Letter by Shri.Narendra Modi - Future PM of India

Sadbhavna Mission: Strengthening social harmony & brotherhood

by Narendra Modi14. September 2011 16:10

My Dear sisters and brothers,

My Salutations!

Yesterday, the Apex Court of the country delivered an important judgment regarding the 2002 communal riots in Gujarat.

Everyone is interpreting this judgment in his own way. For political analysts it has one meaning and for legal experts it has another meaning. Someone is interpreting it as victory someone else as defeat. Everyone has his own point of view. One thing is apparent from the Supreme Court's judgment. The unhealthy environment created by the unfounded and false allegations made against me and Government of Gujarat, after 2002 riots, has come to an end. For the past ten years, it has become fashionable to defame me and the State of Gujarat. These elements who could not tolerate any positive development of Gujarat have not left any stone unturned to defame Gujarat. It is difficult to say whether this campaign of defamation will stop even after the judgment of the Supreme Court. But one thing is certain that the credibility of those who have been spreading lies and defaming Gujarat has come to its lowest ebb. The people of this country will not trust such elements anymore.

After 2002, Gujarat has not spared any effort to march towards peace, harmony and progress even amidst false propaganda, lies, conspiracies and allegations.

'Six crore Gujaratis' has not remained merely a word. It has become the mantra of unity and human endeavor. Every citizen of Gujarat has internalized peace, harmony and development. Gujarat has experienced an unparalleled phase of peace, harmony, and development in the last decade. Gujarat is committed to march forward on this path only.

There is a famous saying, "Hate is never conquered by hate." The real strength of our country is its unity and harmony. Unity in diversity is the defining feature of India. It is our responsibility to strengthen unity in our social life. We have got an excellent opportunity to proceed with a positive attitude. Hence, let us come together and contribute in enhancing the dignity of Gujarat. I humbly submit before you that, as part of this responsibility to strengthen social harmony and brotherhood, I am thinking of starting a movement of "Sadbhavana Mission."

As part of this Sadbhavana Mission, I have resolved to fast for three days from, Saturday, the 17th September 2011. My fast will conclude on 19th September. I deeply believe that this fast will further strengthen Gujarat's environment of peace, unity and harmony.

Sadbhavana Mission is completely dedicated to the society and the nation. I hope that, our effort to take Gujarat to new heights of development through peace, unity and harmony will contribute immensely in the progress and development of the nation as well.

Always at your service,

भाईयों एवम् बहनों,

सादर प्रणाम !

कल, देश के सर्वोच्च न्यायालय ने, 2002 के गुजरात के सांप्रदायिक दंगो के संदर्भ में एक महत्त्वपूर्ण फैसला दिया है।

देश में सभी लोग अपने-अपने अनुसार, इस फैसले का अर्थघटन कर रहे हैं। राजनैतिक विश्लेषकों के लिये इस फैसले का अलग अर्थ है, तो कानून विशेषज्ञों के लिये अलग। सबका अपना-अपना दृष्टिकोंण है।

सर्वोच्च न्यायालय के फैसले से एक बात स्पष्ट हुई है। सन् 2002 के बाद व्यक्तिगत रुप से मेरे ऊपर एवम् गुजरात सरकार के ऊपर तरह-तरह के, मनगढंत झूठे आरोप लगते रहे है। उन सभी झूठे आरोपों के कारण जो कलुषित वातावरण था, उसका अंत आया है।

लगभग 10 वर्षों से गुजरात को एवं मुझे बदनाम करने का फैशन सा हो गया था। गुजरात के विकास की बात अथवा प्रगतिशीलता को सहन ना कर पाने वाले लोग गुजरात को बदनाम करने का एक भी अवसर जाने नहीं देते थे। ऐसे तत्त्व सर्वोच्च न्यायालय के इस फैसले के बाद भी गुजरात को बदनाम करना बंद करेंगे, यह अभी भी कह पाना कठिन है।

परंतु इस फैसले से एक बात तो तय हो गयी है - कि झूठ फैलानेवाले और गुजरात को बदनाम करने वाले तत्त्वों पर अब देश की जनता विश्वास नहीं करेगी। सन् 2002 के बाद भी गलत प्रचार, झूठे आरोपों एवं झूठे षडयंत्रो के बावजूद गुजरात ने पूर्ण शांति एवं सद्भावना के साथ विकास के पथ पर पूरी गति के साथ आगे बढऩे में कोई कसर नहीं छोड़ी है। '६ करोड़ गुजराती' - यह मात्र शब्द नहीं परंतु एकता एवं पुरुषार्थ का मंत्र बन गया है। गुजरात के प्रत्येक नागरिक ने शांति-सद्भाव एवं विकास को अपनाया है। भूतकाल में पहले कभी इतना सौहार्द पूर्ण वातावरण गुजरात ने अनुभव नहीं किया, जितना पिछले 10 वर्षो में अनुभव कर रहा है। और गुजरात विकास के इसी पथ पर आगे बढऩा चाहता है।

गुजराती में एक बहुत प्रचलित कहावत है ''वैर से वैर नहीं जीता जाता'' यानि वैमनुष्यता से वैमनुष्यता का अंत नहीं होता। एकता एवं सद्भावना ही अपने देश की सच्ची शक्ति है। विविधता में एकता यही भारत की विशेषता रही है। सामाजिक जीवन में विविधता में एकता को और मजबूत बनाना पड़ेगा । शांति एवं सद्भावना के पथ पर गुजरात के विकास की गाड़ी गति पूर्वक आगे बढ़ रही है। गुजरात और मजबूती के साथ आगे बढ़े, यह हम सबकी जिम्मेदारी है। नकारात्मकता को पीछे छोडक़र, सकारात्मकता के मार्ग पर आगे बढऩे का यह उत्तम अवसर हमें मिला है। आइये हम सब साथ मिलकर गुजरात की गरिमा के लिये कु छ न कु छ योगदान दें।

इस जिम्मेदारी के साथ समाज की एकता और भी मजबूत बने, भाई-चारा बढ़े इस शुभआशय से ''सद्भावना - मिशन'' का एक कार्यक्रम प्रारंभ करने की मेरी अभिलाषा है। इसकी विनम्र अभिव्यक्ति मैं आपके समक्ष इस पत्र के माध्यम से कर रहा हूँ। 17 सितम्बर, शनिवार से 'सद्भावना मिशन' कार्यक्रम के अंतर्गत 3 दिन का उपवास करने का निर्णय मैंने किया है। 19 सितम्बर को 'सद्भावना मिशन' अन्तर्गत 3 दिन के मेरे उपवास पूर्ण होंगे । मुझे अन्त: करण से श्रद्धा है, कि 'सद्भावना मिशन' के स्वरूप में मेरे इस अनशन से गुजरात की शांति, एकता एवं सौहार्द पूर्ण वातावरण को एक नयी शक्ति मिलेगी।

'सद्भावना मिशन' का मेरा कार्यक्रम सम्पूर्ण रूप से देश-भक्ति एवं समाज-भक्ति को समर्पित रहेगा। शांति, एकता एवं सद्भावना की शक्ति से गुजरात और भी अधिक विकास की नई ऊंचाइयों को प्राप्त करेगा, ऐसा हमारा प्रयास है। और इसके साथ भारत की प्रगति एवं उन्नति के लिये गुजरात अपना महत्त्वपूर्ण योगदान दे... यही मेरी अन्र्तअभिलाषा है।

आपकी सेवा में समर्पित,

વ્હાલા નાગરિક ભાઇઓ અને બહેનો..

સાદર પ્રણામ.

ગઇ કાલે આપણા દેશની સર્વોચ્ચ અદાલતે ૨૦૦૨ના ગુજરાતના કોમી હુલ્લડો સંબંધે એક મહત્ત્વપૂર્ણ ચુકાદો આપ્યો છે. દેશમાં સહુકોઇ પોતપોતાની રીતે આ ચુકાદાના અર્થ કરી રહ્યા છે.

રાજકીય નીરિક્ષકો માટે ચુકાદાનો એક અર્થ છ,ે તો કાનૂનવિદો માટે અર્થ જુદો છે. કોઇ તેને જીત તો કોઇ તેને હારના સ્વરૂપે મૂલવે છે. સહુના પોતપોતાના દૃષ્ટિકોણ છે.

સર્વોચ્ચ અદાલતના ચુકાદાને કારણે એક વાત સ્પષ્ટ થઇ છે. સને ૨૦૦૨ પછી વ્યક્તિગત મારા ઉપર અને ગુજરાત સરકાર ઉપર મન ફાવે તેવા જુઠા આક્ષેપો થતા રહ્યા, ગંભીર પ્રકારના આરોપો થતા રહ્યા; આ બધાં જુઠાણાના દુષિત વાતાવરણનો અંત આવ્યો છે.

લગભગ દશ વર્ષ સુધી ગુજરાતને અને મને બદનામ કરવાની ફેશન થઇ ગઇ હતી. ગુજરાતની કોઇ પણ સારી વાત સહન ન કરી શકતાં આવાં તત્ત્વો ગુજરાતને બદનામ કરવાની એક પણ તક જતી નહોતા કરતાં. સર્વોચ્ચ અદાલતના આ ચુકાદા પછી પણ ગુજરાતને બદનામ કરવાનું બંધ થશે કે કેમ ? તે કહેવું મુશ્કેલ છે.

પરંતુ એક વાત નક્કી છે કે જુઠાણા ફેલાવનારાં, ગુજરાતને બદનામ કરનારાં તત્ત્વોની વિશ્વસનિયતા પણ હવે તળિયે ગઇ છે. દેશની જનતા હવે આવાં તત્વોની કોઇ પણ વાત ઉપર વિશ્વાસ કરશે નહીં..

વ્હાલા નાગરિકો... સને ૨૦૦૨ની ધટના પછી અપપ્રચાર, જુઠાણાં, ષડ્યંત્રો, આરોપો વચ્ચે પણ ગુજરાતે સ્વસ્થતાપૂર્ણ શાંતિ, સદ્‍ભાવના અને વિકાસના માર્ગે પૂરઝડપે આગળ ધપવામાં કોઇ કસર નથી રાખી.

"છ કરોડ ગુજરાતી' - આ માત્ર શબ્દ નહીં પરંતુ એકતા અને પુરુષાર્થનો મંત્ર બની ગયો છે. ગુજરાતના દરેક નાગરિકે શાંતિ - સદ્‍ભાવ અને વિકાસના મહત્ત્વને પચાવી બતાવ્યું છે. ભૂતકાળમાં ક્યારેય ન અનુભવ્યો હોય તેવો શાંતિ અને સદ્‍ભાવનો માહોલ છેલ્લા એક દશકમાં ગુજરાતે અનુભવ્યો છે. ગુજરાતે અપનાવેલ આ શાંતિ-સદ્‍ભાવ અને વિકાસના માર્ગે જ ગુજરાત આગળ ધપવા માંગે છે.

ગુજરાતીમાં બહુ પ્રચલિત કહેવત છે. ""વેર થી વેર શમતું નથી.'' એકતા અને સદ્‍ભાવના જ આપણા દેશની સાચી શક્તિ છે. વિવિધતામાં એકતા એ જ ભારતની વિશેષતા છે. આપણા સમાજજીવનની વિવિધતામાં એકતાને વધુ ને વધુ મજબૂત કરતા જ રહેવું પડે. શાંતિ અને સદ્‍ભાવના પાટા ઉપર ગુજરાતના વિકાસની ગાડી આગળ ધપી રહી છે. ગુજરાત વધુ મજબૂતીથી, એકતાથી, શાંતિથી, સદ્‍ભાવથી આગળ વધે તે આપણી જવાબદારી છે.

નકારાત્મકતાને ખંખેરીને સકારાત્મકતાના માર્ગે આગળ ધપવાનો ઉત્તમ અવસર આપણને મળ્યો છે ત્યારે આવો, આપણે સૌ સાથે મળી ગુજરાતની ગરિમામાં કંઇક ને કંઇક યોગદાન આપીએ. આ જવાબદારીના ભાગરૂપે આગામી દિવસોમાં સમાજની એકતા વધુ મજબૂત બને, ભાઇચારો વધે તેવા શુભ આશયથી ""સદ્‍ભાવના મિશન''નો એક કાર્યક્રમ શરૂ કરવાની મારી અભિલાષા આપ સૌ સમક્ષ વિનમ્રભાવે વ્યકત કરું છું.

તા. ૧૭મી સપ્ટેમ્બર-૨૦૧૧ શનિવારના રોજ સદ્‍ભાવના મિશનના મારા કાર્યક્રમ અંર્તગત ત્રણ દિવસના ઉપવાસ કરવાનો મેં નિર્ધાર કર્યો છે.

તા. ૧૭મી સપ્ટેમ્બરે સદ્‍ભાવના મિશન ઉપવાસનો હું આરંભ કરીશ. તા. ૧૯મી સપ્ટેમ્બરે સદ્‍ભાવના મિશનના ત્રણ દિવસના મારા ઉપવાસ પૂર્ણ થશે. મારી અંતઃકરણથી શ્રદ્ધા છે કે સદ્‍ભાવના મિશન સ્વરૂપે મારા આ અનશન ગુજરાતની શાંતિ, એકતા અને સૌહાર્દના વાતાવરણમાં નવા ઓજ અને તેજ પાથરશે.

સદ્‍ભાવના મિશનનો મારો આ કાર્યક્રમ સંપૂર્ણપણે દેશભક્તિ અને સમાજભકિત માટેનો રહેશે. શાંતિ, એકતા, અને સદ્‍ભાવનાની શક્તિથી ગુજરાતને વધુ ને વધુ વિકાસની નવી ઊંચાઇઓ ઉપર લઇ જવાનો આ પ્રયાસ ભારતની પ્રગતિ અને ઉન્નતિ માટે યોગદાન આપશે તેવી મારી અભિલાષા છે.

સદાય આપ સહુની સેવામાં

माझ्या बंधू आणि भगिनींनो,

तुम्हाला माझा नमस्कार!

देशाच्या सर्वोच्च न्यायालयाने काल गुजरातमधील २००२ सालच्या जातीय दंगलींच्या खटल्यात एक महत्वाचा निकाल दिला.

प्रत्येक जण या निर्णयाचा आपापल्या परीने अर्थ लावत आहे. राजकीय विश्लेषकांसाठी याचा एक अर्थ होतो तर कायदेतज्ञांसाठी याचा दुसरा अर्थ होतो. काहीजण हा विजय असल्याचा अर्थ लावत आहेत तर काहीजणांना हा पराभव वाटतो. प्रत्येकाचा स्वतःचा दृष्टीकोन आहे.

