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Responsibility as Indian - Protection of Dharma, Samskriti and Society
Responsibility as Indian - Protection of Dharma, Samskriti and Society
Responsibility as Indian - Protection of Dharma, Samskriti and Society
Responsibility as Indian - Protection of Dharma, Samskriti and Society
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Responsibility as Indian - Protection of Dharma, Samskriti and Society
Responsibility as Indian - Protection of Dharma, Samskriti and Society
Responsibility as Indian - Protection of Dharma, Samskriti and Society
Responsibility as Indian - Protection of Dharma, Samskriti and Society
Responsibility as Indian - Protection of Dharma, Samskriti and Society
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Responsibility as Indian - Protection of Dharma, Samskriti and Society
Responsibility as Indian - Protection of Dharma, Samskriti and Society
Responsibility as Indian - Protection of Dharma, Samskriti and Society
Responsibility as Indian - Protection of Dharma, Samskriti and Society
Responsibility as Indian - Protection of Dharma, Samskriti and Society
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Responsibility as Indian - Protection of Dharma, Samskriti and Society
Responsibility as Indian - Protection of Dharma, Samskriti and Society
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నీళ్ళు నిజాలు 3 Er. Late R. Vidyasagar Rao NEELLU - NIJAALU-IIIనీళ్ళు నిజాలు 3 Er. Late R. Vidyasagar Rao NEELLU - NIJAALU-III
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Responsibility as Indian - Protection of Dharma, Samskriti and Society

  1. 1 Greetings... with Raksha Bandhan Greetings... <Ûsà¡ , dü+düÿ èr, düe÷» s¡øD ä å£ eTq ø£se´+ Ô¡ Protection of Dharma, Samskriti and Society is our Responsibility sêw”ºj·T dü«j·T+ùdeø£ dü+|òtT ` |ü•ÃeT Ä+Á<ÛäÁ|ü<˚XŸ Á Rashtriya Swyamsevak Sangh Paschim Andhra Pradesh
  2. 2 <Ûsà¡ , dü+düÿ èr, düe÷» s¡øD ä å£ eTq ø£se´+ Ô¡ Protection of Dharma, Samskriti and Society is our Responsibility Á|ü#·Ts¡D sêÁw”jT dü«j·T+ùdeø£ dü+|òT ` |ü•Ãe÷+Á<ÛÁä |ü<XŸ º · t ˚ 3-4-852, ãs¡ÿ‘Y|⁄ü sê, ôV≤<äsêu≤<é - 27. bò˛Hé : 040-27562363 ’ Published by Rashtriya Swayamsevak Sangh - Paschim Andhra Pradesh, 3-4-852, Barkatpura, Hyderabad - 27. Ph : 040-27562363 f…Æ|t ôd{Ϻ+>¥   Á>±|òæø˘ &çC…’ì+>¥ dü÷s¡´ ÁøÏj˚TwüHé‡, 2-2-1166/m/m|ò/t 3, ‹ø˘ q>∑s,Y ôV≤<äsêu≤<é-44. bò˛Hé : 8978453114 ’ DTP & Design by Surya Creations, 2-2-1166/A/F/3, Tilak Nagar, Hyderabad - 44. Ph : 8978453114. eTTÁ<äD Äø£è‹ Ä|òôt d{Ÿ Á|æ+≥sY‡, 1-1-191, ∫ø£ÿ&É|*,¢ ü ôV≤<äsêu≤<é. bò˛Hé : 27664525 ’ Printed at Akruti Offset Printers, 1-1-191, Chikkadpally, Hyderabad - 20. Ph : 040-27664525
  3. 3 <Ûsà¡ , dü+düÿ èr, düe÷» s¡øD ä å£ eTq ø£se´+ Ô¡ eTq~ Væ≤+<ä÷<˚X¯+. Ç<˚ e÷≥ #ê˝≤eT+~ #ÓbÕŒs¡T. nsTT‘˚ e÷]q ø±e÷q |ü]dæú‘·T˝À¢ á $wüj·÷ìï >∑T]+∫ ‹]– Ä˝À∫+#·&É+ nedüs¡+. $X¯«Væ≤+<ä÷ |ü]wü‘Y yês¡T Væ≤+<ä÷<˚X+ n˙, _C…|æ yês¡T kÕ+düÿè‹ø£ C≤rj·T‘· ¯ n˙... Ç˝≤ nH˚ø£ e÷≥T $ì|ædT+{≤sTT. n˝≤π> kÕ«$T $y˚ø±q+<äT&ÉT #Ó|Œq üÔ æ Væ≤+<äT‘·«+ düsq<äì ø=+<äsT n+{≤s¡T. >±+BÛJ Væ≤+<äT‘·«+ dæ<ë∆+‘·+ düsq<äì ¬’ ¡ ¬’ eT]ø=+<äsT n_ÛÁbÕj·T+. Ç˝≤ |ü~, |üHïÓ +&ÉT s¡ø± Væ≤+<äT‘·« dæ<ë∆+‘ê >∑T]+∫ ¡ #Ó|⁄ü ‘·T+{≤s¡T. eT] Çe˙ï ìC≤ìøÏ y˚sTy˚sT>± ñHêïj·÷ nH˚ nqTe÷q+ ø£>∑ ¡ ¡ e#·TÃqT. eTq<˚X+˝À <Ûsà¡ + nH˚ |ü<ëìï ñ|üj÷–ùd,Ô Ä+>∑+˝À ]*õj·THé nH˚ ¯ ä Ó ¢ e÷≥ yê&É‘ês¡T. Ç$ s+&ÉT düe÷Hês¡ø±T ø±e⁄. n˝≤π> Ä+>∑+˝À ø£ÃsY, eTq+ ¬ ú ¢ yê&˚ dü+düÿè‹ ˇø£{Ï ø±<äT. Ç˝≤ e÷≥e¢ ≈£L&Ü nH˚ø£ nqTe÷HêT, ÁuÛeTT Ñ ø£T>∑T‘·T+{≤sTT. n+<äTø M{Ï >∑T]+∫ #·÷&Ü*. π Væ≤+<ä÷<˚X+ ˝Ò<ë Væ≤+<ä÷ C≤rj·T uÛ≤eq m˝≤ |ü⁄{≤ºsTT? Ç‘·s¡ <˚XÊ˝À¢ ¯ #Óù|Œ H˚wHé nH˚ uÛ≤eq≈£î, Çø£ÿ&ç Væ≤+<äT‘·« uÛ≤eq≈£î #ê˝≤ ‘˚&Ü ñ+~. ø±˙ eTq+ ü s+&ÉT ˇø£fqì ÁuÛeT|ü&T‘·T+{≤+. Ç+>∑+&é, »s¡à˙, ns¡uŸ <˚XÊT m˝≤ |ü⁄{≤ºsTT? ¬ Ò Ñ É ¢ nì ˇø£kÕ] |ü]o*ùdÔ ÇMqï @<√ ˇø£ kÕ«s¡Á∆ |üj÷»q+ ø+Á<ä+>± @s¡Œ&çqy˚qì Ó π ‘ÓTdüTÔ+~. eTìwæøÏ düTK+, Äq+<ä+ ø±yê*. ˇø£ÿ&ÉT>± |üì#˚j·T&É+ ø£+fÒ düeT÷Vü≤+>± ÁX¯$T+#·&É+ e¢ düTuÛÑ+>± dü+‘√wü+, Äq+<ä+ bı+<äe#·Ãì Á>∑V≤+#ê&ÉT. n˝≤ düeT÷Vü≤+>± @s¡Œ&É{≤ìøÏ @<√ ˇø£ ø±s¡D+, $wüjT+ Ä<Ûës¡+ æ ·
  4. 4 ø±yê*. ‘·eT uÛ÷$Tì ÄÁø£$T+#·T≈£îì nD∫y˚dTü qï Ç+^¢wßyê]øÏ e´‹πsø£+>± e∫Ãq Ñ Ô ü ‹s¡T>∑Tu≤≥T qT+∫ nyÓT]ø± @s¡Œ&ç+~. dü«j·T+bÕq, kÕ«‘·+Á‘·´+ ø√dü+ Á|ü‘´˚ ø£ <˚X+ @s¡Œ&ç+~. dü«j·T+bÕq, kÕ«‘·+Á‘·´+ ø√dü+ Á|ü‘´˚ ø£ <˚X+ @s¡Œ&ç+~. Ç˝≤π> ¯ ¯ düeT÷Vü≤|ü⁄ Á|üj÷»Hê ø√dü+ uÛ≤wü Ä<Ûës¡+>± _kÕàsYÿ Á|ü‘´˚ ø£ »s¡à˙ì @sêŒ≥T Ó #˚XÊ&ÉT. mø£ÿ&Óøÿ£ &É »s¡à˙ uÛ≤wü e÷{≤¢&yês¡THêïs√ yês¡+<ä]˙ @ø£+ #˚XÊ&ÉT. Ç˝≤+{Ï ˚ kÕ«s¡∆ Á|üj÷»q+ ø√düyT Ç+>∑+&é ≈£L&Ü @s¡Œ&ç+~. ìs¡+‘·s¡ |òTs¡¸D‘√ qwüb˛sTTq Ó ˚ ¢ ü º nH˚ø£ C≤‘·TT ∫e]øÏ uÛ≤wü