Ip«nIfnð ImWpó {]hWXIfpsS hniZamb Nn{Xw X¿mdm¡póXpw, ]cnlmcw BtemNn¨p \nÝbn¡póXpw ]qPbpsS `mKamWv . BtcmKyIcamb {]hWXIsf t{]mÕmln¸n¡póXn\v kwhn[m\w Hcp¡Ww.
hnIehpw hn]coXhpamb {]hWXIsf Xncp¯póXn\pÅ ]²Xn \nÝbn¨v {]tbmK¯nð sImïphc póXns\m¸w kabm[njvTnXamb ]p\x]cntim[\¡pw hyhØbpïmhWw.]p\À hniIe\¯nð c£nXm¡fpsS CSs]Sen\v {]Xo£n¨ ^ew e`n¡póXmbn tXmópónsñ¦nð hoïpw amXm]nXm ¡Ä I q S nb n c pó v NÀ¨ sN¿Ww . C§s\ Iq«p¯chZnXzt¯msS Ip«nIsf hfÀt¯ïXpïv. hn^eamb co£W§Ä B h À ¯ n ¡ p ó h n V n ¯ w A \ p hÀ¯n¨p IqSm. Ip«nIsf Bg¯nð a\Ênem¡póXn\mbn AÑ\½amÀ Hä¡pw, Iq«mbncpópw X]w sN¿Wsaóp Npcp¡w. amXm]nXm¡Ä X½nð F{Xt¯mfw ]ckv]c kvt\lmZcthmsS hÀ¯n¡pópthm A{Xt¯mfw Ip«nIÄ¡v k\mYXzt_m[hpw, kpc£nXXz t_m[hpw ZrVambn A\p` hs¸Spw Fó hkvXpXbpw {]tXyIw ]cnKWn¡Ww. hn[nlnXw sImïv AÑt\m, A½tbm \ãs¸« Ip«nIfnepw, cïp t]cpw \ãs¸«p t]mbhcnepw ISp¯ A\m YXz Nn´bpw Ac£nXXz t_m[hpw Dïmbncn¡pw. amXm]nXm¡Ä thÀ]n cnªp Pohn¡póXpw Ip«nIfpsS am\knImhØIsf tZmjIcambn _m[n¡pw. (C¯cw Ip«nIfpsS Imcy¯nð AdnhpÅhcpw, D¯chmZs¸«hcpw kapNnXamb CSs]SepIÄ Zqc¡mgvNtbmsS \St¯ïXpïv)amXm]nXm¡Ä Hón¨p Ignbpsó¦nepw t{]amZchnsâ DZm¯ _Ôw ]peÀ¯pónsñ¦nð Ip«nIÄ¡Xv henb a\xkwLÀjw k½m \n¡pw. kz w s]mtóma\ a¡sf k¦SIchpw, `bm\Ihpamb sshImcnImhØIfnte¡v amXm]nXm¡Ä \bn¨p IqSm. amXm]nXm¡Ä X½nepÅ kt´mj \nÀ`camb kp`{Z _Ôw Ip«nIfpsS kptim`\ `mhn¡pÅ \sñmcp aqe[\ \nt£]amhpw. c£mIÀ¯m¡Ä {]Xy£amtbm, ]tcm£amtbm Ip«nIsf in£n¨p \in¸n¡pó t{ZmlnIfmbn¡qSm. Ip«nIsf hfÀ¯pó \ñ ]qPIòmcmhm³ c£nXm¡Ä \nÝbn¡Ww.
(XpScpw)
12 BKÌv 2019
`mK-hXw \nXy-Po-hn-X-¯nðkzman `qam\µXoÀ°À
\mcm-b-Wm-{ia Xt]mh\w, sh§n-Wn-tÈcn, XrÈqÀ
(Ignªe¡¯nsâ XpSÀ¨)
achpcnbpw PSbpambn À¯mthmsSm¸w Xm]
khr¯n \bn¨ `mcy Xo\mf¯nóSnbnse
I\ðt]mse Xnf§n. `À¯mhnsâ {]mW³
shSnªXdnbmsX AhÀ ]mZtkh XpSÀóp.
ImeSnbnð NqSnsñóp IïtXmsS hmhn«p
Icªp cmPmhnt\mSp Fgptóev¡m³ ]
dªpt\m¡n. ^eansñóp Iïv NnX Iq«n
`À¯rtZls¯ FSp¯p sh¨v, AXnð DS\
Sn Ibdm³ \nÝbn¨p.
At¸mgmWv ]g¡w sNó N§mXn {_m
ÒW³ hóp km´z\hmIy§Ä XpS§nbXv:
""\obmÀ? BcpsS aIÄ? Bsc¡pdn¨mWv
Cu ZpxJw? CubpÅh³ BÀ? ]ïp
IqsS \Sóncpó Fsó Adnbmtam? B
AhnÚmXkJmhmWv Rm³. Fsó hn«p
kpJhmktI{µw tXSn t]mbXtñ? \mw
Hón¨v BbncmïpIÄ Acbó§fmbn
\Sóncpóp. AsXms¡ ]pdwXÅnbmWv, hXn
]pcRvP\\Kc¯nð Xmakapd¸n¨Xv. AhnsS
kzman\nbnð tamln¨p Xsó¯só adóp
Imew Ign¨v Cu ØnXnbnse¯nbXmWv.