मात्र सर्वोच्च न्यायालयाच्या आदेशाने एक गोष्ट स्पष्ट झाली आहे. २००२ सालच्या जातीय दंगलींनंतर माझ्या आणि गुजरात सरकारविरुद्ध निराधार आणि चुकीचे आरोप केल्यामुळे तयार झालेले दूषित वातावरण आता संपले आहे. गेली दहा वर्षे, माझी आणि गुजरातची टीका करणे ही एक फॅशनच झाली होती. ज्या तत्वांना गुजरातचा सकारात्मक विकास सहन होत नाही त्यांनी गुजरातची बदनामी करण्याचे सगळे प्रयत्न केले आहेत. सर्वोच्च न्यायालयाच्या निर्णयानंतरही बदनामीची ही मोहीम थांबेल अथवा नाही हे सांगणे कठीण आहे. एक मात्र नक्की की गुजरातविरुद्ध अफवा पसरवणाऱ्या आणि बदनामी करणाऱ्यांची विश्वसनीयता अतिशय कमी झाली आहे. देशाची जनता आता अशा लोकांवर विश्वास ठेवणार नाही.

२००२ नंतर गुजरातविरुद्ध खोटा प्रचार करण्यात आला, अफवा पसरवण्यात आल्या, कट रचण्यात आले आणि आरोप झाले तरीही शांतता, सौहार्द आणि प्रगतीच्या दिशेने वाटचाल करण्यासाठी गुजरातने सर्वतोपरी प्रयत्न केले.

'सहा कोटी गुजराती' हे केवळ काही शब्द नाहीत. तो एकता आणि मानवी प्रयत्नांचा मंत्र बनला आहे. गुजरातच्या प्रत्येक व्यक्तिने शांतता, सौहार्द आणि विकास अंगी बाणवला आहे. गेल्या दशकात गुजरातने शांतता, सौहार्द आणि विकासाचे अभूतपूर्व पर्व अनुभवले आहे. याच मार्गाने पुढे चालण्यासाठी गुजरात कटीबद्ध आहे.

एक प्रसिद्ध म्हण आहे, "द्वेषाला द्वेषाने जिंकता येत नाही." आपल्या देशाची खरी ताकद एकता आणि सौहार्दात आहे. विविधेतून एकता हे आपल्या देशाचे वैशिष्य्ी आहे. आपल्या सामाजिक जीवनातील एकता आणखी बळकट करणे हे आपले कर्तव्य आहे. म्हणूनच चला एकत्र येऊ आणि गुजरातचा सन्मान वाढवण्यास हातभार लावू. मी तुम्हाला नम्रपणे सांगू इच्छितो की, या जबाबदारीचा एक भाग म्हणून सामाजिक सौहार्द आणि बंधुभाव वाढवण्यासाठी, मी "सद्भावना मिशन" ही मोहीम सुरु करण्याचा विचार करतोय.

या सद्भावना मिशनचा एक भाग म्हणून, शनिवार दिनांक १७ सप्टेंबर २०११ पासून तीन दिवस मी उपवास करण्याचा निर्धार केला आहे. माझा उपवास १९ सप्टेंबरला संपेल. माझा ठाम विश्वास आहे की या उपवासामुळे गुजरातचे शांती, एकता आणि सौहार्दाचे वातावरण अधिक बळकट होईल.

सद्भावना मिशन पूर्णपणे समाज आणि देशाला समर्पित आहे. मला अशी आशा वाटते की शांतता, एकदा आणि सौहार्दामुळे आमचे प्रयत्न गुजरातला विकासाच्या उत्तुंग शिखरावर नेतील आणि त्यामुळे देशाच्या प्रगती आणि विकासात मोठे योगदान होईल.

सदैव आपल्या सेवेत,

எனது அன்புக்குரிய சகோதர சகோதரிகளே,

எனது வணக்கங்கள்!

குஜராத்தில் 2002ல் நிகழ்ந்த இனக்கலவரம் தொடர்பாக, நேற்று, நாட்டின் அபெக்ஸ் நீதிமன்றம் ஓர் முக்கிய தீர்ப்பை வெளியிட்டது.

ஒவ்வொருவரும் தத்தம் வழியில் இந்த தீர்ப்பை பொருள்படுத்துகின்றனர். இது அரசியல் வல்லுநர்களுக்கு ஒரு பொருள்படுவதாகவும், சட்ட வல்லுனர்களுக்கு வேறொரு பொருள்படுவதாகவும் உள்ளது. ஒருசிலர் இதை வெற்றி எனவும் வேறுசிலர் இதை தோல்வி எனவும் பொருள்படுத்துகின்றனர். ஒவ்வொருவரும், அவரவர்குரிய தனிக்கருத்தைக் கொண்டுள்ளனர்.

உச்சநீதி மன்றத்தின் தீர்ப்பில் ஒரு விஷயம் தெளிவாகிறது. 2002 கலவரத்திற்குப் பிறகு எனக்கும் குஜராத் அரசுக்கும் எதிராக சுமத்தப்பட்ட ஆதாரமற்றதும் போலியானதுமான குற்றச்சாட்டுகளால் உருவாக்கப்பட்ட ஆரோக்கியமற்ற சூழல் முடிவிற்கு வந்துள்ளது. கடந்த பத்து வருடங்களாக, எனக்கும் குஜராத் அரசுக்கும் எதிராய் அவதூறாய்ப் பேசி நற்பெயரைக் கெடுப்பது என்பதே ஒரு நாகரிகமாக உள்ளது. குஜராத்தின் முன்னேற்றமான வளர்ச்சி எதையும் சகித்துக்கொள்ள முடியாத இந்த தீய சக்திகள், குஜராத்தின் நற்பெயரைக் கெடுப்பதற்கான முயற்சிகள் எதையும் விட்டுவைக்கவில்லை. உச்சநீதிமன்றத்தின் தீர்ப்பிற்குப் பிறகும், இந்த களங்கப்படுத்தும் பிரச்சாரம் நிற்குமா என்பதை சொல்வது கடினமான ஒன்று. ஆனால், பொய்களை பரப்பிக்கொண்டும் குஜராத்தின் நற்பெயரை களங்கப்படுத்திக்கொண்டும் உள்ளவர்களின் நம்பகத்தன்மை அதன் கடைசி தாழ்வுநிலைக்கு வந்துவிட்டது என்பது நிச்சயமாகிறது. இந்நாட்டின் மக்கள், அத்தகைய தீய சக்திகளை இனி எப்போதும் நம்பமாட்டார்கள்.

2002 ற்குப் பிறகு, பொய் பிரச்சாரம், திரித்துக்கூறுதல், சதிசெய்தல், பொய்க் குற்றம் சாட்டுதல் போன்றவற்றிற்கு மத்தியிலும், அமைதி, நல்லிணக்கம், வளர்ச்சி போன்றவற்றை நோக்கிய முயற்சிகள் எதையும் குஜராத் உபயோகிக்காமல் விட்டுவிடவில்லை.

'ஆறு கோடி குஜராத்திகள்' வெறும் வார்த்தையாக மட்டும் நிலைத்துவிடவில்லை. இது, ஒருமைப்பாடு மற்றும் மனித பெருமுயற்சியின் மந்திரமாக உருவெடுத்துள்ளது. குஜராத்தின் குடிமக்கள் ஒவ்வொருவருமே, அமைதி, நல்லிணக்கம், வளர்ச்சி ஆகியவற்றை உள்வாங்கிக் கொண்டுள்ளனர். அமைதி, நல்லிணக்கம், வளர்ச்சி ஆகியவற்றின் ஈடுஇணையற்ற அம்சத்தை கடந்த பத்தாண்டில் குஜராத் அனுபவித்து உணர்ந்துள்ளது. இந்த பாதையில் மட்டுமே அடியெடுத்து முன்செல்வதற்கு குஜராத் உறுதிபூண்டுள்ளது.

"வெறுப்பை எப்போதும் வெறுப்பால் வெல்லமுடியாது" எனும் புகழ்பெற்ற பழமொழி ஒன்று உள்ளது. நமது நாட்டின் ஒருமைப்பாடும் நல்லிணக்கமுமே அதன் உண்மையான பலம். வேற்றுமையில் ஒற்றுமை என்பதே இந்தியாவின் திட்டவட்டமான எதிர்காலம். நமது சமூக வாழ்க்கையில் ஒருமைப்பாட்டை பலப்படுத்துவது நமது கடமை. நேர்மறையான மனப்பான்மையுடன் மேற்கொண்டு செயல்படுவதற்கான அற்புதமான வாய்ப்பை நாம் பெற்றுள்ளோம். எனவே, இனி நாம் ஒன்றுசேர்ந்து, குஜராத்தின் மேன்மையை உயர்த்துவதற்கு நமது பங்கினை அளிப்போம். சமூக நல்லிணக்கம் மற்றும் சகோதரத்துவம் தொடர்பான நமது கடமையின் ஒரு பகுதியாக, "சத்பாவனா மிஷன்" எனும் இயக்கத்தை தொடங்குவதற்கு நான் ஆலோசிக்கிறேன் என்பதை உங்கள் முன் பணிந்து சமர்ப்பிக்கிறேன்.

இந்த சத்பாவனா மிஷன்'ன் ஒரு பகுதியாக, சனிக்கிழமை, 17 செப்டம்பர் 2011 முதல் மூன்று நாட்களுக்கு உண்ணாவிரதம் இருக்க முடிவுசெய்திருக்கிறேன். எனது உண்ணாவிரதம், 19 செப்டம்பர் 2011 அன்று முடிவடையும். அமைதி, ஒருமைப்பாடு, நல்லிணக்கம் எனும் குஜராத்தின் சூழலை இந்த உண்ணாவிரதம் மேலும் வலுப்படுத்தும் என நான் உறுதியாக நம்புகிறேன்.

சத்பாவனா மிஷன், முழுமையாக சமூகத்திற்கும் நாட்டிற்கும் அர்ப்பணிக்கப்படுகிறது. அமைதி, ஒருமைப்பாடு, நல்லிணக்கம் போன்றவற்றின் வாயிலாக வளர்ச்சியின் புதிய உச்சிக்கு குஜராத்தை கொண்டுசெல்வதற்கான நமது முயற்சி, நாட்டின் முன்னேற்றத்திற்கும் வளர்ச்சிக்கும் கூட மிகப்பெரிய அளவில் பங்களிக்கும் என நான் நம்புகிறேன்.

எப்போதும் உங்களது சேவையில்,

నా ప్రియమైన సోదర సోదరీమణులారా,

నా నమస్కారాలు!

నిన్న, దేశంలో అత్యున్నత న్యాయస్థానం గుజరాత్ లో 2002 వర్గ సంఘర్షణలకు సంబంధించిన ఒక ముఖ్యమైన తీర్పు ఇచ్చింది.

ప్రతి ఒక్కరూ ఈ తీర్పుని తమకు తోచినట్టు వ్యాఖ్యానించుకుంటున్నారు.. రాజకీయ విశ్లేషకులు దీన్ని ఒక అర్థంలో తీసుకుంటే, న్యాయ నిపుణులు దీనిలో వేరే అర్ధంలో తీసుకోవచ్చు. ఒకరు ఈ ఫలితాన్ని విజయంగానూ, మరొకరు ఓటమి గానూ అభివర్ణిస్తున్నారు. ప్రతి ఒక్కరికీ తమదైన దృక్పథం ఉంది.

సుప్రీం కోర్ట్ తీర్పు వల్ల ఒక్క విషయం మాత్రం స్పష్టమైనది. 2002 అల్లర్లు తరువాత, నాపైనా, గుజరాత్ ప్రభుత్వంపైనా వేసిన అభాండాలూ, చేసిన అసంబద్ధమైన, తప్పుడు ఆరోపణలూ రూపొందించిన అనారోగ్య వాతావరణం ఇక ముగిసి పోయింది. గత పది సంవత్సరాల నుంచీ నన్నూ, గుజరాత్ రాష్ట్రాన్నీ నిందించడం ఒక ఫ్యాషన్ గా మారింది. గుజరాత్ ఏ విధంగానైనా సానుకూల అభివృద్ధి లోనికి ప్రవేశించడం తట్టుకోలేనివారు గుజరాత్ ని అవమానపరచడంలో ఏ మాత్రం కొసరు అట్టేబెట్ట లేదు. ఈ అవమానకర ప్రచారాలు ఈ సుప్రీం కోర్ట్ తీర్పు తరువాత అయినా ఆగుతాయో లేదో చెప్పడం కష్టం. కానీ ఒక విషయం మాత్రం ఖాయం. గుజరాత్ ని హీనంగా చిత్రీకరించే చాలా వరకూ తగ్గిపోతుంది. ఈ దేశ ప్రజలు ఇక ఇలాంటి అంశాలను ఎంత మాత్రమూ నమ్మరు.

2002 తర్వాత, శాంతి, సామరస్యాలను నెలకొల్పడంలో గుజరాత్ సకల ప్రయత్నాలూ చేపట్టింది. తప్పుడు ప్రచారం, అసత్యాలు, కుట్రలు, ఆరోపణల మధ్యనే పురోగతి అంతా సాగింది.

'ఆరు కోట్ల గుజరాతీయులు' అనేది కేవలం ఒక పదమే కాదు. ఇది ఏకత్వం మరియు మానవ ప్రయత్నాన్ని తలపించే మంత్రం. గుజరాత్ లోని ప్రతి పౌరుడూ శాంతినీ, సామరస్యాన్నీ, అభివృద్ధినీ తన అంతర్గత స్వభావంగా చేసుకున్నాడు. గుజరాత్ గత దశాబ్ద కాలంలో శాంతీ సామరస్యాలనీ, అభివృద్ధినీ అపూర్వంగా అనుభవించింది. గుజరాత్ ఈ మార్గంలోనే ఇక ముందూ సాగడానికి కట్టుబడి ఉంది.