Ä<Ûës¡+>± ˇø£≥j·÷´sTT. n˝≤ Ç+>∑+&é |ü⁄≥Tºø=∫Ã+~. ¢ |üPC≤|ü<‹ Ä<Ûës¡+>± eTVü≤à<é Á|üeø£Ô nπs_j·÷ ÁbÕ+‘ê*ï ˇø£{Ï #˚XÊs¡T. n˝≤ ∆ä ns¡uŸ <˚X¯+ @s¡Œ&ç+~. Ç˝≤ á <˚XÊ˙ï dü«Á|üjÓ÷»q+, kÕ«s¡ú+, d”«j·Ts¡ø£åD e+{Ï n+XÊ Ä<Ûës¡+>± @s¡Œ&çqy˚. ø±˙ eTq uÛ≤s¡‘·<˚X¯+ e÷Á‘·+ n˝≤ @ Á|üj÷»q+ ø√düy÷, mes√ @sêŒ≥T #˚dq~ ø±<äT. Ç~ Á|üøè£ ‹ dæ<+>± @s¡Œ&ç+~. Ó Ó æ ∆ä ø±ã÷˝Ÿ qT+∫ eTj·THêàsY es¡≈î, {Ïu{Ÿ <ä>sTqï Væ≤e÷j·÷ qT+∫ l+ø£ £ … Z∑ ¡ <äøDÁbÕ+‘·+ es¡≈L nK+&É uÛ≤s¡‘<X+ dü«‘·d‡<ä+>± @s¡Œ&çq~. eT÷&ÉTyÓ|⁄ü åÏ £ · ˚ ¯ æ ∆ ’ düeTTÁ<ä+‘√, s+&ÉT yÓ|⁄ü ˝≤ |üs«‘ê‘√ á uÛ÷$T m+‘√ düTs¡ø‘yTq~. mes¡÷ ¬ ’ ¡ Ñ åÏ · Ó Æ <ë&ç #˚ùd+<äT≈£î MT˝Òì~. m+‘√ $XÊyÓTq uÛ÷$T, Á|üøè£ ‹ dæ<yTq nìï eqs¡TT Æ Ñ ∆ä Ó Æ |ü⁄wüÿ+>± ñHêïsTT. <˚ìø√dü+ eT¬sø£ÿ&Éø√ yÓfi≤fl*‡q nedüs+ ˝Ò<T. n+<äTø Çø£ÿ&ç ¡ ä π Á|üC≤˙ø£+ m+‘√ Äq+<ä+>±, ‘·è|æ‘√ J$+#˚yês¡T. me¬sHê ãj·T≥qT+∫ e∫ÃHê Ô ’ Çø£ÿ&É m+‘√ ñ+~ ø£qTø£ yêfi¯ó¢ ≈£L&Ü m˝≤+{Ï |òTü s¡¸D ˝Ò≈î£ +&Ü düTK+>± J$+#˚yês¡T. kÕ«s¡Áú |üj÷»HêT, |òTs¡¸D≈£î <ë]rùd |ü]dæ‘TT Çø£ÿ&É ˝ÒH˝e⁄. m&Ü] ÁbÕ+‘·yTq Ó ü ú · ˚ Ò ÓÆ nπs_j·÷˝À ÇdüTø£ ‘·|Œ @MT ñ+&˚~ ø±<äT ø±ã{Ϻ Ç‘·sTqT <√#·T≈£î+fÒH˚ Jeq+ ü ¡ kÕ>∑ì |ü]dæ‹. n+<äTe¢ ìs¡+‘·s¡ |òTs¡¸D nø£ÿ&ç Jeq $<ÛëqyÓT+~. ‘·q yê]ì ú ü Æ ‘·|üŒ Ç‘·s¡T˝…e]˙ qeTà˝Òì |ü]dæú‹. $T–*qyê]q+<ä]˙ X¯Á‘·Te⁄T>± #·÷ùd eTqdüÔ‘·«+ @s¡Œ&ç+~. ìs¡+‘·s¡ j·TT<ë∆≈£î nyê≥T|ü&çq ˇø£ ôd’ìø£ düe÷»+ nø£ÿ&É s¡÷bı+~+~. n+<äT≈£î ÇkÕ¢+ eT‘·+ Ä<Ûës¡yTÓ +~. j·T÷s¡|t <˚XÊ˝À¢ yê´bÕs¡yT˚ Æ Jeq $<ÛëqyÓT+~. Ä yê´bÕsêìøÏ nedüseTj˚T´ yÓ÷dü|P]‘· |ü<‘TT nø£ÿ&ç Æ ¡ ü ∆ä · Á|ü» dü«uÛ≤e+ nj·÷´sTT. ø±˙ eTq<˚X+˝À á |ü]dæ‘TT @M ˝Òe⁄. JeHêìøÏ ¯ ú · ø±edæq eqs¡T˙ï düeTè~∆>± uÛÑ´+ ø±e&É+ e¢ ø£*dæ J$+#·&É+, XÊ+‹,
  5. 5 nVæ≤+dü e+{Ï ø£D≤T ne&ܶsTT. |ü$Á‘· uÛ≤s¡‘· uÛ÷$Te¢ á dü<TD≤˙ï å Ñ äZ eTq≈£î n+<ësTT. á e÷‘·èuÛ÷$T e¢H˚ eTq+ düTK+>± J$+#·>T>∑T‘·THêï+. Ñ ∑ ø£qTø£ uÛ≤s¡rj·T‘·, Væ≤+<ä÷ C≤rj·T‘·≈£î Ä<Ûës¡+ nK+&É, |ü$Á‘·, #Ó’‘·q´eTsTT uÛ≤s¡‘e÷‘·. n˝≤+{Ï uÛ≤s¡‘e÷‘· |ü≥¢ n≈£î+]ƒ‘yTq ÁX¯<,∆ä uÛøu≤eqqT ø£*–qyê&˚ · · · ÓÆ Ñ ÔÏ Û Væ≤+<äTe⁄. á |ü$Á‘· uÛ÷$T˝À dü«uÛ≤edæ<+>± ñqï ñqï‘· uÛ≤yêT, ø£D≤qT Ñ ∆ä å |ü⁄DÏøÏ |ü⁄#·TÃø√yê*. ãTTwüßT, eTTqTT $X¯«ø£˝≤´D+ ø√dü+ ‘·|dTü ‡ #˚XÊs¡T. n˝≤+{Ï ü ‘·|dT‡ qT+#˚ á uÛ÷$TøÏ ã+, z»düT‡ _Û+#êsTT. n+<äTe¢H˚ yê]ì nqTdü] ü ü Ñ kÕÔ+, |üPõkÕÔ+. ÁbÕ]úkÕÔ+. eTq<˚X+ @ |òTs¡¸De¢H√, j·TT<ë∆˝ÀH√ |ü⁄≥º˝<T. ¯ ü Ò ä kÕ«s¡+, uÛjT+ Á|ü‹ÁøÏjT qT+∫ @s¡Œ&É˝<T. |üs√|üøsê uÛ≤eq qT+∫ |ü⁄{Ï+~. ú Ñ · · Ò