""A§v hnZÀ`cmP]p{Xnbñ. Cu InS¡pó ]m
Þy³ À¯mhpañ. apÖò¯nð ]pcpj\m
bpw Ct¸mÄ kv{Xobmbpw kzbw IcpXpIbmWv
`hm³. cïpw icnbñ. hmkvXh¯nð \mw
AXnip²amb Acbó§fs{X kXy¯nð
Rm³ Cuizc\pw A§v Ombam{Xamb
Poh\pamWv. Rm³ Xsó A§pw, A§p
Xsó Rm\pw. X¯zÚÀ \½nð Hcp
hyXymkhpw ImWpIbnñ.
bYm ]pcpj Bßm\þ
taIamZÀiN£ptjmx
Zzn[m`qXatht£X
XssYhm´camhtbmx (4.28.63)
Htc icocw I®mSnbnepw C\nsbmcphsâ
I®nepw cïmbn¯ocpót]msebmWv,
\mancphcpw X½nepÅ hyXymkhpw
C§s\ am\klwkw DZvt_m[n¸nbv¡th,
X½nð thÀ]ncnªXn\mð \ãs¸«ncpó
HmÀa lwk¯n\p Xncn¨pIn«n.
""{]mNo\_ÀlntÊ,'' \mcZ³ ]dªp,
""BßX¯zs¯ Cu CXnlmk¯neqsS
]tcmjambn Rm³ ImWn¨p Xóncnbv¡póp;
Fs´ómð PKZvtlXphmb `Khm\p ]
tcm£{]Xn]mZ\amWv Cãw.''
""]tcm£hnhcWw thï{X a\Ênembnñ;
IÀaaqVcmb R§fpsS _p²n ]I
¨ncnbv¡póp. AXn\mð Imcy§Ä HópIqSn
hyàam¡n¯cW''saómbn {]mNo\_
ÀlnÊv. AXp tI«p \mcZ³ XpSÀóp:
]qcs¯ P\n¸nbv¡pó ]pcRvP\³ Poh
\mWv Pohnbv¡m\mbn Htóm IqSpXtem
Ime pItfmsStbm , Ime nñmsXtbm
i c o c w c N n b v ¡ p ó X p P o h \ t ñ ?
Cu cN\miànsb ]pcRvP\iÐw
sImïp kqNn¸nb v¡póp. IqsSbpÅ
AhnÚmXkJmhv, ]ctaizc³Xsó.
\nÀKpWe£W§fnñm¯Xn\mð, Bcpw
AdnbmsX IgnbpIbmWtñm At±lw.
H¼Xp Zzmchpw, ssIImepIÄ \mepw IqSnb
\Kcatñ a\pjyicocw.
aaXbpw Alw`mhhpw P\n¸nbv¡pó
_p²nbmWv {]aZ, ]pcRvP\n. ]¯n{µnb§Ä
kJm¡fpw, AhsImïpïmIpó Adnhpw
{]hr¯nIfpw, kJnIfpamWv. Aôphn[
hr¯nIfpÅ {]mW\mWv B kÀ¸w.
Úm\IÀa§sf \nb{´nbv¡pó {]_
ea\ÊmWv ]S\mbI³. iÐvc q]mZ n
Aôphnjb§fmWv ]ômemtZiw. AXn\p
ÅnemWv tZlsaó \Kcw. I®v, aq¡v,
sNhn, P\t\{µnbaeZzmc§Ä Fónh
hgn Poh³ ]pdt¯bv¡p {]kcnbv¡póp.
CXnð Asô®w ap³`mKamWv, apäw Xsó.
hewsNhn sX¡pw CSt¯Xp hS¡pas{X.
ioiv\KpZ§fmWv Iogv`mKw. JtZymX,
B¿j ktµiw
13August 2019
B¿j ktµiw
BhnÀapJnsbóXv Htc hi¯v sXm«psXm«p
\nev¡pó I®pIfmWv. ]ZmÀYPmXamWv
hn{`mPnXtZisaóp ]dbpóXv. Poh³ Zypam
(I®n)sâ klmbt¯msS Úm\w t\Spóp.
aq¡nse \fn\n, \mfn\nsbóXp Ka\\nÀ
Ka\Zzmc§fs{X.
{]hr¯n\nhr¯namÀK§fmWv sX¡pw
hS¡papÅ ]ômetZiw. ta{Vw Bkpcnsbó
IogvZzmcw, kqcXbmWv {KmatZiw. D]Øw
ZqÀaZs\ó kvt\lnX\mWv. \ncrXnZzmcamWv
KqZw. sshiktZiamWv \cIw. ]mbphmWv
eq_v[I³. ]nSnbv¡m\pw \S¡m\papÅ
ssImepIfmWv AÔÀ.
A´x]pcw lrZbhpw, a\Êp hnjqNnsbó
tkhI\pw. a\Ênse kXzcPkvXtam
KpW§fmð {]kmZw, lÀjw, tamlw
Fónh DïmIpóp.
bYm bYm hn{InbtX
KpWmtàm hnItcmXn hm
XYm XtYm]{ZjvSmħm
XZzr¯oc\pImcytX (4.29.17)
_p²n hcp¯n¯oÀ¡pó mht`Z§sfms¡
Poh(]pcRvP\)\pw A\pIcnbv¡póp.
\mbm«v kz]v\amWv. tZlamWv cYw. Úmt\
{µnb§Ä Aôiz§fpw, ]pWy]m]§Ä
N{I§fs{X. kXzmZnKpW§fmWv aqóp
sImSnIÄ. ISnªmWmb a\Êv ]ô
{]mW¡bdIÄsImïpÅs{X. _p²nbmWv
kmcYn. lrZbamWv Ccn¸nSw. kpJZpxJamWv
cïp \qI§Ä. C{µnbhkvXp¡fmWv
Bbp[§Ä. k]vX[mXp¡ft{X Ggm
hcW§Ä.