. "ద్వేషాన్నిద్వేషంతో ఎన్నడూ జయించ లేం" అని చెబుతుంది ఒక ప్రసిద్ధికెక్కిన సామెత. అదే విధంగా మన దేశంలో నిజమైన బలం దాని ఏకత్వం, సామరస్యమే. భిన్నత్వంలో ఏకత్వం భారతదేశాన్ని నిర్వచించే లక్షణం. మన సామాజిక జీవితంలో ఐక్యతను పటిష్టపరుచుకోవడం మన బాధ్యత. మనకు సానుకూల వైఖరితో కొనసాగే ఒక అద్భుతమైన అవకాశం వచ్చింది. అందువల్ల, మనమంతా కలిసి గుజరాత్ గౌరవాన్ని మెరుగుపర్చేందుకు కృషి చేద్దాం. సామాజిక సామరస్యత, సౌభ్రాతృత్వం బలోపేతంగా చేసే బాధ్యతలో భాగంగా, నేను "సద్భావన మిషన్" అనే ఉద్యమం మొదలు పెట్టబోతున్నానని మీకు అందరికీ సవినయంగా మనవి చేసుకుంటుకున్నాను.

ఈ సద్భావన మిషన్ లో నేను 17 వ సెప్టెంబర్ 2011 శనివారం నుండి 19 వ సెప్టెంబర్ వరకూ మూడు రోజుల పాటు ఉపవాసం చేయబోతున్నాను. నా ఈ ఉపవాసం గుజరాత్ లో శాంతీ, సమైక్యతా, సామరస్యతాపూరిత వాతావరణాన్ని బలోపేతం చేస్తుందని విశ్వసిస్తున్నాను.

సద్భావన మిషన్ పూర్తిగా సమాజానికీ, దేశానికీ అంకితం అయి ఉంది. గుజరాత్ లో శాంతీ, సమైక్యతా, సామరస్యత ల ద్వారా గుజరాత్ ని అభివృద్ధిపథంలో అపూర్వమైన, అత్యున్నతమైన శిఖరాలకు తీసుకుని వెళ్లాలనే మా ప్రయత్నం కూడా దేశ పురోగతిలో, అభివృద్ధిలో ఎంతో దోహదకరం అవుతుందని నేను భావిస్తున్నాము,

సదా మీ సేవలో,

ମୋର ଆଦରଣୀୟ ଭାଇ ଓ ଭଉଣୀମାନେ,

ମୋର ନମସ୍କାର ଗ୍ରହଣ କରିବେ !

ଗତକାଲି ଦେଶର ସର୍ବୋଚ୍ଚ ନ୍ୟାୟାଳୟ ୨୦୦୨ ମସିହାରେ ଗୁଜରାଟରେ ଘଟିଥିବା ସାଂପ୍ରଦାୟିକ ଦଙ୍ଗା ସଂପର୍କିତ ଏକ ଗୁରୁତ୍ତ୍ୱପୂର୍ଣ୍ଣ ବିଚାର ପ୍ରଦାନ କଲେ |

ଏହି ବିଚାର ସମ୍ୱନ୍ଧରେ ପ୍ରତ୍ୟେକ ବ୍ୟକ୍ତି ନିଜସ୍ୱ ଶୈଳୀରେ ବ୍ୟାଖ୍ୟା କଲେ | ରାଜନୈତିକ ବିଶ୍ଲେଷଣକାରୀଙ୍କର ଗୋଟିଏ ପ୍ରକାର ବ୍ୟାଖ୍ୟା କରିବାବେଳେ ଅଭିଜ୍ଞ ଆଇନଜୀବିଙ୍କ ବ୍ୟାଖ୍ୟା ଅନ୍ୟ ପ୍ରକାରର | କେହି ଏହାକୁ ବିଜୟ ବୋଲି କହିଲେ ତ କେହି ପରାଜୟ ବୋଲି ବିବେଚନା କଲେ | ପ୍ରତ୍ୟେକ ବ୍ୟକ୍ତି ନିଜସ୍ୱ ଦୃଷ୍ଟିକୋଣରୁ ମତବ୍ୟକ୍ତ କଲେ |

ଉଚ୍ଚ ନ୍ୟାୟାଳୟର ବିଚାର ଏକ ଘଟନା ବୋଲି ନିଶ୍ଚିତରୂପେ ଅନୁମେୟ | ଗୁଜରାଟରେ ୨୦୦୨ ମସିହାରେ ଘଟିଥିବା ଦଙ୍ଗା ପାଇଁ ମୋ ବିରୁଦ୍ଧରେ ଏବଂ ଗୁଜରାଟ ସରକାରଙ୍କ ଉପରେ ସୃଷ୍ଟି ହୋଇଥିବା ରୁଗ୍‍ଣ ପରିବେଶରେ ମିଥ୍ୟା ଅଭିଯୋଗର ଅବସାନ ଘଟିଛି | ଗତ ୧୦ବର୍ଷ ଧରି ରାଜ୍ୟସରକାର ତଥା ମୋତେ ବଦନାମ୍‍ କରିବାର ସୌଖୀନ ଅଭ୍ୟାସର ଅନ୍ତ ଘଟିଛି | ଏହି ମୂଳସୂତ୍ରଧର ମାନେ ଗୁଜରାଟ ସରକାରଙ୍କ କୌଣସି ଉନ୍ନତକୁ ସହ୍ୟ କରିନପାରି ଗୁଜରାଟ ସରକାରଙ୍କର ବଦନାମ କରିବାକୁ ତିଳେମାତ୍ର କୁଣ୍ଠାବୋଧ କରିନାହାନ୍ତି | ଏହା କହିବା ଭାରି କଷ୍ଟଦାୟକ ଯେ ଉଚ୍ଚ ନ୍ୟାୟାଳୟ ତାଙ୍କର ନିଷ୍ପତ୍ତି ପ୍ରକାଶ କରିବା ପରେ ମଧ୍ୟ ଆନ୍ଦୋଳନକାରୀ ଗୋଷ୍ଠୀଙ୍କ ବଦନାମ ବନ୍ଦ ହେବ କି ନାହିଁ | ମାତ୍ର ଏହି କଥା ନିଶ୍ଚିତ ଯେ ମିଥ୍ୟା ଅଭିଯୋଗ ତଥା ଗୁଜରାଟ ସରକାରଙ୍କର ବଦନାମ କରିବା ବହୁମାତ୍ରାରେ କମିଯିବ | ଏହି ଦେଶର ନାଗରିକମାନେ ଏପରି ଆନ୍ଦୋଳନକାରୀଙ୍କୁ କୌଣସି ପ୍ରକାରେ ବିଶ୍ୱାସ କରିବେ ନାହିଁ |

୨୦୦୨ ମସିହା ପରେ ମିଥ୍ୟା ଅପପ୍ରଚାର, ଷଡଯନ୍ତ୍ର ଓ ବୃଥା ଅଭିଯୋଗ ସତ୍ତ୍ୱେ ଗୁଜରାଟ ଶାନ୍ତି, ଐକ୍ୟ ବଜାୟ ରଖି ଦେଶର ଉନ୍ନତି ମୂଳକ କାର୍ଯ୍ୟକୁ ନିଜକୁ ନିୟୋଜିତ କରିବାରେ କାର୍ପଣ୍ୟ ପ୍ରକାଶ କରିନାହିଁ |

'ଛଅକୋଟି ଗୁଜରାଟୀମାନେ' ମାତ୍ର ଗୋଟିଏ ଶବ୍ଦରେ ସୀମାବଦ୍ଧ ନୁହଁନ୍ତି | ଏହା ମାନବୀୟ ଏକତ୍ରୀକରଣକୁ ପ୍ରୋତ୍ସାହିତ କରିବାର ଉଦ୍ୟମ ପ୍ରଚେଷ୍ଟା | ଗୁଜରାଟର ପ୍ରତ୍ୟେକ ନାଗରିକ ଦେଶରେ ଶାନ୍ତି, ଐକ୍ୟ ପ୍ରତିଷ୍ଠାକରି ଗୁଜରାଟର ଉନ୍ନତି ପାଇଁ ଆନ୍ତରିକତା ପ୍ରଦର୍ଶନ କରିଛନ୍ତି | ଗତ ଦଶନ୍ଧିରେ ଗୁଜରାଟ ନିଜ ଦେଶର ପ୍ରଗତି, ଶାନ୍ତି ଓ ଐକ୍ୟ ପ୍ରତିଷ୍ଠା ନିମିତ୍ତ ଏକ ଅସମାନ୍ତର ଭାବକୁ ଅନୁଭବରେ ଆଣିଛି | କେବଳ ଏହି ପଥରେ ଅଗ୍ରସର ହେବାକୁ ଗୁଜରାଟ ଦୃଢ ସଂକଳ୍ପ ନେଇଛି |

କଥାରେ ଅଛି " ଘୃଣାକୁ କେବେ ଘୃଣା କରିବା ଦ୍ୱାରା ଜୟ କରାଯାଇପାରେନା | " ଐକ୍ୟ ଓ ଭାତୃତ୍ତ୍ୱଭାବର ଏକତ୍ରୀକରଣ ଆମ ଦେଶର ପ୍ରକୃତ ଦାମ୍ବିକତା ଅଟେ | ଆମର ସାମାଜିକ ଜୀବନରେ ଆମେ ଏକତ୍ରୀ କରଣକୁ ସୁଦୃଢ କରିବା ଆମର ଦାୟିତ୍ତ୍ୱ ଅଟେ | ଏକ ନିର୍ଦ୍ଧିଷ୍ଟ ମନୋବୃତ୍ତିକୁ ପାଥେୟ କରି ଅଗ୍ରଗତି କରିବାର ଏକ ସର୍ବୋକୃଷ୍ଟ ସୁଯୋଗ ଆମର ହସ୍ତଗତ ହୋଇଛି | ତେଣୁ ଆସନ୍ତୁ, ଆମେ ସମସ୍ତେ ମିଳିମିଶି ଗୁଜରାଟର ସମ୍ମାନ ବୃଦ୍ଧି ନିମିତ୍ତ ନିଜକୁ ଉତ୍ସର୍ଗ କରିବା | ମୋର ଆପଣଙ୍କୁ ବିନମ୍ର ନିବେଦନ ଯେ ଆମର ସାମାଜିକ ଐକ୍ୟ ଓ ଭାତୃତ୍ତ୍ୱକୁ ସୁଦୃଢ କରିବା ଆମର ଦାୟିତ୍ତ୍ୱ ଅଟେ | "ସଦ୍‍ଭାବନା ପରିଚାଳନା ସଂସ୍ଥା" ନିମିତ୍ତ ଏକ ଆନ୍ଦୋଳନର ଶୁଭାରମ୍ଭ କରିବାକୁ ମୁଁ ଚିନ୍ତା କରୁଛି |

"ସଦ୍‍ଭାବନା ପଚାରକ ସଂସ୍ଥା"ର ଏକ ଅଂଶ ବୋଲି ଭାବି ମୁଁ ୨୦୧୧ ମସିହା ସେପ୍ଟେମ୍ୱର ମାସ ୧୭ ତାରିଖ ଶନିବାରଠାରୁ ୩ ଦିନ ପାଇଁ ଅନଶନ କରିବି | ମୋର ଅନଶନ ସେପ୍ଟେମ୍ୱର ମାସ ୧୯ ତାରିଖ ପର୍ଯ୍ୟନ୍ତ ଜାରିରଖିବି | ମୋର ଦୃଢ ବିଶ୍ୱାସ ଯେ ମୋର ଅନଶନ ଗୁଜରାଟ ପରିବେଶରେ ଶାନ୍ତି , ଐକ୍ୟ ପ୍ରତିଷ୍ଠାକୁ ଦୃଢତା ପ୍ରଦାନ କରିବ |

"ସଦ୍‍ଭାବନା ପଚାରକ ସଂସ୍ଥା" ସମ୍ପୂର୍ଣ୍ଣଭାବେ ସମାଜ ଓ ଜାତି ପାଇଁ ସମର୍ପିତ | ମୁଁ ବିଶ୍ୱାସ ରଖିଛି ଯେ ଆମର ପ୍ରଚେଷ୍ଟା ଗୁଜରାଟରେ ଶାନ୍ତି, ଐକ୍ୟ ପ୍ରତିଷ୍ଠା ଏବଂ ଉନ୍ନତି କରିବା ନିମିତ୍ତ ଏକ ଅସୀମ ସୁଯୋଗ ପ୍ରଦାନ କରିବ |

ସର୍ବଦା ଆପଣଙ୍କ ସେବାରେ

ਮੇਰੇ ਪਿਆਰੇ ਭੈਣਾਂ ਅਤੇ ਭਾਇਓ,

ਮੇਰਾ ਪ੍ਰਣਾਮ!