ä £ º n˝≤π> mes¡÷ Á|ü‘´˚ ø£+>± @sêŒ≥T #˚jT˝Ò<T. Á|üøè£ ‹ dæ<+>± s¡÷bı+~+~. eTq · ä ∆ä C≤rj·T‘·≈î Ä<Ûës¡+ uÛ÷$T. |ü$Á‘·, nK+&É uÛ≤s¡‘u÷$T |ü≥¢ ÁX¯<,∆ä >ös¡euÛ≤e+ £ Ñ · ÑÛ ˝Òøb˛‘˚ Væ≤+<äTe⁄ ø±˝Ò&T. n˝≤π> á C≤rj·T‘·≈î Ä<Ûës¡yTq ∫+‘·q, Ä˝À#·Hê £ É £ ÓÆ <Û√s¡Dì ≈£L&Ü n+^ø£]+#ê*. ø±˙ Ç˝≤ n+^ø£]+#·&ÜìøÏ @B e<äTTø√yê*‡q Ï nedüs+ ˝Ò<T. »qàdæ<+>± @ |ü+<∏ë, eT‘·|<‹ì nqTdü]+#˚yê¬sHê, n~ e<äTT ¡ ä ∆ä ü ∆ä ’ ø√≈£î+&ÜH˚ uÛ≤s¡rj·T ∫+‘·qqT n+^ø£]+#·e#·TÃqT. m+<äTø£+fÒ á ∫+‘·q, Ä˝À#·Hê $<Ûëq+ me]ø° e´‹πsø£+ ø±<äT. n<˚ Væ≤+<äT‘·«+. düTKdü+‘√cÕ ø√dü+ Á|ü|+#·eT+‘ê ãj·T≥≈£î #·÷düT+~. õVü≤«#ê|ü´+, ü Ô s¡T∫ ø√dü+ s¡ø£s¡ø± ‹+&ç |ü<ësêúT ø±yêqT≈£î+{≤+. ø±˙, ìC≤ìøÏ s¡T∫, Äq+<ä+ yê{Ï˝ÀH˚ ñ+<ë? n+fÒ ˝Ò<äì|ædüTÔ+~. ø=+‘·es¡≈£î Ç$ Äq+<ä+, dü+‘√cÕìï ø£*–+∫Hê Ä ‘·sTyê‘· yÓ>≥T |ü⁄{ÏkÕÔsTT. Çø£ ‹Hêì|æ+#·<T. Bìì ¡ ∑ º ä ã{Ϻ Äq+<ä+ Ä edüTe⁄˝À¢ ˝Ò<T, eTq eTqdüT‡˝ÀH˚ ñ+~ nì ‘ÓdüT~. eTq˝Àì Ô ä Ô Äq+<ëìï Äj·÷ ‹+&ç |ü<ësêú <ë«sê ãj·T≥≈£î ‘Ó#TÃ≈£î{≤+. düTK+ edüTuÀ>∑+˝À · Ô Û ˝Ò<T. n~ eTq˝ÀH˚ ñ+~. eTq Ä‘·à˝À ñ+~. Ä‘·àdüTKy˚T ì»yÓTq~. Ç~ e÷qe⁄ ä Æ +<ä]øÏ dü+ã+~Û+∫q dü‘´· +, yÓ•«ø£, kÕs¡«»˙q dü‘´· +. e´øÏ,Ô düeT÷Vü≤+, düèwæº ’ á eT÷&˚ Á|ü|+#êìøÏ ‘ÓTdüT. M{ÏH˚ ns¡,ú ø±eT, yÓ÷øå±T nì ≈£L&Ü #Ó|Œe#·TÃqT. ü ü düTKkÕ<Ûq ø√dü+ &ÉãT“, <ëì <ë«sê eTTøÏÔ bı+<ëqï Ä˝À#·q ø£ì|ædT+~. ø±˙ ä üÔ eTq <˚X+˝À HêT>∑e n+XÊìï ≈£L&Ü CÀ&ç+#ê+. X¯Øs¡+, eTqdüT‡, ãT~∆ e÷Á‘·yT ¯ ˚
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  7. 7 Ä<Ûës¡+>± dü+‘·T*‘· Jeq $<ÛëHêìï uÛ≤s¡‘<X+ Á|ü|+#êìøÏ n+~+∫+~. BìøÏ · ˚ ¯ ü |üPC≤|ü<‹, eT‘·+‘√ dü+ã+<Û+ ˝Ò<T. Bìì uÛ≤s¡rj·T Jeq $<Ûëq+, uÛ≤s¡rj·T ∆ä ä ä dü+düÿè‹ nHêïs¡T. ãTTwæ eTTqTT, eTVü‰|ü⁄s¡TwüßT á Jeq $<ÛëHêìï Ä#·]+∫ #·÷bÕs¡T. n+‘˚ø±ì Ç~ @ Á>∑+<∏ëìø√ |ü]$T‘·+ ø±˝Ò<T. düs«ÁbÕDÏø√{Ï˝À ˇπø ä ¡ |üse÷‘·à ‘·‘ê«ìï #·÷XÊs¡T. ø±ãfÒº dü+‘Y @ø˘Hê<∏é |ü$Á‘· >∑+>±»+‘√ >±&ç<ä ¡ <ëVü≤+ rsêÃs¡T. Ç˝≤+{Ï Á|ü‘´· ø£å Ä#·sD Ç|üŒ{Ïø° ñ+~. Bì qT+#˚ nH˚ø£ Ä<äsêÙT, ¡ $TeT e#êÃsTT. ‘·+Á&ç e÷≥ ø√dü+ sêC≤´ìï e~* ô|{Ïq sêeTT&ÉT áHê{Ïø° º Ä<äsÙ¡ y˚T. sê»´+ ø√dü+ $TeT e~*ô|{Ïqyês¡+fÒ Ç|üŒ{Ïø° ∫qï#·÷ù|. Á|ü|+#êìï º ü XÊdæ+#ê&Éì, m+‘√ X¯øeT+‘·T&Éì ù|s¡Tbı+~q nyÓT]ø± n<Û´ä ≈£î&ÉT _˝Ÿø+≥HéqT ÔÏ å ¢Ï ˇø£ e´øÏ>± >ös¡$+#·+. m+<äTø£+fÒ n‘·ì e´øÏ‘«+ô|’ nH˚ø£ Äs√|üDT e#êÃsTT. Ô Ô · sêE, bÕ≈£î&ÉT m˝≤ ñ+&Ü* n+fÒ sêeTT&ç˝≤ ñ+&Üì Ç|üŒ{Ïø° ø√s¡T≈£î+{≤+. Ç˝≤ ñqï‘·yTq Ä˝À#·Hê $<Ûëq+ Ä<Ûës¡+>± ø=ìï $TeT, yê{Ï‘√ Ä<äsêÙT, ÓÆ Ä Ä<äsêÙ Ä#·sD‘√ |üs+|üs,¡ Ä#·sDqT ìu…{ºÏ ‘·s‘sê≈£î ø=qkÕ–+#˚+<äT≈£î ¡ ¡ ¡ ¡ · dü+kÕÿsêT @s¡Œ&ܶsTT. M≥ìï+{Ï˙ ø£*|æ dü+düÿè‹ n+≥THêï+. Ç≥Te+{Ï dü+düÿè‹, |üs¡+|üs¡ |ü≥¢ ÁX¯<ä∆, >ös¡euÛ≤eq ø£*– ñ+&Ü*. n|ü⁄Œ&˚ uÛ≤s¡rj·TT&Ée⁄ ‘ê&ÉT. eTd”<T≈£î yÓ[¢ qe÷E #˚dHê sêeTT&ç e+X¯ET, nqT#·sTT ne⁄‘ês¡T ‘·|Œ ä æ ¡ ü u≤ãs¡T e+X¯ET ø±s¡T. n˝≤¢ e÷Á‘·yT <˚e⁄&Éì q$Tà, eTd”<T≈£î yÓ[¢ qe÷E ˚ ä #˚dæHê Væ≤+<äTe⁄>± ñ+&Ée#·TÃqT. uÛ≤s¡‘·e÷‘·qT |üPõ+∫, Væ≤+<ä÷ dü+düÿè‹ì >ös¡$+∫, Væ≤+<ä÷ |üPs¡«EqT nqTdü]ùdÔ n~ kÕ<Û´ä |ü&T‘·T+~. e÷‘·èuÛ÷$T, É Ñ <Ûsà¡ +, dü+düÿè‹, |üPs¡«E |ü≥¢ >ös¡e ãT÷ãe... Ç<˚ uÛ≤s¡rj·T‘·≈î Ä<Ûës¡+. Ç~ ä £ ø£*–qyês¡+‘ê uÛ≤s¡rj·TT˝Ò, Væ≤+<äTe⁄˝Ò. uÛ≤s¡‘<X+, Äs¡´<˚X+, Væ≤+<ä÷ <˚X+ · ˚ ¯ ¯ ¯ yÓTT<ä˝…’q e÷≥˙ï düe÷Hês¡úø±T. nK+&É, #Ó’‘·q´eTsTT e÷‘·èuÛÑ÷$T |ü≥¢ n≈£î+]ƒ‘yTÓ q ÁX¯<,∆ä uÛøÔÏ ø£*–qyê&˚ Væ≤+<äTe⁄, uÛ≤s¡rj·TT&ÉT. e÷qe‘·«+, yÓ•«ø£u≤eH˚ · Æ Ñ ’ Û uÛ≤s¡rj·T ∫+‘·q, Ä˝À#·Hê$<Ûëq+. n<˚ eTq >∑T]Ô+|ü⁄. á <Ûë]àø£ ∫+‘·q, Ä#·sD, ¡ dü+düÿè‹ì Væ≤+<ä÷ X¯ã+‘√H˚ >∑T]ÔkÕÔ+. m+<äTø£+fÒ uÛ≤s¡rj·T nH˚ e÷≥ øe+ › π uÛÖ>√[ø£ nsêúìï ÇdüT+~ ‘·|Œ dü+düÿè‹øÏ eT÷yÓTq Ä˝À#·Hê $<Ûëq+, $TeqT Ô ü Æ >∑Ts¡TÔ #˚jT˝Ò<T. n+<äTø£ì Væ≤+<ä÷ X¯ãyT düsq~. á dü+düÿè‹, Ä˝À#·Hê $<ÛëHêìï · ä › ˚ ¬’
  8. 8 e´‹πsøÏ+#˚yês¡T. n+<äTø£H˚ Væ≤+<ä÷ X¯u≤›ìï ˇ|ü⁄Œø√s¡T. yêfi¯ó¢ uÛ≤s¡rj·T, Äs¡´ yÓTT<ä˝q ’… @ e÷≥HÓHê n+^ø£]kÕÔsT ø±˙ Væ≤+<ä÷ X¯u≤›ìï e÷Á‘·+ e´‹πsøÏkÕÔsT. m+<äTø£+fÒ ’ ¡ ¡ kÕ+düÿè‹ø£ $TeT, Ä<äsêÙT, Ä#·sDqT Væ≤+<ä÷ X¯ã+ düŒwü+>± $e]düT+~. ¡ › º Ô á düŒwü‘· Çwü+ ˝Òìyês¡T Bìì e´‹πsøÏkÕÔsT. uÛ≤s¡rj·T, Äs¡´ e+{Ï X¯u≤›‘√bÕ≥T º º ¡ eT‘êìøÏ Væ≤+<ä÷ nH˚ e÷≥qT ñ|üj÷–+#·&ÜìøÏ yê]øÏ m˝≤+{Ï nuÛ´Ñ +‘·s+ ñ Ó ¡ +&É<T. m+<äTø£+fÒ á e÷≥ <ë«sê nH˚ø£ dü+<˚V‰T, ÁuÛeTT düèwæ+#·&ÜìøÏ ä ü Ñ º Me⁄‘·T+~. ø±˙ Væ≤+<ä÷ X¯ã+ ˇø£ Ä˝À#·Hê $<Ûëq+, Ä<äsêÙT, $TeT, › |üs¡+|üs¡ yÓTT<ä˝…’qyê{Ïì dü÷∫düTÔ+<äì nqï|ü⁄Œ&ÉT m˝≤+{Ï dü+<˚Vü‰T, ÁuÛÑeTT ø£*> ÄkÕÿs¡+ ˝Ò<Tä . n+<äTø£H˚ Ä e÷≥qT n˝≤ ñ|üj÷–+#·&+ |ü≥¢ nuÛ´Ñ +‘·sêT π Ó É #Ó|⁄ü ‘·T+{≤s¡T. Væ≤+<ä÷ X¯ã+ nÁuÛw´ºü , <äTsê«´K´ #˚jT&ÜìøÏ MT ˝Òì~. n+<äTe¢ › Ñ · á e÷≥H˚ ñ|üj÷–+#ê*. eTq~ Væ≤+<ä÷ dü+düÿè‹, Væ≤+<ä÷ <˚X+. Væ≤+<ä÷ Ó ¯ düe÷»+. Ms¡kÕes¡ÿsY Ç<˚ ìs¡«#·Hêìï Ç#êÃs¡T. &Üø£ºsY ôV≤&˚ZyêsY eT]+‘· düTuÛ‘syTq, yê´|üøyTq nsêúìï $e]+#ês¡T. me] |üPs¡«ET Væ≤+<äTe⁄˝À, Ñ · ¡ ÓÆ £ ÓÆ mes¡T ‘·eTqT ‘êeTT n˝≤ >∑T]ÔkÕÔs√, me]ì eTq+ Væ≤+<äTe⁄ n+{≤yÓ÷ yês¡+‘ê Væ≤+<äTe⁄˝Ò nì $e]+#ês¡T. ø£qTø£ Væ≤+<ä÷ X¯ã+ #ê˝≤ eTTK´yÓTq~. Væ≤+<äT‘·«eT+fÒ › Æ yÓ•«ø£, e÷qe‘·« uÛ≤eq. á <˚X+˝À ìedædTqï eTTdæeTTT, Á¬øde⁄ |üPs¡«ET ’ ¯ üÔ ¢ ’ Ôü ≈£L&Ü Væ≤+<äTe⁄˝Ò. ø±ã{Ϻ M]ì ≈£L&Ü Væ≤+<äTe⁄T>±H˚ >∑T]ÔkÕÔ+. nsTT‘˚ á yÓ’•«ø£ Væ≤+<äT‘·« uÛ≤eqqT, dü+düÿè‹ì HêX¯q+ #˚ùd+<äT≈£î ø=ìï X¯≈£îÔT Á|üj·T‹ïdüTÔHêïsTT. á dü+düÿè‹øÏ Ä<Ûës¡yÓTÆq düe÷C≤ìï $∫äqï+ #˚j·÷ì #·÷düTHêïsTT. á <˚X+˝À ìedædTqï eTTdæeTT Væ≤+<äTy˚. ø±˙ ‘êqT n$∫äqï Ô ¯ üÔ ¢ Væ≤+<ä÷ dü+düÿè‹˝À uÛ≤>∑eTì, >∑T]Ô+#·≈î+&Ü, nC≤„q+‘√ Væ≤+<äT‘ê«ìï e´‹πsøÏùdÔ £ n˝≤+{Ïyê]ì <ë]øÏ ‘˚yê*‡edüT+~. n˝≤π> Á¬øde⁄T ≈£L&Ü Væ≤+<äTe⁄˝Ò. ø±˙ Ä Ô ’ Ôü kÕ+düÿè‹ø£ @ø£‘ê«ìï >∑T]Ô+#·≈î£ +&Ü eT‘· e÷]Œ&ÉT <ë«sê $<˚o, $<ÛØàj·T uÛ≤yêqT ä yê´|æ+|ü#j÷qT≈£îqï yê]ì n&ÉTø√ø£ ‘·|Œ<äT. Væ≤+<ä÷ düe÷» s¡øD #˚jTø£b˛‘˚ ˚ · ¶ ü å£ · Væ≤+<ä÷ dü+düÿè‹, Væ≤+<ä÷ |üs+|üs,¡ Væ≤+<ä÷ <˚X+ ìã&Ée⁄. Væ≤+<ä÷ düe÷» ¡ ¯ s¡øD ø√dü+ #˚ùd dü+|òTs¡¸D˝À me]|ü≥¢ <˚«wü+, |ü>∑ ñ+&Ée⁄. uÛ>eBZ‘˝À lø£èwüß&T å£ ü Ñ ∑ · í É #Ó|Œæ q≥T¢ <˚«wüsV≤‘·+>± j·TT<ä+ #˚j÷*. eT‘·øVü‰ <ë«sê <ë&ç #˚ùd eTTdæeTTqT ¡ æ ∆ · £ ¢
  9. 9 m~]+∫ ì*#˚ Væ≤+<ä÷ X¯øÏÔì ìu…{≤º* ‘·|üŒ e´øÏÔ>∑‘·+>± eTTdæ¢eTTqT e´‹πsøÏ+#·≈L&É<Tä . Væ≤+<äT‘·«eTT eTTdæeTTT, Á¬øde⁄≈£î e´‹πsø£+ ø±<äT. me]‘√q÷ £ ¢ ’ Ôü |òTü s¡¸D |ü&Ü*‡q |üì˝Ò<Tä . ø±˙ Ç‘·sT¡ T <ë&ç #˚jT· ˝Òì düe÷C≤ìï e÷Á‘·+ ì]à+#ê*. n˝≤+{Ï düe÷»+ @s¡Œ&çq|ü⁄Œ&ÉT n|üŒ{Ïes¡≈î eTq*ï e´‹πsøÏ+ ∫qyês¡T ≈£L&Ü £ ‘êeTT á düe÷»+ uÛ≤>∑yTqì, á dü+düÿè‹˝À uÛ≤>∑yTqì >∑T]ÔkÕÔsT. Çø£ÿ&É ñqï ˚ ˚ ¡ eTTdæeTTT, Á¬øde⁄T ‘·eT |üPC≤|ü<‹ì e~*ô|≥ºedæq nedüs+ ˝Ò<T. ø±˙ ¢ ’ Ôü ∆ä ¡ ä Çø£ÿ&ç dü+düÿè‹, |üPs¡«EqT >ös¡$+#ê*. ‘·<ë«sê Væ≤+<äTe⁄T>± ‘·eTqT ‘êeTT >∑T]Ô+#·Tø√yê*. n|ü⁄Œ&ÉT m˝≤+{Ï düeTdü´ ñ+&É<T. ä Væ≤+<äT‘·«eT+fÒ e÷qe‘·«+, yÓ•«ø£ uÛ≤eq. n<˚ eTq C≤rj·T‘· ≈£L&Ü. ’ n+fÒ á <˚X+˝À ìedæ+#˚yês¡+‘ê Væ≤+<äTe⁄˝Ò. á eTÚ*ø£ @ø£‘ê«ìï eTs¡∫b˛sTT ¯ q|ü⁄Œ&ÉT nH˚ø£ düeTdü´T e#êÃsTT. nH˚ø£ uÛ÷uÛ≤>±T á <˚X+ qT+∫ $&çb˛j·÷sTT. Ñ ¯ ˇø£|üŒ{Ï >±+<Ûës¡+ Ä|òüÈìkÕÔHé nsTT+~. bÕøÏkÕÔHé n˝≤π> @s¡Œ&ç+~. mø£ÿ&Óø£ÿ&É Væ≤+<äT‘·« uÛ≤eq ‘·–+<√ Ä ÁbÕ+‘êT <˚X+ qT+∫ $&çb˛j·÷sTT. ø£qTø£ á Z ¯ <˚X¯|ü⁄ @ø£‘ê«ìï, nK+&É‘ê«ìï ø±bÕ&Ü+fÒ Væ≤+<äT‘·« uÛ≤eq ‘·|üŒìdü]. |üPC≤|ü<‘TT @yÓq|üŒ{Ïø° ne˙ï Væ≤+<ä÷ dü+düÿè‹˝À ÇeT&Ée#·TÃqT. m+<äTø£+fÒ ∆ä · ’ Væ≤+<äT‘·«+ _Ûqï‘·«+˝À @ø£‘ê«ìï >∑T]Ô+∫+~. n+<äTe¢ Hê eT‘·yT >=|üŒ~, <ëìï ˚ nqTdü]+#·ìyê&ÉT qs¡ø±ìøÏ b˛‘ê&ÉT nH˚ Ä˝À#·Hê |ü<‹ Væ≤+<äT‘·«+ ø±<äT. n˝≤ ∆ä yê~+#˚yê&ÉT Væ≤+<äTe⁄ ø±<äT.