]Xns\móv C{µnbtk\tbmsS cY¯n
enc nb v¡pó Poh³ Aôn{µ nb§Ä
aptJ\ LmXIhnt\mZw \S¯póp. arK
Xrj vWsb ]n´pScpóp . ImeKW\
bmb kwhÕcamWv NÞthKs\ó
KÔÀhcmP³. ]IðcmhpIfmWv IognepÅ
KÔÀhKÔÀhnamÀ. hÀjZn\§Ä apgph\pw
ChÀ BbpÊns\ B{Ianbv¡bmWv.
Ime]p{XnbmWv hmÀ[Iyw. BÀ¡pw
Ahsf Cãañ. acWw am{Xta Imes¯
tkmZcnbmbn FSp¯pÅq. B[nhym[nIfmWv
bh\ImemĸS. ioXPzchpw DjvW
Pzchpw a\pjys\ ]oUn¸nbv¡pó Øncm
kpJ§fs{X.
IYbnð\nóv Imcy¯ntebv¡v
]pcRvP\IYbpsS ASnØm\LSI§sf
hnhcn¨tijw, Ahsb adtbm Ae¦mctam
CñmsX \mcZ³ {]kvXmhnbv¡póp.
Ghw _lphnss[ÀZpxssJÀ
ssZh`qXmßkw`sshx
¢niyam\x iXw hÀjw
tZtl tZlo XtamhrXx (4.29.24)
{]mtW{µnbat\m[Àam³
Bß\y[yky \nÀKpWx
titX Imaehm³ [ymbþ
òamlanXn IÀaIrXv (4.29.25)
XtamKpWkzm[o\¯mð Poh³ Xm]
{XbZpcnX¯neIs¸«v, kzXth \nÀKpW
s\¦nepw, {]mtW{µnbat\m[Àa§sf
Xónð Btcm]n¨v, Rm³, Fsâsbó
sXän²mcWsImïv ]eXpw sNbvXp
\qdp sImñw Ign¨pIq«póp. KpW§fpsS
sshhn[y¯mð \ñXpw No¯bpamb {]
hr¯nIfnðs¸«v DbÀ¨bpw XmgvNbpw
kw`hnbv¡póp
CXv F§s\sbómð:
£pXv]cotXm bYm Zo\x
kmctatbm Krlw Krlw
Nc³ hnµXn b±nãw
ZÞtamZ\tah hm (4.29.30)
XYm Imamitbm Poh
D¨mhN]Ym {`a³
D]cyt[m hm at[y hm
bmXn Znãw {]nbm{]nbw (4.29.31)
14 BKÌv 2019
hnióps]mcnbpó ]«nbv¡p hoSptXmdpw
Ibdnbnd§n ASntbm Aev]aótam
In«póXpt]mse, ImaX{´nX\mb Poh³
DbÀópw XmWpapÅ hoYnIfnð Aeªp\
Sóv Cãm\nã§Ä¡nbmbn¯ocpóp
bYm ln ]qcptjm `mcw
inckm KpcpapZxl³
Xx kvItÔ\ k B[t¯
°m kÀhx {]Xn{Inb (4.29.33)
I\¯ NpaS p Xebnteä n Xfcth ,
Npaentebv¡m¡n \S¡pt¼msebt{X,
ZpxJ\nhcW¯n\pthïn sN¿pó ]cnlm
c{ia§sfñmw
ss\Im´X {]XoImcx
IÀaWmw IÀa tIhew
Zzbw lrhntZym]krXw
kz]vt\ kz]v\ Chm\L (4.29.34)
ip²lrZbm, IÀa^e§Ä¡p ]cnlmcambn
asämc p IÀaw sN¿ms\mc p§póXv ,
AsX´pXsóbmIs«, kz]v\¯n\pÅnð
ImWpó C\nsbmcp kz]v\wt]msetb
DÅp
`KhZv`àntbmKw am{Xta sshcmKyhpw
Úm\hpw Dfhm¡bqÅp CXp cïpw
hfÀ¯pIsbóXmW v {i olc nb psS
eoemhnemk§Ä tIÄ¡póXpsImïpw
tIĸnbv¡póXps¡mïpw Dt±inbv¡póXv
b{X `mKhXx cmP³
km[thZm hniZmibx
`KhZvKpWm\pIY\þ
{ihWhyp{KtNXkx (4.29.39)
Xkvan³ alòpJcnXm a[p`n¨cn{X
]obpjtijkcnXx ]cnXx {kh´n
XZ tb ]n_´yhXptjm \r] KtVIÀssWþ
kvXmó kv]ri´yi\XrUv`htimItamlmx
(4.29.40)
cmPth, CuizcKpW§Ä sNmñnt¡Ä
sh¼pó ip²lrZbcmb mKhXkÖ\§Ä
DtÅS¯v, al¯p¡fpsS apJ¯nð \nóp
hc pó lcnIYmarX\njyµw Npä p w
HgpIns¡mïncnbv¡pw Cu BImiKwKsb
BgapÅ ImXpIÄ hgn IpSn¨p aXn
hcmXncnbv¡póhÀ¡p hni¸pw Zmlhpw
tamlhpsamópw DïmIpóXñ.
bZm ba\pKrlvWmXn
`Khm\mß`mhnXx
k PlmXn aXnw temtI
thtZ N ]cn\njvTnXmw (4.29.46)
Xsó lr Zb¯nð [ y m\ nb v¡ pó
BscbmtWm `Khm³ A\p{Klnbv¡póXv,
B BÄ temI¯nepw thZ§fnepw {`an¨p
\nev¡pó _p²nsb hn«pIfbpóp.