ਕੱਲ੍ਹ,ਦੇਸ਼ ਦੀ ਉੱਚਤਮ ਅਦਾਲਤ ਨੇ ੨੦੦੨ ਦੇ ਫਿਰਕੂ ਦੰਗਿਆਂ ਦੇ ਸੰਬੰਧ ਵਿੱਚ ਇੱਕ ਮਹੱਤਵਪੂਰਨ ਫੈਸਲਾ ਦਿਤਾ।

ਹਰ ਕੋਈ ਇਸ ਫੈਸਲੇ ਦਾ ਅਰਥ ਆਪਣੇ ਹੀ ਢੰਗ ਨਾਲ ਕੱਢ ਰਿਹਾ ਹੈ।ਰਾਜਨੀਤਿਕ ਵਿਸ਼ਲੇਸ਼ਕਾਂ ਲਈ ਇਸਦਾ ਇੱਕ ਅਰਥ ਹੈ ਅਤੇ ਕਾਨੂੰਨੀ ਮਾਹਰਾਂ ਲਈ ਇਸਦਾ ਕੋਈ ਹੋਰ ਹੀ ਅਰਥ ਹੈ। ਕੋਈ ਇਸ ਨੂੰ ਜਿੱਤ ਦੱਸ ਰਿਹਾ ਹੈ ਕੋਈ ਹਾਰ। ਹਰ ਕਿਸੇ ਦਾ ਆਪਣਾ ਹੀ ਨਜ਼ਰੀਆ ਹੈ।

ਅਦਾਲਤ ਦੇ ਫੈਸਲੇ ਤੋਂ ਇੱਕ ਚੀਜ਼ ਪ੍ਰਤੱਖ ਹੈ।ਨਿਰਾਧਾਰ ਅਤੇ ਝੂਠੇ ਦੂਸ਼ਣਾਂ ਨਾਲ ਮੇਰੇ ਅਤੇ ਗੁਜਰਾਤ ਦੀ ਸਰਕਾਰ ਵਿਰੁੱਧ ਪੈਦਾ ਕੀਤੇ ਗਏ ਘਾਤਕ ਮਾਹੌਲ , ਦਾ ਅੰਤ ਹੋ ਗਿਆ ਹੈ। ਪਿਛਲੇ ਦੱਸ ਸਾਲਾਂ ਤੋਂ, ਮੈਨੂੰ ਅਤੇ ਗੁਜਰਾਤ ਰਾਜ ਨੂੰ ਨਿੰਦਣਾ ਇੱਕ ਫੈਸ਼ਨ ਬਣ ਗਿਆ ਹੈ। ਇਹ ਤੱਤ ਜੋ ਗੁਜਰਾਤ ਵਿੱਚ ਕੋਈ ਵੀ ਸਕਾਰਾਤਮਕ ਵਿਕਾਸ ਸਹਿਣ ਨਹੀਂ ਕਰ ਸਕਦੇ ਉਨ੍ਹਾਂ ਨੇ ਗੁਜਰਾਤ ਨੂੰ ਬਦਨਾਮ ਕਰਨ ਵਿੱਚ ਕੋਈ ਕਸਰ ਨਹੀਂ ਛੱਡੀ। ਇਹ ਕਹਿਣਾ ਮੁਸ਼ਕਲ ਹੈ ਕਿ ਕੀ ਇਹ ਬਦਨਾਮ ਕਰਨ ਦੀ ਮੁਹਿੰਮ ਉੱਚਤਮ ਅਦਾਲਤ ਦੇ ਫੈਸਲੇ ਤੋਂ ਬਾਅਦ ਵੀ ਬੰਦ ਹੋਏਗੀ ਜਾਂ ਨਹੀਂ। ਪਰ ਇੱਕ ਚੀਜ਼ ਨਿਸ਼ਚਿਤ ਹੈ ਕਿ ਉਨ੍ਹਾਂ ਦੀ ਸ਼ਾਖ ਇਕਦਮ ਨਿਚਲੇ ਪੱਧਰ ਤੇ ਆ ਗਈ ਹੈ ਜੋ ਝੂਠ ਫੈਲਾ ਰਹੇ ਸਨ ਅਤੇ ਗੁਜਰਾਤ ਨੂੰ ਬਦਨਾਮ ਕਰ ਰਹੇ ਸਨ।ਇਸ ਦੇਸ਼ ਦੇ ਨਾਗਰਿਕ ਅਜਿਹੇ ਤੱਤਾਂ ਤੇ ਅੱਗੋਂ ਭਰੋਸਾ ਨਹੀਂ ਕਰਨਗੇ।

੨੦੦੨ ਤੋਂ ਬਾਅਦ, ਗੁਜਰਾਤ ਨੇ ਝੂਠੇ ਪ੍ਰਚਾਰ, ਸਾਜ਼ਸ਼ਾਂ ਅਤੇ ਦੋਸ਼ਾਂ ਦੇ ਵਿਚਾਲੇ ਵੀ ਸ਼ਾਂਤੀ, ਇਕਸੁਰਤਾ ਅਤੇ ਵਿਕਾਸ ਪ੍ਰਤੀ ਅੱਗੇ ਵਧਣ ਵਿੱਚ ਕੋਈ ਕਸਰ ਨਹੀਂ ਛੱਡੀ।

"ਛੇ ਕਰੋੜ ਗੁਜਰਾਤੀ" ਮਹਿਜ਼ ਸ਼ਬਦ ਨਹੀਂ ਰਹਿ ਗਿਆ ਹੈ। ਇਹ ਏਕਤਾ ਅਤੇ ਮਨੁੱਖੀ ਉੱਦਮ ਦਾ ਮੰਤਰ ਬਣ ਗਿਆ ਹੈ।ਗੁਜਰਾਤ ਦੇ ਹਰ ਨਾਗਰਿਕ ਨੇ ਸ਼ਾਂਤੀ, ਇਕਸੁਰਤਾ ਅਤੇ ਵਿਕਾਸ ਦਾ ਅੰਤਾਕਰਨ ਕੀਤਾ ਹੈ। ਗੁਜਰਾਤ ਨੇ ਪਿਛਲੇ ਦਹਾਕੇ ਦੌਰਾਨ ਸ਼ਾਂਤੀ, ਇਕਸੁਰਤਾ ਅਤੇ ਵਿਕਾਸ ਦੇ ਲਾਸਾਨੀ ਦੌਰ ਦਾ ਅਨੁਭਵ ਕੀਤਾ ਹੈ। ਗੁਜਰਾਤ ਸਿਰਫ਼ ਇਸੇ ਰਾਹ ਤੇ ਅੱਗੇ ਵਧਣ ਲਈ ਦ੍ਰਿੜ੍ਹ ਸੰਕਲਪ ਹੈ।

ਇੱਕ ਪ੍ਰਸਿੱਧ ਕਹਾਵਤ ਹੈ, "ਨਫ਼ਰਤ ਨੂੰ ਕਦੇ ਵੀ ਨਫ਼ਰਤ ਨਾਲ ਨਹੀਂ ਜਿੱਤਿਆ ਜਾ ਸਕਦਾ"। ਸਾਡੇ ਦੇਸ਼ ਦੀ ਅਸਲੀ ਸ਼ਕਤੀ ਇਸਦੀ ਏਕਤਾ ਅਤੇ ਇਕਸੁਰਤਾ ਵਿੱਚ ਹੈ।ਅਨੇਕਤਾ ਵਿੱਚ ਏਕਤਾ ਭਾਰਤ ਦਾ ਨਿਸ਼ਚਿਤ ਲੱਛਣ ਹੈ। ਸਮਾਜਿਕ ਜੀਵਨ ਵਿੱਚ ਏਕਤਾ ਨੂੰ ਮਜ਼ਬੂਤ ਬਣਾਉਣਾ ਸਾਡੀ ਜ਼ਿੰਮੇਵਾਰੀ ਹੈ। ਸਾਡੇ ਕੋਲ ਇੱਕ ਸਕਾਰਾਤਮਕ ਰੁੱਖ ਨਾਲ ਅੱਗੇ ਵਧਣ ਦਾ ਇੱਕ ਉੱਤਮ ਮੌਕਾ ਹੈ। ਮੈਂ ਨਿਮਰਤਾ ਪੂਰਵਕ ਤੁਹਾਡੇ ਅੱਗੇ ਸਵੀਕਾਰ ਕਰਦਾ ਹਾਂ ਕਿ, ਸਮਾਜਿਕ ਇਕਸੁਰਤਾ ਅਤੇ ਭਾਈਚਾਰੇ ਨੂੰ ਮਜ਼ਬੂਤ ਬਣਾਉਣ ਦੀ ਇਸ ਜ਼ਿੰਮੇਵਾਰੀ ਦੇ ਹਿੱਸੇ ਵਜੋਂ, ਮੈਂ "ਸਦਭਾਵਨਾ ਮਿਸ਼ਨ" ਦੀ ਇੱਕ ਮੁਹਿੰਮ ਚਲਾਉਣ ਬਾਰੇ ਸੋਚ ਰਿਹਾ ਹਾਂ।

ਇਸ ਸਦਭਾਵਨਾ ਮਿਸ਼ਨ ਦੇ ਅੰਸ਼ ਵਜੋਂ, ਮੈਂ ਸ਼ਨੀਵਾਰ, ੧੭ ਸਤੰਬਰ ਤੋਂ, ਤਿੰਨ ਦਿਨਾਂ ਲਈ ਵਰਤ ਰੱਖਣਾ ਨਿਸ਼ਚਿਤ ਕੀਤਾ ਹੈ। ਮੇਰਾ ਵਰਤ ੧੯ ਸਤੰਬਰ ਨੂੰ ਮੁੱਕੇਗਾ।ਮੇਰਾ ਗਹਿਰਾ ਵਿਸ਼ਵਾਸ ਹੈ ਕਿ ਇਹ ਵਰਤ ਗੁਜਰਾਤ ਦੇ ਸ਼ਾਂਤੀ, ਏਕਤਾ , ਅਤੇ ਇਕਸੁਰਤਾ ਦੇ ਮਾਹੌਲ ਨੂੰ ਹੋਰ ਮਜ਼ਬੂਤ ਬਣਾਏਗਾ।

ਸਦਭਾਵਨਾ ਮਿਸ਼ਨ ਪੂਰੀ ਤਰਾਂ ਸਮਾਜ ਅਤੇ ਦੇਸ਼ ਨੂੰ ਸਮਰਪਿਤ ਹੈ। ਮੈਨੂੰ ਆਸ ਹੈ ਕਿ, ਸ਼ਾਂਤੀ , ਏਕਤਾ, ਅਤੇ ਇਕਸੁਰਤਾ ਰਾਹੀਂ ਗੁਜਰਾਤ ਨੂੰ ਨਵੀਆਂ ਉਚਾਈਆਂ ਤੇ ਲੈ ਜਾਣ ਦਾ ਸਾਡਾ ਜਤਨ ਦੇਸ਼ ਦੇ ਵਿਕਾਸ ਅਤੇ ਤਰੱਕੀ ਵਿੱਚ ਵੀ ਬਹੁਤ ਜ਼ਿਆਦਾ ਯੋਗਦਾਨ ਕਰੇਗਾ।

ਸਦਾ ਤੁਹਾਡੀ ਸੇਵਾ ਵਿੱਚ,

আমার প্রিয় ভাই এবং বোনেরা,

আমার অভিবাদন!

গতকাল, আমাদের দেশের সর্বোচ্চ আদালত গুজরাটে 2002 সালে ঘটা সাম্প্রদায়িক দাঙ্গা বিষয়ে একটি গুরুত্বপূর্ণ রায় দান করেছে।

প্রত্যেকেই এই রায়কে নিজের নিজের মতো করে বিশ্লেষন করছেন। রাজনৈতিক বিশ্লেষকদের কাছে এটির অর্থ একরকম এবং আইনজ্ঞদের কাছে এর অর্থ আবার আরেকরকম। কেউ এটিকে জয় বলে অভিহিত করছেন আবার কেউ কেউ এটিকে পরাজয় বলেও উল্লেখ করছেন। প্রত্যেকেরই তাদের নিজস্ব দৃষ্টিভঙ্গি আছে্।

সুপ্রিম কোর্টের এই রায় থেকে একটি বিষয় স্পষ্ট হয়ে গেছে। 2002 সালের দাঙ্গা পরবর্তী সময় থেকে আমার এবং গুজরাট সরকারের বিরুদ্ধে অপ্রতিষ্ঠিত এবং মিথ্যা অভিযোগের যে অস্বাস্থ্যকর পরিস্থিতি গড়ে তোলা হয়েছিল অবশেষে সেটির সমাপ্তি ঘটল। বিগত 10 বছর ধরে, গুজরাট রাজ্যকে এবং আমাকে অসম্মান করা একটি চলতি ফ্যাশান হয়ে দাঁড়িয়েছিল। এইসকল প্রতিষ্ঠানগুলি যারা গুজরাটের কোনো ইতিবাচক উন্নয়নকে সহ্য করতে পারতো না তাদের পক্ষ থেকে গুজরাট সরকারকে অপমান করবার কোনো প্রচেষ্টাকেই বাদ দেয় নি। আজ এটা বলা শক্ত হয়ে দাঁড়িয়েছে যে সুপ্রিম কোর্টের রায় বেরোনোর পরেও গুজরাটকে অপমান করার এই চক্রান্ত থামবে কিনা। কিন্তু একটা বিষয় আজ পরিস্কার হয়ে গেছে যে গুজরাটকে হেয় করা এবং দুজরাটের বিষয়ে মিথ্যা প্রচার করার তাদের ঐ উদ্যোগ তলানিতে এসে ঠেকবে। এই দেশের জনগণ কখনই এইধরনের মানুষজনকে আর বিশ্বাস করবে না।

2002 এর পর থেকে, এই মিথ্যা বদনাম, মিথ্যা অপপ্রচার, চক্রান্ত এবং অভিযোগের মধ্যে দাঁড়িয়েও তার শান্তি, একতা এবং উন্নয়নের প্রচেষ্টাকে এগিয়ে নিয়ে যাবার ক্ষেত্রে কোনো খামতি রাখে নি।

'ছয় কোটি গুজরাটবাসী' এটি কেবলমাত্র একটি শব্দ নয়। এটি আজ একতা এবং মানব উন্নয়নের প্রচেষ্টার মন্ত্র হয়ে দাঁড়িয়েছে। গুজরাটের প্রতিটি নাগরিক এই শান্তি, একতা এবং উন্নয়নকে তাদের অন্তরে গেঁথে নিয়েছে। বিগত দশকে গুজরাট শান্তি, একতা এবং উন্নয়নের অদ্বিতীয় ধারা পরিলক্ষিত করেছে। গুজরাট আজ কেবলমাত্র এই পথেই এগিয়ে যাবার শপথ নিয়েছে।

একটি বিখ্যাত উক্তি আছে যে 'ঘৃণাকে কখনও ঘৃণার মাধ্যমে জয় করা যায় না'। আমাদের দেশের প্রকৃত শক্তি হল এর একতা এবং সম্প্রীতি। বৈচিত্রের মধ্যে ঐক্য হল ভারতের একটি অনুপম বৈশিষ্ট। আমাদের কর্তব্য এই একতাবোধকে আমাদের সামাজিক জীবনে আরোও শক্তিশালী করে তোলা। আমাদের কাছে আজ এক সুবর্ণ সুযোগ এসেছে যার মাধ্যমে আমরা ইতিবাচক দৃষ্টিভঙ্গি নিয়ে এগিয়ে যাবার। তাই, আসুন আমরা সকলে মিলে একসাথে গুজরাটের সম্মানকে আরো উন্নত করে তোলবার জন্য উদ্যোগী হই। আমি আপনাদের সামনে জোরপূর্বক বলে যেতে চাই যে, এই সামাজিক ঐক্য এবং ভ্রাতৃত্ববোধকে শক্তিশালী করবার এই গুরুদায়িত্বের একটি অঙ্গ হিসাবে আমি একটি 'সদভাবনা মিশন' নামক আন্দোলন গড়ে তুলব।

এই সদভাবনা মিশন কর্মসূচীর অংশ হিসাবে, আমি তিনদিনের অনশন করব যা শনিবার 17ই সেপ্টেম্বর 2011 থেকে শুরু হবে। আমার অনশন শেষ হবে 19 শে সেপ্টেম্বর। আমি গভীরভাবে বিশ্বাস করি যে এই অনশন গুজরাটের শান্তি, ঐক্য এবং সম্প্রীতির পরিবেশকে আরো শক্তিশালী করে গড়ে তুলবে।

এই সদভাবনা মিশন কর্মসুচীটি সম্পূর্ণভাবে জাতি এবং সমাজের প্রতি উত্সর্গীকৃত। আমি আশা রাখি যে, আমাদের গুজরাটকে শান্তি, ঐক্য এবং সম্প্রীতির মাধ্যমে উন্নয়নের নবতম উচ্চতায় নিয়ে যাবার প্রচেষ্টা একইসঙ্গে জাতির অগ্রগতি এবং উন্নয়নেও সমানভাবে অবদান রাখবে।

সর্বদা আপনাদের সেবায়,

Comments (80)

India First

by Narendra Modi7. September 2011 14:01

Dear Friends,

I had the privilege of felicitating bright, meritorious students of the Muslim community in Ahmedabad last week, on invitation by the Gujarat Ajmeri Charitable and Education Trust. It was extremely encouraging to see the enthusiasm and exuberance for education on display amongst the young people gathered there, and girls in particular. The girls interestingly had outperformed the boys that evening, securing 65 per cent of the awards and recognitions.