  10. 10 Protection of Dharma, Samskriti and Society is our Responsibility Ours is Hindu a Country. Several people have said so. But due to changed scenario there is a need for rethinking. We keep hearing ‘Vishwa Hindu Parishad’ talking about ‘Hindu country’ and BJP’s ‘Cultural Nationalism’ etc. Similarly some people say that Swami Vivekananda gave a correct description of Hinduism. Some others say that Gandhiji’s Hindu ideology was correct. Thus, 10 to 12 ideologies of Hinduism are being talked about. Doubts may arise whether these are all different. While we use the word ‘Dharma’ in our country, in English it is used as ‘Religion’. They don’t carry the same meaning. Similarly the word ‘Sanskruthi’ used by us and the word ‘Culture’ in English are not the same. In this way, use of words in different languages could create wrong terminology that create doubts & apprehensions and hence we should go in depth. How concepts of Hindu country or Hindu nationalism thought are created? There is a lot of difference between what is called as ‘Nation’ in foreign countries and ‘Hindutva’ as understood here. But we wrongly feel that both are same. How countries like England, Germany and Arabia formed? Once we examine this aspect, we’d realize that they’re all created with some self-interest in view. Every human being needs happiness and joy. Human being has realized that there is a greater happiness in working together than working alone. But to become a group, live and work together, there should be a cause and basis. America came into existence by revolting against the British, who occupied and oppression them and became an independent country in 1776 in order to achieve self-rule and freedom. In a similar way, Otto von Bismarck established independent Germany on the basis of language for the
  11. 11 interest of German-speaking people by bringing them together wherever they were. Even England was created for serving such self-interest. Those who suffered losses due to constant tussle among different races ultimately became one based on language. That is how England was created. Prophet Mohammad united all Arabian territories into one based on the mode of worship. Arabia was created thus. So, all these nations were created for fulfilling purposes of self-interest and self-protection. But our country India is not created for any such purpose by any individual. It came into existence naturally. It was a natural creation from Kabul to Myanmar and from Tibet in Himalayas to southern land of Sri Lanka. Adjoined on three sides by oceans and on two sides by mountains this land is very safe. It cannot be attacked by anybody. It is a vast land. Natural resources are abundant. There is no need to go elsewhere for any purpose. That is why people here used to live happily and joyfully. Those who came here used to live happily and satisfactorily without any clashes due to plenty of natural resources. No situations cropped up leading to any self-interest or skirmishes amongst people. Desert area Arabia contained only sand and hence those living there had to loot others for their survival. Hence a continuous struggle became a way of life. It was a situation where they used to trust only their members and not others. Their mindset was so changed that they used to treat others as enemies. This resulted in continuous wars in that region and a warrior-society was created. Islam became a prominent religion there. In European countries, business became their way of life. Methods of cheating were necessary for business and this became the nature of the people there. But in our country, such situations are not there. Due to availability of plenty of resources in India, people cultivated the habits of living together in peace, harmony and goodwill. Due to sacredness of the land of Bharat, such good qualities became our inherent nature and we are able to live happily. Therefore, this Indianness is the basis for Hindu nationalism. Inseparable, pure and vigilant is Bharat. One who has absolute determination and devotional thoughts towards Bharat, alone is a Hindu. One should
  12. 12 possess such noble qualities, which exist through legacy in our sacred land. Great saints and Rishis performed penance for the welfare and glory of the universe. It is from this penance this land got strength and vibrancy. Therefore we follow, pray and respect such saints. Our nation was neither created due to any clashes or wars nor due to any fear, selfishness or reactions. It is born out of a desire to serve others and nobody has specially created it. It is a natural creation. The basis for nationalism is sacred land. One who does not have respect and care towards inseparable sacred Bharat cannot be a Hindu. Similarly one should agree for cultivating a thought process in tune with nationalism. But for that no one need give up anything. Without giving up any particular religious custom, which one would’ve acquired by birth, one can consent to Indian thought, because this observation and thought-process is not against anybody. This is called Hindutva For the sake of happiness and joy, people in the world look outside themselves. We desire for varieties of tasty food due to craving in the tongue. But does the taste and happiness really exist in them? It appears no. Though they give happiness and joy to some extent, ultimately it results in tastelessness and desire is then lost. Hence it is obvious that happiness does not lie in the object but in the mind. The happiness in the mind is brought out through consumption of the food. The happiness does not lie in the object. It lies inside us and in our Self (soul). The real happiness is through Self-only. It is the truth pertaining to entire humanity. It is absolute and universal truth. The world knows only three and they are individual, group and creation. These are also termed as- ‘Artha’ (wealth), ‘Kama’ (desire) and ‘Moksha’ (salvation). But in our country we have added a fourth ideal. In addition to physical body, mind and intellect we have declared existence of Self (Soul). We have identified that real happiness lies only in Soul. Physical body, mind and intellect perish. But Self is real. What exists in a single individual, the same thing exists in a group also. Though human beings look differently from outside, the existence of Self is the same in all. This is called as ‘unity in diversity’. One Universal Self is reflected in different forms of Self. In other countries, the knowledge of Self is not there.
  13. 13 Therefore a thought prevails that we are different individuals since we look differently. Without knowledge of Self, such differences result in struggle and clashes are inevitable. It is only from such separatist tendencies, ideologies like ‘fight for survival’ and ‘kingdom is only for strong’ are born. King became necessary for administration and enforcing law. But to face king’s cruelty, the necessity of God arose. Necessity of Science arose when in the name of God, atrocities are committed. And when injustices and crimes were taking place even with Science, communism was born. When faults in communism are noticed, people looked towards capitalism. But now, even capitalism has become inescapable despite being fraught with demerits. Thus, people look for happiness and peace from one thing to another. There is no such stupidity in our country. Our ancestors identified 14 tatras and further talked about the root nature prevalent in them. This means, no matter how each one looks different from outside, the basis inside them is the same for all. Hence without giving up any individual nature, each can coexist with all. Though differences exist in languages, nation and the concept of God all can coexist peacefully. Entire universe can be one family which is in tune with our motto ‘Vasudhaiva kutumbakam’. By ignoring petty differences appearing outside and by identifying the core philosophy, which is the same for all, we can live happily without any clash. The aim of life is Self-realization. The method of Indian life is to live together without any clash with anybody. In other countries such balanced thought process, which encompasses all views does not exist. Only partial attitude is visible. This balance is considered as ‘Dharma’. Religion is mistakenly equated with Dharma. Also, rituals & different forms of worship is a religious custom and it does not carry the same meaning as Dharma. In a similar manner Moksha and Dharma are two different concepts. Dharma balances all the aspects of Artha, Kama and Moksha. India has given to the mankind the philosophy of balanced & principled lifestyle based on the concepts of individual Soul, Divinity and Dharma. It isn’t restricted to any particular way of worship or religion. This is called Hindu way of life and Hindu culture.