ZÀ`¸pñp Ingt¡m«p Xp¼mbn sh¨v
Cu `qanbmsI aqSn, F®aä ]ip¡sf
bÚ¯nsâ t]cpw ]dªp sImsóm
Sp¡nbh\v, hmkvXh¯nð ]pWyIÀ½
sas´tóm , AXpt±inb v¡pó D]m
k\sbs´tóm Adnbnsñóp XoÀ¨bmWv
kÀhku`mKy\n[nbmb {iolcnbnð a\
Êns\ ebn¸nbv¡pIbmWv icnbmb D]mk\.
AXpsImïp am{Xta kpØncXbpïmIq.
k ssh {]nbXaÝmßm
btXm \ `baWz]n
CXn thZ k ssh hnZzm³
tbm hnZzm³ k KpcpÀlcnx (4.29.51)
AWpa m {X w `b¯n\ n S a n ñ mX m¡ n
¯oÀ¡póXmtcm, AXmWv Fähpw {]nb
s¸« Bßm; C§s\ B \nÀ`b Øm\
s¯ DWcpóh\mWv Úm\n, A§s\
s b m c p h ³ X s ó K p c p , k m £ m X v
{iolcnbpw!
Imcy§Ä HópIqSn hniZam¡m\mbn \mcZ³
XpSÀóp:
Hcp ]qt´m«w, AXnð ]pñnXnóv CWtNÀóv,
AXymkàntbmsS hïpIfpsS aqfepw tI«v,
B¿j ktµiw
15August 2019
B¿j ktµiw
Fómð GXp t\chpw B{Ianbv¡m\mbn
ap¼nð IqSnb sNómbv¡sf HmÀ¡msX,
\S¡pó Hcp am³; At¸mtgbv¡pw ]nónð
\nópw hó A¼v AXns\ Xd¨p Ignªp.
a\pjysâ hn[nbmWnXv.
] p t´m«¸q¡sft¸mse teme\izc
amWv kv{Xokuµcyacpfpó KrlhmgvN.
Xnóepw IpSnbv¡epw cXnkpJhpambn
IqSnbncnbv¡bmWv \c³ AhnsS. kv{XoIfpsS
ckIckw`mjWhpw Ip«nIfpsS sImôepw
tI«p cknbv¡mWh³. Xsó XnsómSp¡pó
cm¸IðsNómbv¡sf¸än Ah³ DZ_q²\ñ.
\njvIcpW\mb th[s\ó kabw Ahs\
Iqc¼psImïp Xpf¨pIgnªp.
""Xsâ ØnXnbpw AXpt]msebmsWóp
IcpXn cmPmth, ZqÀhr¯kwLamb hoSp
hnSpI, FñmhÀ¡pam{ibamb `Khms\
apdpsI ]nSnbv¡pI. Fñmänð\nópw ]n³
henbpI.''
{]mNo\_ÀlnÊn\p Xsâ Aafn t_m[yambn,
taðthï \S]Sn hyàamsbóv Dd¸m¡n,
\mcZalÀjn aS§n. cmPmhmIs«, a¡sf
cmPy`mctaev]n¨ v Xt]m\pjvTm\¯n
\mbn I]nem{ia¯ntebv¡p t]mbn.
GINn¯XtbmsS lcn`P\¯nð apgpIn
At±lw lcnXmZmßyw ssIhcn¨p.
a\Êns\ sacp¡nsbSp¡pó al±uXyw
{ioaZv mKhXsaó ]mcalwkykwlnXbpsS
cNbnXmhmb alÀjn Xsâ Dt±iw
k^eam¡póXnð Hc p Xc¯ne p w
Beky¯nt\m hn«phogvNbvt¡m X¿mdnñ.
a\pjya\Êns\ Ae«pó Xm]{Xbs¯
F§s\sb¦nepw XpS¨p amäWw. AXn\p a\
Êns\¯só ]cnjvIcn¨p ]hn{Xam¡Ww.
C¡mcy¯nð _p²nbpsS CSs]Sð am{Xta
XpWbv¡q. _p²nsb {]tNmZn¸n¨v AXphgn
a\Ênð kzm[o\w sNep¯póXpam{Xta
icnbmIq F¼mSpw ImWpó kwKXnIfpw
\nXyw sN¿pó hyhlmc§fpw _p²nbnð
X¡ BtemN\ sXmSp¯phn«pImWpónñ.
At¸mĸnsó F´p thWsaómWtñm
(XpScpw)
X¯zZÀinbpsS Nn´mKXn. AXns\ ]n´pSÀóv
Fs§ñmw t]mImtam AhnsSsbms¡
F¯m³ hnNmc_²\mbh³ X¿mdmIpóXp
kzm`mhnIamWv.
A\mimkyamb hSwhenIfnð\nópw a\p
jya\Êns\ hnSphns¨Spt¡ï Bhiyw,
\nÀ_Ôw, Hcp `mK¯v , adp`mK¯v ,
adp`mK¯mIs«, B \nÀ_Ôbm{Xbnð
FhnSw hsc sNñm\pw, D±njvSe£yw
\ndthäm\mbn F´p `mh\mkv{Xhpw
{]tbmKnbv¡m\pÅ Xo{hXbpw, cïpw
IqSn tNcpt¼mÄ s]m«nhncnbpó _p²n
cN\IfmW v , a t\ mh ne mk§fmW v
thZ§fnse IÀaImÞhn[nIÄ. Ahsb
hnebncp¯n¡mWnbv¡pó `mKhXap\n
bpsS X¯z\ncq]WamÀK§fpw AXp
t]mseXsóbtñ BIq.
Hcp `mh\mkrjvSnsb hnebncp¯m³
C\nsbmóv, A§s\bmWv {]mNo\_
ÀlnÊnsâ ap¼nð \mcZap\n hsó¯póXpw,
bÚbmK§sf \ninXambn hnaÀin¨p
hmk vXhØnX n t_m[ys¸S p¯m³
]cn{ianbv¡póXpw.