Leaders of the Muslim community were also present in large numbers at the function; and it was heartening to see a similar enthusiasm and drive amongst them for getting their newer generations educated, to consequently progress and prosper.

It has always been very clear and obvious to me that education is one of the most powerful drivers for bringing about progress and development in society. The evening thus augured well for a bright shining future of our beloved nation.

I would like to share with you some of the thoughts I had submitted that evening, as I had found the present audience meaningfully engage and explore them.

Minorities in India have for years been deceived and exploited in the name of vote-bank politics; ending up being used as mere ballot paper – with no one seeming to see or care for the human being behind.

Gujarat has managed to rise above this trap of minority-majority considerations, to focus on all six crore Gujaratis as one. We have always maintained and aimed for universal objectives, without any form of discrimination or bias - all students should get good education; all children should be healthy; and all poor should benefit from welfare schemes. Just as even if one organ of a body is weak, the body cannot be considered healthy; I have always believed that my Gujarat cannot be considered developed if even one section of its society is left behind or weak.

True Development therefore has to be all-round, inclusive, comprehensive and sustainable.

We have often heard the Prime Minister addressing us from the ramparts of Red Fort on August 15 as Hindus, Muslims, Christians, Sikhs and so on. I wonder why he cannot address us simply as 'my dear countrymen', rather than breaking us up like this? Isn't this important to maintain the unity of our nation!

Secularism is a term interpreted in many different ways by different people. For me, it has always been something very simple - putting India First – designing policy, making decisions and taking actions in the best interests of the nation. When we look after India's interests, the interests of every Indian are automatically cared for.

My government therefore functions on the principle of 'justice to all and appeasement to none'. And Gujarat is accordingly marching ahead with the mantra of 'sabka saath, sabka vikas' (Support from all, Development for all).

Friends, these thoughts that I had explored with the gathered audience that evening, are not mere wishes or fancy imagination. Gujarat has achieved concrete results based on them over the past decade. And it is not me or my government saying so; but in fact a Committee headed by a retired Justice, Justice Rajinder Sachar; constituted by the central government of Dr. Manmohan Singh in 2005; doing so.

The Sachar panel was formed to study the socio-economic conditions of Muslims in India and the report was tabled in the Parliament on 30th November 2006. An analysis of the report presents a clear understanding of the progress made by Gujarat's Muslims, especially in comparison of their counterparts in other states. The compiled data also exposes the deplorable status of Muslims in states which are singing paeans of secularism, but in-fact playing vote-bank politics.



Presentation on Sachar Committee Report

Here are some revealing statistics from the Sachar report:

Education

• Muslims in Gujarat have a literacy rate of 73.5 %, compared to the national average of 59.1%
  
  

(Source: Sachar Committee Report)

• The literacy rate of Muslims in Gujarat is 73.5% which is 5 points higher than that of the Hindus which is at 68.3%.
• Rural Muslim women's literacy is 57 % compared to national average of 43 %
• Urban Muslim women average literacy rate is 5 points higher than national average

Muslim education attainment is 74.9 % in primary stage compared to national average of 60.9 %

• Amongst those who completed their secondary education, Gujarat is at 45.3% ahead of national average of 40.5 %
• Amongst those who passed higher secondary level, Gujarat with 26.1 % is ahead of national average of 23.9 %

(Source: Sachar Committee Report)

• In the average years of secondary schooling between ages of 7-16, Gujarat once again is ahead with 4.29 % of national average 3.26 %
• In villages with over 2000 Muslim population access to education is 100 per cent with national average at 98.7 %
• In the population range of 1000 to 2000, 99.9 % villages have education facilities as against national average of 95.4 %
• As for the villages which have a population of less than a 1000, 98.6 % of the villages have education facility as against national average of 80.4 %
  
  

Healthcare

• In villages where Muslim population is more than 2000, healthcare is accessible to 89.9 % of the villages of Gujarat against national average of 70.7 %
• 66.67 % of villages have medical facilities against national average of 43.5 % in 1000-2000 population range
• 53 % of the villages have medical facilities against national average of 20.2 % in areas with less than 1000 Muslim population

Availability of Basic Amenities to Muslims in Gujarat

Population of Muslims	Facility of Education Available	Facility of Primary Health Centre Available	Post and Telegraph Service Available	Bus Stop Available	Pucca Approach RoadAvailable
Category - A Villages where population is less than 1000 and population of Muslims is more than 40%	97.7%	52.9%	56.8%	93.0%	69.6%
Category - B Villages where population is between 1000 to 2000 and population of Muslims is more than 40%	100%	68.1%	88.1	98.1%	90.6%
Category - C Villages where population is more than 2000 and population of Muslims is more than 40%	100%	89.8%	99.6%	99.6%	94.7%

(Source: Sachar Committee Report)

Financial Status
Per month per capita income for rural Muslims:

• It stands at Rs 668 while that of Hindus is Rs 644. This is much higher than that of Andhra Pradesh (Rs 610); West Bengal (Rs 501); UP (Rs 509); Karnataka (Rs 532); MP (Rs 475)
• Similarly urban areas too have shown higher income than the national average
• Prosperity of Muslims in Gujarat compared to other states is also reflected in terms of the bank account-wise average deposit. For instance, in Gujarat it is Rs 32,932 compared to Rs 13, 824 in West Bengal and Rs 26,319 in Assam

Road Connectivity

• Far ahead of other states in India, villages with 2000 population – 96.7%, 1000-2000 population – 89% , 1000 and less – 72.3%

Employment
Proportion of Muslims in Public Sectors

States	Proportion of Muslims in Total Population	Proportion of Muslims in High Posts	Proportion of Muslims in Class 1 Officer Posts	Proportion of Muslims in General Category Employee Posts
Gujarat	9.1 %	8.5 %	9.9 %	16.0 %
West Bengal	25.2 %	1.2 %	-	6.3 %
Kerala	24.7 %	9.5 %	9.5 %	11.1 %
Uttar Pradesh	18.5 %	6.2 %	7.9 %	5.3 %
Maharashtra	10.6 %	1.9 %	1.6 %	1.1 %
Tamil Nadu	5.6 %	3.2 %	2.6 %	2.6 %

(Source: Sachar Committee Report)
Employment of Muslims in critical departments of the government such as Home Department, State Transport Department, and public sectors is very high. The percentage of Muslims occupying higher posts is also far greater in Gujarat compared to other States. I will give only one comparison. Of the 25.2 per cent Muslim population of West Bengal, only 2.1% have benefited from government jobs. Gujarat with only 9.1% Muslim population, 5.4% have government jobs.
Home Department (Proportion of Muslims in High Posts)

States	Proportion of Muslims in Total population (in percent)	Proportion of Muslims in High posts (in percent)
Gujarat	9.1	7.9
West Bengal	25.2	16.6
Kerala	24.7	7.3
Bihar	16.5	8.1
Maharashtra	10.6	1.9
Delhi	11.7	4
Tamil Nadu	5.6	0
Karnataka	12.2	2.1
Jharkhand	13.8	4.2
Assam	30.9	2

(Source: Sachar Committee Report)
Real development should not make anyone dependent on the government. Our policy for sustainable growth of any community should be to make them self-reliant. Our collective efforts should be towards inclusive growth to empower the communities. Let us therefore work for the growth of every Indian to make growth inclusive in the real sense of the term.



The Original Article at TIMES OF INDIA

The Apocalyptic Horse Rider - Appearance of Kalki Avatar
"Thereafter, at the conjunction of the two yugas, the Lord of creation will take His birth as the Kalki incarnation and become the son of Visnu Yasa. At this time the rulers of the earth will have degenerated into plunderers." [SB 1.3.25] 0 Kesava, O Hari, who have assumed the form of Kalki! You appear like a comet and carry a terrifying sword for bringing about the annihilation of the wicked barbarian men at the end of the Kali-yuga. [ Sri Dasavatara Stotra, 10th Sloka]

"Lord Kalki, the Lord of the universe, riding His swift horse Devadatta and, sword in hand, will travel over the earth exhibiting His eight mystic powers and eight special qualities of Godhead. Displaying His unequalled effulgence and riding with great speed, He will kill by the millions those thieves and rogues who have dared dress as kings." [SB. ]

The Appearance of Lord Kalki, the Avatar or incarnation of Godhead, is foretold in the Srimad Bhagavatam 12th Canto and described also in detail in the Brahmanda-purana. Therein it gives predictions as to where he will appear (the village name), who his parents will be, what his mission will be, and when he will appear.

It is described that he will appear at the conjunction of the two yugas, namely at the end of Kali-yuga and the beginning of Satya-yuga. The great cycle of the four yugas, namely Satya, Treta, Dvapara and Kali, rotates like the calendar months. The present age of Kali-yuga lasts 432,000 years, out of which we have passed only 5,000 years after the Battle of Kuruksetra and the end of the regime of King Pariksit. So there are 427,000 years balance yet to be finished, till the advent of Lord Kalki. Therefore at the end of this period, the incarnation of Kalki will take place, as foretold in the Srimad-Bhagavatam. The name of His father, Visnu Yasa, a learned brahmana, and the village Sambhala are also mentioned.

shambhala-grama-mukhyasya brahmanasya mahatmanah bhavane vishnuyashasah kalkih pradurbhavishyati

"Lord Kalki will appear in the home of the most eminent brahmana of Shambhala village, the great soul Vishnuyasha."

ashvam ashu-gam aruhya devadattam jagat-patih asinasadhu-damanam ashtaishvarya-gunanvitah

"Lord Kalki, the Lord of the universe, will mount His swift horse Devadatta and, sword in hand, travel over the earth exhibiting His eight mystic opulence's and eight special qualities of Godhead.

vicarann ashuna kshaunyam hayenapratima-dyutih nripa-linga-cchado dasyun kotisho nihanishyati

"Displaying His unequalled effulgence and riding with great speed, He will kill by the millions those thieves who have dared dress as kings."

atha tesham bhavishyanti manamsi vishadani vai vasudevanga-ragati- punya-gandhanila-sprisham paura-janapadanam vai hatesv akhila-dasyushu

"After all the imposter kings have been killed, the residents of the cities and towns will feel the breezes carrying the most sacred fragrance of the sandalwood paste and other decorations of Lord Kalki, and their minds will thereby become transcendentally pure."

yadavatirno bhagavan kalkir dharma-patir harih kritam bhavishyati tada praja-sutish ca sattviki

"When the Supreme Lord Hari [Krishna] has appeared on earth as Kalki, the maintainer of religion, Satya-yuga [the age of truth] will begin, and human society will bring forth progeny in the mode of goodness."

The mission of Kalki Avatara is to re-establish the religious principles, which have disappeared by the end of Kali Yuga, the iron age of hypocrisy and quarrel.

yada yada hi dharmasya glanir bhavati bharata abhyutthanam adharmasya tadatmanam srijamy aham

"Whenever and wherever there is a decline in religious practice, O descendant of Bharata, and a predominant rise of irreligion--at that time I descend Myself." "In order to deliver the pious and to annihilate the miscreants, as well as to re-establish the principles of religion, I advent Myself millennium after millennium." [BG 4.7-8]

By the End of Kali Yuga, the population of the whole world will be so much reduced to animalism that there will be no more power to understand what is God, or what is spiritualism. And it is already there, the Kali-yuga. It will increase. People will have no power to understand this philosophy, God consciousness. So at that time, when there are no more religious principles, there is no other alternative than to kill them all.

At that time the Kalki avatara will come, and He'll take a sword on the horseback, just like a king send from heaven, He'll simply go on killing all these non-believers, Godless creatures and usher in another Satya-yuga, the golden age of righteousness and truth.
Kalki avatara is the last of the ten major incarnations of Lord Vishnu who will appear in the end of this Kali Yuga to protect religious principles.

Sri Padmanabhaswamy Temple's Devaprasnam - Details
15/08/2011 03:14:20 Krishna
http://www.haindavakeralam.com/hkpage.aspx?PageID=14514&SKIN=D

Hare Krishna! Dear Bhaktas,

As you all know, a treasure was recently discovered in the coffers of Sri Padmanabha Swamy temple, Trivandrum . This temple is managed by Travancore Royal family.

The principal Deity, Sree Padmanabhaswamy, is enshrined in the "Anantha-sayanam" posture (in the eternal sleep of Yoga-nidra on the serpent Ananta). Long back, the Travancore Kings had surrendered the kingdom to Sree Padmanabhaswamy and they have been functioning as `Padmanabha-dasa' (Servant of Sree Padmanabhaswamy, the real King ).

It was a Supreme court intervention that led to the recent investigations . To clear confusion all around, as advised by the Vedic scholars, the Travancore Royal family arranged for an *Ashtamangala Devaprasnam* vedic ritual , to find out *Devahitham* ( will of Bhagavan Sree Padmanabhaswamy) . An elite team of *Daivajnas* ( renowned Vedic-Jyothishis), led by Brahmasree Madhur Narayana Ranga Bhat, Irinjalakkuda Padmanabha Sharma, Devidas Gurukkal, Pancha Bhaskara Bhat, Ganapathy Sharma, Jayaraj Panicker and Haridas Nampoothiri performed the Devaprasnam from August 8-10 . It's findings were concluded and announced on August 11th .