  14. 14 Great sages have practiced these principles and shown us this way of life. But this way of life is not restricted to any particular book or scripture. They looked at entire species of life as an aspect of the same divinity. With this vision Sant Eknath quenched the thirst of a donkey by giving water from the sacred river Ganges. There are many such ideals and values. Lord Rama, who gave up the throne by listening to his respectable father and went to forest, is still a role model. While those who grab the throne just to rule the kingdom without having any ideals or values are looked down upon even today. For example, Bill Clinton, the former president of the powerful country United States is not respected as an individual, since there are many allegations about his personal character. Even today, we look up to Lord Rama as the standard for an ideal ruler/ administrator. Based on such high morals and wisdom, some values and ideals have come into existence and based on the practice of such ideals, some traditions have come into existence and such traditions being followed for many generations have shaped our culture. We call this collectively as our culture. One who respects and has faith on this culture & tradition is called an Indian. Even if such a person goes to Masjid for Namaz, he is still a descendent of Lord Rama, but not that of Babar. He can still have his religious belief and still be a Hindu. This will be possible if he respects Motherland (Bharath Mata), values Hindu culture and the ideals of Hindu ancestors. The basis for Bharateeyata (Indianness) is respect for Motherland, Dharma (Virtue), respect for the glorious culture and for the ancestors etc. Whoever has this understanding are all Indians, Hindus. The land of India is also known as the land of the wise (Aryans) or the land of Hindus. Only those who recognize the greatness of sacred India and have unwavering faith & devotion towards the motherland can be called as Hindus or Indians. Humanism & universal thinking are the thought process of Indians and their identity. The practice of Virtue (Dharma), wise thinking and glorious heritage is conveyed by the word ‘Hindu’. The country has gone through various changes in its geography. The word ‘India’
  15. 15 is only restricted to the geographical location and it cannot convey any of its glorious cultural values, the ideals, universal values or virtue. This is the reason why only the word ‘Hindu’ is appropriate. Those who don’t recognize the cultural values and ideals don’t like the word ‘Hindu’. They may agree to other words like ‘Bharat’/ ’India’ etc but not to the word ‘Hindu’ because the word ‘Hindu’ clearly illustrates the ideals, cultural values and its practice. Those how don’t like this illustration are against using the word ‘Hindu’. But, they don’t have any objection to using the words ‘Bharat’ as referring the country and ‘Hindu’ as referring to only religion. The reason being they can misuse the word ‘Hindu’ by creating lot of illusions & questions to make needless allegations about its cultural values and ideals. When we explain clearly that the word ‘Hindu’ doesn’t denote religion but a set of values, ideals, culture and a way of thinking, then there won’t be any scope for misunderstood terminology. There is a resistance to referring the word ‘Hindu’ to the correct meaning and its proper appeal. The meaning of ‘Hindu’ cannot be twisted and we should insist on its correct meaning. Ours is Hindu culture, Hindu nation and Hindu society. Veera Savarkar has defined it that way. Doctor Hedgewar has given a simpler meaning as follows: Those who are Hindus or whose ancestors were Hindus & they recognize it and those whom we identify as Hindus. Hence the word ‘Hindu’ is very important. Hindutva means universal and humanistic thinking. The ancestors of our fellow Muslims and Christians residing in this country are all Hindus. Hence we recognize them as Hindus only. But there are some forces which are trying to destroy this Hindu culture, which is based on universal values. These forces are trying to destroy the society based on these cultural values. Every Muslim residing in this country is a Hindu. But, instead of realizing that he is part of the larger Hindu culture, which has sheltered & nurtured him, he is ignorantly acting against Hindutva and we should bring him to the proper path. In a similar way, the Christians are also Hindus. But instead of recognizing the oneness with this great culture based on virtue (Dharma), they are indulging in illicit forced religious conversion to propagate foreign concepts, which are
  16. 16 devoid of virtue (Adharma) and we have no other way but to block these attempts. If we don’t protect Hindu society then Hindu culture, Hindu tradition and Hindu nation will not survive. But, one should understand that in the process of protecting Hindu society, there is no ill-will, hatred or revenge towards others. As Lord Krishna mentioned in the Bhagavad Gita, we should fight without hatred. We should have a protective force to defend Hindu culture by resisting attempts by those indulging in religious strife, but we should not develop any personal hatred or clash with them. Hindutva is not against Muslims or Christians. There is no need to have any conflict with them. But we should build a society which doesn’t get attacked by others. Once it is built, those who have been opposing will recognize that they are also part of this society and are part of the same culture. Muslims and Christians living here don’t need to change their mode of worship or religious customs. But, they need to respect the culture here and our ancestors who shaped it. In this way, they should recognize themselves as Hindus. Then there won’t be any problem. Hindutva not only means humanism, universal thinking but it is also our nationalism. It means, all the people living in this country are hindus. When this oneness was forgotten, lot of problems got created. Many land blocks got split from this country. Gandhara, once part of India became Afganisthan. Pakistan was formed in a similar manner. Wherever there was a fall in Hindutva, that part has split away from the country. Hence to make sure this country’s integrity is protected, Hindutva is essential. All modes of worship/ religion, no matter how different they are can be considered part of Hindu culture. This is because only Hindutva recognizes oneness is variety. Hence, the thinking “Only my religion is great and others are destined to hell” is not Hindutva. Those who argue like this aren’t Hindus.
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