Attention of SubscribersAnnual subscribers of Arsha Sandesam are required to renew their membership on time for getting the magazine continuously. The expiry month of the subscription is given on the address slip. The subscription may be sent by M.O. or Cheque drawn in favour of Arsha Dharma Parishad (Regd.)
- Manager
16 BKÌv 2019
Hmw \tam `KhtX hmkptZhmb
{ioaZv`mKhXw
GImZikvIµw
A²ymbw þ aqóv þ XpSÀ¨
hnhÀ¯\w: Fw. BÀ. BÀ. hmcnbÀ
aqew ]cn`mj
15 C{µnbmWn at\m _p²nx C{µnbw _p²na\hpw kl sshImcnssIÀ\r]! Al¦mtcktZhcmbv {]hni´n lrl¦mcw ebn¨oSpw, Al¦mcw kzKpssWclamß\n al¯tXz, KpWm\znXw
C{µnb§fpw a\Êpw _p²nbpw tZhòmtcmSpIqSn Añtbm cmPmth! Al¦mc¯nepw k¯zmZnKpW§tfmSpIqSn Al¦mcw al¯¯z¯nepw ebnbv¡póp.
16 Gjm ambm `KhXvx `KhXv {XnKpWwambm kzÀ¤ØnXy´ImcnWn krjvSnØnXnebmßIw {XnhÀ®m hÀ®nXmkvam`nx hÀ®n¨ptIĸm\nÑnbv¡nð Inw `qbxt{imXpanÑkn ]dbman\n F´Xpw
krjvSnØnXnkwlmc¯n\p ImcWambXpw {XnKpW§tfmSp IpSnbXpamb `Khmsâ Cu amb R§fmð hÀ®nbv¡s¸«p. Fs´¦nepw C\nbpw tIÄ¡m\nÑnbv¡póp F¦nð AXpw ]dbmw.
17 cmPmhp ]dªp
AssYXmssaizcow ambmw AIrXmßm¡fmboSpwZpkvXcmaIrXmß`nx Øpe_p²nIsfÆn[wXc´yRvPxØqe[ntbm ZpkvXcw ssZhnIw ambalÀjCZzpNypXmw IS¡pwamÀ¤tamXpI.
A\´cw A´xIcWs¯ Pbnbv¡m¯hcmð XcWw sN¿m\mhm¯ Cuizcsâ Cu amb-sb icocm`nam\nIÄ F§s\bmWv thK¯nð IS¡póXv. Añtbm alÀtj! CXns\ ]dªmepw.
18. {]_p² ]dªp
IÀ½Wymc`amWm\mw KrlØm{ianbmw aÀ¯y³ ZpxJlssXykpJmb N kpJZwZpxJlmcnWw ]tiyXv ]mIhn]cymkw IÀ½¯n³^esshcp²yw anYp\oNmcnWmw \rWmw. ImWWw ZqcZrjvSnbmð
ZpxJs¯ CñmXm¡m\pw kpJk¼mZ\¯n\pambn IÀ½§sf BNcn¨psImïpw Zm¼Xyw kzoIcn¨psImïpancnbv¡pó a\pjyÀ¡p t\cnSpó ^essh]coXys¯ ImWWw.
19 \nXymÀ¯ntZ\, hnt¯\ AØncw Krl]p{Xm]vXþ ZpÀñt`\mß arXyp\m _ÔptKmhn¯tahbmð Krlm]Xym]vX]ip`nx tXmjsa´?htbm\nXy Im{]oXn! km[nssX Ýssex ZpJZwBß\miIw
B¿j ktµiw
17August 2019
B¿j ktµiw
Ft¸mgpw ZpxJs¯ \ðIpóXpw kn²n¡m³ {]bmkapÅXpw X\nbv¡pXsó \mis¯ Dïm¡n¯oÀ¡póXpw kn²n¨mðXsó Øncañm¯Xpw Bb[\§fmepw hoSv, a¡Ä, _Ôp¡Ä, ]ip¡Ä apXembhIfmepw Fs´mcp kt´mjamWv DïmIm\pÅXv.
20 Ghw temIw ]cw hnZymþ IÀ½\nÀ½nXamw temIw óizcw IÀ½\nÀ½nXw ]cw, \izcsaóXpw kXpeymXnib[zwkw AdnI. cmPyt`mKw t]mð bYm aÞehÀ¯n\mw Xpeym, Xnib\miIw
C{]Imcw IÀ½¯mepïm¡s¸« ]ctemIs¯bpw \in¡póXmbn«pw cmPym[n]òmcpsS kpJw t]mse Xpeyw. AXnibw, \miw. FónhtbmSpw IpSnbXmbn«pw AdnbWw.
21 XkvamXv Kpcpw {]]tZyX AXn\mep¯at{ibþ PnÚmkpxt{ib D¯aw Êdnhm\m{Kln¸h³ imÐ ]tcN \njvWmXw thZ{_ÒcX³ im´³ {_Òóyp]iam{ibw KpcpshtkhsN¿Ww
AXpsImïv D¯at{ibÊns\ Adnhm\m{Klnbv¡póh³ thZ¯nepw ]c{_Ò¯nepw kaÀ°\pw D]im´\pamb BNmcys\ {]m]nbv¡Ww.