The Vedic Ritual, Ashtamangala Devaprasnam


This is a scientific process of invoking the Deity on the spot, preparing Tantric square for His seating. Using eight materials such as Gold, Bettel leaves, Arca nut, lighted lamp, cloth, coin, etc , as well as the consecrated Dices (kavadi) of Jyothisha, and by Vedic-analysis of the *Nimithams* ( divine symptoms)occurring in that place, the will of Deity can be determined .


Devaprasnam begins on August 8th


As requested by the Travancore king, the Temple's chief Tantri Brahmasree Tharananalloore Paremesvaran Nampoothiri conducted necessary Poojas to invoke Bhagavan Sree Padmanabhaswamy . Later *Rasi-pooja* was done by the Tantri to invoke *Nava-grahas* in to the dices.


Negative Omens, revealed in the beginning itself


1. While pouring oil to the lamp, oil spilled outside.

2. Worm was found in the rice powder which was brought for preparing Rasi-square.

3. Water unavailable in the *Kindi* ( snake-shaped Pooja utensil) .

4. Rasi is *Vrichikam* ( Visha or Poisonous Rasi) .

The preliminary conclusion indicated that , Bhagavan Sree Padmanabhaswamy is furious.


Detailed findings of Devaprasnam.


During the *Devaprasnam* , several *Nimthams*( divine revelations) occurred . The Chief *Daivajna* , Brahmasree Madhur Narayana Bhat even suffered an electric shock from the microphone.


The Findings :


1. The temple was originally owned by a Brahmana-Sannyasi and His Sannyasi-successors . This dynasty was eliminated centuries back by a Travancore King, while seizing control of the temple . As an atonement to this *Brahma-hatya*, several Vedic rituals like , *Murajapam* ( 8-day long Chanting of full Vedas by vaidic-Brahmanas) , *Chakrabja-pooja*, *Deeparadhana* ( worshipping by lamps), *Samoohyaradhana* ( mass Nama-japam) , etc were used to be held . However, these rituals have been stopped in recent years. As a result, the ill-effects of *Brahma-hatya* are affecting the temple. Only the good deeds of the past , have prevented a disaster till now.

2. Sri Vilwamangalam Swamy was the Acharya who installed the initial Maha-Vishnu Deity in this temple. His invisible presence is still in the small Vishnu- temple in the temple premise. But, it remains closed without any Pooja , in recent years. The daily *Pushpanjali* for Vilwamangalam is not in place now.

3. A Ganapathy moorthy that was found abandoned in a temple well , is now kept idle near the Kshetra-palak. This has angered Ganapathy-bhagavan.

4. The sacred Ananthankadu nearby(The forest where Vilwamangalam Swamy had Bhagavan's darshan) is now in a polluted state. No pooja in the small temple there. Also, in the north western part's Sripadam palace, one pond and 2 wells are in abandoned condition.

5. Tamilnadu Tiruvattar temple's Deity , Aadi Kesava Perumal is Sree Padmanabha Swamy's elder brother. But, the related annual commemoration rituals have stopped since many years. Also, the temple' relation with , Kasargod's Anantha Padmanabha temple has been forgotten and related rituals were stopped . The Salagramas for this temple was brought from Nepal's Dandaki river, but the related annual rituals and this temple's connection with Nepal's Pasupathynath temple were later forgotten and discontinued .

6. The *Nambis* ( Priests of the temple) are not maintaining celibacy now a days. They are not maintaining the purity or obeying mandatory customs like *Pula,* *Vaalaayma* etc . They are refusing to obtain the mandatory guidance from Tantri . All these, have infuriated Bhagavan.

7. There is smell of corpse and flesh inside the temple. This is because of Temple personnel engaging in temple's Pooja-rituals directly after attending post-death ceremonies.

8. The temple staff including administrative personnel are misbehaving with the Bhaktas and continuously stealing temple's money . They are behaving like Rascals who are spreading gossips and are ready to fight with weapons. Even immoral activities have happened inside the temple . This has angered Bhagavan . The mistakes of ignorant Bhaktas will be forgiven . But Bhagavan will not forgive the erring temple staff .

9. There is deduction in the quantity of *Niveyam* ( food to Bhagavan) . Since the Deity is made of (12008) *Salagrams*, 768 kgs of rice ( one fistful for each Salagram) is required according to the tradition. But only 96 kg is offered now . Even, this is being offered without Bhakti .

10. Mango is an important offering . But the mango offered now is insect-bitten .

11. No videography of Photography is permitted inside the temple.

12. Padmanabhaswamy is fond of *Nama-japam* . The noises arising from careless handling of utensils are disturbing Bhagavan .

13. There were past attempts to steal the temple's assets. A *chaithanya-material* was stolen sometime back from a coffer . The present *nimithams* ( symptoms) are to prevent such incidents in future.

14. The *Siveli-Moorthy* had fallen down and damaged while taking it outside the temple. It should be rectified . Also, the defects on the Principal Moorthy , especially that of Ananta, must be rectified .

15. The temple's treasures are kept beneath the Srikovil ( Sanctum Sanctorum) in (6) underground coffers . This is not mere materialistic-treasure, but they are sacred items for increasing the *Chaithanyam* ( Godly presence) on the Deity . A temple's capital assets include, Offerings,chaithanya-materials, Gold etc. Any movement to it is harmful the temple's divinity . In major temples, it is mandatory to install such items beneath the Sreekovil to increase Deva-chaithanyam. Only Bhagavan has right to this treasure . It must not be shifted or exhibited outside . Sree Ugra-Narasimha-moorthy is the teasure-custodian. If needed to protect it , He will appear in person and destruct the violators . But, such a situation will be catastrophic not only to the temple , but the whole India.

16. The recent opening of temple coffers , have disturbed Bhagavan . Evaluation of temple treasures must not be done by anyone. They are Bhagavan's own property and they are for His personal use alone. They must not be used for any other purpose.

17. The *B-coffer* ( the only unopened coffer till now) must not be opened. If anyone open it, his/her entire clan will be wiped out by Snake-bite or by consumption of poison. There are many Bhagavan related confidential items in this *B-coffer* which has a tunnel connection to the Sree Kovil . *Sri-Chakra* , the initial Deity ( which is *Deva-Chaithanyam* itself) are inside this coffer . Also, many *Divya-atmas* are residing there . Opening of this coffer will invoke Sri Ugra- Narasimha-Moorthy's anger and it will be disastrous to the whole country and it's Rulers.

18. Because of their failures to follow the temple's tradition, the Travancore royal family's very existence is in serious danger. Their failure to ritually atone for sins such as the recent opening of coffers have angered Bhagavan. Even the delay in holding this *Devaprasnam* is unacceptable to Bhagavan. Someone in the Royal family had committed sin by saying , "The temple's treasure is my family's property". Serious problems like death, accidents and similar untoward incidents would happen to the members of Royal family .


Recommended Remedial actions


1. As an atonement for opening the temple coffers and handling the related items therein, 12 days of Thrikala-Pooja, Bhagavathy-seva, Ashtotharam kalkazhukichoottu to Maha-Vishnu, 24000 nos each Mahasudarshana-homam and Lakhusudarshana-homam, Mahamrithyunjaya-homam, Sukrutha-homam, and one lakh Thila-homam are to be conducted.

2. Veda-parayanam to be peroforemd three times , every year.

3. *Murajapam* to be conducted at least once every year.

4. Chakrabja-pooja to be restarted. Also, Pooja for Vilwamangalam installed temple to be re-commenced.

5. The Ganapathy-moorthy to be installed in Kavadiar palace along with three other Ganapathy-moorthies there. A Pooja to be done by Thrissur Naduvil Matom Mooppilmar ( successors of Vilwamangalam Swamy) .

6. Yearly rituals related with Tiruvattar Aadi Kesava Perumal temple, Kasargod's Anantha Padmanabha temple and Nepal's Pasupathynath temple to be re-commenced .

7. There are possibilities of major theft attempts including tunnel-digging in the future to loot the temple's treasure . To prevent it, adequate security to be provided . Bhaktas should perform Nama-japam and Veda-japam to invoke Bhagavan Sree Padmanabhaswamy's 's blessings for ensuring the temple's welfare.


Conclusion


On the final day , Bhagavan's opinion on the completed Devaprasnam was sought . The answer was *Karkkidakam* Rasi . This means , Padmanabhaswamy is happy with the *Devaparasnam*.

Ayurveda Avataranam Origin of Ayurveda By. Dr.Roshni.K.P. Lecturer, Dept. of Basic Principles, Sri Jayendra Saraswathi Ayurveda College Nazarathpet, Poonamallee, Chennai