22 X{X `mKhXm³ [À½m³ Bßmhpw ssZhhpwX{X int£Zv KpÀÆmßssZhXx KpcpshóIf¦\mbv Aambbm\phr¯ym ssbþ t\SWw `Kh²À½ kvXptjyZmßmƒƒßtZmlcnx in£Ww lcntXmjIw
AhnsS Kpcp Xsó Bßmhpw ssZhhpw Fó `mh\tbmsS If¦anñm¯ tkhtbmSpIqSn `Kh²À½§sf A`yknbv¡Ww. bmsXmcp [À½§sfs¡mïv ]camßkm£mXvImcs¯ sImSp¡póh\pw ]camßmhpamb lcn, tXmjbv¡ptam B [À½§sf A`yknbv¡Ww.
23 kÀÆtXm a\tkmƒkMvKþ kÀtÆ AkwKw, kÕwKw amZu kwKw Nkm[pjp `qtXZb hW¡hpw Zbmw ssa{Xow {]{ibÝ an{X`mhw bYmtbmKyw `qtXjz²m btYmNnXw A`yknbvt¡WamZnbnð
BZnbnðFñmänð\nópw a\ÊnsâkwKanñmbvabpwkÖ\kwkÀ¤hpwkÀÆ {]mWnI fnepw IcpWbpw an{X`mhhpw hW¡hpw thïXpt]mse bYmÀ°ambn A`yknbv¡Ww.
24 iuNw X]kvXnXn£mw N X]wipNnXzw kzm²ymbw au\w kzm²ymbamÀÖhw BÀÖhw £a au\hpw {_ÒNcyalnwkmw N Alnwk{_ÒNmcnXzw kaXzw ZzµzkwÚtbmx kaXzw ZzµzsaóXnð
Imbat\mip²ntbbpw X]Ênt\bpw £atbbpw au\t¯bpw thZ]mTt¯bpw Im]Syanñmbvatbbpw {_ÒNcys¯bpw Alnwktbbpw (iotXmjvWmZnIfmb Zzµz§fnð) ka`mhs¯bpw A`yknbv¡Ww.25 kÀÆ{Xmtßizcm\zo£mw Bßmhoizc\ocïpw ssIheya\ntIX\w ImWvI kÀÆmß`mhambv hnhnàNochk\w GIm´w Nochk\w kt´mjw tb\ tI\NnXv AKrlw tXmjsa´nepw
Fñmänepw Bßmhnt\bpw Cuizct\bpw ImWpI FóXnt\bpw GIm´hmkt¯bpw KrlanñmXncnbv¡pI, ]cnip²amb hkv{XJÞ§Ä [cnbv¡pI GsX¦nepw sImïv kt´mjnbv¡pI Fónhsbbpw A`yknbv¡Ww
18 BKÌv 2019
26 {i²mw `mKhtX imkvt{Xƒ {i²nbv¡`KhXvimkvt{X \nµma\y{X Nm]n ln \nµnbv¡mbvI\yimkv{Xhpw at\mhm¡mbZÞw N kXywiaZam`ymkw kXyw iaZamh]n at\mhmIv, Imb, ZÞ\w
`KhZv [À½ {]Xn]mZ\imkv{X¯nð {i²tbbpw A\yimkv{X§fnð \nµbnñmbvatbbpw a\Êns\bpw hm¡nt\bpw icoct¯bpw ZÞn¡pI FóXnt\bpwkXy`mjWs¯bpw iaZa§tfbpw A`yknbv¡Ww
27 {ihWw IoÀ¯\w [ym\w {ihWw IoÀ¯\w [ym\w ltccZv`qX IÀ½Wx lcnX³Icv½aZv`pXw PòIÀ½KpWm\mw N PòIÀ½KpWwkÀÆw XZÀt°ƒJnetNjvSnXw lcyÀ°w kÀÆtNjvSnXw
BÝcyIÀ½§tfmSpIqSnb lcnbpsS PòIÀ½KpW§fpsS {ihWw IoÀ¯\w [ym\w `KhXv]cambn kÀÆ tNjvSIfpw Fóv ]cnioenbv¡Ww.
28 Cãw Z¯w Xt]mP]vXw bmKw Zm\w X]w a{´w hr¯w b¨mß\x {]nbw hr¯n`mcykpX³Krlw Zmcm³ kqXm³ Krlm³ {]mWm³ {]mW³ Ghw{]nbw kÀÆw bXv ]ckvssa\nthZ\w kaÀ¸nbv¡Waoi\nð
bPnbv¡s¸Spó bmKmZnIÄ, sImSp¡s¸Spó Zm\mZnIÄ {hXm\pjvTm\w, a{´P]w, sN¿pó Fñm {]hr¯nIfpw `mcy ]p{XòmÀ Krl§Ä, {]mW§Ä GtXXv X\nbv¡v Cãtam AsXñmw ]cw ]pcpj\mbns¡mïv kaÀ¸nbv¡Ww.
29 GhwIrjvWmß\mtYjq IrjvW³c£Is\tómÀ¡pw a\ptjyjp N kulrZw \ccnðkulrZw, PKZvþ ]cnNcymw tNm`b{X kÀÆw, km[pP\w, `àÀ, alÕy \rjp km[pjp Chcnð tkhGhamw.
C{]Imcw IrjvW³ Xsó c£I³ Fóp Nn´nbv¡pó a\pjycnð kvt\ls¯bpw Ømh-cPwKamZn cïnepw a\pjycnepw hntijn¨v kÖ\§fnð {]tXyIn¨v `KhZv `àòmcnð ]cnNcysbbpw A`yknbv¡Ww.
30 ]ckv]cm\pIY\w ]mh\w `KhXvIoÀ¯nw ]mh\w `KhZvibx At\ym\yIY\w cXn antYm cXnÀ½nYkvXpjvSnÀþ ]ckv]ca\kvXpjvSn ónhr¯nÀ ½nY Bß\x \nhr¯yt\ym\yamw a\w]cnip²amb Khmsâ biÊns\ ]ckv]cw ]dªp sImïncn¡pI, At\ym\y {]oXn, At\ym \ykt´mjw a\Ênð At\ym\y\nhr¯n Fónh kÕwKw sImïv DïmIpw
kavc´x kvamcb´Ý kvacnbv¡pI, kvacn¸nbv¡ antYmƒLuLlcw lcnw kÀÆ]m]lc³ lcnw `àym kwPmbXm `àym `àym, kwPmXambnSpw _n{`XypXv ]pfImw X\pw tZtltcmamÝIôpIw
kIe]m]§sfbpw \in¸nbv¡pó lcnsb kvacnbv¡pIbpw kvacn¸nbv¡pIbpw sN¿póhcmbncpómð `ànbmð Dïmb tcmamôt¯mSpIqSnb icocs¯ hlnbv¡póp.
(XpScpw)
B¿j ktµiw
19August 2019
B¿j ktµiw
sFXtctbm]\nj¯v efnXhymJym\w
A²ymßnImNmcy³ F.sI._n. \mbÀ
`mKwþ1
a{´w 4
XXv {]mtW\mPnLr£Xv, XómþiIvt\mXv {]mtW\ {KloXpw k bs²þ\Xv {]mtW\m{KssljyZ`n{]mWy sslþhmóa{X]vkrXv
XXv {]mtW\ = AXns\ aq¡psImïv
APnLr£Xv = ]nSn¡phm³ B{Kln¨p
XXv {]mtW\ = AXns\ aq¡psImïv {KloXpw aW¸n¨v A\p`hn¡phm³
\ AiIvt\mXv = km[n¨nñ
kx {]mtW\ = At±lw aq¡psImïv
G\Xv = CXns\
bXv l A{KssljyXv = aW¸ n¨ v A\ p `h n¨ n
cpópsh¦nð
Aów = Aós¯
A`n{]mWy Gh = aW¸n¨pXsó
A{X]vkrXv = Xr]vXns¸Spambncpóp.
Cuizc³ aq¡psImïv aW¸n¨v Aós¯ A\p`hn¡phm³ B{Kln¨p. Fómð aq¡psImïv aW¸n¨v Aós¯ A\p` hn¡phm³ km[n¨nñ. a q¡psImïv At±l¯n\v Aós¯ aW¸n¨v A\p `h n¡phm³ km[ n¨ n c pópsh¦ nð Aós¯ aW¸n¨v Xsó a\pjy³ Xr]vXn s¸Spambncpóp.a{´w 5
X¨£pjmPnLr£Xv XómiIvt\mþ¨£pjm {KloXpw k bss²\¨£pjmþ{KssljyZvZrhvSzm sslhmó a{X]vkrXv
XXv N£pjm = AXns\ I®psImïvAPnLr£Xv = ]nSn¡phm³ B{Kln¨pX³ N£pjm = AXns\ I®psImïv{KloXpw = ZÀin¨v A\p`hn¡phm³\ AiIvt\mXv = km[n¨nñkx N£pj = At±lw I®psImïvG\Xv = CXns\bXvl A{KssljyXv = t\ m¡ n A\ p `h n¨ n
cpósh¦nðAów = Aós¯ZrjvSzm Gh = Iïn«v XsóA{X]vkrXv = Xr]vXns¸Spambncpóp
Cuizc³ I®pIsfsImïv t\m¡n Aós¯ A\p`hn¡phm³ B{Kln¨p. Fómð I®pIsfsImïv t\m¡n Aós¯ A\p` hn¡phm³ km[n¨nñ. I®pIsfsImïv At±l¯n\v Aós¯ t\m¡n A\p `hn¡phm³ km[n¨ncpópsh¦nð Aós¯ t\m¡ns¡mïp Xsó a\pjy³ Xr]vXn s¸Spambncpóp.
a{´w 6
X¨vtdmt{XWmPnLr£Xv XómþiIvt\mt{Ñmt{XW{KloXpw k bss²þ\t{Ñmt{XWm{KssljyÑvdqXzm sslhmóa{X]vkrXv
XXv t{imt{XW = AXns\ sNhnsImïvAPnLr£Xv = ]nSn¡phm\m{Kln¨pXXv t{imt{XW = AXns\ sNhnsImïv
iЯmð{KloXpw = A\p`hn¡phm³\ AtiIvt\mXv = ià\mbnñ
Hómw A²ymbwJÞw aqóv
20 BKÌv 2019
kz t{imt{XW = At±lw sNhnsImïvF\Xv = CXns\bXv l A{KssljyXv = iЯmð A\p`h n
¨ncpópsh¦nðAów = Aós¯{iqXzm Gh = iЯmð XsóA{X]vkrXv = Xr]vXns¸Spambncpóp
Cuizc³ sNhnIsfsImïv tI«v Aós¯ A\p`hn¡phm³ B{Kln¨p. Fómð sNhnIfmð tI«psImïv Aós¯ A\p`hn ¡phm³ km[n¨nñ. sNhnIsfs¡mïv At±l¯n\v Aós¯ tI«psImïv A\p` hn¡phm³ km[n¨ncpópsh¦nð Aów Fó iÐw tI«psImïpXsó a\pjy³ Xr]vXns¸Spambncpóp.