Ayurveda has no beginning according to different Ayurvedic texts. Lord Brahma, the creator of Universe revealed Ayurveda to Daksha Prajapathi, the Daksha taught it to the Ashwini Devatas, the Vedic Gods of medicine, who in turn taught it to Indra. All schools of Ayurveda agree with the genealogy upto Indra. But, after that different schools have given different versions refarding the transmission of science. Here, we will see the different versions regarding origin of Ayurveda: The Susrutha Version: According to Susrutha Ayurveda is auxiliary to Atharvaveda. Brahma created it even before he created man. It consisted of one lakh verses in 1000 chapters. Vaghbhata also follows Caraka & Susrutha and explains that Brahma recalled and revealed it thereby signifying that creation is only the revelation what already existed. Susrutha says that Lord Prajapathi learnt Ayurveda from Brahma, Ashwini Devatas fro Prajapathi, Indra from Ashwini Devatas and Divodasa from Indra. Divodasa from Dhanvantri. From Dhanvantri, Susrutha, Aupadhenava, Vaitarna, Aurabhra, Karaveera, Pushkalavata, Gopurarakshita, Nimi etc. Acharya learnt the science with emphasis on surgery and compiled their own works. Caraka Version: According to the Caraka version, Indra revealed the science to Bharadwaja. From Bharadwaja it passed in through Atreya to Agnivera, Bhela, Jatukarna, Parasara, Harita & Ksharapani. Each of these sages made their own Samhitas. Kasyapa Version: According to Kasyapa, Vasishta, Atri and Bhrigu learnt Ayurveda from Indra. They passed it on to their sons and disciples. Study of our medical text books reveal about the progress of Ayurveda. The Ayurveda created by Brahma with One Lakh Stanzas is not presently available. The Ayurvedic knowledge was transmitted from generation to generation by oral tradition. Classical Texts in Ayurveda: Ashwini Kumaras practiced both medical and surgical treatments simultaneously, by the time of Samhita studies were undertaken in specialized areas. The divisions of knowledge of healthcare into eight parts became possible. Among the Samhitas available today, Caraka Samhita is medicine oriented, Susnitha Samhita is Surgey oriented. Kasyapa Samhita explains about Paediatrics. Caraka Samhitha, Susnitha Samhitha and Ashtanga Hrudaya are considered as Brihatrayees. Caraka Samhitha: The Agnivesa Samhitha compiled by Agnivesa from the teachings of Punarvasuatreya and redacted by Caraka is known as Caraka Samhitha. The term Caraka is used in many works on many occasions. Its not possible to assert that there was a particular Acharya in that name. The term Caraka is derived from the habit of wandering. Caraka Samhitha shows special affinity for Atharva Veda. According to some authors Caraka and Patanjali are same, others say that they are different. Even though all the right branches of Ayurveda have been dealt by the author, this work has become more popular as authentic text of General Medicine ( Kayachikitsa) Caraka Samhitha has been divided into eight Sections and 120 Chapters and they are: Sutrastana- 30 Chapters- Deals with fundamental principles of Ayurveda. Nidanastana-8 Chapters- Deals with etiology, pathogenesis and diagnosis of diseases. Sharirastana-8 Chapters-Deals with anatomy. Vimastana-8 Chapters- Princi[ples governing bodily factorsd that cause disease- drugs and medicaments. Indrreyastana-12 Chapters-Deals with prognostic signs of symptoms. Chikitsastana- 30 Chapters- Treatment of diseases. Kalpastana-12 Chapters- Formulation for emesis, Purgation etc. Siddhistana-12 Chapters- Principles governing the administration of elimination therapies. Sutrasthana is again subdivided into 7 quadrates ( Saptha Chatushka) having 4 chapters each: Bheshaja Chatushka Swasta Chatushka Nirdesa Chatushka Kalpana Chatushka Roga Chatushka Yojana Chatushka Annapana Chatushka Time Period: Charaka Samhitha might have been written between the periods of Panini and King Kanishka. It was clearly written before the time of Vagbhatta, because Vagbhatta has mentioned many subjects of Caraka. So, the period of Caraka can be concluded between 1st and 2nd Century B.C.Drudabhala was the final editor and presented the existing Charaka Smahita in complete form, it happened around 4th Century A.D. Specialities of Charaka Samhita: Triskandha Ayurveda: Initially Ayurveda was described in three types- etiology, symptoms and treatment. The diagnostic methods were improved by a deeper understanding of concept of pathogenesis. He has explained the different ways of examination through palpation and percussion. He also gives emphasis on patient's clinical examination- digestion capacity, psychological status, constituton. Seminars & Conferences: For the exchange of knowledge and removing doubts, seminars and conferences proved to be useful. From the time of Charaka, a tradition began to arrange seminars and on-going symposiums. Various renowned Ayurvedic physicians used to participate in these seminars. Charaka has made various references of these seminars. Development in Basic Principles: For the first time Charaka explained the concept of bioenergetics in a detailed and scientific manner. Furthermore, he also explained other principles as Panchamahabhuta Theory and Rasaguna Veerya Vipaka Theory etc. in the section of medical treatment Charaka described rejunevation treatment to strengthen immunity as the first and foremost part of any treatment. He also explained the importance of clinical and practical knowledge, in addition to theoretical knowledge, in order to become successful as an Ayurvedic physician. Charaka for the first time mentioned that medicines are not merely for treatment of diseses, but they are meant for restoring homeostasis. Commentaries on Charaka Samhita: More than 40 Sanskrit commentaries wee written on Charaka Samhita. Some of them are as follows: Charaka Nyasa- Bhattara Harischandra-4th Century A.D. Charaka Panjika- Swami Kumara- After -4th Century A.D. Nirantarapadavyakhya- Jejjata- 6th Century A.D. Ayurveda Deepika- Chakrapani- 11th Century A.D. Tatva Chandrika- Sivadas Sen- 15th Century A.D. Jalpakalpataru- Gangadhar Sen- 19th Century A.D. Charakopaskara- Yogendranath Sen- 20th Century A.D. Charaka Pradipika- Jyotischandra Saraswathi- 20th Century A.D. Sushruta Samhita: Sushruta means Dhanvantari school of surgeons and is considered in Ayurveda to be the father of surgery.Susrutha's age and lineage are still a matter of controversy. Divodaasa, the King of Kasi, lived in the age of Brahmanas, so naturally his disciple, Susrutha also might have lived in the same period. Susrutha is later than Charaka. Susrutha Samhita itself contains statement like " Sushruta, the son of Vishvamitra." Time Period: Period is considered to be 12th Century A.D. Originally Acharya Sushruta composed the text " Sushruta Samhita" and later on Nagarjuna redacted it. It contains 120 chapters which are distributed in 5 divisions. Sutrasthana 46 Chapters 2. Nidhanasthana 16 Chapters Shareerasthana 10 Chapters Chikitsasthana 40 Chapters Kalpasthana 8 Chapters. Uttara Tantra- 66 Chapters is believed to be an addition to the original text written by Nagarjuna. Specialities of Sushruta Samhita: Sushruta Samhita formulates the theory of cosmic evolution, which is a close parallel to Sankhya Darshana. He clearle states that fertilization will take place by the union of sperm and ova, but, it is not sufficient for creation of life. In adition to this involvement of superior agency is necessary. Tridosha theory of Ayurveda was dealt by Sushruta in detail in three different aspects such as, physiological, pathological and therapeutic. He explains various aspects of sleep and blood circulation process and also explains surgical procedures in a systematic way, i.e. pre-operative, operative and post-operative measures. Preservation of dead body was also explained. Training, duties of physicians, surgeons and nurses etc. have been explained in detail. Commentators and Commentaries on Sushrutha Samhita: Jejjata Gayadasa- Nyaya Chandrika Brahma Deva- Tippani Bhaskaracharya- Panjika Chakrapani- Bhanumati Dalhana- Nibandha Sangraha Harana Chandra Chakravarti- Sushruthardha Sandipani Ashtanga Samgraha: This is the most important compendium of the Great Triad. Vagbhata's Ashtanga Samgraha is a comprehensive treatise on medicine. This book is divided into 150 Chapters with 6 Sthanas: Sutra Sthana- 40 Chapters. Sharis Sthana- 12 Chapters. Nidana Sthana- 16 Chapters. Chikitsa Sthana- 24 Chapters.Kalpa Sthana- 8 Chapters. Uttar sthana- 50 Chapters. Specialities of Ashtanga Samgraha: Vrudha Vagbhata compiled important topics from Charaka and Sushrutha Samhita and also added new important topics in a systematic manner to form Ashtanga Sangraha. In Sutra Sthana new plants are mentioned specific to diseases. The relationship between diseases and tridoshas is explained. For the first time it is stated that even toxins, after processing can be used to treat diseases. In the chapter of Aphrodisiacs a new theory of Application of medicated paste on feet is introduced.this book was composed by Vagbhatta without adding or deleting anything to the ancient especially treatises of Ayurveda. Commentaries on Ashtanga Samgraha: Actually many critics are written but, today, only one out of them is available. It is Shashilekha written by Indu. Ashtanga Hridaya: This is the most popular reference book for many Ayurvedic physicians, especially from South India. The next important authority in Ayurveda after Charaka and Sushrutha is Vagbhatta who flourished about the 7th Century A.D. Some opine that the author of Ashtanga Samgraha was Vridha Vagbhatta and the author of Ashtanga Hridaya was Laghu Vagbhatta. Ashtanga Hridaya is comparatively more concise than Ashtanga Sangraha. There are totally 120 chapters explained in 6 sections: Sutasthana – 30 Chapters. Sharir Sthana – 6 Chapters. Nidana Sthana- 16 Chapters. Chikitsa Sthana – 22 Chapters. Kalpa Sthana – 6 Chapters. Uttar Sthana – 40 Chapters. Specialities of Ashtanga Hridaya: Ashtanga Hridaya is the most popular and applied book, because of its concise and poetic presentation. In this book many plants are mentioned specially for particular diseases. For ex: Musta for Jwara, Haritaki for Vata and Kapha. The concept of vipaka is very well defined. Many new drugs are introduced as rejuvenators and Aphrodisiacs. Ashtanga Hridaya is not an independent treatise but is a edited compilation of the best from Charaka and Sushrutha Samhitas.the approach to describe disease entities is also very good. Diseases are described under different headings – Nidhana, Purvaroopa, Roopa, Samprapti, Chikitsa, Aushadha, Aahaara. Important Commentators on Ashtanga Hridaya: Arunadatta- Sarvanga Sundara Hemadri- Ayurveda Rasaayanam Indu-Sashikehya Chandranandan- Padaarthachandrika These Samhitas are considered as Bruhatrayees. Saarangadhara Samhita, Bhavaprakasha and Madhavanidhaana are considered to be Laghutrayee. Saarangadhara Samhita: Saarangadhara is the author of the Samhita. The whole Samhita consists of three divisions, 32 Chapters and 2600 verses. Purvakhanda consists of 7 chapters, deals with the types of medicinal formulations, examination of the pulse, processing food items etc. Madhyamakhand consists of 12 chapters, deals with Panchavida Kaashaaya Kalpanaas, and preparation of various Kaplpanaas ( pills, lehyas, thailas etc.) Uttarkhana consists of 13 chapters, explains abour panchakarma procedures, netra kriya kalpas ( ophthalmic treatments etc. Commentaries and Commentators : Dipika- Adhamalla Gudartha Dipika- Kashiram Vaidya Ayurveda Dipika- Rudra Bhat Bhavaprakasha: This work was compiled by Bhava Mishra, son of Lataka Mishra. Bhava Mishra belonged to 16th Century A.D. The Samhita covers all aspects of life science. In total, the book consists of 10,268 verses in 3 sections. Purva Khanda consists of 7 chapters, deals with origin of Ayurveda, basic principles of Ayurveda, Shareera Vignyanam etc. Madhyama Khanda consists of 71 chapters, deals with etiology, symptamatology, pathogenesis of treatment of various diseases. Uttara Khanda consists of 2 chapters, explains about Rassayana and Vajikarana. Maadhavanidhaana: Maadhavanidhaana known as Rugvinischaya was written by Maadhavakara, who was the son of Indukara, during 7th Century A.D. it is a compilation work from earlier works such as Charaka Samhita, Sushruta Samhita, Ashtanga Hridaya etc. Maadhava has given his own special style in classifying the diseases. In his work, the pathological aspects of number of diseases has been covered. Maadhava has recognized Sula ( Colic pain) and Vispotta ( vesicles) as independent diseases for the first time. Commentaries and Commentators: Madhukhosha by Jayarakshita Atanka Darpana by Vaachaspati. The above mentioned treatises are major works described by Ayurvedic Science.

Do We Need Rituals ? (HinduDharma: From Work To Worklessness) "Hindu Dharma" is a book which contains English translation of certain invaluable and engrossing speeches of Sri Sri Sri Chandrasekharendra Saraswathi MahaSwamiji (at various times during the years 1907 to 1994).

Some ask me whether religious functions, puja, etc, are not "mere" rituals. Atmic awareness is an inward experience. As for rituals they are outward actions. The question is how rituals will help in experiencing the Self.
Rituals are indeed not necessary for one who has realised the Self. But we must put the question to ourselves whether we have truly realised It, whether we are mature enough for realisation, whether we have become inwardly pure. Were we honest we would admit that we are far from having become mature for awareness of the Self. By taking many births, by performing many works and by the vasana of previous lives, we have concealed the bliss of knowing the Self. By conducting good rites, and by associating ourselves with noble objects, we have to banish the evil habits sticking to us from our past lives. Then there will be an end to karma itself and we will embark on Atmic inquiry. Until then we have to perform what are called "mere" rituals.
The proper thing for ordinary people is to conduct all the rites mentioned in the sastras. The benefits obtained from them may be seen in practice. When a person takes care to go through the rites strictly in the manner prescribed in the canonical texts, he will gain one-pointedness of mind. This should be of immense help to him in contemplating the Self later. And the desire to follow the sastras in all aspects of life will mean that he will be brought under a certain discipline. When we conduct rites according to the sastras our determination and will power will be strengthened. Since we subordinate our views to the injunctions of the scriptures, we will cultivate the qualities of humility and simplicity.
So what do we gain by performing "mere" rituals? We will acquire one-pointedness of mind, discipline, non-attachment, will power, humility. On the whole it will help us to live a moral life. Without moral conduct there can never be Atmic inquiry and Atmic experience.
The Buddha did not prescribe any Vedic rites. But he too laid stress on morality and discipline. The Pancasila that Nehru often spoke about is of the utmost importance to the Buddhists. The Buddha points to the value of morality without the performance of Vedic rites. What about the Purvamimamsakas? They believe that Vedic rites are of the utmost importance and that is no need to worry about God. In our sanatana dharma, however, there is a weaving together of rites, the good conduct and discipline arising out of them, devotion to Isvara and finally knowledge of the Self.
Morality does not arise by itself. If you want milk you must keep a cow. If you keep a cow you will get not only milk but also cow dung. Then there will come up a haystack. When you keep the cow called karma you will not only derive not only morality and good conduct from it but also something that you feel is not wanted, that is cow dung. When you keep a cow must keep the place free from cow dung - that is a part of commonsense or wisdom. It is in this manner that you must obtain the real benefits from religious rites.
If rituals are not necessary for true Atmic knowledge, even the murti called Isvara is not necessary for the same. But we can dispense with rituals and Isvara only when we reach a high plane of knowledge. At first Isvara is very much necessary for our inward journey and there are so many reasons for it. I will tell you one. We need an entity that exemplifies all that is good. Have we not for ages together thought of Isvara as such a one, one who represents all virtues and all auspicious qualities. When we mention the word "Isvara" we at once think of him as one without any evil. If anything or anyone combines beauty, compassion, power and enlightenment to the full it must be Isvara. It is a psychological principle that we become that which we keep thinking of. By meditating on Isvara's manifold auspicious qualities our own undesirable qualities will give place to good ones.
There are many benefits that flow from rituals, puja, etc. One of them is that they help to make us good. They are also of value in taking us to the path of workless yoga and the inward quest.

About "Hindu Dharma" "Hindu Dharma" is a book which contains English translation of certain invaluable and engrossing speeches of Sri Sri Sri Chandrasekharendra Saraswathi MahaSwamiji (at various times during the years 1907 to 1994).

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The medicine of Grace to wipe out our sorrows is to develop unshakable faith in God and tolerance is the medicine of Grace to wipe out our sorrows. Bhakti alone can give us the capacity to put up with sorrows. Temples are the agencies for developing that Bhakti. Hence, the need for temples at all places. All offerings to the deities in the temples are tokens of our gratitude to God.
50 Divine Thoughts of Shri Kanchi Maha Swamiji.
That which is within all, which is seen as "This" is the source. He who is within and sees as "This" is God. It is the reality. It is in yourself. What is limited is Sadhana; what is unlimited is the end.

	He alone is an Acharya, who, after clearly understanding the conclusive teachings of the Sastras, makes the people of the world gain their welfare by making them stick to the path shown in the Sastras and also himself does everything according to Sastras and remains in that experience.
	Many acts relating to God, like building temples, digging tanks are performed. While executing them, there would be many difficulties. There would come also several kinds of dishonour. Not minding any of these, they would complete their tasks with mental one-pointedness removing impurities from their minds and letting the mind wander. By straightening their mind, they acquire mind control and at the end, they realise the Reality that is to be known. Digging tanks, building temples and such other acts are called poorttam. The performance of sacrifices, etc., is known as ishtam. Combining these two, we have the word Ishtapoortam.

In all that you do, let love be the sole motive. Any need must be with reference to another. Let action be out of love. Passions such as desire and hatred , anger and malice must be totally eschewed. If love becomes the grounding principle of all deeds . then most of the ills of the world will vanish.
We know many faults we commit, even if others do not know them. Sometimes we realise we are doing so many evil things and repent bitterly and feel why we should be born . Our duty is to pray to God -"I have committed so many faults. Will you not, 0 God, give me the will power not do like that in future and will you not purify my mind?" We must note down in a diary every night before we go to bed the faults committed by us and pray to God to give us courage and intelligence not to do so. This must be propagated widely.
Parameswara and Sriman Narayana are one and the same in reality. They are not two. This is the conclusive view of all the sastras. Names differ, forms are different, occupations vary, but the reality which is within Them is one and the same.

	What is the purpose of human birth? To earn, to eat, to undergo misery everyday and finally to die? Instead of earning and suffering, can we not die now? The purpose of birth is to avoid re-birth. Except man, all animals grow horizontally. Only man grows vertically. Instead of growing horizontally, it is God's will that he should grow vertically in order to look up. God has given to animals devices for self-protection; to man alone He has given intelligence. By doing nothing, we avoid re-birth; By giving up attachment, we avoid sins.

When any object is consumed by fire, it becomes charred. If that black residue is burnt again, it becomes white ash. White ash continues to remain white even when burnt again. This shows that white is the ultimate and black is proximate to it. Science tells us that diamond and coal are basically one. White and black are not colours. The primary colours get separated from the objects to which they are attached when subjected to the test of fire and ultimately white. Similarly, in the mental and spiritual place, the Ultimate Reality is Siva, who is white and proximate to Him is Parvati, who is dark. When we test everything in the fire of Jnana, or true knowledge, the residue is Siva. Ash in the material plane corresponds to Siva in the spiritual plane. We smear our bodies with the sacred ash to remind ourselves of Siva and the fact that the ultimate goal of life is Siva.

Much is said about the personal God and the impersonal absolute God with attributes and without attributes. It is only when all the colours in the light mix together that we get the colourless rays of the sun. Similarly by the very virtue of being the abode of attributes, God becomes Nirguna, attribute-less.
By education we realise Truth. There are many truths, History is one truth. Geography is one truth, Mathematics is one truth. The content of truth is the greatest in Mathematics. In others, there is an element of imagination. In Geography, we come across names Asia, Africa, Madras, Calcutta, etc. These names were given by us. By imagination, we have given names "plateau" "valley", etc. By a process of gradual elimination of all that is imaginary, when we arrive at truth, that Truth is found to be God. To think of Him with real devotion is the fruit of education.

What is the use of education? Its first use is to develop humility (vinaya). In olden days, the disciple who went to a guru was called "vineyan" meaning a person of humility which is the hall-mark of Instruction he had from his guru, the fruit of education. Education without humility is no education. Education is the same today as it was before, but methods have changed. The medicine is the same but if the diet is changed, the medicine becomes poison. Education has today become merely the means of livelihood. For true education, the student should go to a guru and follow the guru-kula system.