a{´w 7
X¯zNmPnLr£Xv XómiIvt\mXvXzNm{KloXpw. kbss²\¯zNm{KsslþjyXv kv]rjvSzm sslhmóa{X]vkrXv
XXv XzNm = AXns\ Xz¡vsImïvAPnLr£Xv = ]nSn¡phm\m{Kln¨pXXv XzNm = AXns\ Xz¡vsImïv{KloXqw = k v] Ài n¨ v A\ p `h n
¡phm³\ AiIvt\mXv = km[n¨nñkx XzNm = At±lw Xz¡vsImïvG\Xv = CXns\bXv l A{KssljyXv = kv]Àin¨v A\p`hn¨n
cpópsh¦nðAów = Aós¯kv]rjvSzm Gh = kv]Àin¨p XsóA{X]vkrXv = Xr]vXs¸Spambncpóp
Cuizc³ Xz¡v sImïv kv]Àin v Aós¯ A\p`hn¡phm³ B{Kln¨p. Fómð Xz¡v sImïv kv]Àin¨v Aós¯ A\p`hn ¡phm³ km[ n¨ nñ . At±l¯n\ v Aós¯ kv]Àin¨v A\p`hn¡phm³ km[n¨ncpópsh¦mð Aós¯ kv]Àin¨v Xsó a\pjy³ Xr]vXns¸Spambncpóp.
a{´w 8
X\v a\kmPnLr£Xv, XómiIvt\m\va\km{KloXpw k bss²\ò\kmþ{Kssljy²ymXzm sslhmó a{X]vkrXv
XXv a\km = AXns\ a\Êv sImïvAPnLr£Xv = ]nSn¡phm\m{Kln¨pXXv a\km = AXns\ a\ÊvsImïv{KlnXpw = k¦ð¸n¨ v A\p`h n
¡phm³\ AiIvt\mXv = km[n¨nñkx G\Xv = At±lw CXns\a\km = a\ÊpsImïvbXv l A{KssljrXv = k¦ð¸n¨v A\p`hn¨n
cpópsh¦nðAów = Aós¯[rXzm Gh = k¦ð¸ n¨ p sI mïp
XsóA{X]vkrXv = Xr]vXns¸Spambncpóp
Cuizc³ a\ÊpsImïv k¦ð¸n¨ v Aós¯ A\p`hn¡phm³ B{Kln¨p. Fómð a\ÊpsImïv k¦ð¸n v Aós¯ A\p`hn¡phm³ km[n¨nñ. At±l¯n\v Aós¯ k¦ð¸n¨v A\p`hn¡phm³ km[n¨ncpópsh¦nð Aós¯ a\Ênð k¦ð¸n¨psImïpXsó a\pjy³ Xr]vXn s¸Spambncpóp.
(XpScpw)
amäÀ £Wn¡póp
BÀj ktµiw amknIbnð {]kn²oIcn¡póXn\v, B²ymßnI þ kmwkvImcnI hnjb§Ä kw_Ôn¡pó cN\IÄ (Cw¥ojv & aebmfw) £Wn¡póp.
Editor, Arsha Sandesam,Uttara Guruvayurappan Temple, Pocket-3, Mayur Vihar Phase-I, Delhi – 110 091.E-mail: [email protected]
B¿j ktµiw
21August 2019
B¿j ktµiw
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B¿j ktµiw
23August 2019
B¿j ktµiw
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24 BKÌv 2019
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B¿j ktµiw
25August 2019
B¿j ktµiw
IÀ¡nSIwþ cmambWamkw
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A`ykn¨p. AXn\ptijw Znñn kÀÆIemime
bnð \nópw IÀWmSI kwKoX¯nð _ncpZm\´c
_ncpZw IcØam¡n. ]nóoSv tIcfhÀ½ tIm
tfPoð kwkvIrXhn`mKw ta[mhnbmbn tPmen
sNbvXncpó t{]m. hn. BÀ. cmaIrjvW¿cpsS
Iognð kwkvIrX ]T\w XpS§n. Ct¸mgpw
XpSÀóp sImïncnbv¡póp FómWv Adnhv.
BZyIme L«¯nð Hcp inh t£{X¯nepw,
tZhn t£{X¯nepw tað im´nbmbpw {io CSa\
hmkptZh³ \¼qXncnbv¡v `mKyw In«nbn«pïv.
]c¼cy thZ ]mTimebmb XrÈqÀ {_Òkzw
aT¯nð ]e NpaXeIfpw GsäSp¯v 8
hÀjt¯mfw {]hÀ¯n¡m\pw Ct±l¯n\v
km[n¨n«pïv.
GXmïv 10 hÀj§Ä¡p ap³]v {_Ò{io
IogvapïbqÀ IrjvW³ \¼qXncn¸mSnð \nópw
`mKhtXm]tZiw kzoIcn¨v `mKhX k]vXml-
bÚw, \mcmbWob k]vXml bÚw Fónh
\S¯n hcpóp.
tUm. a´« Fw. Fkv. ]ctaizc³ \¼qXncn,
(klbÚmNmcy³) IÀWm«nIv kwKoX¯nð
tUmIvStdäv t\Snb Hcp {]Xn`bmWv, AIR XrÈqcnse A-Grade Artist Bbn tkh\a\p
jvTn¡pótXmsSm¸w \nch[n bqWnth-
knänIfnepw, tImtfPpIfnepw Visiting Professor IqSnbmWv Ct±lw.
Aãan tcmlnWn þPòmãan BtLmj§Ä
BKÌv 23, 24 XobXnIfnð {io Kpcphmbqc¸sâ
AhXmc \mfmb Aãan tcmlnWnbpw Pòmãan-
bpw BtLmjn¡póXmWv.
XZhkc¯nð {]tXyI ]qPIÄ IqSmsX
tim`bm{X, DdnbSn, `P\, hnhn[ Iem]cn
]mSnIOfpw Act§dpóXmbncn¡pw.
`àP\§fpsS al¯mb kmón²yw {]Xn
£n¡póp.
26 BKÌv 2019