Right education should make us know that God is the Truth. Knowledge must fill one with good qualities, through which one can realise the Truth, that is God. Therefore, the goal of knowledge is the understanding of the Ultimate Truth. The first fruit of education must be humility and self control.

	The total surrender to the Lord is a means of learning our insignificance and the transcendent grace of the Lord.
	If we engage an inquiry into the Atman, at the end of it, it will be clear that God is in us as our very self. When that stage is reached, we have no use for the devas. Then all karmas will fall away from us. But, until then, we must obligatorily do the karmas directing them to the Gods.
	Those who are the leaders of a group, society, or state should not neglect the established religious customs and usages. For themselves the may mot be in need of Church ceremonies, for instance, their advance in spirituality may not require them. But if they begin to neglect them, the people for whom the rituals are really helpful, will also start neglecting them. This would be setting a bad example. In the words of the Bhagavad Gita, the wise one should not unsettle the minds of those who are ignorant, and are attached to action: on the contrary, he should encourage them to perform what they should perform, by himself doing the appropriate actions well and with diligence. It is duty cast upon the leaders and those that are at the top to lead the people from where they are, and not to refrain from participation in the traditional ways of worship.

Of all scriptures, the Gita has acquired a specialty of its own. Like this, there are many other books of wisdom. In the Mahabharata, there are many chapters teaching wisdom. Besides, in the Sivapurana, Vishnupurana, Skandham, etc., there is Jnanopadesa. So also in agamas. But what is the special importance of Gita due to? Not only in our country but in countries like Java, people follow the Gita. My inference is that because it was born in an atmosphere utterly free from attachment - attachment to life, attachment to body, attachment to kith and kin, but out of attachment only to Reality, it has become so famous. On deep consideration, ahimsa appears to be good as an ideal or for preaching. But practically speaking, it is difficult to follow fully. First of all, we must love others. But if we love anyone too much, the end is sorrow. Therefore we should love God who always gives happiness and not sorrow. I ask myself if we love God, should we not love anyone else in this world? So long as there is false knowledge which distinguishes God from the rest of the world, there will be differences. If we attain Jnana that God is all, we will develop the same love for all that we have for God; This is the sign of Ahimsa.

For the sake of food, clothing and shelter, everyone is toiling and sorrow-stricken. If sorrow is to be banished and if we are to be ever happy, we must dedicate all our actions to God. If we get His grace, then we need not do anything and can be happy. God is a good master. By praising Him always, we cannot please Him. He is indifferent to our praise or dispraise, action or inaction. But all our actions are ordained by Him and are meant only to purify our minds. Why so many Gods? Is it not enough to have only one? Other religions speak of one God only and not many. We are assailed by such doubts. We eat to satisfy hunger, the stomach becomes full, there is no trouble or hunger. Then why can't we take cooked rice alone? Why should we eat so many side dishes? So, if we eat, it is just not to fill the stomach, but we want food tasty to the palate and pleasing to the eyes. Whoever is attracted to a particular God he worships that. By multiplying wants, we only increase poverty. What is essential for life and honour should be made available to all the people of the country. It is for this we want plans. Men of means should live like the poor and should not increase their wants beyond necessities. The rich should share their prosperity with the poor. This is punya, leading to salvation. The more we increase our wants, to that extent, there will be no peace or comfort and it will only produce poverty and sorrow. Vedanta which is the peak of the Vedas teaches the way for the removal of sorrow. Hatred and desire arise only in respect of the objects other than us. That desire will not arise if those objects are rendered identical with us, if there is nothing other than us, then desire will not arise. If there is no desire, there will be no effort and no sin. When there is no sin, there will be no body and there will be no misery. We may get many types of sorrow. What seems to be sorrow to all the people of a place may not seem sorrowful to us. If we stay always happy, without wanting to attain anything untouched by sorrow like the lotus-leaf and the Kalakodi - seed, that is called yoga. "Know that to be indicated as yoga which is separation from being united with sorrow, The removal of association with sorrow." In order to reach one purport, why should the Veda speak of many matters? This question may arise in our minds. It is through many matters that it is possible to understand that one purport which is Reality - yoga, meditation, austerity, sacrifice, performance of karma; when these are accomplished, what they indicate is that one Reality. It is that Reality which is the true purport of the Veda. Other things are of a changing nature. They become woven into a story and then even that story disappears. What for is the science of medicine? It is for keeping the body strong and healthy. What if the body is not strong and healthy? The body will be subject to diseases. What if there is disease? One will not be able to function properly. He who has given this body is the supreme Self. This is the truth, we should practice several disciplines. We can practice them only if the body is well. In order to keep it well, we must prevent it from becoming a prey to disease. The science of medicine tells us how to prevent diseases. Thus, Ayurveda helps in the realisation of Advaita experience. Savikapla Samadhi: The mind is steady without any distraction, contemplating its object wholly absorbed therein. Nirvikalpa Samadhi: This is the goal of yoga. In this, the mind ceases to function and vanishes once and for all, leaving the self to shine forth alone. In Advaita too, the path of meditation is recognised; but here the object of meditation is the distinction-less Brahman. Sahaja Samadhi: This is realised through the path of enquiry. It is the natural state of Self - realisation and one of utter unconcern for the fleeting phenomena. There is nothing to feel elated about seeing the people worshipping me. But when I reflect that is worship to the God, who they think are approachable through me, I feel glad that there are so many who believe in a compassionate God who will hear them and remove their misery. Our religion Hinduism has grown by devotion, meditation and self - purification. The other religions might have grown by propaganda and conflict. The reason for crores of our people remaining within the fold of Hinduism, in spite of powerful propaganda of other religionists, wars, lure of money, etc., is we see a great man (Mahatma) in our midst by whom we are impressed. We develop devotion to him and generate faith in our religion. There is a text in the Veda which says that a flowering tree attracts bees automatically. If we examine ourselves and we find one of use to be perfect, the world will follow him. A child eats earth. Its hands are tied by the mother. The child gets angry and cries. Is it without reason the mother ties it's hands? We do not know the mercy of Universal Mother. The good or harm coming to us has its source in Her Grace; Suffering - Her Grace for some reason. We must accept whatever comes to us, good or bad, as Her Grace. We do not know why she gives it. Our vision is limited. We do not know what precedes it or follows it. If we are able to look into the past present and future, we will know that God does no harm to us. Other than God, there is no kith or kin for us. We cannot say that a child or an idiot who keeps quiet without activity like a stone is great. We cannot presume that he has attained jivanmukti. This is the result of sin. He is a Yogi or Jnani whose intellect is very subtle and as sharp as a sword. He has to become like a withered tree, an immovable object with a steady mind. He must understand all that is happening around him. His knowledge should be perfect. He should not be affected by passion or sorrow. He should always be happy. None of us is like that and Iswara is described as Sat-Chit-Ananda. If God is the ocean of mercy and if He knows everything, He must know what we want. Why should we appeal to Him to do this or that? The reasonable answer is that instead of begging useless people at useless places, we plead before the Highest and the Omniscient. Otherwise, we have no justification to ask Him to give us this or that. Everything disintegrates on earth and this earth also will vanish one day. The sun will disappear and the whole universe will go. Then there must be some powerful substratum responsible for creation, protection and destruction. We call it God. We have the faculty of thinking and capacity of doing, in smaller or greater measure. This also merges after our death with the omnipotent. Being, from whom we derive this energy. The stable principle which is the cause of creation and destruction of all energy is God, called by any name. Mother loves her child but later on, an unfaithful sun causes her sorrow. We know of cases where mother starts litigation against sons or sons against mother. If one loves another, and if one of them dies, the bereavement causes sorrow. The bank helps people who have deposited money with them. It is supposed to remove the sorrows of the people in times of need. But when the bank itself is liquidated or closed, the depositors weep. Their sorrows once gave sustenance to the bank. The more we love, the greater the sorrow in consequence. Then, shall we decide that we should not love anyone at all? The object of this birth is to bestow undivided love on someone. The subject of our love should not be quarrelsome or separable. If we say that we should love only the imperishable God, then the question is: can we hate others? Let us learn to love all be realising that God is in all. God is eternal and our love for him should be eternal. I am prone to come to the conclusion that there lives none without predominantly selfish motives. But with years rolling on, an impression, that too a superficial one, true to my nature, is dawning upon me that there breathe on this globe some souls firmly rooted in morals and ethics who live exclusively for others, voluntarily forsaking not only their material gains and comforts but also their own sadhana towards their spiritual improvements. It is clear to us that there is birth and there is death. Passion is the cause of birth. Time is the cause of death. What is created by passion is destroyed by time. If passion comes, the seed sprouts. If time comes, the tree dies. Kaalo Jagat Bhakshaka: Even the sun and the moon disintegrate when time comes. If there is no passion, there is no production. If there is no time then there is no destruction. Therefore we have to conquer Kaala and Kaama. Iswara burnt Kaama and kicked time. So if we go to Him, there is neither birth nor death for us. Let us therefore pay to the Universal Father and Mother. "Jagatha pitarau Vande Paarvati Parameswarau" A master has two servants. One always flatters the master, the other just performs his duties without any love for the master. If the master is a fool, he would love the flattering servant. If the master is too clever, he will not love either the man working for wages or the flatterer. The master will love more the one who does his job as his own out of devotion. So is the case with the Good Master, God. Why do we break coconut before Lord Ganesa's idol? He is the Son of Parameswara and asked His Father to sacrifice His head with three eyes because only then, he thought any effort would be crowned with success and without any obstacle. So, instead of the head with three eyes, we are breaking coconut which has three eyes. Ganesa is so powerful as to demand the head of his own father. Whatever is superior to everything else must be sacrificed to God. Symbolically, we are sacrificing the three - eyed coconuts created by God, as ordained by Him. When a sannyasin attains Siddhi, this is done. This practice is in vogue only in Tamil Nadu. Thinking that God is far away from you, you are wandering in search of Him. So long as you do not know, He is far away. Though you may wander, you cannot see Him, but he is near you. He is distant, yet near. The story of a girl wanting to marry the highest among men, a king, ended, after all the travels, in the discovery of an ordinary man her parents had already selected. The bridegroom was so near. She took a long route to arrive at a point so near. We see our reflections in a mirror. In a row of mirrors, thousands of reflections are seen. It is only one person who sees all these reflections. The one who resides within us and who sees all this, is God. The seer is the cause of all the seen. That cause is knowledge which is the basis of this world. Where is that knowledge? Within you, what is macroscopic is microscopic in you. Joy comes in the form of status, money, etc. comes from without. We feel isolated. But it is the smallest fragment of the great joy from within, which is Ananda. Paramatman, the ananda within is not worried whether any joy comes from outside and mixes with it or not. Waters enter into the sea, which though ever being full, is ever motionless. If we analyse the teachings of the Gita, there may appear to be many contradictory matters regarding bhakti, karma and jnana. But the Lord takes the devotee step by step. We must meditate on the form of God as described in the scriptures. This bhakti will enable us to understand the universal nature of God. Spiritual vision will then make it clear that God without form is the Supreme Reality, which hears without ears, moves without legs. To worship God at the initial stage, metaphysical knowledge is not necessary. The more and more we meditate, bhakti grows and we automatically realise the universal form. There is no distinction between the devotee and the object of devotion. Our minds should automatically seek and cling to God just as iron filings are attracted by the magnet; the heart of the chaste wife seeks her husband; the creeper embraces the tree; the rivers go to the sea. Philosophical truths and ordinary people have nothing much in common. Therefore outward garb is useless. The representatives of religion must have real worth, peace - loving nature (shantam), austerity (tapas) and unselfish nature. Hinduism, in spite of its vicissitudes, is surviving even to this day. This is due to the blessings of a succession of saints. If there is one saint among us, the world will prosper. It is natural that man should seek to satisfy his wants like hunger, thirst, and a place to rest. There are duties which an individual has towards himself, the social group and the nation. Ordinarily, the performance of these duties remains on the level of satisfying the creaturely wants. But there is a way of performing these duties which will elevate everyone concerned spiritually. That is dharma. And it is the duty of the king or the state to see that the citizens are provided every opportunity for spiritual growth and progress. That is the meaning of saying: "Raja Dharmasya Kaaranam". Upaasana is dhyaana or concentration of meditation. A form is required for concentration. Reality is always the same and changeless. God, as the Ultimate Reality, is Formless. But Upasana of a Form is done with a purpose, namely, the attainment of a given benefit. The purpose to be attained by worshipping or concentrating on a Form differs. The scriptures tell you how to meditate and on what all Forms and with what results. For Upasana, you have to follow the Sastras or Scriptures. The different upasanas are all aids in the path to the ultimate goal, namely, understanding Reality. Scriptures prescribe Upaasana n order to train the mind to concentrate. Upasana is the affair of the individual; there is nothing collective about it. Neither the raw fruit nor the tree wants to leave each other. But when the fruit becomes ripe, this attachment automatically disappears. Man requires to experience anger, jealousy, passion, etc. just as the fruit had to undergo various stages of growth and taste before it became fully ripe so to get automatically detached from the tree. We cannot overcome these experiences in the beginning. But we must ponder over the fact why we undergo these experiences. Otherwise we will be the losers. We will become slaves of these experiences and can never achieve fulfillment or contentment. When adversities overtake us, we blame God and complain that He is blind to our misfortunes. But if we indulge in a little introspection, we will realise that our faults are so enormous that we are utterly unworthy of His grace and, in spite of that we are able to get food, shelter and clothing. It is due to the abundant mercy of God. We must consider the difficulties we encounter as a blessing in disguise. A mother may tie the hands of her child who has the propensity to pick up and eat mud. This seeming cruelty of the mother is for the good of the child. Similarly troubles are verily God's grace to save us. In the entire picture of life, troubles form but a tiny spot. In our inability to visualise the past and the future, we complain when we suffer in the present. A proper perspective will enable us to understand our present plight in its proper setting. Whenever any honour is done to a person the recipient must remember the divine source from which he derived the qualifications to receive that honour, and feel humble and not elated with a feeling of self - importance. Cultivate Friendly attitude to conquer the minds of men; Look at others as yourself; Give up war; give up jealousy; Don't commit aggression without reason; Mother earth is like Kamadhenu to fulfil wishes; The Lord God is like father showering mercy People of the World ! Live with discipline; Live with charity; Live with mercy; May all people attain greater well - being